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Mitte panem tuum super faciem aquarum quia multitudine dierum inuenies illum. Da partem septem, aut etiam octo: Mitte Bread tuum super Face aquarum quia multitudine Days inuenies Ilum. Dam partem September, Or etiam Octo:
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non enim scis quid erit mali super terram. Si repletae fuerint nubes, pluuiam super terram effundēt:
non enim Scis quid erit mali super terram. Si repletae fuerint Clouds, pluuiam super terram effundent:
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& si ceciderit arbor ad Austrū, aut si ad Aquilonem, in locum in quē ceciderit ipsa arbor, ibi erit. & si ceciderit arbour ad Austrū, Or si ad Aquilonem, in locum in quē ceciderit ipsa arbour, There erit.
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Cast thy bread vpō the face of the waters, and after many dayes thou shalt finde it agayne.
Cast thy bred upon the face of the waters, and After many days thou shalt find it again.
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Geue part of it vnto vij, or eight, for thou canst not tell what ill wilbe tyde vpon the earth.
Give part of it unto vij, or eight, for thou Canst not tell what ill will tIED upon the earth.
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If the cloudes be full, they will poure out their rayne vpon the earth, if the tree fall,
If the Clouds be full, they will pour out their rain upon the earth, if the tree fallen,
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whether it bee to the South, or to the North, vnto what place it doth fall, there it lyeth.
whither it be to the South, or to the North, unto what place it does fallen, there it lies.
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IT is now right honorable, & welbeloued in our Lord, and Sauiour Iesus Christ ij yeares a gone sence that on this day,
IT is now right honourable, & well-beloved in our Lord, and Saviour Iesus christ ij Years a gone sense that on this day,
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and this houre I occupyed this place.
and this hour I ocupied this place.
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Sēce which tyme I can not reporte any great newes vnto you out of the world.
Sense which time I can not report any great news unto you out of the world.
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Saue onely that saying of Terence: Poeta cum primum. &c. Terence when he begā first to write Poetrie persuaded with himself that all the world would be in loue with his doings, but it fel out otherwise:
Save only that saying of Terence: Poeta cum primum. etc. Terence when he began First to write Poetry persuaded with himself that all the world would be in love with his doings, but it fell out otherwise:
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Euē so it commeth to passe with the preachers of the worde of God. The word of God is swete as hony in their mouth. Even so it comes to pass with the Preachers of the word of God. The word of God is sweet as honey in their Mouth.
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But it is bitter in their belly, men begyn with ioy and clappyng of handes,
But it is bitter in their belly, men begin with joy and clapping of hands,
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But if they sticke to the word in continuaunce it wil replenishe their belly, & their bones with bitternes.
But if they stick to the word in Continuance it will replenish their belly, & their bones with bitterness.
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But, for that there is so great nōber of you come forth to heare, and it séemeth that your desire is great to know what you are come forth to heare, I will therefore tell you.
But, for that there is so great number of you come forth to hear, and it Seemeth that your desire is great to know what you Are come forth to hear, I will Therefore tell you.
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This text that I doe meane to entreate of is onely for almes, and for openyng of your bowels,
This text that I do mean to entreat of is only for alms, and for opening of your bowels,
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and geuyng relief vnto the poore.
and giving relief unto the poor.
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And because I would put it in such order that ye might the better beare it away.
And Because I would put it in such order that you might the better bear it away.
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I will deuide it into these braunches. First that almes must be geuen, & how it must be geuen.
I will divide it into these branches. First that alms must be given, & how it must be given.
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Secōdly to whom it must be geuen, and what must be geuen. Thirdly, why it must be geuen.
Secōdly to whom it must be given, and what must be given. Thirdly, why it must be given.
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I do halfe distrust that these speches of myne wilbe in vayne, and come backe agayne vnto me,
I do half distrust that these Speeches of mine will in vain, and come back again unto me,
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euen as the Prophet Esay saith? Domine quis credet auditui nostro Lorde who will beleue that whiche I haue heard? For it is an hard persuasiō to persuade agaynst money,
even as the Prophet Isaiah Says? Domine quis credet auditui nostro Lord who will believe that which I have herd? For it is an hard persuasion to persuade against money,
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and it is as much to some to departe from their money to the poore,
and it is as much to Some to depart from their money to the poor,
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as to pull out their eyes and cast them away, or cut of their legges and geue them away.
as to pull out their eyes and cast them away, or Cut of their legs and give them away.
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Yet I cannot but comfort my selfe in God, For these that haue the eares to heare me shall heare me.
Yet I cannot but Comfort my self in God, For these that have the ears to hear me shall hear me.
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And that I may do it to the better fruite of you here assembled together vnto the glory of God in heauen:
And that I may do it to the better fruit of you Here assembled together unto the glory of God in heaven:
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I shall desire you to assiste me with your good and deuout prayers. &c.
I shall desire you to assist me with your good and devout Prayers. etc.
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Now welbeloued, if it please you to sée ouer with me the contentes and persels of this péece of scripture, I will geue you this vew for your better knowledge,
Now well-beloved, if it please you to see over with me the contents and persels of this piece of scripture, I will give you this view for your better knowledge,
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First, that almes ought to be geuen, and how, which is conteined in these wordes Mitte panem & Da partem. The second, what ought to be geuen, which is in this worde Panis bread. And to whom we ought to geue vpon the face of the waters to vij. and viij.
First, that alms ought to be given, and how, which is contained in these words Mitte Bread & Dam partem. The second, what ought to be given, which is in this word Panis bred. And to whom we ought to give upon the face of the waters to vij. and viij.
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Why we should geue because after many dayes we shall find it againe. Secondly, because we cannot tell what ill may be chaunce vpon the earth.
Why we should give Because After many days we shall find it again. Secondly, Because we cannot tell what ill may be chance upon the earth.
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Thirdly, because cloudes and trees are bounteous, and liberall.
Thirdly, Because Clouds and trees Are bounteous, and liberal.
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And touchyng the first point that we must geue almes, I cannot but maruell that men are so slow,
And touching the First point that we must give alms, I cannot but marvel that men Are so slow,
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& hard affectioned in geuyng consideryng the great threatnyngs of God to those that wil not geue, & the promises of God to those that will geue.
& hard affectioned in giving considering the great threatenings of God to those that will not give, & the promises of God to those that will give.
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Touchyng ye threatnyngs of God, Let vs thinke thus. 1. Iohn. 3. Qui habet facultates huius mundi. &c. He that hath the substaunce of this world,
Touching you threatenings of God, Let us think thus. 1. John. 3. Qui habet facultates Huius mundi. etc. He that hath the substance of this world,
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and seeth his brother want how can the loue of God be in hym. and sees his brother want how can the love of God be in him.
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So that this Scripture threatneth, that God will loue him no lōger that doth sée his brother in necessitie, and will not releue him.
So that this Scripture threatens, that God will love him no longer that does see his brother in necessity, and will not relieve him.
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The weight of this threatnyng is the losse of the loue of God:
The weight of this threatening is the loss of the love of God:
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the whiche loue is so great that when as the mother forgetteth her child, yet the loue of God continueth stil to his beloued.
the which love is so great that when as the mother forgetteth her child, yet the love of God Continueth still to his Beloved.
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And it is surely to be thought that those that are verely beloued of god, cannot by depth or hight, heate,
And it is surely to be Thought that those that Are verily Beloved of god, cannot by depth or hight, heat,
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or cold, or any violente meanes be seperated away. We may sée likewise a president of our punishment for not geuyng almes.
or cold, or any violent means be separated away. We may see likewise a president of our punishment for not giving alms.
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In that rich person which S. Luke speaketh of chap. xvi. The which rich man after his death to his greater grief sée Lazarus who he had cōtēned in one hauē of rest with Abraham:
In that rich person which S. Lycia speaks of chap. xvi. The which rich man After his death to his greater grief see Lazarus who he had contenned in one Haven of rest with Abraham:
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Agayne he could not helpe his frendes by warnyng of thē to amēd their liues,
Again he could not help his Friends by warning of them to amend their lives,
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& that which was worst of all other, he was tormented in fire. (I am tormented in this fire sayth he.) Fire burneth, scaldeth, scorcheth & tormēteth,
& that which was worst of all other, he was tormented in fire. (I am tormented in this fire say he.) Fire burns, scaldeth, scorcheth & torments,
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and if the world will not beleue this, Let them do as S. Thomas did into Christes woundes, put in their handes, and féele.
and if the world will not believe this, Let them do as S. Thomas did into Christ's wounds, put in their hands, and feel.
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But the world beleueth that there is no fire, But I beleue that it tormenteth, and that it wilbe founde so. Further we read Math. xxv.
But the world Believeth that there is no fire, But I believe that it torments, and that it will found so. Further we read Math. xxv.
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Then he will say to those that be on the left hand: go ye cursed frō me into fire which was prepared from the beginning.
Then he will say to those that be on the left hand: go you cursed from me into fire which was prepared from the beginning.
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When I was a straunger ye dyd not receiue me. &c. So that the fire is not onely hote, but it is euerlastyngly hote.When I was a stranger you did not receive me. etc. So that the fire is not only hight, but it is everlastingly hight.
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Martine Luther sayd, that hee could not remēber God the father without horror and feare, except he remembred also Iesus Christ.Martin Luther said, that he could not Remember God the father without horror and Fear, except he remembered also Iesus christ.
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Then, the remēbraunce of the paynes of hell be without Christ intollerable. But specially eternitie of punishmēt hath all terrour in it.
Then, the remembrance of the pains of hell be without christ intolerable. But specially eternity of punishment hath all terror in it.
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If that a man should be preste with a stone as bigge as the whole earth,
If that a man should be pressed with a stone as big as the Whole earth,
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and euery thousand yeare a byrde should come, and cary away but one bilfull of this stone,
and every thousand year a bird should come, and carry away but one bilfull of this stone,
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yet in tyme the stone would wholy be caryed away. But that whiche is euer can neuer cease.
yet in time the stone would wholly be carried away. But that which is ever can never cease.
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Let therfore fire, and eternitie of the fire, exhorte you to be mercyfull vnto the poore.
Let Therefore fire, and eternity of the fire, exhort you to be merciful unto the poor.
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If you will rather be moued by promises, God promiseth lviij. of the Prophet Esay.
If you will rather be moved by promises, God promises lviij. of the Prophet Isaiah.
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If thou doest breake thy bread vnto the poore, and poure out thy hart, Thy light shall rise in darkenesse, If thou dost break thy bred unto the poor, and pour out thy heart, Thy Light shall rise in darkness,
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and thy dymnes shalbe as the none tyde, & God shal euer gide thee.
and thy dymnes shall as the none tIED, & God shall ever gide thee.
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He shall fill thy soule in all drouthes, and he shal fatten thy bones, and thou shalt be as a moist garden and as a foūtaine whose water shall neuer faile. He shall fill thy soul in all drouths, and he shall fatten thy bones, and thou shalt be as a moist garden and as a fountain whose water shall never fail.
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Agayne it is sayd come ye blessed of my father possesse the kyngdome prepared for you before the foundations of the worlde were layd.
Again it is said come you blessed of my father possess the Kingdom prepared for you before the foundations of the world were laid.
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When I was a straunger ye did receiue me. &c. So that the possessiō of the kingdome of heauen remaineth to those that harbor straūgers,When I was a stranger you did receive me. etc. So that the possession of the Kingdom of heaven remains to those that harbour Strangers,
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and cloth the naked, and do the like workes of compassion.
and cloth the naked, and do the like works of compassion.
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The pleasures of heauen are ioyfull pleasures, our toung cannot speake how ioyfull, nor our eare heare,
The pleasures of heaven Are joyful pleasures, our tongue cannot speak how joyful, nor our ear hear,
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nor our hart thinke in what excesse they be. The greater the ioyes they be, the more they exhorte vs to be liberall. Geue therefore:
nor our heart think in what excess they be. The greater the Joys they be, the more they exhort us to be liberal. Give Therefore:
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for euen of it selfe it is goodly to geue. Christe sayth it is more blessed to geue then to take.
for even of it self it is goodly to give. Christ say it is more blessed to give then to take.
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The noblenes of creatures cōsisteth in geuyng:
The nobleness of creatures Consisteth in giving:
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the Sunne in geuyng his light, the Moone her light, the starres their light, ye cloudes their water, ye trées their fruite, the earth her grasse, ye grasse her floures.
the Sun in giving his Light, the Moon her Light, the Stars their Light, you Clouds their water, you trees their fruit, the earth her grass, you grass her flowers.
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Al good natures haue ben well spokē of for geuing. Salust saith Caesar by helping by reliuing & forgeuing got renome.
All good nature's have been well spoken of for giving. Sallust Says Caesar by helping by reliving & forgiving god renome.
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Augustus Caesar thought that day to be lost in ye which he gratified no man with some pleasure, But you wil say how should a mā geue? Mitte. That is, cast it, mēs almes must be cast.Augustus Caesar Thought that day to be lost in you which he gratified no man with Some pleasure, But you will say how should a man give? Mitte. That is, cast it, men's alms must be cast.
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In casting there are two thyngs. The will of the doing, & the readynes in doing.
In casting there Are two things. The will of the doing, & the readiness in doing.
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Touching ye wil it self, Tully saith in his offices, That which is wel done is therfore well done because it is willingly done.
Touching you will it self, Tully Says in his Offices, That which is well done is Therefore well done Because it is willingly done.
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Cōcerning the readines in geuing, we must cast it.
Concerning the readiness in giving, we must cast it.
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We must do euē as God doth to vs, if we séeke the kyngdome of heauen all thynges are cast vnto vs. The true obedience of God doth not prolōg, or driue of from tyme to tyme, Noath the same moment that he was commaunded entred he, and his into the Arke.
We must do even as God does to us, if we seek the Kingdom of heaven all things Are cast unto us The true Obedience of God does not prolong, or driven of from time to time, Noath the same moment that he was commanded entered he, and his into the Ark.
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Abrahā Circūcised his house in the same day he was appointed. Christ sayd to the Apostles, come and sée, and streight way they came and sawe.
Abrahā Circumcised his house in the same day he was appointed. christ said to the Apostles, come and see, and straight Way they Come and saw.
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Iacob beyng commaunded to goe out of his countrey hoised vp his féete, and went. It is commaūded in the xx. of the Prouerbes that we should not say go, and come agayne to morrow. Iames saith iiij. that we know not what wilbe to morow.
Iacob being commanded to go out of his country hoist up his feet, and went. It is commanded in the xx. of the Proverbs that we should not say go, and come again to morrow. James Says iiij. that we know not what will to morrow.
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Gregory Nazianzen sayth in his Epigrames.Gregory Nazianzen say in his Epigrams.
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That when he had once lost the good tenour of lyfe, gray heares was gotte about his head or hee could recouer it agayne.
That when he had once lost the good tenor of life, grey hears was got about his head or he could recover it again.
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If we begyn to harden our hart towardes the poore, beyng young.
If we begin to harden our heart towards the poor, being young.
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If we do not cast our bread readely, but driue their hungry mouthes away greuously, gray heares will come vpō our heads,
If we do not cast our bred readily, but driven their hungry mouths away grievously, grey hears will come upon our Heads,
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or we can come backe into the way of pitie, and compassion.
or we can come back into the Way of pity, and compassion.
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And as we must cast our bread for our owne part so rechelesly that the one hand shall not know what the other doth:
And as we must cast our bred for our own part so rechelesly that the one hand shall not know what the other does:
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So must we do it so equally in the behalfe of our poore neighbours, that there may be a diuisiō,
So must we do it so equally in the behalf of our poor neighbours, that there may be a division,
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for so it is ment in this word Distribue, or Da partes: that is deuide it, or part it.
for so it is meant in this word Distribue, or Dam parts: that is divide it, or part it.
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So Iob and Tobi are reported in the Scripture to haue broken their bread. Our people haue not all one belly. So Job and Tobit Are reported in the Scripture to have broken their bred. Our people have not all one belly.
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As Nero wished that the people of Rome might haue all one necke.
As Nero wished that the people of Rome might have all one neck.
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One chimney beyng full of fire an other may be cold. One potte beyng full of licour an other may be dry. One chimney being full of fire an other may be cold. One pot being full of liquour an other may be dry.
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And one poore mās belly beyng full, An other poore mans stomacke may be knawyng, and hungry.
And one poor men belly being full, an other poor men stomach may be knawing, and hungry.
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That is a good stomacke whiche sendeth out nourishment vnto all partes of the body.
That is a good stomach which sends out nourishment unto all parts of the body.
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And that is a good common wealth, which looketh to euery member of the common wealth.
And that is a good Common wealth, which looks to every member of the Common wealth.
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For as it is good for euery one that all should be looked vnto, so it is good for the whole state of the weale publicke.
For as it is good for every one that all should be looked unto, so it is good for the Whole state of the weal public.
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Tertulian sayth, where there is no Iustice, there is no peace.Tertullian say, where there is no justice, there is no peace.
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And it is true, for not onely beggers as Irus and Vlisses do fall foorth for lacke of equalitie,
And it is true, for not only beggars as Irus and Ulysses do fallen forth for lack of equality,
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but it goeth further, and higher:
but it Goes further, and higher:
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For Esaw wished his fathers death, because he had geuē all away vnto Iacob. So Caesar sayth in Lucan. That certaine priuate men had caught all the wealth into theyr hands.
For Esau wished his Father's death, Because he had given all away unto Iacob. So Caesar say in Lucan. That certain private men had caught all the wealth into their hands.
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But that is the speciall, and greatest hart breake, when as thynges are so vniustly deuided, that worthy men haue litle,
But that is the special, and greatest heart break, when as things Are so unjustly divided, that worthy men have little,
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And vnworthy men haue much, as when great learned S. Austen is Byshop of little Hippo, and litle learned Aurelius Byshop of great Carthage. Other some expound this word Da partes, rather thus Da partē. That is, geue part.
And unworthy men have much, as when great learned S. Austen is Bishop of little Hippo, and little learned Aurelius Bishop of great Carthage. Other Some expound this word Dam parts, rather thus Dam parten. That is, give part.
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And thē you wil aske me how much a man must geue of his substaunce. I will aunswere with Naziēzen out of his Epigrames.
And them you will ask me how much a man must give of his substance. I will answer with Nazianzen out of his Epigrams.
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Geue all or most, or halfe, or litle lesse. And out of Tobi the iiij. chapter: Give all or most, or half, or little less. And out of Tobit the iiij. chapter:
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and if thou hast much geue much, if litle, geue asmuch as thou canst.
and if thou hast much give much, if little, give as as thou Canst.
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And out of Luke the 3. chap. He that hath two coates let hym geue one to him that hath not, & of meate likewise.
And out of Luke the 3. chap. He that hath two coats let him give one to him that hath not, & of meat likewise.
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Here if ye desire that I should quallifie this streight commaūdement:
Here if you desire that I should qualify this straight Commandment:
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surely I will not, our own hard hartes are ready inough to finde excuses ▪ But I will let the commaundement ly• hard as it doth, stād to your owne perils and quallifie it as you can.
surely I will not, our own hard hearts Are ready enough to find excuses ▪ But I will let the Commandment ly• hard as it does, stand to your own perils and qualify it as you can.
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Let vs go forward, and sée what w• must geue, and to whom we must geue ▪ The texte sayth we must geue bread Bread therefore is the thyng we must geue.
Let us go forward, and see what w• must give, and to whom we must give ▪ The text say we must give bred Bred Therefore is the thing we must give.
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In the which there be two thynges to be noted, the one is to the taker, In the which there be two things to be noted, the one is to the taker,
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& the other to the geuer. To the taker as thus. Bread will serue beggers. Beggers may not be chosers.
& the other to the giver. To the taker as thus. Bred will serve beggars. Beggars may not be choosers.
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They are bold beggers that in Stangate hole take mēs horses by the heades, & aske money, beggers may not be of the opinion of the Anabaptistes that euery mās goodes are commō.
They Are bold beggars that in Stangate hold take men's Horses by the Heads, & ask money, beggars may not be of the opinion of the Anabaptists that every men goods Are Common.
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Beggers must bee content to take vp their crosse euery day, & to suffer. And to know that mans nature is satisfied with a litle.
Beggars must be content to take up their cross every day, & to suffer. And to know that men nature is satisfied with a little.
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Agayne here the geuer may learne to geue fréely. The thyng that he geueth is but bread.
Again Here the giver may Learn to give freely. The thing that he Giveth is but bred.
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The Hebrew word Lahem signifieth, bread or fruit. Bread is ye fruite of the earth. The earth geueth it vs, and therfore we may ye better geue it agayne.
The Hebrew word Lahem signifies, bred or fruit. Bred is the fruit of the earth. The earth Giveth it us, and Therefore we may you better give it again.
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It wilbe sayd that bread in this place signifieth as in the Lords prayer all things necessarye.
It will said that bred in this place signifies as in the lords prayer all things necessary.
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I will not greatly stande agaynste it. Howbeit I must néedes say it is worthy to be noted. I will not greatly stand against it. Howbeit I must needs say it is worthy to be noted.
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That the fare and the there of the old tyme is contayned in bread, & the drinke of the old tyme is conteyned in water:
That the fare and the there of the old time is contained in bred, & the drink of the old time is contained in water:
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But in this thyng as in other thynges the simplicitie of the olde world is quite fled,
But in this thing as in other things the simplicity of the old world is quite fled,
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and new thynges and corrupt thynges are crept in. In old time father Iacob desired hee might haue but bread in his iourney.
and new things and corrupt things Are crept in. In old time father Iacob desired he might have but bred in his journey.
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In this new tymes it is with vs as Bernard said it was with his Monkes. In this new times it is with us as Bernard said it was with his Monks.
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I maruell (sayth he) that such intēperaunce is growen amongst my Mōkes in their eatynges and drinkynges. I marvel (say he) that such intemperance is grown among my Monks in their eatings and drinkings.
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All thynges are dressed with such he defulnes and craft. The pallat is intised with new sawses.All things Are dressed with such he defulnes and craft. The palate is enticed with new sauces.
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Who can tell by how many meanes egges are tossed & vexed, with what a do they are turned out,
Who can tell by how many means eggs Are tossed & vexed, with what a doe they Are turned out,
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and halfe turned out, made soft made hard, and deminished, fried, rosted, fersed, with other meates, without other meates? The stomacke doth declare it selfe to haue inough by often belchyng:
and half turned out, made soft made hard, and diminished, fried, roasted, fersed, with other Meats, without other Meats? The stomach does declare it self to have enough by often belching:
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but yet theyr curiositie is not satisfied whilest that the eyes are fild on with colore and the pallat with tastes.
but yet their curiosity is not satisfied whilst that the eyes Are filled on with colore and the palate with tastes.
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The vnhappy stomacke to whom neither colors do shyne, nor tastes are daintie, whilest it is compelled to receaue all thynges, it is rather ouerwhelmed then refreshed.
The unhappy stomach to whom neither colours do shine, nor tastes Are dainty, whilst it is compelled to receive all things, it is rather overwhelmed then refreshed.
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In old tyme their drinke was conteyned in the name of water.
In old time their drink was contained in the name of water.
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In the new tyme it is as S. Barnard saith of ye drinke of his Monkes.
In the new time it is as S. Barnard Says of you drink of his Monks.
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Primo vinum lymphatum non admittitur &c. First of all we can abyde no water in our wine. Primo vinum lymphatum non admittitur etc. First of all we can abide no water in our wine.
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We haue all gotten weake stomackes. I am ashamed to speake it. Thou shalt sée in one dynner halfe cupfulles of wyne caryed backe againe.
We have all got weak stomachs. I am ashamed to speak it. Thou shalt see in one dinner half cupfulles of wine carried back again.
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And diuers kindes of wine are rather smelled to, thē drōkē of. Not so much drōkē as tasted:
And diverse Kinds of wine Are rather smelled to, them drunken of. Not so much drunken as tasted:
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at lēgth after witty tastyng, & swift allowyng, they chose one whiche is most strong, and heddy.
At length After witty tasting, & swift allowing, they chosen one which is most strong, and heddy.
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Agayne they myngle their wynes with hony.
Again they mingle their wines with honey.
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Do they that for weaknes of their stomacke? truly I do sée none other purpose in their so doing,
Do they that for weakness of their stomach? truly I do see none other purpose in their so doing,
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but onely that they may drinke more, or with more pleasure.
but only that they may drink more, or with more pleasure.
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But when the vaynes are full of wyne, and doe frote and beate all the head ouer, a man rising so from the table, what other lust then hath he but to go to slepe? And when he is come to his bed, he doth morne not the sinne of his dronkennes:
But when the vains Are full of wine, and do frote and beat all the head over, a man rising so from the table, what other lust then hath he but to go to sleep? And when he is come to his Bed, he does morn not the sin of his Drunkenness:
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but because his stomacke is gone that he can eate no more.
but Because his stomach is gone that he can eat no more.
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In old tyme Aungels were wont to go on foote, In new tyme as Salomon sayth, seruauntes ryde on horsebacke. In old time Angels were wont to go on foot, In new time as Solomon say, Servants ride on horseback.
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In old time father Iacob and Iudas traueled farre iorneyes with a staffe on their backe:
In old time father Iacob and Iudas traveled Far journeys with a staff on their back:
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In these new tymes we cannot traueile from one village to an other, But we haue a sword,
In these new times we cannot travel from one village to an other, But we have a sword,
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& a bucler, a Tucke, and a Targette, a dagger & a raper, a muskete, a cal•uer, a currier, a hargabush,
& a Buckler, a Tuck, and a Target, a dagger & a raper, a muskete, a cal•uer, a currier, a hargabush,
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and an halfe hacke, a pistol & a pistollet, a dagge and a snapehanche.
and an half hack, a pistol & a pistollet, a dag and a snapehanche.
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I say the mallice, & curiositie of new times hath driuen awaye the simplicitie of olde tymes.
I say the malice, & curiosity of new times hath driven away the simplicity of old times.
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In old tyme my Lady Rebecka came ridyng to her new husband on a camels backe, In new tyme our Ladyes haue waggyns, couches, In old time my Lady Rebecca Come riding to her new husband on a Camels back, In new time our Ladies have waggyns, couches,
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and horselitters soft, silkē, & sewtable.
and horselitters soft, silken, & sewtable.
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In old time the Patriarke Iudas dyd know the harlot Thamer by her apparell, In the new time either matrons are so lightly apparelled,
In old time the Patriarch Iudas did know the harlot Thamer by her apparel, In the new time either matrons Are so lightly appareled,
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or harlots so grauely, that thinges are blundered, and confounded.
or harlots so gravely, that things Are blundered, and confounded.
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In old tyme the Prophetes were knowne by their apparell, As that Prophet whiche was slayne by the Lyon, In the new tyme because some godly men haue a remorse in wearyng some kynde of apparell.
In old time the prophets were known by their apparel, As that Prophet which was slain by the lion, In the new time Because Some godly men have a remorse in wearing Some kind of apparel.
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Therefore other some of the Ministerie pretendyng the same Religion, will go brauely lyke mynions.
Therefore other Some of the Ministry pretending the same Religion, will go bravely like minions.
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In old tyme Ioseph dreamed a dreame that he should be in great estimation & that hys brethren should worshyp him, and told it them. In old time Ioseph dreamed a dream that he should be in great estimation & that his brothers should worship him, and told it them.
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In new tyme it is thought a sufferaigne wisedome to be of an hollow, and close hart,
In new time it is Thought a sufferaigne Wisdom to be of an hollow, and close heart,
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and to dissēble in all thynges.
and to dissemble in all things.
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In old tyme Ioseph could not be pulled by his mistres to cōsēt vnto her, In new time it is a certaine kinde of trade for mē to rise vp by pullyng their mistres. In old time Ioseph could not be pulled by his mistress to consent unto her, In new time it is a certain kind of trade for men to rise up by pulling their mistress.
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In old tyme Ioseph forgaue his brethren, that had abused hym, and done hym so many iniuries. In old time Ioseph forgave his brothers, that had abused him, and done him so many injuries.
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In this new time there is nothing but fierce reuengement in all sortes.
In this new time there is nothing but fierce revengement in all sorts.
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Euery mā taketh his felow by the throt, And if there lacke iust occasiōs, they will picke quarels.
Every man Takes his fellow by the throt, And if there lack just occasions, they will pick quarrels.
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In ye time of Iustinus Martyr.
In you time of Justinus Martyr.
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They cried out in matters of doctrine LET OLD THINGS PREVAILE. So I put you in remembraūce of the simplicitie of the old world.
They cried out in matters of Doctrine LET OLD THINGS PREVAIL. So I put you in remembrance of the simplicity of the old world.
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In matters of maners doe now cry out Let old thynges preuayle. And this much of that point, what we must geue.
In matters of manners do now cry out Let old things prevail. And this much of that point, what we must give.
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Let vs now likewise briefly sée to whō we must geue. The text sayth in the first lyne vpō the face of the waters. Let us now likewise briefly see to whom we must give. The text say in the First line upon the face of the waters.
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The secōd line to vij. or to viij. You wil say you do not know what that saying meaneth vppon the face of the waters. I thinke so.
The secōd line to vij. or to viij. You will say you do not know what that saying means upon the face of the waters. I think so.
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A good deuine may misse the exposition of this place. I will not take vppon me to vnderstād it.
A good divine may miss the exposition of this place. I will not take upon me to understand it.
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But will tell you how others haue writtē vpon it. And first Castalio commeth into my mynde, who expoundeth it thus.
But will tell you how Others have written upon it. And First Castalio comes into my mind, who expoundeth it thus.
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Cast thy bread vpon the face of the waters. Cast thy bred upon the face of the waters.
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That is, vnto moist places. By moist places he semeth to meane such places, and persōs as will be fruitfull,
That is, unto moist places. By moist places he Seemeth to mean such places, and Persons as will be fruitful,
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and thriue by the castyng of our bread vnto them. But this expositiō me thinketh cānot be true.
and thrive by the casting of our bred unto them. But this exposition me Thinketh cannot be true.
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Because that in this world no man cā tell what successe will come vnto man.
Because that in this world no man can tell what success will come unto man.
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Salomon sayth in the ix. chap. of Eccle. All thynges fall out alike vnto all men. One chaunce is to the iust and vniust. Solomon say in the ix. chap. of Eccle. All things fallen out alike unto all men. One chance is to the just and unjust.
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The good, & cleane and the vncleane. To him that sacrificeth, and to hym that doth not sacrifice.
The good, & clean and the unclean. To him that Sacrificeth, and to him that does not sacrifice.
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Euen as the good is, euen so is he that doth sinne.
Eve as the good is, even so is he that does sin.
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And as he is that doth sweare, so is he that is afeard to take an othe. And as he is that does swear, so is he that is afeard to take an other.
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Agayne he said, I see that in rūnyng it did not preuayle to bee swift. Nor in battaile to be strong, that wise men doe not alwayes get their bread, nor witty men riches.
Again he said, I see that in running it did not prevail to be swift. Nor in battle to be strong, that wise men do not always get their bred, nor witty men riches.
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And that learned men are not alwayes in fauour. But tyme, and chaunce preuayleth in euery thyng. And that learned men Are not always in favour. But time, and chance prevaileth in every thing.
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I do hereby therfore gather, that we should not stand still vpon consultyng, whether the partie that we wold geue to, would thriue,
I do hereby Therefore gather, that we should not stand still upon consulting, whither the party that we would give to, would thrive,
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or not thriue, be lucky or not lucky, it were but a vayne consultation, because man cannot tell it.
or not thrive, be lucky or not lucky, it were but a vain consultation, Because man cannot tell it.
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And therfore I will let slip this expositiō. An other exposition there is.
And Therefore I will let slip this exposition. an other exposition there is.
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That to cast thy bread vpon the face of the waters, is to send it ouer the Seas.
That to cast thy bred upon the face of the waters, is to send it over the Seas.
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And if this be true as it is not all together vnlickly:
And if this be true as it is not all together vnlickly:
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We may sée how large, and farre spreading a thing charitie is, whiche the great and huge body of the monstruous Sea can not dissunder.
We may see how large, and Far spreading a thing charity is, which the great and huge body of the monstruous Sea can not dissunder.
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They be our neighbours also which dwell beyond the seas. For charitie stretcheth to the compassion towardes all mē.
They be our neighbours also which dwell beyond the Seas. For charity Stretcheth to the compassion towards all men.
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And if yt our power be such, we are bounde to reliue those that bee beyond the Seas: And if that our power be such, we Are bound to relive those that be beyond the Seas:
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then this is but a couetous folly to persuade our selues, That we are not bound in conscience to geue any thyng out of our owne Parishes.
then this is but a covetous folly to persuade our selves, That we Are not bound in conscience to give any thing out of our own Parishes.
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Nay this is a forcible argument agaynst them that prouide onely for their owne housholdes kinredes, and families.
Nay this is a forcible argument against them that provide only for their own Households kinredes, and families.
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But specially agaynst those which casting away all other care, doe make their belly their onely God.
But specially against those which casting away all other care, do make their belly their only God.
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And thinke them selues borne onely to them selues: men most farre of from the obseruyng of this precept.
And think them selves born only to them selves: men most Far of from the observing of this precept.
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Send or cast thy bread vppon the face of the waters. Send or cast thy bred upon the face of the waters.
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There is yet also an other exposition, and that is to cast our bread vpon moyst faces,
There is yet also an other exposition, and that is to cast our bred upon moist faces,
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asmuch to say as faces of teares:
as to say as faces of tears:
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or weping faces, & in déede teares are great cause of compassiō, specially the teares yt rise frō beggers eyes are of great force, & must néedes be regarded. or weeping faces, & in deed tears Are great cause of compassion, specially the tears that rise from beggars eyes Are of great force, & must needs be regarded.
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If the teares of Esaw that wept for losse of goodes, if of Pompey that wept at the sight of the Citie called Cacobasilia, of Dauid that wept for ye losse of one city,
If the tears of Esau that wept for loss of goods, if of Pompey that wept At the sighed of the city called Cacobasilia, of David that wept for you loss of one City,
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& two wiues, Of Alexander that wept for the sight of a Tragedy, of Metellus that wept because he was not at the wynnyng of Numydy, If the teares which rise of foyles, of kyndenes, of vnkyndnes, of percell losses,
& two wives, Of Alexander that wept for the sighed of a Tragedy, of Metellus that wept Because he was not At the winning of Numydy, If the tears which rise of foils, of kindness, of unkindness, of percell losses,
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if the teares of vnkyndnes be famous, and remembred: what say you to those teares that rise of beggery, of misery, and of hunger.
if the tears of unkindness be famous, and remembered: what say you to those tears that rise of beggary, of misery, and of hunger.
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O what should a man say to those faces, which be made moyst thorough the styng of hunger.
O what should a man say to those faces, which be made moist through the sting of hunger.
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Hunger hath most bitter, and sharpe effectes. It casteth in, all extremities.
Hunger hath most bitter, and sharp effects. It Cast in, all extremities.
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Prouerb.xxvij. To an hungry soule euery bitter thyng is sweete, it made the Apostles glad to eate the eares of corne. Dauid glad to eate the shewe bread. Lazarus glad to eate cromes. Elias glad of meale, Corcutus the Turkes elder brother to lyue long with wyldinges. In the destruction of Ierusalem it made the mother to eate her child In the waylynges of Ieremy it made people to eate theyr owne ordure. It made the people crye vnto Pharao for bread. It made so great an hunger in Samaron, that the hed of an asse, and a litle Pigeons dong were dearely sold, it made them to sound and to lye in the stretes.
Proverb xxvij To an hungry soul every bitter thing is sweet, it made the Apostles glad to eat the ears of corn. David glad to eat the show bred. Lazarus glad to eat cromes. Elias glad of meal, Corcutus the Turkes elder brother to live long with wyldinges. In the destruction of Ierusalem it made the mother to eat her child In the wailings of Ieremy it made people to eat their own ordure. It made the people cry unto Pharaoh for bred. It made so great an hunger in Samaron, that the head of an Ass, and a little Pigeons dung were dearly sold, it made them to found and to lie in the streets.
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It maketh them blacke as sute, And therfore the horse of hunger is called the blacke horse, It makes them black as suit, And Therefore the horse of hunger is called the black horse,
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And in this place is sayd to make men to shed teares, and haue moyst faces.
And in this place is said to make men to shed tears, and have moist faces.
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Dauid sayth that God nombred all his teares in a bottell. Dauides teares were worthy to be preserued.David say that God numbered all his tears in a Bottle. David's tears were worthy to be preserved.
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But, if euer teares were worthy to be nombred, the teares that are shed for famine, howsoeuer mē neglect them, are vndoubtedly gathered together into gods bottell,
But, if ever tears were worthy to be numbered, the tears that Are shed for famine, howsoever men neglect them, Are undoubtedly gathered together into God's Bottle,
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and thence they rayne as waters out of violles in way of reuengement of those that wil not looke vpon thē.
and thence they rain as waters out of violles in Way of revengement of those that will not look upon them.
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Teares are the last thyng that man or womā can moue by. Tears Are the last thing that man or woman can move by.
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And therfore poore Dido beyng at the last cast desireth Aeneas by her teares to bee good to her:
And Therefore poor Dido being At the last cast Desires Aeneas by her tears to be good to her:
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where teares moue not, there nothyng moueth.
where tears move not, there nothing moves.
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I desire you, good people, by the fayntyng of these poore men, by their blacke faces, by their cryinges, by their sownynges, by their teares to be good, and mercyfull vn-them.
I desire you, good people, by the fainting of these poor men, by their black faces, by their cryings, by their sownynges, by their tears to be good, and merciful unthem.
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And to cast your bread vpon their moyst faces. The last expositiō of this text, is.
And to cast your bred upon their moist faces. The last exposition of this text, is.
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That a man should geue his almes, though he haue no more hope to recouer it,
That a man should give his alms, though he have no more hope to recover it,
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then he hath that whiche hee casteth vppon the face of the runnyng water. This sence I thinke to bee nerest vnto the truth.
then he hath that which he Cast upon the face of the running water. This sense I think to be nearest unto the truth.
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And this sence exhorteth vs vehemently to be francke, and almost desperate in geuing, and taketh away almost all excuse of holdyng, and retainyng.
And this sense exhorteth us vehemently to be frank, and almost desperate in giving, and Takes away almost all excuse of holding, and retaining.
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Furthermore if ye desire to know to whō we should geue, the text wil tell you, to vij. or to viij. That is to a great nōber.
Furthermore if you desire to know to whom we should give, the text will tell you, to vij. or to viij. That is to a great number.
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The Scripture saith, geue to euery one that asketh, so God in the begynnyng of the Genesis gaue herbes & other foode to euery liuing thing.
The Scripture Says, give to every one that asks, so God in the beginning of the Genesis gave herbs & other food to every living thing.
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Euery common wealth that letteth any member of it to perishe for hunger, is in so doyng the worse, and more vncharitable common wealth.
Every Common wealth that lets any member of it to perish for hunger, is in so doing the Worse, and more uncharitable Common wealth.
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But, there be such doubtes that you cannot be persuaded to parte with any thyng you haue, because a man partyng now from his money to a poore man, it is as a man should cast a thyng into the water, it will be lost,
But, there be such doubts that you cannot be persuaded to part with any thing you have, Because a man parting now from his money to a poor man, it is as a man should cast a thing into the water, it will be lost,
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and it wil not be remembred. Touchyng that point that you thinke it shalbe lost, ye shal here more afterward.
and it will not be remembered. Touching that point that you think it shall lost, you shall Here more afterwards.
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Cōcernyng the remembraunce of your good déedes thus bestowed ye shal here present. Concerning the remembrance of your good Deeds thus bestowed you shall Here present.
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I marueile what this world can do wherby it shalbe remēbred? Is not the place of Paradise it selfe, and the iiij.
I marvel what this world can do whereby it shall remembered? Is not the place of Paradise it self, and the iiij.
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riuers cleane forgottē where they were? If Paradise be forgotten, shall earthly remembraunces remaine? Who doth now beare in mynde what maner of apparell Iulius Caesar, or Salomon did weare? Or what were the fashions in attyre in those dayes? Who hath in mynde what meate the rich glotton dyd eate? is not the Cheualry of many a mā forgotten? bookes and booke writers forgotten? Dwellynges, feastes, shewes, Royalties, ioyes,
Rivers clean forgotten where they were? If Paradise be forgotten, shall earthly remembrances remain? Who does now bear in mind what manner of apparel Julius Caesar, or Solomon did wear? Or what were the fashions in attire in those days? Who hath in mind what meat the rich glutton did eat? is not the Chivalry of many a man forgotten? books and book writers forgotten? Dwellings, feasts, shows, Royalties, Joys,
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and iestes forgotten? all thynges in this world are, or shalbe forgotten.
and jests forgotten? all things in this world Are, or shall forgotten.
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But God is not vniust that hee will forget the worke, and loue which you haue shewed in his name.
But God is not unjust that he will forget the work, and love which you have showed in his name.
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Yet there is an other doubt that a mā must geue to so many, to vij. or to viij. Alas will they say, we shalbe ouerwhelmed with nomber.
Yet there is an other doubt that a man must give to so many, to vij. or to viij. Alas will they say, we shall overwhelmed with number.
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A man by geuing to so many beggers, hym selfe in tyme shalbe a begger.
A man by giving to so many beggars, him self in time shall a beggar.
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Dauid aunswered to this, I neuer saw the iust man forsaken, nor hys seede beggyng his bread. David answered to this, I never saw the just man forsaken, nor his seed begging his bred.
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He meaneth this, that in so long a lyfe as Dauid had leadd, a man shall scarce sée that vpon an vpright harte in geuyng a man shalbe brought to beggery.
He means this, that in so long a life as David had leadd, a man shall scarce see that upon an upright heart in giving a man shall brought to beggary.
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But let vs sée the weight of this doubt, thou sayest thou art afrayd to geue vnto vij, or to viij. Let me heare what yu sayest, is it so great a thing to geue vnto vij, or to viij? But yu makest it no great doubt, thou thy selfe alone to set vpō vij. viij. ix. x. or xx. dishes. To haue xx. coates, xx. houses, xx. farmes, yea xx. Lordshyps.
But let us see the weight of this doubt, thou Sayest thou art afraid to give unto vij, or to viij. Let me hear what thou Sayest, is it so great a thing to give unto vij, or to viij? But thou Makest it not great doubt, thou thy self alone to Set upon vij. viij. ix. x. or xx. Dishes. To have xx. coats, xx. houses, xx. farms, yea xx. Lordships.
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If thou be a Lawyer thou art not afeard to vnder xx. poore men, or a Marchaunt to eate vp twenty Marchauntes.
If thou be a Lawyer thou art not afeard to under xx. poor men, or a Merchant to eat up twenty Merchants.
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Where there is no feare thou art much afearde: and where there is much feare, yu art nothyng afeard.
Where there is no Fear thou art much afeard: and where there is much Fear, thou art nothing afeard.
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The world can euer easly find a staffe to beate a dogge.
The world can ever Easily find a staff to beat a dog.
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The world is neuer without excuse, it is euer ready to finde delayes, and finde shiftes to kéepe in their almes.
The world is never without excuse, it is ever ready to find delays, and find shifts to keep in their alms.
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So Naball whē Dauid made his moane to hym for relief at his hand, Though hée were a starke foole otherwayes,
So Nabal when David made his moan to him for relief At his hand, Though he were a stark fool otherways,
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yet he redely founde excuses to deny hym his request.
yet he readily found excuses to deny him his request.
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For first sayth Dauid who is Naball, or who is the sonne of Isa? Secōdly he sayth, that many seruauntes were gone a side from their master. For First say David who is Nabal, or who is the son of Isaiah? Secōdly he say, that many Servants were gone a side from their master.
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Thirdly, that such meate as hee had it was prouided, but for him, & his sherers.
Thirdly, that such meat as he had it was provided, but for him, & his sherers.
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Wel, go to, let vs examine these reasons of Naball, and pursewe hys excuses.
Well, go to, let us examine these Reasons of Nabal, and pursue his excuses.
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Who is Dauid quoth Naball, and who is the sonne of Isa? Abigall a wise woman, the wife of Naball did know Dauid. The seruauntes of Naball dyd reporte very well of Dauid. Dauid had kylled great Golliath, Dauid was knowne to the Ladies of Israell, and all Israell: yet Naball doth not know Dauid. Naball dyd knowe Dauid, but Naball would not know Dauid. Deafe eares in aduersitie, deafe eares in aduersitie.Who is David quoth Nabal, and who is the son of Isaiah? Abigail a wise woman, the wife of Nabal did know David. The Servants of Nabal did report very well of David. David had killed great Goliath, David was known to the Ladies of Israel, and all Israel: yet Nabal does not know David. Nabal did know David, but Nabal would not know David. Deaf ears in adversity, deaf ears in adversity.
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Neuer in miserie doth any Naball know any Dauid. Let vs sée this second excuse, Many seruauntes bee gone a side from theyr master.
Never in misery does any Nabal know any David. Let us see this second excuse, Many Servants be gone a side from their master.
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Naball here séemeth to accuse Dauid of goyng aside from his master, that is of a schisme,Nabal Here Seemeth to accuse David of going aside from his master, that is of a Schism,
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or rebellion, Neuer thinkyng with him selfe the great cruelty of his Master Saule, The perillous accusations of Doeg, yea and at such tyme as Dauid went about to asswage the deuilishe,
or rebellion, Never thinking with him self the great cruelty of his Master Saule, The perilous accusations of Doeg, yea and At such time as David went about to assuage the devilish,
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and vntēperat nature of Saule with pleasaunt, and well tewned musike, At the same tyme Saule went about to kyll Dauid. These thynges Naball would not consider,
and untemperate nature of Saule with pleasant, and well tewned music, At the same time Saule went about to kill David. These things Nabal would not Consider,
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for surely Naball, and wicked men will to the death accuse iust mē, rather then by their almes they wil relief thē.
for surely Nabal, and wicked men will to the death accuse just men, rather then by their alms they will relief them.
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Nabals third excuse was yt such prouision as hée had was for him, & his shearers,Nabals third excuse was that such provision as he had was for him, & his shearers,
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and this excuse is also worthy to be thought vpon.
and this excuse is also worthy to be Thought upon.
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Let vs consider Dauid & Naball, what was Dauid? as I sayd before, a triumpher vpon Golliath, a man of wyde renome,
Let us Consider David & Nabal, what was David? as I said before, a triumpher upon Goliath, a man of wide renome,
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& vnder God the glory of Israell. What is Dauid? At this instāt when he made his supplication to Nabal a poore Gentleman,
& under God the glory of Israel. What is David? At this instant when he made his supplication to Nabal a poor Gentleman,
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yet a Gētleman, yea a very honest godly & famous gentlemā.
yet a Gentleman, yea a very honest godly & famous gentleman.
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What was Dauid? like to be a Prince, a Kyng, and his séede to rule in secula seculorū. Now what was Naball? His name sayth, he was a foole.
What was David? like to be a Prince, a King, and his seed to Rule in secula seculorū. Now what was Nabal? His name say, he was a fool.
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His good wife sayd he was a foole, and his maners proclaimed hym to bee a foole in secula seculorum ▪ Yet foolish Nabal and his foolish shearers must haue all.
His good wife said he was a fool, and his manners proclaimed him to be a fool in secula seculorum ▪ Yet foolish Nabal and his foolish shearers must have all.
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And Dauid and his godly company must lacke all:
And David and his godly company must lack all:
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Thus what for feare to cast our bread into the water or for feare to geue it vnto to many as to vij. or viij. or els for other excuses which wordly Nabals can inuent:
Thus what for Fear to cast our bred into the water or for Fear to give it unto to many as to vij. or viij. or Else for other excuses which wordly Nabals can invent:
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Dauid and poore men are most sparyngly refreshed, charity is quenched, and we dare not cast our bread vppon the face of the waters.David and poor men Are most sparingly refreshed, charity is quenched, and we Dare not cast our bred upon the face of the waters.
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But these doubtes are no doubtes, wherfore we should not geue, but the reasons that folow are great reasons wherefore we shuld geue,
But these doubts Are no doubts, Wherefore we should not give, but the Reasons that follow Are great Reasons Wherefore we should give,
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because after many dayes we shall finde it agayne. And here the world can doubt nothyng, but that we shall finde it agayne.
Because After many days we shall find it again. And Here the world can doubt nothing, but that we shall find it again.
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For God sayth in this place we shall finde it agayne.
For God say in this place we shall find it again.
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In Eccl. 3. It is sayd, That the Lord which doth recompence fauour for fauour wilbe myndefull hereafter.
In Ecclesiastes 3. It is said, That the Lord which does recompense favour for favour will mindful hereafter.
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That hee whiche geueth in tyme of his fall shall receaue relief agayne. In Psalme xlj. It is sayd.That he which Giveth in time of his fallen shall receive relief again. In Psalm xlj. It is said.
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Blessed is he which doth consider of the poore and nedy. Because in the day of necessitie the Lord will deliuer him. Blessed is he which does Consider of the poor and needy. Because in the day of necessity the Lord will deliver him.
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The Lord will kepe him and quicken hym.
The Lord will keep him and quicken him.
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He shal be blessed in the land, and shall not be geuen ouer into the handes of hys enemies.
He shall be blessed in the land, and shall not be given over into the hands of his enemies.
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The Lord shall prompt hym vp in the bed of his sorrow. And turne his couch in his infirmitie. The Lord shall prompt him up in the Bed of his sorrow. And turn his couch in his infirmity.
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So by these, and many other places it is playne, that God sayeth we shall finde our almes agayne.
So by these, and many other places it is plain, that God Saith we shall find our alms again.
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Neither cā the hard harted man sticke here, except he will doubt whether Gods wordes bée true or no, The whiche if he do let him knowe what Dauid sayth Psalme. xciij. saying, thy testimonies are very true. Neither can the hard hearted man stick Here, except he will doubt whither God's words been true or no, The which if he do let him know what David say Psalm. xciij. saying, thy testimonies Are very true.
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Esay sayth xlv. chap. De ore egressum est verbum meum & nō reuertetur.
Isaiah say xlv. chap. De over egressum est verbum meum & nō reuertetur.
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The word is gone out of my mouth and it shall not returne. 2. Cor. 1. It is sayd:The word is gone out of my Mouth and it shall not return. 2. Cor. 1. It is said:
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All the promises in Christ be yea & amen. All the promises in christ be yea & Amen.
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And this is true of all Gods other promises, They bee all yea and amen, Old Iacob promised that Christ would come so it fell out it was yea and amen.
And this is true of all God's other promises, They be all yea and Amen, Old Iacob promised that christ would come so it fell out it was yea and Amen.
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For God fulfilled that which he promised by Iacob. He promised Abrahās séede lyke the Starres from the sky:
For God fulfilled that which he promised by Iacob. He promised Abrahās seed like the Stars from the sky:
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It came so to passe as we read in third booke of the kynges:
It Come so to pass as we read in third book of the Kings:
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I am sayth Salomon in the middest of this people, whiche can not be nōbred nor compted. I am say Solomon in the midst of this people, which can not be numbered nor counted.
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His promise that he made to Sara was true. Hi• promise that hee made in xxx. of Exodus in deliueryng hys people out of Egyp• was true, That whiche he promised t• Iosua of the wynnyng of the Citie Ha•• and all the kynges that conspired agayn•• him was true likewise.
His promise that he made to Sarah was true. Hi• promise that he made in xxx. of Exodus in delivering his people out of Egyp• was true, That which he promised t• Iosua of the winning of the city Ha•• and all the Kings that conspired agayn•• him was true likewise.
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He promised Dauid his kyngdome, Salomon wisedome Pharao destruction by water, Saule loss• of his kyngdome, Helye necke breake Salomon the deuiding of his kingdome And all these proued true, all and euer the wordes of God shalbe found certain that is yea & amen. He promised David his Kingdom, Solomon Wisdom Pharaoh destruction by water, Saule loss• of his Kingdom, Elijah neck break Solomon the dividing of his Kingdom And all these proved true, all and ever the words of God shall found certain that is yea & Amen.
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Neither are we alon• to venture of the certeintie of these promisses.
Neither Are we alon• to venture of the certainty of these promises.
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They haue bene that haue ventured long before, and with great ieperdie vpō the bare word of God.
They have be that have ventured long before, and with great ieperdie upon the bore word of God.
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Abraham ventured to forsake the acquaintaunce o• his youth, his kinsfolke, and frēdes, and and to leaue that which he had long sen• with his eyes, to go to that whiche he neuer saw, Abraham ventured to forsake the acquaintance o• his youth, his kinsfolk, and Friends, and and to leave that which he had long sen• with his eyes, to go to that which he never saw,
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So ventured he to set vpō kyng Gederlaomer and his felow kings.
So ventured he to Set upon King Gederlaomer and his fellow Kings.
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And further to kill his own sonne, and all this vpon the bare word of God. And further to kill his own son, and all this upon the bore word of God.
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Noe ventured to defray great sommes of money for the buyldyng of an Arke, All the whole world laughyng on him to scorne, by the onely warraunt of Gods worde, Moses ventured to forsake the kynred, No ventured to defray great sums of money for the building of an Ark, All the Whole world laughing on him to scorn, by the only warrant of God's word, Moses ventured to forsake the kindred,
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and acquayntaunce of Pharao, and rather to suffer affliction with the people of God onely for the trust he had in that worde.
and acquaintance of Pharaoh, and rather to suffer affliction with the people of God only for the trust he had in that word.
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And as it is sayd in xj to the Hebr. what shall I more say? the tyme will fayle me if I should rehearse of Gedion, of Barach Sampson, Iepth, Dauid, Samuell & the Prophetes.
And as it is said in xj to the Hebrew what shall I more say? the time will fail me if I should rehearse of Gideon, of Barak Sampson, Jephthah, David, Samuel & the prophets.
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If all these haue ventured, why dare not you venture? vppon mans word the world wil venture:
If all these have ventured, why Dare not you venture? upon men word the world will venture:
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mans word is but pēne inke and paper. Gods word is a rocke, Gods word is not subiect to casualtie.
men word is but pen ink and paper. God's word is a rock, God's word is not Subject to casualty.
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Mans word is subiect to craft & casualtie.
men word is Subject to craft & casualty.
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If therfore we venture vpon any ground, Let vs venture vpon Gods worde, why should we not venture? In short tyme after we must venture,
If Therefore we venture upon any ground, Let us venture upon God's word, why should we not venture? In short time After we must venture,
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for we must dye, & leaue our goods we wote not to whom. So in Luke xij. Foole this night they will fetche away thy soule.
for we must die, & leave our goods we wot not to whom. So in Luke xij. Fool this night they will fetch away thy soul.
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And then that whiche thou hast gotte whose shall it be? So in Eccle. 3. I hate my labour in the whiche I haue labored vnder the sunne.
And then that which thou hast got whose shall it be? So in Eccle. 3. I hate my labour in the which I have laboured under the sun.
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Because I must leaue it vnto a man which shalbe after me. And no man can tel whether he be wise or a foole.
Because I must leave it unto a man which shall After me. And no man can tell whither he be wise or a fool.
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And yet he must be a Lord in all the labour, which I haue labored vnder the sunne. And yet he must be a Lord in all the labour, which I have laboured under the sun.
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Heyres apparēt I saye are not alwayes heyres at your death you must venture it, therfore now venture it.
Heirs apparent I say Are not always Heirs At your death you must venture it, Therefore now venture it.
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Vēture, for after many dayes ye shall receaue it agayn.
Venture, for After many days you shall receive it again.
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But it forethinketh you yt God differreth your reward many dayes and that it shalbe long or you finde it. Know you what Iob sayth.
But it forethinketh you that God differeth your reward many days and that it shall long or you find it. Know you what Job say.
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If we take good thyngs at Gods hand, Why doe we not take ill thinges likewise? If we be well content yt God should lōg differre our punishmēt why are we not likewise cōtent yt God should lōg differre our ioy,If we take good things At God's hand, Why do we not take ill things likewise? If we be well content that God should long differre our punishment why Are we not likewise content that God should long differre our joy,
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& reward? God suffered Cayne long vnpunished, He suffered the sinners before the stud Cxx. yeares after he had warned them.
& reward? God suffered Cayne long unpunished, He suffered the Sinners before the stud Cxx. Years After he had warned them.
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He suffered the Amorittes, whilest their iniquitie was filled vp.
He suffered the Amorittes, whilst their iniquity was filled up.
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He suffered Sodome, and Gomorra whilest the crye of their wickednes was multiplied, and their sinne was to much made haynous. He suffered Mohab iij. yeares, he threatened that the people should bée slayne on the alter in Ierobohams dayes for their wickednes, yet he differred this punishment CC. and lx. yeares.
He suffered Sodom, and Gomorra whilst the cry of their wickedness was multiplied, and their sin was to much made heinous. He suffered Moab iij. Years, he threatened that the people should been slain on the altar in Ierobohams days for their wickedness, yet he differed this punishment CC. and lx. Years.
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He suffered vngodly men to prolong their dayes by their malice. He suffereth wicked men to liue in great prosperitie, and to be buryed honorably.
He suffered ungodly men to prolong their days by their malice. He suffers wicked men to live in great Prosperity, and to be buried honorably.
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And their sonnes to be great men, And ryde on horsebacke. And their Sons to be great men, And ride on horseback.
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He suffered the rich man in S. Luke to eate and drinke euen to his death.
He suffered the rich man in S. Luke to eat and drink even to his death.
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He beareth with iniquitie in all men, and suffereth it long vnpunished.
He bears with iniquity in all men, and suffers it long unpunished.
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Therfore if it be long or we finde our bread agayne, we must be content with it.
Therefore if it be long or we find our bred again, we must be content with it.
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If it greue vs that it is differred many dayes.
If it grieve us that it is differed many days.
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Let vs remember that Dauid also being a good, and iust man was vnlooked to many dayes.
Let us Remember that David also being a good, and just man was unlooked to many days.
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And therefore he crieth often Ʋsquequo. How long, how long Lord, how long, and this he crieth oftēs.
And Therefore he cries often Ʋsquequo. How long, how long Lord, how long, and this he cries oftens.
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The people of God sayth, that they were exercised with miseries euen from their youth. Godly men dye vnburied, and hee that did saue a Citie.
The people of God say, that they were exercised with misery's even from their youth. Godly men die unburied, and he that did save a city.
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God suffered hym in this worlde to bee cleane forgotten. God suffered him in this world to be clean forgotten.
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Sara suffered long vexation of Hagar, and her sonne, Abraham suffered long the iniurie of Abimileckes seruauntes, Ioseph suffered longe the wronges of his brethren, and of his mistris.Sarah suffered long vexation of Hagar, and her son, Abraham suffered long the injury of Abimileckes Servants, Ioseph suffered long the wrongs of his brothers, and of his mistress.
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Ieremy suffered longe and many wrongs. Paule suffered lōg troubles, and wronges. The people of God Apocal. vi. cry out how long O Lord thou that art holy and true. Ieremy suffered long and many wrongs. Paul suffered long Troubles, and wrongs. The people of God Apocalypse vi. cry out how long Oh Lord thou that art holy and true.
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Doest thou not Iudge and reuenge our bloud on those that dwell on the earth. Dost thou not Judge and revenge our blood on those that dwell on the earth.
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So that God exerciseth good men long in the troubles of this world, And therfore we may be contented if after a long tyme we finde the fruit of our almes agayne.
So that God Exerciseth good men long in the Troubles of this world, And Therefore we may be contented if After a long time we find the fruit of our alms again.
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Neither be these dayes long dayes in déede, but in opiniō, and though they be many dayes, yet are they but dayes.
Neither be these days long days in deed, but in opinion, and though they be many days, yet Are they but days.
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For the length of our life is not worthy to be named in ye name of yeares.
For the length of our life is not worthy to be nam in you name of Years.
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Our life is as Iacob sayth of hys life my dayes are but a few.
Our life is as Iacob say of his life my days Are but a few.
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Ioseph beyng borne in the midle age of Iacob is sayd in Scripture so bee the sonne of hys old age.
Ioseph being born in the middle age of Iacob is said in Scripture so be the son of his old age.
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For a man beyng a child, is euen now at his middle age: and beyng at hys middle age is euen now at his olde age.
For a man being a child, is even now At his middle age: and being At his middle age is even now At his old age.
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An hundred yeares in age is but the yeares of childhode, so it is sayd a child of an hūdred yeare old. The Prophet Esay calleth lx. yeares but one moment.
an hundred Years in age is but the Years of childhood, so it is said a child of an hūdred year old. The Prophet Isaiah calls lx. Years but one moment.
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He telleth his people he would forsake them for a moment, He meaneth lx. yeares in the captiuitie of Babilon.
He Telleth his people he would forsake them for a moment, He means lx. Years in the captivity of Babylon.
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Paule calleth the greefes that we haue in this worlde the griefes of a moment, Dauid compareth mās life to wind, to talke, & to a shadow:Paul calls the griefs that we have in this world the griefs of a moment, David compareth men life to wind, to talk, & to a shadow:
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Esay cōpareth it to the remouyng of a tabernacle. Iob to an Egles wyng and to a Weuers shittell.Isaiah compareth it to the removing of a tabernacle. Job to an Eagles wing and to a Weuers shittell.
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So that these many dayes are in déede but a few dayes.
So that these many days Are in deed but a few days.
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Go to it frely therefore, For after a fewe dayes though you thinke them many dayes.
Go to it freely Therefore, For After a few days though you think them many days.
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What soeuer you mercyfully bestow vppon the poore ye shall finde it agayne. There foloweth an other reasō.
What soever you mercifully bestow upon the poor you shall find it again. There Followeth an other reason.
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Thou canst not tell what wilbe tyde vpō, the earth. Thou Canst not tell what will tIED upon, the earth.
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So yt here Salomon semeth to say this much, There will some thyng fall on ye earth that thou knowest not of,
So that Here Solomon Seemeth to say this much, There will Some thing fallen on you earth that thou Knowest not of,
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if thou diddest know of it, o• wouldest know, it would surely styrre thée vp to be liberall.
if thou didst know of it, o• Wouldst know, it would surely stir thee up to be liberal.
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And that thou doost not know particular chaūces I do not greatly blame thée. In déede Salomon sayth truly, We doe not know thynges to come.
And that thou dost not know particular chances I do not greatly blame thee. In deed Solomon say truly, We do not know things to come.
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For it was not geuē vnto the Apostles to know tymes, & the moments of times,
For it was not given unto the Apostles to know times, & the moments of times,
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For euen in these thynges where our booke lyeth open, we are deceaued for lacke of knowledge.
For even in these things where our book lies open, we Are deceived for lack of knowledge.
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So Gregory Naziēzen semeth not to know the true honor of Mariage. Nor Iustinus Martyr the state of aungels, and their affection towardes womē.
So Gregory Nazianzen Seemeth not to know the true honour of Marriage. Nor Justinus Martyr the state of Angels, and their affection towards women.
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Nor Austen the true meanyng of the Psalmes. Nor Ierome of the litle prophets. Nor Ireneus ye age of Christ.
Nor Austen the true meaning of the Psalms. Nor Jerome of the little Prophets. Nor Irenaeus you age of christ.
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Tertuliā knew not truth in secōd Mariages. Nor Chrisostome in frée will and taking of othes.Tertuliā knew not truth in secōd Marriages. Nor Chrysostom in free will and taking of Oaths.
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The Councell of Ephesus was deceaued with Eutiches heresie.
The Council of Ephesus was deceived with Eutichius heresy.
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The first Coūcell of Nice had cōmitted a great foly but for Paphnutius. The third Councell of Carthage was deceaued, in forbiddyng prayers to be made vnto ye sonne of God.
The First Council of Nicaenae had committed a great folly but for Paphnutius. The third Council of Carthage was deceived, in forbidding Prayers to be made unto you son of God.
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The third Councell of Nice knewe not the truth & therfore they set vp Images and cādles,
The third Council of Nicaenae knew not the truth & Therefore they Set up Images and Candles,
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and dissanulled the writynges of Epiphanius. Peter Martyr semeth to some not to haue vnderstode what Sinus Abrill ment.
and dissanulled the writings of Epiphanius. Peter Martyr Seemeth to Some not to have understood what Sinus Abrill meant.
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Beza saw some thynges that Caluine sawe not.Beza saw Some things that Calvin saw not.
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And Mollineus would seme to sée further then Beza. Musculus confesseth he knoweth not that saying of S. Iohn, That you may be one as I and my father am one.
And Mollineus would seem to see further then Beza. Musculus Confesses he Knoweth not that saying of S. John, That you may be one as I and my father am one.
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Bucer is thought not to haue determined well of vsury. Castalio sayth that he vnderstandeth not the x. part of the Apocalipse.Bucer is Thought not to have determined well of Usury. Castalio say that he understandeth not the x. part of the Apocalypse.
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Mans knowledge fayleth in all thynges, Vesalius is reproued by Columbus in the Anatomi. Fuxius by Matheolus in the Herball. And Matheolus by others.
men knowledge Faileth in all things, Vesalius is reproved by Columbus in the Anatomi. Fuxius by Matthew in the Herbal. And Matthew by Others.
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Galene the great Phisitian is reproued by many, Paracelsus hath controled them all and is controled him selfe.Galene the great physician is reproved by many, Paracelsus hath controlled them all and is controlled him self.
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In Arithmeticke they cannot hit the rule of Algebra, In Geometri Cardanus saith but Euclide hath not handled the matter with dexteritie inough.
In Arithmetic they cannot hit the Rule of Algebra, In Geometri Cardanus Says but Euclide hath not handled the matter with dexterity enough.
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In Astronomy Ptolome and all his assistaūce are called backe by Copernicus; In Logicke they are called backe by Ramus. In morall Philosophie, they know not what the chief good of man is, In the Gréeke toung, the phrase of all men is controled by Dionisius Halicarnasseus. In the Latine toung there is no mans stile,
In Astronomy Ptolemy and all his assistance Are called back by Copernicus; In Logic they Are called back by Ramus. In moral Philosophy, they know not what the chief good of man is, In the Greek tongue, the phrase of all men is controlled by Dionysius Halicarnassus. In the Latin tongue there is no men style,
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but it hath some blemish except ye stile of Iulius Caesar. If in toungs and Artes, where nature endoctrineth and our booke doth helpe we know not and are deceaued,
but it hath Some blemish except you style of Julius Caesar. If in tongues and Arts, where nature endoctrineth and our book does help we know not and Are deceived,
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then in thynges to come, the knowledge whereof is most hidden, it is no maruell though our fore sight bee nought worth,
then in things to come, the knowledge whereof is most hidden, it is no marvel though our before sighed be nought worth,
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if these easier thynges be so hard to attaine vnto, then those harder thinges are most hardly discussed and specially the knowledge of thyngs to come is in truth it selfe a thing of great difficultie.
if these Easier things be so hard to attain unto, then those harder things Are most hardly discussed and specially the knowledge of things to come is in truth it self a thing of great difficulty.
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And here appeareth vnto me a déepe matter, a wide controuersie, and a large fielde to speake with or agaynst the Astologers. And Here appears unto me a deep matter, a wide controversy, and a large field to speak with or against the Astologers.
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And the matter is somwhat doubtful.
And the matter is somewhat doubtful.
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For if I speake with them my text speaketh agaynst thē, If I speake agaynst them.
For if I speak with them my text speaks against them, If I speak against them.
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The greater part of men who laugheth all learning to scorne will haue better will to be rude;
The greater part of men who Laugheth all learning to scorn will have better will to be rude;
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& lesse loue to be learned. If I speake with them Picus Mirandula speaketh against them.
& less love to be learned. If I speak with them Picus Mirandula speaks against them.
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If I speake agaynst them Ieronymus Cardanus, Iouianus Pontanus, & Marsilius Ficinus speaketh with thē.
If I speak against them Jerome Cardanus, John Pontanus, & Marsilius Ficinus speaks with them.
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Speakyng with them Caluine of a great iudgement speaketh agaynst me, if I speake agaynst them Phillip Melancthō a man of much learnyng will not speake with me.
Speaking with them Calvin of a great judgement speaks against me, if I speak against them Philip Melancthō a man of much learning will not speak with me.
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And to conclude I say as our Sauiour Christ some tyme sayd, who beyng called to bee a Iudge,
And to conclude I say as our Saviour christ Some time said, who being called to be a Judge,
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and •••per in matters of law about partyng of inheritaunce (he sayd) who hath appointed me a iudge amongst you? Christ would be no iudge in such basse matters.
and •••per in matters of law about parting of inheritance (he said) who hath appointed me a judge among you? christ would be no judge in such base matters.
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But I dare not iudge in these learned matters, Neither will I seme to ouer rule the iudgements of such woorthy, But I Dare not judge in these learned matters, Neither will I seem to over Rule the Judgments of such worthy,
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& excellent fathers, yet what I mistake I will say.
& excellent Father's, yet what I mistake I will say.
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And that I say, semeth to me to be voyde neither of reason, nor of conscience.
And that I say, Seemeth to me to be void neither of reason, nor of conscience.
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First therefore I mislike the pyu•• holynes of some.
First Therefore I mislike the pyu•• holiness of Some.
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Who either to reserve (as they thinke) the more power to God, do take away all the vertue, and worthynesse of the creatures:
Who either to reserve (as they think) the more power to God, do take away all the virtue, and worthiness of the creatures:
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or els to please M. Caluin the more, do take away all Comercia coeli, that is all the influences of heauen.
or Else to please M. Calvin the more, do take away all Comercia coeli, that is all the influences of heaven.
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But as Iob said Go to the beasts of the field and they will teach thee.
But as Job said Go to the beasts of the field and they will teach thee.
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So I will thē to resort, but to the contemplation of nature, and they cannot be ignoraunt. So I will them to resort, but to the contemplation of nature, and they cannot be ignorant.
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The herbe called Orphan liueth without any roote.
The herb called Orphan lives without any root.
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The Mallow and the Marigold & the herbe called Holitropium apply thē selues to the presence or absence of the sunne. The Mallow and the Marigold & the herb called Holitropium apply them selves to the presence or absence of the sun.
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The Bittell accordyng to ye forme of the moone, commeth out and goeth in with one course.
The Bittell according to you Form of the moon, comes out and Goes in with one course.
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The Pise myre in the full moone, worketh day & night.
The Pise mire in the full moon, works day & night.
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Cucubers in the full moone be more full, in ye wayning of the moone more emptie.Cucumbers in the full moon be more full, in you waining of the moon more empty.
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Shel Fishes follow the course of ye moone.Shel Fish follow the course of you moon.
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The fallyng sickenes and the sicknes of eyes Mens sicknesses, and womens infirmities, are increased and decreased by the semblaunce of the Moone.
The falling sickness and the sickness of eyes Men's Sicknesses, and women's infirmities, Are increased and decreased by the semblance of the Moon.
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Yea and the great huge Sea, also foloweth the proportiō of the Moone likewise.
Yea and the great huge Sea, also Followeth the proportion of the Moon likewise.
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This graūteth also Caluine him selfe, that mellancolly, coller, & other humors are moued and wrought by the Planettes,
This granteth also Calvin him self, that mellancolly, collar, & other humours Are moved and wrought by the Planets,
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and touchyng mās bodyes somewhat more may be graunted.
and touching men bodies somewhat more may be granted.
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Howbeit, he that denyeth that the heauēly bodyes, haue no doings towardes, or vpon the inferiour bodyes, for my parte I thinke them not onely to be witles but also to be myndeles.
Howbeit, he that denyeth that the heavenly bodies, have no doings towards, or upon the inferior bodies, for my part I think them not only to be witless but also to be myndeles.
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But here I doe specially mislike, that the Astrologians will not onely geue out their gessinges in generall matters.
But Here I do specially mislike, that the Astrologians will not only give out their gessinges in general matters.
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But also in particular countreys, and cases, They will forspeake of warre, and of peace, and of dearth, and of chepth, and as they call them, particular matters of fortune:
But also in particular Countries', and cases, They will forspeak of war, and of peace, and of dearth, and of chepth, and as they call them, particular matters of fortune:
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it yrketh me farther more to remember the vanitie of these men.
it irks me farther more to Remember the vanity of these men.
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For as the Saracens will seeme to deriue their antiquitie from Sara. And the Haggerēs from Haggar, (and that whiche would make a sober man to laugh, ) The Heroldes also, will fetch their antiquitie of their imblasenyng, from Cain and Abel, The Papistes their Religiō from Peter: So these Astrologians will defende their fact,
For as the Saracens will seem to derive their antiquity from Sarah. And the Haggerens from Haggar, (and that which would make a Sobrium man to laugh,) The Heroldes also, will fetch their antiquity of their imblasenyng, from Cain and Abel, The Papists their Religion from Peter: So these Astrologians will defend their fact,
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and proue their Arte good by the examples of Adam, of Abraham, Isaac, & Iacob. As who would saye Astrologie were a thing of great primacie.
and prove their Art good by the Examples of Adam, of Abraham, Isaac, & Iacob. As who would say Astrology were a thing of great primacy.
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We read in déede that Adā gaue very proper Hebrew names to foules, fishes, & herbes.
We read in deed that Adā gave very proper Hebrew names to fowls, Fish, & herbs.
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But that hee had any knowledge in the Starres that we read not. Gene.xv. It is sayd to Abraham, Nūber the Starres of heauē if thou canst.
But that he had any knowledge in the Stars that we read not. Gene xv It is said to Abraham, Number the Stars of heaven if thou Canst.
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Austen in his booke De Ciuitate Der. xvi. chap. sayth thus.
Austen in his book De Ciuitate Der. xvi. chap. say thus.
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That those are to bee contemned, which say they haue foūd out the nomber of the Starres,
That those Are to be contemned, which say they have found out the number of the Stars,
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For it is onely the propertie of God to know the Starres & their names. For it is only the property of God to know the Stars & their names.
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And surely if yt any of thē should at any tyme haue had any knowledge in that sciēce;
And surely if that any of them should At any time have had any knowledge in that science;
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My thinke that the Patriarke Isaac should séeme to be instructed therin. For of him it is writen, Isaac went into the fieldes to study.
My think that the Patriarch Isaac should seem to be instructed therein. For of him it is written, Isaac went into the fields to study.
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But of the other it is not writtē that they went to study or dye study.
But of the other it is not written that they went to study or die study.
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Of the same Isaac we doe read that hee dyd not know the day of his death, Therfore we may thus conclude.
Of the same Isaac we do read that he did not know the day of his death, Therefore we may thus conclude.
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Isaac the studient did not knowe the chief parte of Astrologie, that is his fatall houre.Isaac the student did not know the chief part of Astrology, that is his fatal hour.
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Therefore Adā, Abraham, and Iacob, whiche in Scripture haue no name of stud•en•es dyd not study Astrologie,
Therefore Adā, Abraham, and Iacob, which in Scripture have no name of stud•en•es did not study Astrology,
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or at lea•• were ignoraunt in those thynges, which the Astrologers do challenge vnto them selues.
or At lea•• were ignorant in those things, which the Astrologers do challenge unto them selves.
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I wil not vrge here the textes of Esay or S. Austen, or of Tertulian in his booke De habitu Mulicrum. Let them by me enioy their Arte whether it bee much; or little.
I will not urge Here the texts of Isaiah or S. Austen, or of Tertullian in his book De habitu Mulicrum. Let them by me enjoy their Art whither it be much; or little.
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νόμος, or λό••ς, Rule or Iudgement. Howbeit I meruell, if that cleare iudgement may be rendred in their science.
νόμος, or λό••ς, Rule or Judgement. Howbeit I marvel, if that clear judgement may be rendered in their science.
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Why thē do they alwayes write darkely, or falsly? darkly, like Appollo ye deuil of Delphos. Such a profound impostor,
Why them doe they always write darkly, or falsely? darkly, like Apollo you Devil of Delphos. Such a profound impostor,
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or deceauer was Nostradamus, who gaue out ye text openly. But kept the Cōmentary in the chaūcery of his own brest.
or deceauer was Nostradamus, who gave out the text openly. But kept the Commentary in the chancery of his own breast.
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Our mē are a litle more dull they write playne, for they write playne lyes,
Our men Are a little more dull they write plain, for they write plain lies,
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and both halfe disclaymyng, and cortallyng of their Arte, yet they pouder it with lyes still.
and both half disclaymyng, and cortallyng of their Art, yet they powder it with lies still.
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There hath so many gone about to tell vs great truthes, & so few hit in litle truthes, that I suspect it, there is not any truth great or litle in that their great mistery of Astrologie.
There hath so many gone about to tell us great truths, & so few hit in little truths, that I suspect it, there is not any truth great or little in that their great mystery of Astrology.
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But though they know not particular chaūces or tymes, or moments of tymes, yet though we neuer vew ye face of heauen,
But though they know not particular chances or times, or moments of times, yet though we never view you face of heaven,
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but poore vpon the earth like brute beastes, which God hath framed to looke where they like best.
but poor upon the earth like brutus beasts, which God hath framed to look where they like best.
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This must nedes be the entry doore, The threshold, The Alpha, and the a. b. c. of all Diuinitie, Scio quod beue erit timentibus Deū. &c. I knowe that it shalbe well vnto those that feare God,
This must needs be the entry door, The threshold, The Alpha, and the a. b. c. of all Divinity, Scio quod beue erit timentibus Deū. etc. I know that it shall well unto those that Fear God,
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and are afrayde of hys face. And it shall not bee well vnto the wicked: Neither shall they prolong theyr dayes, because they are not afrayde of his face. Here then stay.and Are afraid of his face. And it shall not be well unto the wicked: Neither shall they prolong their days, Because they Are not afraid of his face. Here then stay.
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And you shall sée together with me.
And you shall see together with me.
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Whether it be lykely that ill, and mischief will fall vppon the earth, the case is this.
Whither it be likely that ill, and mischief will fallen upon the earth, the case is this.
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If the feare of God be in men, there wil no mischief fall vppon the earth.
If the Fear of God be in men, there will no mischief fallen upon the earth.
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If the feare of God be not in mē there will mischief fall vpō the earth.
If the Fear of God be not in men there will mischief fallen upon the earth.
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And here I enter into the fearefull & discoraging questiō. Whether the feare of God be in this generation or not.
And Here I enter into the fearful & discoraging question. Whither the Fear of God be in this generation or not.
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The feare of God ye know, and the loue of God are most nearely knit together.
The Fear of God you know, and the love of God Are most nearly knit together.
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And where soeuer is the loue, and feare of God there is ye kéepyng of Gods commaundements.
And where soever is the love, and Fear of God there is the keeping of God's Commandments.
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So that now I must demaund whether that Gods cōmaundementes be kept on earth.
So that now I must demand whither that God's Commandments be kept on earth.
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And now this questiō groweth from bitter to bitterer, from worme woodde to gall, From worse to worste. And now this question grows from bitter to bitterer, from worm wood to Gall, From Worse to worst.
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For, (thought I) for me to go tell the breache of the lawes throughout the lād,
For, (Thought I) for me to go tell the breach of the laws throughout the land,
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And ye breakers of Gods lawes, and the illnes that may, & will lyght vpō the lād:
And you breakers of God's laws, and the illness that may, & will Light upon the land:
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Since Ionas so feared it, Michae so felt it, and Ieremy so smarted for it: (As I say) I tooke it be a toto cold occupation, and a very vnthriftie.
Since Ionas so feared it, Michael so felt it, and Ieremy so smarted for it: (As I say) I took it be a toto cold occupation, and a very unthrifty.
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Sith that I my selfe also haue tasted it before with myne owne experience. And harke, how feare cast in many extremities.
Sith that I my self also have tasted it before with mine own experience. And hark, how Fear cast in many extremities.
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This lād (thought I) is deuided into the Nobilitie, the Clergy, the Lawyers, & the people.
This land (Thought I) is divided into the Nobilt, the Clergy, the Lawyers, & the people.
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If I should checke the offēces of the Nobilitie, I should speake agaynst Lyons. If of the Lawyers, I should speake agaynst Wolfes.
If I should check the offences of the Nobilt, I should speak against Lyons. If of the Lawyers, I should speak against Wolves.
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If of the Clergy I shold speake agaynst Foxes, if of the people I should haue to do with Waspes.
If of the Clergy I should speak against Foxes, if of the people I should have to do with Wasps.
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And in déede in this respect I could not but compare the Nobilitie vnto Lyōs.
And in deed in this respect I could not but compare the Nobilt unto Lyons.
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For as if any beast annointed with ye Lyons greace, no beast of the forest will annoy hym.
For as if any beast anointed with the Lyons greace, no beast of the forest will annoy him.
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And as the Prouerbe sayth, it is a greuous thyng to awake a Lyon:
And as the Proverb say, it is a grievous thing to awake a lion:
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so no doubt it is both greuous and ieberdous to speake against the vices of the Nobilitie,
so no doubt it is both grievous and ieberdous to speak against the vices of the Nobilt,
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and to wake them out of that sléepe of sinne, wherein they so swetly and quietly slomber.
and to wake them out of that sleep of sin, wherein they so sweetly and quietly slumber.
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Though Christ him selfe called the Priestes and Pharise is wolues vnder Lābes skinnes, yet I will rather now call the Lawyers Wolues, both because they are gréedy to swallow;
Though christ him self called the Priests and Pharisee is wolves under Lambs skins, yet I will rather now call the Lawyers Wolves, both Because they Are greedy to swallow;
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and also in might and power stronger then the Clergy.
and also in might and power Stronger then the Clergy.
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The Clergy as it nowe is resembled most aptly (my thought) the nature of Foxes, who thought they séeme to sléepe before company,
The Clergy as it now is resembled most aptly (my Thought) the nature of Foxes, who Thought they seem to sleep before company,
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yet they will spoyle and praye when no body looketh on & surely they sleepe as sinne is sayd to sléepe in Genesis.
yet they will spoil and pray when no body looks on & surely they sleep as sin is said to sleep in Genesis.
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Synne sayth the text slepeth before the dores: That is sinne sléepeth whilest we lyue. Sin say the text Sleepeth before the doors: That is sin Sleepeth whilst we live.
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But whē we go out of the dores of this life it sitteth vpō vs. So they will dissēble their reuengement before the eyes of the world,
But when we go out of the doors of this life it Sitteth upon us So they will dissemble their revengement before the eyes of the world,
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but when the preacher is gone out of the Pulpit, They will set vppon hym. The people I thought to bee lyke vnto Waspes.
but when the preacher is gone out of the Pulpit, They will Set upon him. The people I Thought to be like unto Wasps.
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For if one Waspe styng vpon a pyuishe affection, a nomber also will styng for felowshyp.
For if one Wasp sting upon a pyuishe affection, a number also will sting for fellowship.
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So that to conclude I sée nothyng from the worlde but emynent daunger.
So that to conclude I see nothing from the world but emynent danger.
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And here I assure you I stode in a crosse way, that I could not tell which path was better to treade.
And Here I assure you I stood in a cross Way, that I could not tell which path was better to tread.
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For displeasure beyng so neare vnto me frō the world. And God beyng so farre of to the iudgement of flesh & bloud:
For displeasure being so near unto me from the world. And God being so Far of to the judgement of Flesh & blood:
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I was driuen into a most vncerteinetie:
I was driven into a most vncerteinetie:
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Nor in all this world I could find any one maner thyng yt in this case could reliue me, I left therfore ye dwellers vpō earth,
Nor in all this world I could find any one manner thing that in this case could relive me, I left Therefore you dwellers upon earth,
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& lifted vp my mynde vnto hym that dwelleth in heauē, in whose cause I did thinke once again to venter.
& lifted up my mind unto him that dwells in heaven, in whose cause I did think once again to venture.
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And his spirit dyd assure me, yt so farre as heauē is exalted aboue earth.
And his Spirit did assure me, that so Far as heaven is exalted above earth.
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So farre is his strength exalted aboue mans strength Gods strength and his mainteinaunce aboue mans mainteinaunce, I dyd therefore by the fauourable protection of God purpose with my selfe to vtter my conscience,
So Far is his strength exalted above men strength God's strength and his mainteinaunce above men mainteinaunce, I did Therefore by the favourable protection of God purpose with my self to utter my conscience,
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How despised and odious soeuer it should be in the eyes of the world.
How despised and odious soever it should be in the eyes of the world.
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But because I was not very certeine whether it woulde better edifie this age to speake in roughnes,
But Because I was not very certain whither it would better edify this age to speak in roughness,
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or in myldenes of spirite, I thought to vse both wayes, and kyndes.
or in mildness of Spirit, I Thought to use both ways, and Kinds.
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And to do as the wise, Lapidary doth with his pearles, who accordyng to their nature doth tēper some of thē with hony.
And to do as the wise, Lapidary does with his Pearls, who according to their nature does temper Some of them with honey.
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And some of them with vynager. So I will deale with some gently, and with other some sharpely.
And Some of them with vynager. So I will deal with Some gently, and with other Some sharply.
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Neither will I charge them with sinne from my selfe: but I will aske them of their owne conscience.
Neither will I charge them with sin from my self: but I will ask them of their own conscience.
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And first to begyn with the Nobilitie, I must nedes say as Iob said some tyme vnto God, O that a man might speake vnto you as hee doth vnto hys neighbour.
And First to begin with the Nobilt, I must needs say as Job said Some time unto God, Oh that a man might speak unto you as he does unto his neighbour.
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I would then demaunde of you many questions.
I would then demand of you many questions.
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And first I would aske of you, whether it bee not in your Court as it was in the Court of Pharao. Where there was Princeps Pistorū, and Princeps Laniorum, The Prince of Bakers, and the Prince of Butchers.
And First I would ask of you, whither it be not in your Court as it was in the Court of Pharaoh. Where there was Princeps Pistorū, and Princeps Laniorum, The Prince of Bakers, and the Prince of Butchers.
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My question is this, whether that officers and masters of belly cheare and instrumentes of worldly pleasures doth grow vp to great principallitie,
My question is this, whither that Officers and Masters of belly cheer and Instruments of worldly pleasures does grow up to great principality,
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And rather by those meanes then by wisedome gouernement, temperauncy, councell, actiuitie, Cheualry & c? Agayne if I might speake to you as a man doth to his neighbour, I will aske you if all preachers bee not to you as Micheas was to the Court of Achab, whilest he pronounced victory agaynst the Syrians, hee was a trime prophete and in great price:
And rather by those means then by Wisdom government, temperancy, council, activity, Chivalry & c? Again if I might speak to you as a man does to his neighbour, I will ask you if all Preachers be not to you as Micheas was to the Court of Ahab, whilst he pronounced victory against the Syrians, he was a trime Prophet and in great price:
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but at an other battell whē he sayd they should not wyn, he was in great disdayne.
but At an other battle when he said they should not win, he was in great disdain.
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So that seruyng their appetites they loued him, and not seruyng their appetites they dyd not loue hym. So that serving their appetites they loved him, and not serving their appetites they did not love him.
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Agayne I would aske of you this question, whether that you be of Salomons opinion in this point, who sayth by takyng away the wicked man from the kynges presence, his throne shalbe established, And if ye be of that opinion whether you do practise, it or no? Also I would aske of you whether you doe not rather delight to be noble men like vnto Esau, whose nobilitie was in carying foure hundred men after him,
Again I would ask of you this question, whither that you be of Solomon's opinion in this point, who say by taking away the wicked man from the Kings presence, his throne shall established, And if you be of that opinion whither you do practise, it or no? Also I would ask of you whither you do not rather delight to be noble men like unto Esau, whose Nobilt was in carrying foure hundred men After him,
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then to Iacob whose nobilitie was in the inuocation of the true God, In callyng of hym, The God of Abraham, The God of Isaac, The God of Iacob. Whether that ye be not like to that nobilitie whiche is spoken of in the fourth of Osee. Where it is sayd.
then to Iacob whose Nobilt was in the invocation of the true God, In calling of him, The God of Abraham, The God of Isaac, The God of Iacob. Whither that you be not like to that Nobilt which is spoken of in the fourth of Hosea Where it is said.
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Their nobilitie or chief men loue bryng ye filthely? Whether ye be of the opinion of our Sauiour in the vi. of S. Iohn. Their Nobilt or chief men love bring you filthily? Whither you be of the opinion of our Saviour in the vi. of S. John.
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Caro non prodest quicquam. The flesh (sayth he) profiteth nothyng. And if the flesh profite nothyng,Caro non profits quicquam. The Flesh (say he) profiteth nothing. And if the Flesh profit nothing,
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Whether you can thinke that bloud or gentry profiteth any thing? Agayn, whether that your Seruyng men do not vse their badges as Cayne dyd hys marke.
Whither you can think that blood or gentry profiteth any thing? Again, whither that your Serving men do not use their badges as Cayne did his mark.
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Because Cayn had a marke that if any men killed him, he should be punished seuen tymes as greuously,
Because Cain had a mark that if any men killed him, he should be punished seuen times as grievously,
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But if Cayne kylled any we read in this world of no punishment:
But if Cayne killed any we read in this world of no punishment:
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So I wil aske you whether if one chaūce to kyll one that hath your badge,
So I will ask you whither if one chance to kill one that hath your badge,
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or marke hee bee sure of execution, or not? But if any of yours chaunce to kill one,
or mark he be sure of execution, or not? But if any of yours chance to kill one,
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whether that then through the priuiledge of your badge, and marke hée is not vntouchable, These & many other the lyke questions if I might speake vnto you as to my neighbour, good Lordes and noble men, I would demaunde of you.
whither that then through the privilege of your badge, and mark he is not untouchable, These & many other the like questions if I might speak unto you as to my neighbour, good lords and noble men, I would demand of you.
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But as in fleyng of an hare, or conny it is not very hard to plucke of the skynne whilest it come at the head,
But as in fling of an hare, or conny it is not very hard to pluck of the skin whilst it come At the head,
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but then it is very busie and difficulte:
but then it is very busy and difficult:
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so in controlyng of vyce, it is neuer so hard in reformation, and stayeth so much as when it commeth to you, who are the heads,
so in controlyng of vice, it is never so hard in Reformation, and stays so much as when it comes to you, who Are the Heads,
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and I in this busines am more likely to hurt my selfe thē profite you. But that whiche I cannot, God can.
and I in this business am more likely to hurt my self them profit you. But that which I cannot, God can.
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To whom I pray for you. And to whom I commende you, and your vertuous amendement.
To whom I pray for you. And to whom I commend you, and your virtuous amendment.
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If I might speake to ye Lawyers as vnto my neighbour, I would aske them but this one question.
If I might speak to you Lawyers as unto my neighbour, I would ask them but this one question.
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Whether they do not iudge Secundū aspectū, that is accordyng to ye outward shew.
Whither they do not judge Secundū aspectū, that is according to you outward show.
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Whether that the face of a noble and a meane mā, a rich man & a poore mā be all one or no? Of ye clergy I wold demaūde, Whither that the face of a noble and a mean man, a rich man & a poor man be all one or no? Of the Clergy I would demand,
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whether that in conscience, they doe not thinke themselues like vnto Cucumers, the whiche Cucumers, if it thunder frō heauen torne them selues round about:
whither that in conscience, they do not think themselves like unto Cucumbers, the which Cucumbers, if it thunder from heaven torn them selves round about:
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so whether that they, if there be any thundryng from the Court either by speach, or by letter do not turne their affection & that very roundly.
so whither that they, if there be any thundering from the Court either by speech, or by Letter do not turn their affection & that very roundly.
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Agayne, I would demaunde of them, whether that they doe not suppose that the worlde doth thinke vs very cowardly and foolish shepheards, that dare speake so boldly agaynst the Pope,
Again, I would demand of them, whither that they do not suppose that the world does think us very cowardly and foolish shepherds, that Dare speak so boldly against the Pope,
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or agaynst ceremonies, or with ceremonies, in whiche matters we are vpholded with one faction or an other:
or against ceremonies, or with ceremonies, in which matters we Are upholded with one faction or an other:
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But agaynst vice we speake nothyng, or very fayntely: And as cockes nipt with kites clawes, we cakle, but we crow not.
But against vice we speak nothing, or very fayntely: And as cocks nipped with kites claws, we cakle, but we crow not.
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Also I would aske of the Clergy, and that by their owne experience of those that haue preached sincerely,
Also I would ask of the Clergy, and that by their own experience of those that have preached sincerely,
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whether a man preachyng frely against these two vices, vncleannes of lyfe & bribery should not haue hys soule driuen lyke a Sparrow from place to place, should not haue forrowes made vpō his shoulders, haue his soule made low vnto the dust,
whither a man preaching freely against these two vices, uncleanness of life & bribery should not have his soul driven like a Sparrow from place to place, should not have furrows made upon his shoulders, have his soul made low unto the dust,
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& be blacked with slaunders and aduersity. To these Londonners because I may speake as vnto my neighbours.
& be blacked with slanders and adversity. To these Londoners Because I may speak as unto my neighbours.
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I will thus say & demaunde of them.
I will thus say & demand of them.
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How they do liue accordyng to the profession of the Gospell, consideryng there is so fewe of them good and so many of them naught.
How they do live according to the profession of the Gospel, considering there is so few of them good and so many of them nought.
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And agayne whether they had not rather both the preacher, and Pulpits were set on fire,
And again whither they had not rather both the preacher, and Pulpits were Set on fire,
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Then they would forsake that swete and gaynfull sinne of vsury.
Then they would forsake that sweet and gainful sin of Usury.
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Whether those which haue had occasion to try them haue not founde them as vnmercyfull as the mercyles Exchecker,
Whither those which have had occasion to try them have not found them as unmerciful as the mercyles Exchequer,
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as voyde of Religion as the Papist.
as void of Religion as the Papist.
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I appeale to God that knoweth this, to the world that cannot for shame denye it.
I appeal to God that Knoweth this, to the world that cannot for shame deny it.
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If I say the truth go about your owne amendement, & not to hurt me. And thus much I haue spokē in gentlenes of spirite.
If I say the truth go about your own amendment, & not to hurt me. And thus much I have spoken in gentleness of Spirit.
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If you meruaile what can be sayd more rougher I will speake to you out of the 5. of Ieremy.
If you marvel what can be said more rougher I will speak to you out of the 5. of Ieremy.
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Go, and search throughout all the stretes of Ierusalem, and see and know and enquire in euery strete, Go, and search throughout all the streets of Ierusalem, and see and know and inquire in every street,
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whether you can finde such a man, and whether there bee such a one as doth iudgement and seeketh the truth and I will spare the Citie.
whither you can find such a man, and whither there be such a one as does judgement and seeks the truth and I will spare the city.
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And as truly as God liueth, they will sweare a very lye. And I said, truly these men are poore mē and they are but fooles.
And as truly as God lives, they will swear a very lie. And I said, truly these men Are poor men and they Are but Fools.
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Because they doe not know the way of Iehoua. And the Iudgement of their God.
Because they do not know the Way of Iehoua. And the Judgement of their God.
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I wil go therfore to the vpper sorte and speake to them for they know the Iudgement of Iehoua their God,
I will go Therefore to the upper sort and speak to them for they know the Judgement of Iehoua their God,
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but they also truly had broken the yocke, They had burst to peeces the bandes. but they also truly had broken the yocke, They had burst to Pieces the bands.
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So that the cause of the destruction of this Citie was, that the people was not southefast in worde, and the nobilitie was violent in worke:
So that the cause of the destruction of this city was, that the people was not southefast in word, and the Nobilt was violent in work:
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Euen so it is now thorough towne and countrey, There is fraude and deceate, in bargens and in all speches amongest the people.
Even so it is now thorough town and country, There is fraud and deceate, in bargens and in all Speeches amongst the people.
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The nobilitie or vpper sorte are very violent, for they do not take that thyng in hand, whiche they will not dispatch either by fauour or money,
The Nobilt or upper sort Are very violent, for they do not take that thing in hand, which they will not dispatch either by favour or money,
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and no rich mās matter or noble mās matter is an ill matter, or at least an vnlucky matter, I may be deceaued,
and no rich men matter or noble men matter is an ill matter, or At least an unlucky matter, I may be deceived,
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but if it be as I take it, and I pray God I do not mistake it,
but if it be as I take it, and I pray God I do not mistake it,
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if it be so, I will vtter my mynde as I am compelled:
if it be so, I will utter my mind as I am compelled:
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And I will sweare an old othe sworne oftens before by the Prophetes Ʋiuit Iehoua, God lyueth, or by Gods lyfe, Except you do amēd you shall all together perishe.
And I will swear an old other sworn oftens before by the prophets Ʋiuit Iehoua, God liveth, or by God's life, Except you do amend you shall all together perish.
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I hate no man, I sée no man, I mynde no man:
I hate no man, I see no man, I mind no man:
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but vppon very loue, and good hart I speake it, except ye repent ye shall all perishe.
but upon very love, and good heart I speak it, except you Repent you shall all perish.
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O ye knowe, alas you knowe, But alas you will not know, what ill may betide vpō the earth.
O you know, alas you know, But alas you will not know, what ill may betide upon the earth.
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But here some men do thinke their state so sure that no ill can betyde to them vpon the earth,
But Here Some men do think their state so sure that no ill can betide to them upon the earth,
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but let vs examine this opinion. Where doest thou lyue? vppō the earth, what is aboue thy head? heauen.
but let us examine this opinion. Where dost thou live? upon the earth, what is above thy head? heaven.
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Who is the dweller in heauē? God.
Who is the dweller in heaven? God.
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And thence sayth Ieremy our sinnes being tyed to Gods hand doth rele amayne vpō our neckes.
And thence say Ieremy our Sins being tied to God's hand does rele amain upon our necks.
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God hath diuers wayes to punish, and diuers kyndes of punishementes, when as in the Prophet Esay, God councelled with the Cherubins,
God hath diverse ways to Punish, and diverse Kinds of punishments, when as in the Prophet Isaiah, God counseled with the Cherubim,
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How to punish the wicked people, one of the aungels sayd thus, and an other sayd thus.
How to Punish the wicked people, one of the Angels said thus, and an other said thus.
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So that here by it appeareth that God hath diuers kyndes of punishmēts.
So that Here by it appears that God hath diverse Kinds of punishments.
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Is mās hart so foolish, that it doth thinke that there can no mischief betyde vpon the earth? There is a thing they call water or rayne, the whiche once came so largely out of heauen that it destroyed well nigh euery liuyng thyng vpon the earth.
Is men heart so foolish, that it does think that there can no mischief betide upon the earth? There is a thing they call water or rain, the which once Come so largely out of heaven that it destroyed well High every living thing upon the earth.
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But thou wilt say there is a raynebow, I say the raynebow is the worldes raynebow, & not thy raynebow.
But thou wilt say there is a rainbow, I say the rainbow is the world's rainbow, & not thy rainbow.
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In the raynebow it is couenaunted that the worlde shall not all be destroyed, Yet thou mayst be destroyed.
In the rainbow it is covenanted that the world shall not all be destroyed, Yet thou Mayest be destroyed.
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This euill therfore may chaunce to thee vpō the earth. There is a thyng they call snow Iob calleth it ye treasures of Gods snowes.
This evil Therefore may chance to thee upon the earth. There is a thing they call snow Job calls it the treasures of God's snows.
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God hath whole treasures, & storehouses of snow to destroy ye wicked. That ill also may be tyde vpō the earth. God hath Whole treasures, & storehouses of snow to destroy you wicked. That ill also may be tIED upon the earth.
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There is an other thyng called Hayle: which in Egypt destroyed all the cattell, trées, and fruites.
There is an other thing called Hail: which in Egypt destroyed all the cattle, trees, and fruits.
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So likewise in Fraūce, the yeare of our Lord viij. hundred xxv.
So likewise in Fraūce, the year of our Lord viij. hundred xxv.
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And though there be a Raynebow, which promiseth saftie to the world from rayne, yet there is no haylebow.
And though there be a Rainbow, which promises safety to the world from rain, yet there is no haylebow.
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This therfore ill may chaūce vpon the earth. Blondus in his ix. booke writeth that after the death of Adeotatus, there were so great stormes of lightnynges and thunders, that it destroyed all thynges saue onely a few Pulsis and rootes.
This Therefore ill may chance upon the earth. Blondus in his ix. book Writeth that After the death of Adeotatus, there were so great storms of lightnings and Thunders, that it destroyed all things save only a few Pulsus and roots.
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These illes also may betide vpō the earth.
These illes also may betide upon the earth.
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There is also blustring and furious wyndes, whiche as Cuspinianus writeth in the tyme of Comnenus the Emperour blew downe an huge brasen Image.
There is also blustering and furious winds, which as Cuspinian Writeth in the time of Comnenus the Emperor blew down an huge brazen Image.
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And in the tyme of Iob blewe down Iobs house & his progeny. This ill also may betide vpon the earth. And in the time of Job blew down Jobs house & his progeny. This ill also may betide upon the earth.
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There is also the ayre it selfe which may engender frogges to trouble thée, as in Egypt, and Grashoppers as in Fraunce, and Italie, and as Cromerus reporteth in Polonia the yeare of our Lorde.
There is also the air it self which may engender frogs to trouble thee, as in Egypt, and Grasshoppers as in France, and Italy, and as Cromerus Reporteth in Polonia the year of our Lord.
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1473. This ayre if it be very whote may bring the plagues of pestilēce and of the sweatynges sicknes, wherewith we are well acquaynted,1473. This air if it be very hot may bring the plagues of pestilence and of the sweatings sickness, wherewith we Are well acquainted,
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if it be very cold it may destroy all the foules of the ayre, as some times in the dayes of the Emperour Iustinian, it may frees the Sea and kill fishes as in ye tyme of ye Emperour Phocas, which is testified by Nicephorus & Paulus Diaconus. These illes also may betide vpon the earth.
if it be very cold it may destroy all the fowls of the air, as Some times in the days of the Emperor Iustinian, it may frees the Sea and kill Fish as in you time of the Emperor Phocas, which is testified by Nicephorus & Paulus Deacon. These illes also may betide upon the earth.
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There is also an other thyng most dredfull and violēt called fire. And though all other plagues fayle, that plague wilt not faile Mallachi iiij. it is sayd that the day of Iudgement will burne like an ouen. Esay lxvj. it is sayd Behold the day of the Lord shalbe in fire.
There is also an other thing most dreadful and violent called fire. And though all other plagues fail, that plague wilt not fail Mallachi iiij. it is said that the day of Judgement will burn like an oven. Isaiah lxvj. it is said Behold the day of the Lord shall in fire.
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The fires yt be in your Cities you cā helpe thē with clāpes & buckettes, if it be wilde fire you can quēch it with milke & vinager.
The fires that be in your Cities you can help them with clamps & buckettes, if it be wild fire you can quench it with milk & vinager.
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But this fire as Esay sayth cā not bee quenched, It is sayd in Luke xvij. That in the dayes of the sonne of man it shalbe as in the dayes of Noe. In the dayes of Noe a litle doue could not set her foote on the grounde for the aboūdaunce of water.
But this fire as Isaiah say can not be quenched, It is said in Lycia xvij. That in the days of the son of man it shall as in the days of Noah In the days of No a little dove could not Set her foot on the ground for the abundance of water.
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In the dayes of the sonne of man a litle doue shall not sette downe her foote,
In the days of the son of man a little dove shall not Set down her foot,
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but it shalbe singed with fire. This euill wilbe a generall euill, and this euill shal betyde vpon the earth.
but it shall singed with fire. This evil will a general evil, and this evil shall betide upon the earth.
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But let me come neare vnto thée, And demaunde a fresh of thée.
But let me come near unto thee, And demand a fresh of thee.
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Doest thou beleue that no mischief can betyde vpon the earth? vppon what part of the earth doest thou dwell? In an Ilād.
Dost thou believe that no mischief can betide upon the earth? upon what part of the earth dost thou dwell? In an Island.
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Thou must remember the Isles called Maiorica and Minorica were destroyed with connyes.
Thou must Remember the Isles called Majorca and Minorca were destroyed with connies.
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As also the Isle Anaphe, as Eustachius writeth, if it be an Iland, the sea may eate it vp,
As also the Isle Anaphe, as Eustace Writeth, if it be an Island, the sea may eat it up,
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as it hath done diuers Ilandes.
as it hath done diverse Islands.
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There is also great daunger by the nature of the place of the arriuall of enemies.
There is also great danger by the nature of the place of the arrival of enemies.
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This ill also may betyde vpō this kynde of earth. But what profession is thy Iland of? Of a Christian profession.
This ill also may betide upon this kind of earth. But what profession is thy Island of? Of a Christian profession.
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Therefore the Turke is the great and sworne enemy. What is ye Turke.
Therefore the Turk is the great and sworn enemy. What is the Turk.
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One that hath most large and wyde Signiories, one that vseth seuere discipline and policie, One that wynneth much, and loseth litle:
One that hath most large and wide Seigniories, one that uses severe discipline and policy, One that winneth much, and loses little:
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One yt hath a good affectiō to Ilandes, and this last yeare hath wonne ye fine & wealthy Iland of Cyprus. And no dout is set on by God to go forward.
One that hath a good affection to Islands, and this last year hath won you fine & wealthy Island of Cyprus. And no doubt is Set on by God to go forward.
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The Turke they wil say is farre of.
The Turk they will say is Far of.
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But God whistelleth to those that are farre of that they come lyke bees, to light where hee wil haue them.
But God whistelleth to those that Are Far of that they come like Bees, to Light where he will have them.
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Thou laughest at me peraduenture to sée me so carefull. I morne for thée without peraduēture to sée thée so careles.
Thou laughest At me Peradventure to see me so careful. I morn for thee without Peradventure to see thee so careless.
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Thou laughest at me, and God at thée. Thou carest not, but care, thou laughest but wéepe.
Thou laughest At me, and God At thee. Thou Carest not, but care, thou laughest but weep.
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And do good whilest thou mayst thou cāst not tell what ill will betyde vpon the earth.
And do good whilst thou Mayest thou Canst not tell what ill will betide upon the earth.
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What is the name of the Iland? Englād:
What is the name of the Island? Englād:
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what neighbours hast thou? Fraūce and Flaunders. The one thou canst not reteyne in frendshyp but as men.
what neighbours hast thou? Fraūce and Flanders. The one thou Canst not retain in friendship but as men.
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The other is thyne enemy most subtill, experienced, willyng and able to doe the hurt.
The other is thine enemy most subtle, experienced, willing and able to do the hurt.
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Do good therfore to all men, and cast thy bread vppon the face of the water,
Do good Therefore to all men, and cast thy bred upon the face of the water,
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For thou canst not tell what ill will betyde vpon the earth.
For thou Canst not tell what ill will betide upon the earth.
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537
Is England an whole Iland? No, but halfe an Iland, how is the other halfe, Scotland affected.
Is England an Whole Island? No, but half an Island, how is the other half, Scotland affected.
vbz np1 dt j-jn n1? uh-dx, cc-acp av-jn dt n1, q-crq vbz dt j-jn n-jn, np1 vvd.
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538
Some well, and many ill, as you haue vnderstanded. They haue bene oftens in minde to put out the candle of Englād.
some well, and many ill, as you have understanded. They have be oftens in mind to put out the candle of Englād.
d av, cc d n-jn, c-acp pn22 vhb vvn. pns32 vhb vbn vvz p-acp n1 pc-acp vvi av dt n1 pp-f np1.
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539
To take away our Iosias the breath of our nostrels, and to set vp hipocrites vpon vs. O Englād, what if thou be sodenly ouer taken as the woman with her child panges? Then wilt thou wish that thou haddest bene mercyfull, & delt thy bread.
To take away our Iosias the breath of our nostrils, and to Set up Hypocrites upon us O Englād, what if thou be suddenly over taken as the woman with her child pangs? Then wilt thou wish that thou Hadst be merciful, & dealt thy bred.
p-acp vvi av po12 np1 dt n1 pp-f po12 n2, cc pc-acp vvi a-acp n2 p-acp pno12 sy np1, r-crq cs pns21 vbi av-j a-acp vvn p-acp dt n1 p-acp po31 n1 n2? av vm2 pns21 vvi cst pns21 vhd2 vbn j, cc vvd po21 n1.
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540
Whē thou shalt sée, & féele what ill wil betyde vpon the face of the earth.
When thou shalt see, & feel what ill will betide upon the face of the earth.
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541
But beyng but halfe an Iland, art thou firme and trustie within thy selfe? Nay, art not thou a snacke with young thyne owne broode beyng ready to bight out thy belly? Englande hath swordes drawen out agaynst her, but prouideth no buckler.
But being but half an Island, art thou firm and trusty within thy self? Nay, art not thou a snack with young thine own brood being ready to bite out thy belly? England hath swords drawn out against her, but Provideth no buckler.
p-acp vbg p-acp j-jn dt n1, vb2r pns21 j cc j p-acp po21 n1? uh-x, vb2r xx pns21 dt n1 p-acp j po21 d n1 vbg j pc-acp vvi av po21 n1? np1 vhz n2 vvn av p-acp pno31, cc-acp vvz dx n1.
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542
The state of England is lyke to children sittyng rechlesse in the Market stede. We playe, and pype to thē but they relent not:
The state of England is like to children sitting rechlesse in the Market stead. We play, and pipe to them but they relent not:
dt n1 pp-f np1 vbz av-j p-acp n2 vvg j p-acp dt n1 n1. pns12 vvi, cc vvi p-acp pno32 p-acp pns32 vvb xx:
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543
our Sermōs are like vnto ye musike which Aristotle speaketh of. Which when it is once done there is no more remembraunce of it.
our Sermons Are like unto you music which Aristotle speaks of. Which when it is once done there is no more remembrance of it.
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544
They beleue Lawyers in law matters and folow them, Phisitians and follow them: Coūcellors and follow them, they here preachers but they do not follow them.
They believe Lawyers in law matters and follow them, Physicians and follow them: Councillors and follow them, they Here Preachers but they do not follow them.
pns32 vvb n2 p-acp n1 n2 cc vvi pno32, n2 cc vvi pno32: n2 cc vvi pno32, pns32 av n2 cc-acp pns32 vdb xx vvi pno32.
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545
I am very sory, for I doe verely thinke that some ill wil betyde vpon this earth.
I am very sorry, for I do verily think that Some ill will betide upon this earth.
pns11 vbm av j, c-acp pns11 vdb av-j vvi cst d av-jn vmb vvi p-acp d n1.
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546
But admitte thou feare no generall punishmentes by warres, by plagues, by famine: Yet much ill may fall vpon the earth.
But admit thou Fear no general punishments by wars, by plagues, by famine: Yet much ill may fallen upon the earth.
p-acp vvb pns21 vvb dx j n2 p-acp n2, p-acp n2, p-acp n1: av d av-jn vmb vvi p-acp dt n1.
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547
What particular mā art thou but some ill may chaunce to thee vpon the earth.
What particular man art thou but Some ill may chance to thee upon the earth.
q-crq j n1 vb2r pns21 p-acp d av-jn vmb vvi p-acp pno21 p-acp dt n1.
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548
Art thou a Magistrate? if thou be a good one thou mayst be tost & wrong like Dauid: If thou bee an ill one, thou mayest breake thy necke like Hely. If yu be a noble mā thou mayst be sodēly dabte to the hart with a dagger like Abner or lyke Amasias. If yu be an old Courtier thou mayst be put to death, at the commyng in of a new kyng like Ioab. If thou lackest example read the bookes of the kynges what hath chaunced vnto kings. Art thou a Magistrate? if thou be a good one thou Mayest be tossed & wrong like David: If thou be an ill one, thou Mayest break thy neck like Hely. If thou be a noble man thou Mayest be suddenly dabte to the heart with a dagger like Abner or like Amasias. If thou be an old Courtier thou Mayest be put to death, At the coming in of a new King like Ioab. If thou Lackest Exampl read the books of the Kings what hath chanced unto Kings.
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549
Truth it is, & tyme doth tell that kynges thē selues, and Courtiers of great estate haue their florishyng,
Truth it is, & time does tell that Kings them selves, and Courtiers of great estate have their flourishing,
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550
and their fallyng, their Regno, and their Regnaui, their Sursum, and their Deorsum. Let them therfore breake their bread and liue well for they know not what ill wil betyde vppon the earth:
and their falling, their Regno, and their Regnaui, their Sursum, and their Deorsum. Let them Therefore break their bred and live well for they know not what ill will betide upon the earth:
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551
If thou be a Minister and a good Minister, then thou shalt alwayes be oppressed in the world,
If thou be a Minister and a good Minister, then thou shalt always be oppressed in the world,
cs pns21 vbb dt n1 cc dt j n1, cs pns21 vm2 av vbi vvn p-acp dt n1,
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552
if thou be an ill Minister thou mayst bee destroyed for thyne Idolatry as Helias the Prophete destroyed Balles Priestes.
if thou be an ill Minister thou Mayest be destroyed for thine Idolatry as Elias the Prophet destroyed Balls Priests.
cs pns21 vbb dt j-jn n1 pns21 vm2 vbi vvn p-acp po21 n1 c-acp np1 dt n1 vvn n2 n2.
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553
If thou bee a graser of cattaile, thou mayst be stayne of thyne owne brother like Abell. If thou bee a ploughman thou mayst chaunce to kill an other like vnto Cayn. If thou be a landed man, thou mayst be spoyled lyke Naboth: either by violence of Courtyers, either by subtiltie of Lawyers.
If thou be a graser of cattail, thou Mayest be stain of thine own brother like Abel. If thou be a ploughman thou Mayest chance to kill an other like unto Cain. If thou be a landed man, thou Mayest be spoiled like Naboth: either by violence of Courtiers, either by subtlety of Lawyers.
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554
No trade nor estate through the whole commō wealth hath any charter of safty.
No trade nor estate through the Whole Common wealth hath any charter of safety.
dx n1 ccx n1 p-acp dt j-jn j n1 vhz d n1 pp-f n1.
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555
Cast thy bread therfore vppon the waters, deuide it, and part it, for thou canst not tell what wil betyde vpō the face of ye earth:
Cast thy bred Therefore upon the waters, divide it, and part it, for thou Canst not tell what will betide upon the face of you earth:
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556
for both thy selfe art subiect vnto euils, & thy goodes are subiect vnto euilles. For what hast thou which is not subiect vnto casualtie? Hast thou gemmes, iewels,
for both thy self art Subject unto evils, & thy goods Are Subject unto evils. For what hast thou which is not Subject unto casualty? Hast thou gems, Jewels,
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557
and pearles? Théeues may burst in, & steale them.
and Pearls? Thieves may burst in, & steal them.
cc n2? n2 vmb vvi p-acp, cc vvi pno32.
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558
Hast thou gold, siluer, coyne, plate, and mettals? Rust may freate them, or théeues may steale them.
Hast thou gold, silver, coin, plate, and metals? Rust may freate them, or thieves may steal them.
vh2 pns21 n1, n1, n1, n1, cc n2? np1 vmb vvi pno32, cc n2 vmb vvi pno32.
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559
Hast thou tapestry, silkes, clothes, wardropes, mothes may eate them? and of them selues they will waxe old.
Hast thou tapestry, silks, clothes, wardropes, moths may eat them? and of them selves they will wax old.
vh2 pns21 n1, n2, n2, n2, n2 vmb vvi pno32? cc pp-f pno32 n2 pns32 vmb vvi j.
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560
Hast thou great stockes of shéepe, they may bee burnt from heauen as Iobs were. Hast thou oxen, cattell, horse? enemyes may take thē away.
Hast thou great stocks of sheep, they may be burned from heaven as Jobs were. Hast thou oxen, cattle, horse? enemies may take them away.
vh2 pns21 j n2 pp-f n1, pns32 vmb vbi vvn p-acp n1 p-acp n2 vbdr. vh2 pns21 n2, n2, n1? n2 vmb vvi pno32 av.
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561
Hast thou houses, and fayre mansion places? They may be burnt with fire like to Ierurusalem, or they may be blowne downe like to Iobes houses? Hast thou grasse & corne? it may bee as in the dayes of the Prophet Helias.
Hast thou houses, and fair mansion places? They may be burned with fire like to Ierurusalem, or they may be blown down like to Job's houses? Hast thou grass & corn? it may be as in the days of the Prophet Elias.
vh2 pns21 n2, cc j n1 n2? pns32 vmb vbi vvn p-acp n1 av-j p-acp np1, cc pns32 vmb vbi vvn a-acp av-j p-acp np1 n2? vh2 pns21 n1 cc n1? pn31 vmb vbi a-acp p-acp dt n2 pp-f dt n1 np1.
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562
The heauens will not heare the earth. And the soyle shalbe barren, for lacke of rayne and moysture. The heavens will not hear the earth. And the soil shall barren, for lack of rain and moisture.
dt n2 vmb xx vvi dt n1. cc dt n1 vmb|vbi j, p-acp n1 pp-f n1 cc n1.
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563
Whilest thou hast light and tyme woorke that whiche is good.
Whilst thou hast Light and time work that which is good.
cs pns21 vh2 n1 cc n1 vvi d r-crq vbz j.
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564
Breake thy bread and cast it vpon the waters, thou knowest not who shall enioy it.
Break thy bred and cast it upon the waters, thou Knowest not who shall enjoy it.
vvb po21 n1 cc vvd pn31 p-acp dt n2, pns21 vv2 xx r-crq vmb vvi pn31.
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565
For thou " knowest not what wilbe tyde vppon the earth:
For thou " Knowest not what will tIED upon the earth:
p-acp pns21 " vv2 xx r-crq vmb|vbi vvn p-acp dt n1:
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566
For as whē the Mulbery tree doth budde, it sheweth the spring to be at hād,
For as when the Mulberry tree does bud, it shows the spring to be At hand,
c-acp c-acp c-crq dt n1 n1 vdz vvi, pn31 vvz dt n1 pc-acp vbi p-acp n1,
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567
as the commyng of the swallowes is an argument of Sommer, lightenynges of thunder, smocke of fire, bright skye of fayre weather, Prickyng in the left syde of pluresies, Suddenly thernes of sickenes,
as the coming of the Swallows is an argument of Summer, lightenings of thunder, smock of fire, bright sky of fair weather, Pricking in the left side of pluresies, Suddenly thernes of sickness,
c-acp dt n-vvg pp-f dt n2 vbz dt n1 pp-f n1, n2 pp-f n1, n1 pp-f n1, j n1 pp-f j n1, j-vvg p-acp dt j n1 pp-f n2, av-j n2 pp-f n1,
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568
and rutlyng in the throate of death:
and rutlyng in the throat of death:
cc vvg p-acp dt n1 pp-f n1:
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569
Euē so, & more then so I gather, & strongly suppose, that some ill wil hap vpō the face of the earth.
Even so, & more then so I gather, & strongly suppose, that Some ill will hap upon the face of the earth.
av av, cc av-dc cs av pns11 vvb, cc av-j vvb, cst d av-jn vmb vvi p-acp dt n1 pp-f dt n1.
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570
Trée may budde and yet no spring come, Swallowes may flye and yet no Sommer come, Smocke may be and yet no fire, voluntary lythernes & yet no sickenes, Prickyng in the left side and yet no pluresie:
Tree may bud and yet no spring come, Swallows may fly and yet no Summer come, Smock may be and yet no fire, voluntary lythernes & yet no sickness, Pricking in the left side and yet no pluresie:
n1 vmb vvi cc av dx n1 vvi, n2 vmb vvi cc av dx n1 vvi, n1 vmb vbi cc av dx n1, j-jn n2 cc av dx n1, j-vvg p-acp dt j n1 cc av dx n1:
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571
But where there is so much sinne, and so small repentaunce, Gods mercy so abused and his iustice so egged on, There must nedes some ill be tyde vpon the earth.
But where there is so much sin, and so small Repentance, God's mercy so abused and his Justice so egged on, There must needs Some ill be tIED upon the earth.
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572
You will say you know not, I thinke, so but the more is your shame, the greater is your Iudgemēt:
You will say you know not, I think, so but the more is your shame, the greater is your Judgement:
pn22 vmb vvi pn22 vvb xx, pns11 vvb, av p-acp dt av-dc vbz po22 n1, dt jc vbz po22 n1:
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573
you know, not say you? lie for shame say not so, Paules stéeple long ago gaue you light inough to knowe by burnyng.
you know, not say you? lie for shame say not so, Paul's steeple long ago gave you Light enough to know by burning.
pn22 vvb, xx vvi pn22? vvb p-acp n1 vvb xx av, npg1 n1 av-j av vvd pn22 n1 av-d pc-acp vvi p-acp j-vvg.
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574
The Thamis and other waters might haue taught you by their extraordinary flowyng. The Starres by their blasing, mountaines by mouyng, Thine owne people by rebellyng.
The Thames and other waters might have taught you by their extraordinary flowing. The Stars by their blazing, Mountains by moving, Thine own people by rebelling.
dt np1 cc j-jn n2 vmd vhi vvn pn22 p-acp po32 j j-vvg. dt n2 p-acp po32 j-vvg, n2 p-acp vvg, po21 d n1 p-acp vvg.
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575
These thynges argue that thou shalt be sicke, and diseasefull. Agayn, I will reason with thée as S. Paule doth in prouyng the resurrection.
These things argue that thou shalt be sick, and diseaseful. Again, I will reason with thee as S. Paul does in proving the resurrection.
np1 n2 vvb cst pns21 vm2 vbi j, cc j. av, pns11 vmb vvi p-acp pno21 p-acp n1 np1 vdz p-acp vvg dt n1.
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576
If (sayth S. Paul) that the resurrection bee not, then all our preachyng is in vayne. If (say S. Paul) that the resurrection be not, then all our preaching is in vain.
cs (vvz np1 np1) d dt n1 vbb xx, cs d po12 vvg vbz p-acp j.
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577
So may I say of these tymes we haue all ioyned together, All ye preachers of this land haue séene mischief hangyng ouer thy head, Either all our preachyng & foreseyng is to no purpose or els some mischief wil betyde vpon the earth.
So may I say of these times we have all joined together, All you Preachers of this land have seen mischief hanging over thy head, Either all our preaching & Foreseeing is to no purpose or Else Some mischief will betide upon the earth.
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578
But thou wilt say, thou knowest it not, Alas, therefore poore blynd countrey, for thou wilt not see, deafe countrey for thou wilt not heare, •eedles,
But thou wilt say, thou Knowest it not, Alas, Therefore poor blind country, for thou wilt not see, deaf country for thou wilt not hear, •eedles,
p-acp pns21 vm2 vvi, pns21 vv2 pn31 xx, uh, av j j n1, c-acp pns21 vm2 xx vvi, j n1 c-acp pns21 vm2 xx vvi, n2,
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579
for thou w••t not féele, If thy preachers would goe lyke Esay in sacke cloth,
for thou w••t not feel, If thy Preachers would go like Isaiah in sack cloth,
c-acp pns21 vb2r xx vvi, cs po21 n2 vmd vvi av-j np1 p-acp n1 n1,
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580
like Ieremy, with yrōs about their necke, if they would deuide theyr clockes lyke as the Prophet did to Ieroboam, yet I would haue no hope of thy recouery.
like Ieremy, with irons about their neck, if they would divide their clocks like as the Prophet did to Jeroboam, yet I would have no hope of thy recovery.
av-j np1, p-acp n2 p-acp po32 n1, cs pns32 vmd vvi po32 n2 av-j p-acp dt n1 vdd p-acp np1, av pns11 vmd vhi dx n1 pp-f po21 n1.
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581
Thou art like Esau who now hauyng lost his patrimony did sit downe eate, drinke, and was mery.
Thou art like Esau who now having lost his patrimony did fit down eat, drink, and was merry.
pns21 vb2r av-j np1 r-crq av vhg vvn po31 n1 vdd vvi a-acp vvn, vvb, cc vbds j.
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582
Thou art like the Iewes whom Esay speaketh of xxviij. chap. Who cryed out, That they had smittē truce with death,
Thou art like the Iewes whom Isaiah speaks of xxviij. chap. Who cried out, That they had smitten truce with death,
pns21 vb2r av-j dt np2 r-crq np1 vvz pp-f crd. n1 r-crq vvd av, cst pns32 vhd vvn n1 p-acp n1,
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583
& made a couenant with their graue. & made a Covenant with their graven.
cc vvd dt n1 p-acp po32 n1.
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584
Sodome would not know that the vengeaunce of God come vpon it, and therfore early in the mornyng fire,
Sodom would not know that the vengeance of God come upon it, and Therefore early in the morning fire,
np1 vmd xx vvi cst dt n1 pp-f np1 vvn p-acp pn31, cc av av-j p-acp dt n1 n1,
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585
and brimstone rayned vpon them, and they were destroyed before they could well open their eyes to sée the maner of their destruction.
and brimstone rained upon them, and they were destroyed before they could well open their eyes to see the manner of their destruction.
cc n1 vvn p-acp pno32, cc pns32 vbdr vvn p-acp pns32 vmd av vvi po32 n2 pc-acp vvi dt n1 pp-f po32 n1.
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586
The people of Constātinople was so quyet whē the town was takē, that their enemyes beyng presente and their vamurs broken, they woulde geue nothing to ye réedifiyng therof.
The people of Constātinople was so quiet when the town was taken, that their enemies being present and their vamurs broken, they would give nothing to you réedifiyng thereof.
dt n1 pp-f np1 vbds av j-jn c-crq dt n1 vbds vvn, cst po32 n2 vbg j cc po32 n2 vvn, pns32 vmd vvi pix p-acp pn22 vvg av.
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587
Therfore ye Emperour, his Captaines, and people were taken, and murthered. The Empresse and her Gentlewomen were abused.
Therefore you Emperor, his Captains, and people were taken, and murdered. The Empress and her Gentlewomen were abused.
av pn22 n1, po31 n2, cc n1 vbdr vvn, cc vvn. dt n1 cc po31 n2 vbdr vvn.
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588
The Empire for euer was remoued from the east. This was before foretold her by her Prophetes, but Constantinople would not sée it.
The Empire for ever was removed from the east. This was before foretold her by her prophets, but Constantinople would not see it.
dt n1 c-acp av vbds vvn p-acp dt n1. d vbds a-acp vvn pno31 p-acp po31 n2, cc-acp np1 vmd xx vvi pn31.
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589
When the Duke of Bourbon sacked Rome, and the campe did now enuirone the whole towne, the Pope,
When the Duke of Bourbon sacked Rome, and the camp did now environ the Whole town, the Pope,
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and hys Cardinals were so quyet, that beyng at Masse there were some of them takē, their goodes spoyled,
and his Cardinals were so quiet, that being At Mass there were Some of them taken, their goods spoiled,
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& them selues mocked, & derided in most vilanous maner.
& them selves mocked, & derided in most villaInous manner.
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Cassandra cried out that the horse which was in Troye would destroy Troye, yet the blynde Troyans would not heare it,Cassandra cried out that the horse which was in Troy would destroy Troy, yet the blind Trojans would not hear it,
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nor sée it, They heard harnessed men clincke in the horse belly, but they would not marke it.
nor see it, They herd harnessed men Clink in the horse belly, but they would not mark it.
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Harnest men in an horses belly destroyed Troye: And harnessed mē in a Lyōs belly wil they not destroy England? The horse they sayd was so holy that it might not be destroyed,
Harnessed men in an Horses belly destroyed Troy: And harnessed men in a Lyons belly will they not destroy England? The horse they said was so holy that it might not be destroyed,
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and yet the holy horse destroyed the Citie, it yrketh me except you take hede to your selues to forthinke your miseries.
and yet the holy horse destroyed the city, it irks me except you take heed to your selves to forthink your misery's.
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Cassandra rent her heare vpon the destruction of Troy. Ieremy wished for eesternes of teares to wéepe the sinnes of his people.Cassandra rend her hear upon the destruction of Troy. Ieremy wished for eesternes of tears to weep the Sins of his people.
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Christe wept vppon Ierusalem, we may with teares of bloud be sory, and morne for the stormes yt will rage in this natiō. Christ wept upon Ierusalem, we may with tears of blood be sorry, and morn for the storms that will rage in this Nation.
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If they will not be warned, watch, watche, fast, fast, pray, pray, cast your bread geue your bread, breake your bread,
If they will not be warned, watch, watch, fast, fast, pray, pray, cast your bred give your bred, break your bred,
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for you know not what ill will betyde vpō the earth.
for you know not what ill will betide upon the earth.
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If the cloudes be full, they will poure out their rayne vpō the earth, the cloudes hauyng much rayne they let it fall.
If the Clouds be full, they will pour out their rain upon the earth, the Clouds having much rain they let it fallen.
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The trées hauyng fruites, they let them drop. The fountaines hauyng waters they let them runne.
The trees having fruits, they let them drop. The fountains having waters they let them run.
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The cattell hauyng milke they let it streme. The shepe hauing woll they yeld it. The foules hauyng fethers they cast them.
The cattle having milk they let it stream. The sheep having will they yield it. The fowls having Feathers they cast them.
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By these naturall exāples mans nature is exhorted to bee liberall.
By these natural Examples men nature is exhorted to be liberal.
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The cloudes if they be full they yeld forth their rayne, if the cloudes reteyne their owne fulnes it is a burthen to ye cloudes to reteine it.
The Clouds if they be full they yield forth their rain, if the Clouds retain their own fullness it is a burden to you Clouds to retain it.
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Much rayne is a burthen to clouds, & much riches are burthēs to mē. Abraham is sayd in xiij. of Genesis to be burthened with golde. Much rain is a burden to Clouds, & much riches Are burdens to men. Abraham is said in xiij. of Genesis to be burdened with gold.
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Abraham was a good man, and yet it burthened hys head to bee busie with the care of his gold.Abraham was a good man, and yet it burdened his head to be busy with the care of his gold.
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Agayne, to be puft vp in pride and vayne earthly cogitations is a burthen to the soule,
Again, to be puffed up in pride and vain earthly cogitations is a burden to the soul,
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but that is the effect of much riches as doth appeare in the first of Timothy the vj. chap. Therfore to be very riche is a burthen.
but that is the Effect of much riches as does appear in the First of Timothy the vj. chap. Therefore to be very rich is a burden.
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Agayne to eate much, drinke much, and rest much is a burthen vnto the soule, though it bee pleasaunt to the body. But in the xij.
Again to eat much, drink much, and rest much is a burden unto the soul, though it be pleasant to the body. But in the xij.
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of Luke it is proued that aboundaunce of riches maketh one to eate much, drinke much, & rest much:
of Luke it is proved that abundance of riches makes one to eat much, drink much, & rest much:
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Therfore as much rayne is a burthen to cloudes: So much riches are burthens to men.
Therefore as much rain is a burden to Clouds: So much riches Are burdens to men.
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Agayne, that whiche doth plucke a mans hart into diuers thoughtes and cogitations, that is a burthen vnto men. But in ye vj. of Mathew, it is sayd where thy treasure is, there is thy hart:
Again, that which does pluck a men heart into diverse thoughts and cogitations, that is a burden unto men. But in you vj. of Matthew, it is said where thy treasure is, there is thy heart:
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So that if a mans treasure be in an hundred places, his hart is in as many places therfore to be very riche is a very great burthē.
So that if a men treasure be in an hundred places, his heart is in as many places Therefore to be very rich is a very great burden.
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Agayne, yt which maketh a man vnfit for the kyngdome of heauen is a great burthen vnto a mans soule.
Again, that which makes a man unfit for the Kingdom of heaven is a great burden unto a men soul.
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But much riches maketh a man as vnapte to go to heauen as a camell to créepe thorough a nedels eyes.
But much riches makes a man as unapt to go to heaven as a camel to creep through a nedels eyes.
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Therefore aboundaunce of riches is a burthen vnto man.
Therefore abundance of riches is a burden unto man.
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Agayne, that whiche maketh a man to depart vnwillyngly out of his life is a burthen vnto mans soule, but that doe great riches. As doth appeare Sirach xli. O death howe bitter is thy memory vnto hym that doth lyue quietly. &c. Therefore plenty of riches is a burthen vnto mans soule. A litle will serue nature.
Again, that which makes a man to depart unwillingly out of his life is a burden unto men soul, but that do great riches. As does appear Sirach xli. Oh death how bitter is thy memory unto him that does live quietly. etc. Therefore plenty of riches is a burden unto men soul. A little will serve nature.
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Much riches doth in our lyfe tyme disease vs. And will at our death trouble vs. Therfore as ye cloudes poure out their rayne let vs bee frée and dispence them.
Much riches does in our life time disease us And will At our death trouble us Therefore as you Clouds pour out their rain let us be free and dispense them.
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Much riches made Ezechias lay his hart to the.
Much riches made Hezekiah lay his heart to thee.
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Much riches vndid Salomon, and vndid the Church of Rome, and in all degrees & states are very pestiferous. Much riches undid Solomon, and undid the Church of Rome, and in all Degrees & states Are very pestiferous.
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In the nobilitie they haue this effect, They worke appetite without measure, and as a dropsie mā, the more he drinketh, the more he may:
In the Nobilt they have this Effect, They work appetite without measure, and as a dropsy man, the more he Drinketh, the more he may:
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so these men as it is in the 5. of Esay ioyne house to house, and lande to lande:
so these men as it is in the 5. of Isaiah join house to house, and land to land:
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euen so farre as there is no more ground to purchase. In corrupt spirituall and tēporall officers, this aboundaunce of money worketh all maner of mischief.
even so Far as there is no more ground to purchase. In corrupt spiritual and temporal Officers, this abundance of money works all manner of mischief.
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Salust, sayth yt a kyngdome is easly preserued by ye meanes by ye which it is gotten.Sallust, say that a Kingdom is Easily preserved by you means by you which it is got.
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These mē some to take good héede to that saying of Salust, for they get their roomes with money, and mainteine thē with money.
These men Some to take good heed to that saying of Sallust, for they get their rooms with money, and maintain them with money.
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The strength of the Eliphante is in hys snoute, Of the Bore in his tuske, of the Lyon in his pawes of the Dogge in his iawes, of the Horse in his hofe, of the Bull in his hornes, of the Hare in her féete, of the Vrchen in his prickes, of the Cocke in his spurres, of the Ha•ke in her tallentes,
The strength of the Eliphante is in his snout, Of the Boar in his tusk, of the lion in his paws of the Dog in his Jaws, of the Horse in his hofe, of the Bull in his horns, of the Hare in her feet, of the Urchin in his pricks, of the Cock in his spurs, of the Ha•ke in her Talents,
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and of these Magistrats in their money.
and of these Magistrates in their money.
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This money is their sacrifice for all their sinnes, the Monarche of the world, the master of misrule, the abater of discipline, ye smother of wrincled countenaunces. This money is their sacrifice for all their Sins, the Monarch of the world, the master of misrule, the abater of discipline, you smother of wrinkled countenances.
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The wynges whiche they flye with, the legges that they stand vpon, the staffe that they leane vpon, the buckler that heareth of,
The wings which they fly with, the legs that they stand upon, the staff that they lean upon, the buckler that hears of,
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and ye sword that stricketh, their glory, and their God that holdeth vp their head.
and you sword that stricketh, their glory, and their God that holds up their head.
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Though a thousād sinnes, & enormities cōpasse them on the right hand, And ten thousand on the left hand,
Though a thousād Sins, & enormities compass them on the right hand, And ten thousand on the left hand,
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yet vnder the patronage of money they will lay them downe, and slepe quyetly.
yet under the patronage of money they will lay them down, and sleep quietly.
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I had rather if I were rich bring ten Riuers from Ware to London, build vp ten new Exchanges, build vp Paules steple many tymes, them onely to defray such sommes of money as are swallowed vp in this Realme by the way of corruption.
I had rather if I were rich bring ten rivers from Ware to London, built up ten new Exchanges, built up Paul's steeple many times, them only to defray such sums of money as Are swallowed up in this Realm by the Way of corruption.
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O that Magistrates, and Ministers should euidently in the sight of the world redeme their sinnes with money.
O that Magistrates, and Ministers should evidently in the sighed of the world Redeem their Sins with money.
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O that money so basse, and earthly a thing shuld preserue wickednes, and conquere honesty, wryng,
O that money so base, and earthly a thing should preserve wickedness, and conquer honesty, wring,
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and vndoe godly preachers, confound learning, suppresse godlynesse, hurt heauen, and do iniury to God hym selfe.
and undo godly Preachers, confound learning, suppress godliness, hurt heaven, and do injury to God him self.
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How much better were it for these men if they be full to do like the cloudes, to gowsh,
How much better were it for these men if they be full to do like the Clouds, to gowsh,
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and drope out where it nedeth " and to cast their almes vppon the face of the earth? Also to the commō sort of people aboundaunce of riches is a great burthen Gregory Nazienzen sayth that a great belly cānot enter in at a narrow gate.
and Drop out where it needeth " and to cast their alms upon the face of the earth? Also to the Common sort of people abundance of riches is a great burden Gregory Nazianzen say that a great belly cannot enter in At a narrow gate.
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But these men hauing aboundaūce of riches do stroute out their bellyes with eating, and drinkyng.
But these men having abundance of riches do strut out their bellies with eating, and drinking.
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Therfore riches is a burthen vnto them.
Therefore riches is a burden unto them.
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Agayne, it is reported of Naball, that when his wife had geuen some of his goods to Dauid his hart was as heauy as a stone:
Again, it is reported of Nabal, that when his wife had given Some of his goods to David his heart was as heavy as a stone:
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So likewise in these Londonners the grief of geuyng away and the feare of losing, maketh them some tymes heauyer to bee weyed in a payre of ballaunce, their couetous hart and wretched humor maketh thē so heauy. To cōclud it maketh sadnes.
So likewise in these Londoners the grief of giving away and the Fear of losing, makes them Some times Heavier to be weighed in a pair of balance, their covetous heart and wretched humour makes them so heavy. To conclude it makes sadness.
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For the yoūg man that was very rich went sade away sayth the Scripture: For the young man that was very rich went sade away say the Scripture:
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Agayne it maketh quarelling, and brabling, as betwixt Lot and Abraham. And the two brethrē in S. Luke, whiche stroue about inheritaunces.
Again it makes quarrelling, and brabbling, as betwixt Lot and Abraham. And the two brothers in S. Luke, which strove about inheritances.
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And commonly in this world, it maketh great garboiles.
And commonly in this world, it makes great garboils.
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And when as they them selues will not bestow it vpon the poore or to good vse,
And when as they them selves will not bestow it upon the poor or to good use,
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Then the commō place will sucke it vp. The Kinges bench will suppe it vp, and the Chauncery will swallow it vp.
Then the Common place will suck it up. The Kings bench will sup it up, and the Chancery will swallow it up.
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Therfore do like ye cloudes which drope vpon the dry ground.
Therefore do like you Clouds which Drop upon the dry ground.
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Geue accordyng to the necessitie of those that want, be plentyfull vnto thy poore and folow the example of the liberall cloudes which let their waters gushe vppon the face of the earth.
Give according to the necessity of those that want, be plentiful unto thy poor and follow the Exampl of the liberal Clouds which let their waters gush upon the face of the earth.
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And if there might be reason in an vnreasonable thyng, me thinke these cloudes might moue vs vnto liberalitie.
And if there might be reason in an unreasonable thing, me think these Clouds might move us unto liberality.
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For how reasonable is this in ye cloudes that they bestow their rayne where it needeth that is vppon the drye earth.
For how reasonable is this in you Clouds that they bestow their rain where it needs that is upon the dry earth.
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Where it needeth the cloudes are liberall. And where it nedeth not I wold not haue you liberall.
Where it needs the Clouds Are liberal. And where it needeth not I would not have you liberal.
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As for example you bestow vpon your bellyes vj. vij. or ten dishes, your bellyes are filled with much fewer, your bellyes therfore nede it not.
As for Exampl you bestow upon your bellies vj. vij. or ten Dishes, your bellies Are filled with much fewer, your bellies Therefore need it not.
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You haue for your backes chaunge of apparell, fewtes many and costely: The poore haue none, ye ayre is their peticotte, and they are cōpassed with cold,
You have for your backs change of apparel, fewtes many and costly: The poor have none, you air is their peticotte, and they Are compassed with cold,
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as with a garment, your backes neede it not, the poore nede it.
as with a garment, your backs need it not, the poor need it.
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You haue huge quantitie of clothes, and silkes aboute your loynes, they haue scarce Ieremyes lynnen bréeches aboute their loynes, your loynes neede it not, their loynes neede it.
You have huge quantity of clothes, and silks about your loins, they have scarce Jeremiah linen breeches about their loins, your loins need it not, their loins need it.
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You haue proude and rich chaines about your neckes, I doubt in this case obseruyng true charitie howe you can doe it. Your neckes nede it not.
You have proud and rich chains about your necks, I doubt in this case observing true charity how you can do it. Your necks need it not.
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They dye for extreme miserie therfore they nede it.
They die for extreme misery Therefore they need it.
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Ye Ladies, and Gentilwomen ye woare farthingals about your legges, your legges are otherwise from the cold warmely inough fenced, The legges of the poore are vnclothed: yours are to much clothed:
the Ladies, and Gentlewomen you wore farthingales about your legs, your legs Are otherwise from the cold warmly enough fenced, The legs of the poor Are unclothed: yours Are to much clothed:
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your legges nede it not, theirs nede it.
your legs need it not, theirs need it.
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Ye Ladyes and Gentilwomen ye are women, and but women, S. Paule willeth you not so decke your selues with gold.
the Ladies and Gentlewomen you Are women, and but women, S. Paul wills you not so deck your selves with gold.
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But you, you decke your selues, you pricke your selues, you pruen your selues, you spangle your selues, you pouder your selues.
But you, you deck your selves, you prick your selves, you pruen your selves, you spangle your selves, you powder your selves.
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And being but earthen Ladies you, would make your selues golden Ladyes.
And being but earthen Ladies you, would make your selves golden Ladies.
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Beleue me Ladyes you nede it not, The poore dyeth for it, therfore they neede it.
Believe me Ladies you need it not, The poor Dies for it, Therefore they need it.
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Also touching your fethers what say you to fethers? You say ye do & wil weare thē, I thinke so,
Also touching your Feathers what say you to Feathers? You say you do & will wear them, I think so,
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for I sée it in dede, ye weare them greate, huge, monstrous, redde, white, blacke, blew, raynebow colerd, partie colerd,
for I see it in deed, you wear them great, huge, monstrous, red, white, black, blue, rainbow colerd, party colerd,
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and in all kynde of coullours. The world cā witnesse you weare them, and yet me thinketh you nede thē not.
and in all kind of coullours. The world can witness you wear them, and yet me Thinketh you need them not.
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For, if the weather bée whote they helpe you not with shaddowe, if it bee extreme cold they warme you not with heate:
For, if the weather been hot they help you not with shadow, if it be extreme cold they warm you not with heat:
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if your heare fall of, they are not comfortatiue, If your brayne panne perish they are not restrictiue,
if your hear fallen of, they Are not Comfortative, If your brain pan perish they Are not restrictive,
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nor if your brayne perishe they are not restoratiue.
nor if your brain perish they Are not restorative.
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Truely accordyng to my iudgement I thinke your heades nede them not, The poore dyeth for want, therfore the poore nede them.
Truly according to my judgement I think your Heads need them not, The poor Dies for want, Therefore the poor need them.
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Agayne diuers richmen hang great huge walles with Tapistrie, and their galleryes with chargeable, and costly pictures,
Again diverse Rich men hang great huge walls with Tapestry, and their galleries with chargeable, and costly pictures,
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and pile great heapes of plate vppon their tables.
and pile great heaps of plate upon their tables.
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I say not but these thynges may be suffered, but that in so great excesse of some men, that some other men should dye for want that is intollerable.
I say not but these things may be suffered, but that in so great excess of Some men, that Some other men should die for want that is intolerable.
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Bestow it not therfore vppon your walles, & tables, which nede it not, but poure it out vpō the poore which nede it. Bestow it not Therefore upon your walls, & tables, which need it not, but pour it out upon the poor which need it.
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Now agayne here followeth an other argument to persuade vs to liberalitie, which is to be drawen likewise out of the former wordes, which say that the clouds rayne vppon the earth.
Now again Here follows an other argument to persuade us to liberality, which is to be drawn likewise out of the former words, which say that the Clouds rain upon the earth.
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So that the argument is this.
So that the argument is this.
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The cloudes whiche dyd ascende from the earth do by all meanes they can benefite the earth.
The Clouds which did ascend from the earth do by all means they can benefit the earth.
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So we that haue our begynnyng from God must by all meanes we can employ all our beneficence towardes God.
So we that have our beginning from God must by all means we can employ all our beneficence towards God.
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But benefite God we cānot, nor we nede not, for the earth is his, and the fulnes thereof,
But benefit God we cannot, nor we need not, for the earth is his, and the fullness thereof,
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But if we helpe the poore, we helpe him, if we féede the poore, we féede him, visite thē, we visite him, cloth them, we cloth him,
But if we help the poor, we help him, if we feed the poor, we feed him, visit them, we visit him, cloth them, we cloth him,
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if we poure out vpon them, we poure out vpō him, so we shall supply their necessitie,
if we pour out upon them, we pour out upon him, so we shall supply their necessity,
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& faithfully, and truly fulfill our own duty.
& faithfully, and truly fulfil our own duty.
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The tree where it falles, whether it bee towardes the North, or towardes the South, there it lyeth. The tree where it falls, whither it be towards the North, or towards the South, there it lies.
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If this text be expounded as it is commōly, then this argument riseth vpon it. It thou dye thou must lye like a rotten trée, and beare no fruite. But thou must dye:
If this text be expounded as it is commonly, then this argument Riseth upon it. It thou die thou must lie like a rotten tree, and bear no fruit. But thou must die:
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Therfore thou must lye & beare no frut, nor geue almes, when thou art dead. The Maior or greater propositiō, may be thus enlarged.
Therefore thou must lie & bear no frut, nor give alms, when thou art dead. The Mayor or greater proposition, may be thus enlarged.
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The fall of man is like the fall of a trée. So it is sayd in xxv. Gene. That Ismaell dyd fall before hys brethrē.
The fallen of man is like the fallen of a tree. So it is said in xxv. Gene. That Ishmael did fallen before his brothers.
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A trée beyng fallē beareth no frute. Grasse beyng fallen beareth no flower: nor a mā beyng fallē & dead cānot worke.
A tree being fallen bears no fruit. Grace being fallen bears no flower: nor a man being fallen & dead cannot work.
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Therfore it is said Eccle. ix. The dead do not knowe any thyng, nor there is not any farther reward for them.
Therefore it is said Eccle. ix. The dead do not know any thing, nor there is not any farther reward for them.
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So that here is taken away either doing, or sufferyng in an other world, in the way of rewarde of purgyng.
So that Here is taken away either doing, or suffering in an other world, in the Way of reward of purging.
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Neither is there any Purgatory, but onely the bloud of Iesus Christ, which doth purge vs from all our sinnes.
Neither is there any Purgatory, but only the blood of Iesus christ, which does purge us from all our Sins.
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Tyndall, and Frith, and Celius Curio haue discredited that matter. Master Hardings loude voyce hath helpt to ryng down the paynes of Purgatory.Tyndall, and Frith, and Celius Curio have discredited that matter. Master Harding's loud voice hath helped to ring down the pains of Purgatory.
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And Verone hath hunted Purgatory vnto the death.
And Verona hath hunted Purgatory unto the death.
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And as S. Iames sayth to rich men in his 5. chap. Goe to you rich mē, and houle. Because your riches are rotten:
And as S. James say to rich men in his 5. chap. Go to you rich men, and houle. Because your riches Are rotten:
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So it may be sayd, houle you he Monkes, and you she Monkes, and all you farmers of the prouince of Purgatory, it is fallen, it is fallen.
So it may be said, houle you he Monks, and you she Monks, and all you farmers of the province of Purgatory, it is fallen, it is fallen.
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Her marchants may houle, and morne for those thynges that were dearely sold, and for precious value, are now not worth any thyng, all her fatte thynges and notable thyngs are gone and can be found no more.
Her Merchants may houle, and morn for those things that were dearly sold, and for precious valve, Are now not worth any thing, all her fat things and notable things Are gone and can be found no more.
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Purgatory is chased to the death, there is no Purgatory after this lyfe. There is no doyng of good nor sufferyng of ill by the way of clensing,
Purgatory is chased to the death, there is no Purgatory After this life. There is no doing of good nor suffering of ill by the Way of cleansing,
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& therfore Salomon cōpareth a liuing dog, & a dead Lyon together, & preferreth the liuing dog,
& Therefore Solomon compareth a living dog, & a dead lion together, & preferreth the living dog,
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before ye dead Lyon, because the dogge cā do some thyng, & the Lyon nothyng.
before you dead lion, Because the dog can do Some thing, & the lion nothing.
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At our death commeth our consummatum est. There is a full pause and a periode that we can woorke no farther,
At our death comes our consummatum est. There is a full pause and a Period that we can work no farther,
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therefore the riche man beyng in hell, could neither helpe him selfe nor his frendes.
Therefore the rich man being in hell, could neither help him self nor his Friends.
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And therefore beare frutes and yelde frutes whilest ye stande, for bee you sure that the dayes will come on that you must fall,
And Therefore bear fruits and yield fruits whilst you stand, for be you sure that the days will come on that you must fallen,
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and become both lyuelesse, and frutelesse, You must dye bee you well assured. Doe you not sée how cloudes vanishe away trées fall downe, and grasse vadeth: so lykewise you must perish. Marke also what s. Iohn sayth.
and become both lyuelesse, and fruitless, You must die bee you well assured. Do you not see how Clouds vanish away trees fallen down, and grass vadeth: so likewise you must perish. Mark also what s. John say.
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The world passeth, but you are a parcel of ye world, therfore you must passe and perishe likewise. The world passes, but you Are a parcel of you world, Therefore you must pass and perish likewise.
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The long lyues of Adam and Mathusala had an end, therefore your short lyues must haue an end.
The long lives of Adam and Mathusala had an end, Therefore your short lives must have an end.
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It is said that Adam liued and dyed, Noe lyued and dyed, Iacob lyued and dyed,
It is said that Adam lived and died, No lived and died, Iacob lived and died,
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So that death and dying is the kéeping of the song.
So that death and dying is the keeping of the song.
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Now these two pointes doe appeare both that we must dye, and also when we are dead, that we shalbe frutelesse, and vnprofitable.
Now these two points do appear both that we must die, and also when we Are dead, that we shall fruitless, and unprofitable.
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Let vs doe good whilest we can, for the dayes will come that we shall not be able.
Let us do good whilst we can, for the days will come that we shall not be able.
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And though this exposition doth please some, and yeldeth conuenient matter for this purpose, yet me thinketh it may be expounded more fittly,
And though this exposition does please Some, and yieldeth convenient matter for this purpose, yet me Thinketh it may be expounded more fitly,
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and sensibly to the meanyng of Salomon, and that is thus.
and sensibly to the meaning of Solomon, and that is thus.
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If the fruite of the tree fall into the North, or the South, there they are. If the fruit of the tree fallen into the North, or the South, there they Are.
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That is, there are stāders by together vp the fruite, & this exposition may be as well iustified by the Hebrew toungue as the other.
That is, there Are standers by together up the fruit, & this exposition may be as well justified by the Hebrew tongue as the other.
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And serueth the authours drift very aptly, as though he should thus say, Cloudes yeld rayne, and trées geue their fruite.
And serveth the Authors drift very aptly, as though he should thus say, Clouds yield rain, and trees give their fruit.
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Trées passe not whether it bee to the North, or to the South.
Trées pass not whither it be to the North, or to the South.
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But where so euer men will resorte together them, There they will let fall of all sides vnto all men.
But where so ever men will resort together them, There they will let fallen of all sides unto all men.
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Thus cloudes and trées are patternes of frenesse, and mirrors of liberalitie.
Thus Clouds and trees Are patterns of frenesse, and mirrors of liberality.
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And thus much séemeth Salomon to say in these latter wordes where he speaketh of trées.
And thus much Seemeth Solomon to say in these latter words where he speaks of trees.
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Where in I note these iij.
Where in I note these iij.
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thynges, the one that he vseth eloquence in persuadyng to almes, the other that he likeneth as it were the sight and shew of the world to an apple trée about ye which men runne for fruite,
things, the one that he uses eloquence in persuading to alms, the other that he likeneth as it were the sighed and show of the world to an apple tree about you which men run for fruit,
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and the last that he proueth liberalitie out of these naturall scholes as out of cloudes and trées.
and the last that he Proves liberality out of these natural Schools as out of Clouds and trees.
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And first concernyng the eloquence of Salomon it is noted in this place by others before me.
And First Concerning the eloquence of Solomon it is noted in this place by Others before me.
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And therefore I am the bolder out of this particular place to ryse vp to a generall,
And Therefore I am the bolder out of this particular place to rise up to a general,
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and speake some thyng of eloquence.
and speak Some thing of eloquence.
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And but that I looke to haue better occasion here after to write some full treatise of the eloquēce of preachers, I would nowe haue vsed both order,
And but that I look to have better occasion Here After to write Some full treatise of the eloquence of Preachers, I would now have used both order,
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and more spéech to the handlyng of this matter.
and more speech to the handling of this matter.
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And first touching that obiectiō which they haue out of S. Paule, speakyng of the persuasible woordes of mans wisedome.
And First touching that objection which they have out of S. Paul, speaking of the persuasible words of men Wisdom.
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Me thinketh that spéech of S. Paul should be no preiudice to eloquence. For he speaketh of those that goe about to deceaue by such kynde of spéech.
Me Thinketh that speech of S. Paul should be no prejudice to eloquence. For he speaks of those that go about to deceive by such kind of speech.
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Otherwise in persuadyng to Religion S. Paul hath vsed rhetoricall woordes of mans wisedome, and also reasons of mans wisedome.
Otherwise in persuading to Religion S. Paul hath used rhetorical words of men Wisdom, and also Reasons of men Wisdom.
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So he proueth that the holy Ghost cannot bee remoued by the nature of a pawne or pledge, he proueth likewise the resurrection by corne cast into the groūd:
So he Proves that the holy Ghost cannot be removed by the nature of a pawn or pledge, he Proves likewise the resurrection by corn cast into the ground:
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Therfore neither this saying of S. Paul, Nor any saying or doyng of hys that I know can be agaynst eloquence.
Therefore neither this saying of S. Paul, Nor any saying or doing of his that I know can be against eloquence.
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So that it be vsed as it should be and be such eloquence as it should be.
So that it be used as it should be and be such eloquence as it should be.
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Touchyng that which S. Ierome telleth of him selfe, that he was cited before the tribunall seate of God,
Touching that which S. Jerome Telleth of him self, that he was cited before the tribunal seat of God,
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for to much reading and delighting in Tullies eloquēce, I force not whether it were so, or it were not so.
for to much reading and delighting in Yields eloquence, I force not whither it were so, or it were not so.
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For as the old saying is, where the Philosopher leaueth, there the Phisitian begynneth: So I say where Tullyes eloquence endeth and ceaseth, there the eloquence of Diuinitie begynneth:
For as the old saying is, where the Philosopher Leaveth, there the physician beginneth: So I say where Tullyes eloquence Endeth and ceases, there the eloquence of Divinity beginneth:
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And therefore I would put a great difference betwene Tullyes eloquence, parliament eloquēce, and Diuinitie eloquence.
And Therefore I would put a great difference between Tullyes eloquence, parliament eloquence, and Divinity eloquence.
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And truly our spéeches shall as much differ from theirs, as the spirite doth from the mynde,
And truly our Speeches shall as much differ from theirs, as the Spirit does from the mind,
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and almost as heauen doth from the worlde, so much differre this and that kynde of eloquence.
and almost as heaven does from the world, so much differre this and that kind of eloquence.
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I doe not wreake down as intollerable, neither doe I thinke it all together sacrilege, to persuade with a common worldly phrase,
I do not wreak down as intolerable, neither do I think it all together sacrilege, to persuade with a Common worldly phrase,
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and with an humaine kynde of Rhetoricke.
and with an human kind of Rhetoric.
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But the wordes of the scripture are holy, and heauenly, & wil worke greater, and more déeper impressiōs,
But the words of the scripture Are holy, and heavenly, & will work greater, and more Deeper impressions,
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and the eloquence of Scripture is as fitt for holynes, as the wordes of Homere be fit for warre,
and the eloquence of Scripture is as fit for holiness, as the words of Homer be fit for war,
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or the woordes of Cicero for peace, or the woordes of Catullus for wantonnes.
or the words of Cicero for peace, or the words of Catullus for wantonness.
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And truly for diuinitie matters we haue eloquence inough to be gathered out of the scriptures.
And truly for divinity matters we have eloquence enough to be gathered out of the Scriptures.
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And it were no hard matter (but that I deferre it to some other treatise) to shewe by a large discourse the great plenty of figures,
And it were no hard matter (but that I defer it to Some other treatise) to show by a large discourse the great plenty of figures,
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and eloquent spéeches that are to be found in the Scriptures.
and eloquent Speeches that Are to be found in the Scriptures.
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So Esay vseth the figure of Paronomazia, when hee sayth Sorim Sorerim, as though a man would say, carnall Cardinals, fleshly Friers. Again, in the xxiiij. chapter he vseth these wordes Paecath, Pacad, Pac. As though I should speake in our Englishe phrase Darthe, Daunger, Death.
So Isaiah uses the figure of Paronomazia, when he say Sorim Sorerim, as though a man would say, carnal Cardinals, fleshly Friars. Again, in the xxiiij. chapter he uses these words Paecath, Pacad, Pac. As though I should speak in our English phrase Darthe, Danger, Death.
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So likewise he sayth in an other place:
So likewise he say in an other place:
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I looked for Mishpar and behold Mishpa, whiche is as this, I thought hee would haue healt me, & behold he beate me.
I looked for Mishpar and behold Mishpa, which is as this, I Thought he would have healt me, & behold he beat me.
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The Prophet Ieremy vseth the figure Anaphora in begynning certeine Verses, with one letter in hys lamentatiōs. The Prophet Ieremy uses the figure Anaphora in beginning certain Verses, with one Letter in his lamentations.
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It is written that old father Iacob made his testamēt in Versis.
It is written that old father Iacob made his Testament in Versis.
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And S. Ierome and Arator do write, that Iob in the Hebrew toung did write Hexameter verses. Dauid vseth he figure of Epiphonema, when he endeth thus, blessed is euery one that trusteth in him.
And S. Jerome and Arator do write, that Job in the Hebrew tongue did write hexameter Verses. David uses he figure of Epiphonema, when he Endeth thus, blessed is every one that Trusteth in him.
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Paul vseth ye figure of exclamatiō whē he sayth thus. Wretched man that I am who shall deliuer me from the body of this death. Paul uses you figure of exclamation when he say thus. Wretched man that I am who shall deliver me from the body of this death.
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Iob vseth the figure of wishyng when he sayth. O that my sinnes were wayd in a payre of scoales.
Job uses the figure of wishing when he say. Oh that my Sins were weighed in a pair of scoales.
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S. Paule vseth the figure of Antistasis when he setteth these woordes together απορουμενος εκπορουμενοι. As though a man should say Courtiers, Carters, Ma•sis, Mattockes, Kynges, Caytif•es.
S. Paul uses the figure of Antistasis when he sets these words together απορουμενος εκπορουμενοι. As though a man should say Courtiers, Carters, Ma•sis, Mattocks, Kings, Caytif•es.
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Dauid vseth the figure of Reticentia, as thus, Sonnes of men how long my glory vnto shame? He meaneth, David uses the figure of Reticentia, as thus, Sons of men how long my glory unto shame? He means,
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how long will you study to bryng my glory vnto shame? S. Paul vseth the figure of Sarcasmos or tauntyng,
how long will you study to bring my glory unto shame? S. Paul uses the figure of Sarcasmos or taunting,
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as when he sayth I knew not he was a Magistrate, so doth the Prophet Micha say Go vp ye shall wynne hee meaneth they shall not wynne.
as when he say I knew not he was a Magistrate, so does the Prophet Micah say Go up you shall win he means they shall not win.
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So ye Prophet Hely bid the Priestes cry hygher, when in déede he iested at them,
So you Prophet Hely bid the Priests cry higher, when in deed he jested At them,
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and thought it was to no purpose at all for them to cry.
and Thought it was to no purpose At all for them to cry.
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To conclude, the Scripture is ful of figures, and eloquent speches, as when the Prophet Ezechiell will describe an obsequious Clergie, hee sayth they put cushynes vnder the elbowes of Magistrates.
To conclude, the Scripture is full of figures, and eloquent Speeches, as when the Prophet Ezekiel will describe an obsequious Clergy, he say they put cushynes under the elbows of Magistrates.
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To be obstinate, the Scripture calleth to be of an hard necke. To be impudent, it calleth a brothels brow.
To be obstinate, the Scripture calls to be of an hard neck. To be impudent, it calls a brothels brow.
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A sowthyng page it calleth a geuer of titles.
A sowthyng page it calls a giver of titles.
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An eloquent man it calleth a personage of spéeches, a bablyng hipocrite it calleth a mā of lippes.
an eloquent man it calls a personage of Speeches, a babbling hypocrite it calls a man of lips.
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To liue sorrowfully it calleth to eate the bread of sorrow. To lyue ioyfully it calleth to liue the dayes of heauen.
To live sorrowfully it calls to eat the bred of sorrow. To live joyfully it calls to live the days of heaven.
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If any man be welthy, the Scripture will say that hée may washe his wayes with butter,
If any man be wealthy, the Scripture will say that he may wash his ways with butter,
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And that oyle doth drop out of his rockes. To be low brought the scripture calleth to haue hys soule cleane to the dust.
And that oil does drop out of his Rocks. To be low brought the scripture calls to have his soul clean to the dust.
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But these thynges are infinite, and will rather beséeme a great Diuinitie dictionary, thē a péece of a small Sermon.
But these things Are infinite, and will rather beseem a great Divinity dictionary, them a piece of a small Sermon.
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Salomon him selfe in the xij. of Eccle. sayth, that he studyed to search out pleasaūt wordes, & to handle his matters handsomly. Solomon him self in the xij. of Eccle. say, that he studied to search out pleasant words, & to handle his matters handsomely.
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And he that wil sée in déede what eloquence is to be founde in Scripture, let hym read Castalio in his preface to the 5. bookes of Moses, and Strigelius in his preface to the Psalmes.
And he that will see in deed what eloquence is to be found in Scripture, let him read Castalio in his preface to the 5. books of Moses, and Strigel in his preface to the Psalms.
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Nay let hym perfectly and with iudgemēt, read the workes of Moses, of Iob, of Dauid, of Salomō, of Esay of Michae. And, I thinke he wil no more hereafter be an aduersary to eloquence,
Nay let him perfectly and with judgement, read the works of Moses, of Job, of David, of Salomō, of Isaiah of Michael. And, I think he will no more hereafter be an adversary to eloquence,
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For, by the faythful, and close imitatiō of these men is gotten a true, & godly kynde of eloquence.
For, by the faithful, and close imitation of these men is got a true, & godly kind of eloquence.
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773
And, thus much cōcernyng the gift of eloquence that it be not despised in preachers,
And, thus much Concerning the gift of eloquence that it be not despised in Preachers,
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774
as also that preachers do not vse a vayne, & frothy kinde of eloquence, as also that you good hearers will at this tyme suffer your selues to be moued by the eloquent words of Salomon, who exhorteth you by the example of cloudes, and trées to be liberall.
as also that Preachers do not use a vain, & frothy kind of eloquence, as also that you good hearers will At this time suffer your selves to be moved by the eloquent words of Solomon, who exhorteth you by the Exampl of Clouds, and trees to be liberal.
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775
And now to the 2. point whiche sayth where the apples fal there they are:
And now to the 2. point which say where the Apples fall there they Are:
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776
And, here ye matter falleth out so fitly that I cānot but compare the great busines dealynges and struglyngs in this world,
And, Here you matter falls out so fitly that I cannot but compare the great business dealings and struglyngs in this world,
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777
vnto a company of all kynde of people watchyng about an apple trée, lepyng, & snatchyng about it for apples.
unto a company of all kind of people watching about an apple tree, lepyng, & snatching about it for Apples.
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778
Wheresoeuer apples fal, there they snatch, & there they are.
Wheresoever Apples fall, there they snatch, & there they Are.
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779
And whersoeuer any litle commoditie falleth out in the commō weale, there swarmeth together whole legions to gather of worldlynges, there they are.
And wheresoever any little commodity falls out in the Common weal, there swarmeth together Whole legions to gather of worldlings, there they Are.
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780
Neither is it blamefull that men should go about their owne commodities, But that they be two busie and to diligēt.
Neither is it blameful that men should go about their own commodities, But that they be two busy and to diligent.
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781
And that often tymes they beate the trée to much, to soone, & to many wayes.
And that often times they beat the tree to much, to soon, & to many ways.
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782
Neither care they whose the trée is, or whose ye apples bee, or whence they droppe,
Neither care they whose the tree is, or whose you Apples be, or whence they drop,
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783
so that they may ouertake thē.
so that they may overtake them.
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784
For the apples of the mouth, young and foolish boyes will aduenture all hassardes, for the apples of the eyes and the apples of ye purse, this whole foolishe age of ours is most aduenturous.
For the Apples of the Mouth, young and foolish boys will adventure all hazards, for the Apples of the eyes and the Apples of the purse, this Whole foolish age of ours is most adventurous.
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785
Where aduauntage is there they are. If there be aduaūtage in corruptyng of the holy Bible, there they are.
Where advantage is there they Are. If there be advantage in corrupting of the holy bible, there they Are.
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786
And therfore in the common translation, they haue so corrupted it.
And Therefore in the Common Translation, they have so corrupted it.
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787
It was profitable, that some thyng should be writtē in commendation of the fragments of Christes body,
It was profitable, that Some thing should be written in commendation of the fragments of Christ's body,
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788
and therfore they haue deuised that Clement should write suche a treatise.
and Therefore they have devised that Clement should write such a treatise.
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789
Mōkeries & Abbeyes were profitable, & therfore they haue brought to passe, that Dionisius Ariopagita shoulde speake of mōkes in his dayes.
Monkeries & Abbeys were profitable, & Therefore they have brought to pass, that Dionysius Aeropagite should speak of Monks in his days.
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790
To cōclud, they haue sought out profite vnder ye name of Ignatius in certaine Epistles.
To conclude, they have sought out profit under you name of Ignatius in certain Epistles.
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791
And vnder the name of Gayus in certain Decretal Epistles, they haue abused the name of S. Cypriā, to write of the Reuelation of ye head of Iohn Baptist, because Reliques were profitable.
And under the name of Gayus in certain Decretal Epistles, they have abused the name of S. Cyprian, to write of the Revelation of the head of John Baptist, Because Relics were profitable.
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792
They haue sought profite by thrustyng in a booke called Farrago Sermonum, into S. Austens workes. And iiij.
They have sought profit by thrusting in a book called Farrago Sermons, into S. Austen's works. And iiij.
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793
false quyers of paper into the Councell of Constantinople. Turnebus reporteth that for profite a couple of Gentlemen in hys countrey sayde they were in hande with writyng of such bookes as in déede they neuer went about to write, and that was for profite.
false quyers of paper into the Council of Constantinople. Turnebus Reporteth that for profit a couple of Gentlemen in his country said they were in hand with writing of such books as in deed they never went about to write, and that was for profit.
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794
And to conclud, where soeuer it bee, or howe daungerous so euer it be, how foolish soeuer it be,
And to conclude, where soever it be, or how dangerous so ever it be, how foolish soever it be,
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795
if there bee hope of profite, there they will bee, and there they wil séeke for aduauntage:
if there be hope of profit, there they will be, and there they will seek for advantage:
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796
as by cardyng, dising, tablyng, poppet playing, stage playing, walkyng on rops, flying in the ayre, eatyng of poysons, diuyng in the sea, deluyng in the bowels of the earth, alcumistrie, lottaries, and such like:
as by carding, dising, tabling, poppet playing, stage playing, walking on rops, flying in the air, eating of poisons, diving in the sea, deluyng in the bowels of the earth, alcumistrie, lottaries, and such like:
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797
but specially at the Court and about the Court, For that from thence drope the rich golden apples, there they thrust in,
but specially At the Court and about the Court, For that from thence Drop the rich golden Apples, there they thrust in,
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798
and crowde in, There they créepe in, and burst in, there is the world, there is all in all, there is the greatest wealth of apples, and therefore there they are.
and crowd in, There they creep in, and burst in, there is the world, there is all in all, there is the greatest wealth of Apples, and Therefore there they Are.
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799
Let " neuer princes thinke it otherwise.
Let " never Princes think it otherwise.
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800
Those that flocke about Courtes, they do it for apples, many for loue, but most for cōmoditie.
Those that flock about Courts, they do it for Apples, many for love, but most for commodity.
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801
If the apples be in the South there they will be, if they be in the North, there they will be,
If the Apples be in the South there they will be, if they be in the North, there they will be,
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802
if ye apples be gone they will all forsake the trée, if the apples be there they will clynge,
if the Apples be gone they will all forsake the tree, if the Apples be there they will cling,
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803
& watch, & ward about it. And therfore watch coūcellors, preach preachers, & pray people.
& watch, & ward about it. And Therefore watch councillors, preach Preachers, & pray people.
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804
That God will lōg mainteine, & support our good & naturall Prince Quéene Elizabeth in all her Royalties, proprieties, wealthes,
That God will long maintain, & support our good & natural Prince Queen Elizabeth in all her Royalties, proprieties, wealths,
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805
and cōmodities, for if they can dispoyle her of these, if they can plucke, and pil•ere away the apples, they will soone brynge disdaine vnto the trée:
and commodities, for if they can despoil her of these, if they can pluck, and pil•ere away the Apples, they will soon bring disdain unto the tree:
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806
Though the trée be neuer so beautifull, and good, and though the roote therof be neuer so stedy and certaine,
Though the tree be never so beautiful, and good, and though the root thereof be never so steady and certain,
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807
yet the eye of this wretched world alwayes gapeth after apples, & ancreth onely vpon gaine.
yet the eye of this wretched world always gapeth After Apples, & ancreth only upon gain.
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808
Worldly men are moued by worldly baytes, Eagles are alwayes houeryng about carryes, Beares about honny, Crowes about wormes, Bees about oyle, Wolues about shéepe, Foxes aboute pullyne, Kytes about garbage, & the world about aduauntage. Worldly men Are moved by worldly baits, Eagles Are always hovering about carries, Bears about honey, Crows about worms, Bees about oil, Wolves about sheep, Foxes about pullyne, Kites about garbage, & the world about advantage.
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809
Beleue not good Christen people that bee of wealth, ye most of them that séeme to loue you, they loue you,
Believe not good christian people that bee of wealth, the most of them that seem to love you, they love you,
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810
but for apples, specially you noble mē, trust not these fawning, flering, flattering parasites: what soeuer they say vnto you.
but for Apples, specially you noble men, trust not these fawning, flering, flattering Parasites: what soever they say unto you.
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811
If the dayes of heauen go frō you, if your soules be brought low, it shall thē to late appeare, that they came to gayne,
If the days of heaven go from you, if your Souls be brought low, it shall them to late appear, that they Come to gain,
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812
and gather, to plucke, and deplume you, and when your apples are gone, & your fruites missyng,
and gather, to pluck, and deplume you, and when your Apples Are gone, & your fruits missing,
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813
if by strikyng downe of your bodies, & pluckyng vp of your rootes they may but warme them.
if by striking down of your bodies, & plucking up of your roots they may but warm them.
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814
They will do the best to strike you downe & by the rootes to plucke vp your families.
They will do the best to strike you down & by the roots to pluck up your families.
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815
My second wordes in this case are vnto my brethren of the ministery, we are simple,
My second words in this case Are unto my brothers of the Ministry, we Are simple,
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816
and not so thoroughly trayned vp in the worlde as other be, our greatest dread is not from the Papistes: because we trust them lest:
and not so thoroughly trained up in the world as other be, our greatest dread is not from the Papists: Because we trust them lest:
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817
but there bee other apple gatherers, who myndyng couetous intentes, apples, and commodities yet professyng holynes, godlines,
but there be other apple gatherers, who minding covetous intentes, Apples, and commodities yet professing holiness, godliness,
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818
and Angelicall nature, they will persuade you that your woordes are very spirite, that the holy ghost speaketh in you, that they are edified onely by you, that ye haue the gift:
and Angelical nature, they will persuade you that your words Are very Spirit, that the holy ghost speaks in you, that they Are edified only by you, that you have the gift:
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819
but if they can once come by flatteryng, and glosyng to abuse you, and when they haue so done, they will clappe their doores vppon you, as Ammon did to Thamar: They will wryng you,
but if they can once come by flattering, and glossing to abuse you, and when they have so done, they will clap their doors upon you, as Ammon did to Tamar: They will wring you,
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820
and trayne you to their purpose, and soone after their will despise you.
and train you to their purpose, and soon After their will despise you.
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821
If you haue apples they will loue you, if you haue no apples, they will lothe you.
If you have Apples they will love you, if you have no Apples, they will loath you.
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822
My nexte spéech is to you Gentlemen of the Innes of Court, and elles where, your good wittes and good byrthes wyll not suffer me to leaue you vnadmonished, you haue also apples for you are borne to landes,
My Next speech is to you Gentlemen of the Inns of Court, and Else where, your good wits and good births will not suffer me to leave you unadmonished, you have also Apples for you Are born to Lands,
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823
and lyue odes, your Delicta iuuentutis call for expenses, so that you are brought into ye vsurers handes,
and live odes, your Delicta iuuentutis call for expenses, so that you Are brought into the usurers hands,
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824
& they as a spung will clense you, and wryng you.
& they as a spung will cleanse you, and wring you.
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825
Vsurye is called in the Hebrew tounge Tocke and Tarbethe, Tocke signifieth losse, for there is none that meddeleth with it,
Usury is called in the Hebrew tongue Took and Tarbethe, Took signifies loss, for there is none that meddeleth with it,
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826
but hee loseth either bodely or ghostly.
but he loses either bodily or ghostly.
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827
It is also called Tarbethe that is deceite, for the greatest cosinage couin and collusion that can be is in vsury,
It is also called Tarbethe that is deceit, for the greatest cosinage couin and collusion that can be is in Usury,
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828
and in vsurers, vsury is sayd to bite in the Scriptures, in déede it biteth,
and in usurers, Usury is said to bite in the Scriptures, in deed it bites,
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829
for it bryngeth you out of the Court into the Counter, from silkes to sacke cloth, from plenty to penury.
for it bringeth you out of the Court into the Counter, from silks to sack cloth, from plenty to penury.
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If you wilbe wise in tyme beleue not their money lent at a pinche their great dynners,
If you will wise in time believe not their money lent At a pinch their great dynners,
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and their swete enterteinementes, for in the ende they will but bite you.
and their sweet enterteinementes, for in the end they will but bite you.
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No beast by biting doth hurt (almost) except it be angry, but these men smilyng and smerkyng will bite you, and vndoe you.
No beast by biting does hurt (almost) except it be angry, but these men smiling and smerkyng will bite you, and undo you.
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833
The bityng of a snacke may be cured with the herbe Dittanye. The bityng of a madde Dogge may be cured with a Crabfish:
The biting of a snack may be cured with the herb Dittanye. The biting of a mad Dog may be cured with a Crabfish:
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but the bityng of an vsurer is so chargeable that it is almost vncurable.
but the biting of an usurer is so chargeable that it is almost uncurable.
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The styngyng of a Scorpion is healed with the body of a Scorpion broosed into triacle, The styngyng of a Scorpion is healed with the body of a Scorpion Bruised into treacle,
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and surely me thinke the Magistrates should doe right well if they woulde satisfie all those that haue bene bite by vsurers, either with their goods if they haue them,
and surely me think the Magistrates should do right well if they would satisfy all those that have be bite by usurers, either with their goods if they have them,
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or els with ye punishment of their bodyes, if they haue thē not.
or Else with you punishment of their bodies, if they have them not.
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838
God molifie their hartes, or breake their téeth, and direct men so in a temperaunce of lyfe, that they light not into the mouthes of these Wolues.
God mollify their hearts, or break their tooth, and Direct men so in a temperance of life, that they Light not into the mouths of these Wolves.
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For surely they shalbe daungerously biten, whilest you haue apples & landes they will flocke about you,
For surely they shall dangerously biten, whilst you have Apples & Lands they will flock about you,
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840
and cherish you, But when your apples and wealth is gone they will cast you of, and abrenounce you.
and cherish you, But when your Apples and wealth is gone they will cast you of, and abrenounce you.
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841
And now to the very last part of this Sermon, wherin I thinke it worthy the notyng, that God styrreth vp the liberalitie of men by cloudes and trées.
And now to the very last part of this Sermon, wherein I think it worthy the noting, that God stirreth up the liberality of men by Clouds and trees.
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There nedeth me thinketh no remembraunce to be kepte by house pictures, or Churche pictures, to styrre vs vp to heauenly considerations,
There needeth me Thinketh no remembrance to be kept by house pictures, or Church pictures, to stir us up to heavenly considerations,
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for the heauen, the ayre, the earth, the sea, are ful of such creatures as may welbe our remembrauncers.
for the heaven, the air, the earth, the sea, Are full of such creatures as may welbe our remembrancers.
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The heauens declare the glorye of God, sayth the Psalmist, the starres may put vs in remembraunce of our vncleannes, The heavens declare the glory of God, say the Psalmist, the Stars may put us in remembrance of our uncleanness,
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sithens that they are not cleane in Gods sight.
since that they Are not clean in God's sighed.
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846
And of the omnipotencie of God, whiche out of the barren wombe of Sara did raise vp a people like vnto the starres of heauen.
And of the omnipotency of God, which out of the barren womb of Sarah did raise up a people like unto the Stars of heaven.
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847
The Sunne and Moone may teach vs obedience in Genesis. 1. whiche beyng once commaunded to moue neuer ceassed since the begynning of the world. The Sun and Moon may teach us Obedience in Genesis. 1. which being once commanded to move never ceased since the beginning of the world.
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848
The lightenyng may teach vs the brightnes of our Sauiour, the winde may put vs in remembraunce of the nature of the holy ghost, whiche bretheth where it list.
The lightning may teach us the brightness of our Saviour, the wind may put us in remembrance of the nature of the holy ghost, which breatheth where it list.
dt n1 vmb vvi pno12 dt n1 pp-f po12 n1, dt n1 vmb vvi pno12 p-acp n1 pp-f dt n1 pp-f dt j n1, r-crq vvz c-crq pn31 vvd.
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849
The dew may bring vs in minde of peace and concorde, whiche is compared to the swete dewe of Hermon hill.
The due may bring us in mind of peace and concord, which is compared to the sweet dew of Hermon hill.
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850
Whē we sée the Egle flye we may remēber that God is able to take away our infirmities, as he taketh away age from the Egle, & reneweth her into youth.
When we see the Eagl fly we may Remember that God is able to take away our infirmities, as he Takes away age from the Eagl, & Reneweth her into youth.
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851
The Pellicā doth put vs in minde of the solitarines yt good mē are often driuē vn•o.
The Pelican does put us in mind of the solitariness that good men Are often driven vn•o.
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852
The Storke in discretion yt we should haue in knowyng the time of our saluation.
The Stork in discretion that we should have in knowing the time of our salvation.
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853
The voyce of ye Crane & of the Swallow, may teach vs how poorly we shal speake at ye day of our death. The voice of the Crane & of the Swallow, may teach us how poorly we shall speak At you day of our death.
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854
The Estredge runnyng away frō her young ones, may teach vs the ingratitude of some parentes, that wil get childrē & not norish them. The Estredge running away from her young ones, may teach us the ingratitude of Some Parents, that will get children & not nourish them.
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855
The Cocke crowing may put vs in mynd of Peters offēce, & of Peters repentaunce. The Cock crowing may put us in mind of Peter's offence, & of Peter's Repentance.
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856
The Henne gathering together, & shrouding of her chickens may put vs in remembraūce of the tēder hart of our sauiour Christ towards vs. The Partridge which vseth to sit vpō other byrdes egges, is an Image of a couetous man, that hordeth vp other mens goodes. The Hen gathering together, & shrouding of her chickens may put us in remembrance of the tender heart of our Saviour christ towards us The Partridge which uses to fit upon other Birds eggs, is an Image of a covetous man, that hordeth up other men's goods.
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857
Whē soeuer we sée the lightnyng of a sparrow we cannot but remēber the prouidence of God.
When soever we see the lightning of a sparrow we cannot but Remember the providence of God.
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858
The camell at a nedels eye is the image of a couetous man at heauēs gate. The camel At a nedels eye is the image of a covetous man At heavens gate.
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859
A bullocke being leadd to slaughter doth signifie a yōg mā folowing an harlot.
A bullock being leadd to slaughter does signify a young man following an harlot.
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860
An hind desiring to drinke doth put vs in minde of the affection that our soules should haue to God.
an hind desiring to drink does put us in mind of the affection that our Souls should have to God.
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861
A goate doth put vs in mynde of the seperatiō yt shalbe in the day of Iudgement. A goat does put us in mind of the separation that shall in the day of Judgement.
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862
A calfe doth remēber vs of the calues of our lippes, that is of prayer. The worme doth remember vs of our bassenes. The pisemyer of labour.
A calf does Remember us of the calves of our lips, that is of prayer. The worm does Remember us of our bassenes. The pisemyer of labour.
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863
The oxe and ye asse of kyndnes for they knowe their master, and their cryb. The dogs of courtesie for they licked Lazarus woūdes. The ox and you Ass of kindness for they know their master, and their cryb. The Dogs of courtesy for they licked Lazarus wounds.
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864
The vyne doth represēt Christ, and the braunches vs. The oliue trée doth put vs in minde of an house wel furnished, with a vertuous wife and good childrē. The vine does represent christ, and the branches us The olive tree does put us in mind of an house well furnished, with a virtuous wife and good children.
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865
The figge trée doth teach vs that those are accursed, whiche bring foorth no good frute. The fig tree does teach us that those Are accursed, which bring forth no good fruit.
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866
Wormewoode doth put vs in mind of ye nature of an ill Iudge yt turneth ye frute of Iustice into wormewood. Wormwood does put us in mind of you nature of an ill Judge that turns you fruit of justice into wormwood.
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867
The sight of a lylly telleth vs we should not bee carefull for braue apparell.
The sighed of a Lily Telleth us we should not be careful for brave apparel.
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868
The groweth of ye musterdsede, teacheth vs ye power of the kyngdome of God, Cocle doth tell vs yt there shall alwayes be wicked in ye church of god in this life. The grows of you musterdsede, Teaches us the power of the Kingdom of God, Cocle does tell us that there shall always be wicked in you Church of god in this life.
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869
Euē so did God sometymes induce Iob to know God, & him self by these natural cōtēplations.
Even so did God sometimes induce Job to know God, & him self by these natural contemplations.
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870
As by the treasures of his snow, by the foūdations of the earth, by ye doores of the sea, by the motiōs of Orion, & Arcturus, By his thūdring, by the nature of ye crow, by the affections of the wild asse, by the gloriousnes of the pecoke, by the disposition of the estridge, by the strength of the horse, by Behemoth & Leuiathan, by the rising of the hauke agaynst ye South, and such the like meanes.
As by the treasures of his snow, by the foundations of the earth, by the doors of the sea, by the motions of Orion, & Arcturus, By his thundering, by the nature of the crow, by the affections of the wild Ass, by the gloriousness of the pecoke, by the disposition of the Ostrich, by the strength of the horse, by behemoth & Leviathan, by the rising of the hawk against you South, and such the like means.
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871
And so in this place Salomō exhorteth vs to almes, and liberalitie by cloudes, and trées.
And so in this place Salomō exhorteth us to alms, and liberality by Clouds, and trees.
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872
Iob said whē I heard thee, I did not so minde it, but now that I see thee in thy workes, I repent me and am ready to cast dust vppon me: Job said when I herd thee, I did not so mind it, but now that I see thee in thy works, I Repent me and am ready to cast dust upon me:
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873
As Iob whiche could not be moued by hearing, was allured to repentaunce, by the sight of creatures:
As Job which could not be moved by hearing, was allured to Repentance, by the sighed of creatures:
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874
so you I dout not, though you do not mynde these arguments, which you haue heard from me with your eares:
so you I doubt not, though you do not mind these Arguments, which you have herd from me with your ears:
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875
Yet the seyng of these creatures will make you mercyfull as cloudes, and plentyfull as trées,
Yet the sing of these creatures will make you merciful as Clouds, and plentiful as trees,
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876
and teach you to gather good affections out of this schole of nature.
and teach you to gather good affections out of this school of nature.
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877
In necessitie you shall finde it agayne, what so euer you disburse, what day so euer, come you shall haue made your frendes of your Mammon.
In necessity you shall find it again, what so ever you disburse, what day so ever, come you shall have made your Friends of your Mammon.
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Which otherwise would haue ben occasion of sinne and iniquitie. Which otherwise would have been occasion of sin and iniquity.
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879
The aungels of those poore men, whom you haue reliued with the bowels of mercy shall receiue you out of this vayne and miserable world which fadeth, & the lust therof into euerlastyng tabernacles whiche shall not perishe nor the likyng thereof.
The Angels of those poor men, whom you have relived with the bowels of mercy shall receive you out of this vain and miserable world which fades, & the lust thereof into everlasting Tabernacles which shall not perish nor the liking thereof.
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880
Howbeit, this is not in your castyng or breakyng of bread, nor in your almes, déedes, or workes,
Howbeit, this is not in your casting or breaking of bred, nor in your alms, Deeds, or works,
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881
though for many cōsiderations you must do it. But in the effectuall passion, & meritorious bloudshed of our Lorde Iesus Christ.
though for many considerations you must do it. But in the effectual passion, & meritorious bloodshed of our Lord Iesus christ.
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882
To whom with the father and the holy ghost be all honor & dominion for euer and euer. Amen. FINIS.
To whom with the father and the holy ghost be all honour & dominion for ever and ever. Amen. FINIS.
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