The second tome of homilees of such matters as were promised, and intituled in the former part of homilees. Set out by the aucthoritie of the Queenes Maiestie: and to be read in euery parishe church agreeably.
WHERE there appeareth at these dayes great slacknesse & negligence of a great sorte of people, in resorting to the Church, there to serue God their heauenly father, accordyng to their most bounden duetie,
WHERE there appears At these days great slackness & negligence of a great sort of people, in resorting to the Church, there to serve God their heavenly father, according to their most bounden duty,
and thereby maye iust feare aryse of the wrath of GOD, and his dreadfull plagues hanging ouer our heades for our greeuous offences in this behalfe, amongst other many & great sinnes which we dayly and hourely commit before the Lorde.
and thereby may just Fear arise of the wrath of GOD, and his dreadful plagues hanging over our Heads for our grievous offences in this behalf, among other many & great Sins which we daily and hourly commit before the Lord.
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Therefore for the discharge of al our consciences, and the auoydyng of the common peryl & plague hangyng ouer vs, let vs consyder what may be sayde out of Gods holy booke concernyng this matter, whereunto I pray you geue good audience,
Therefore for the discharge of all our Consciences, and the avoiding of the Common peril & plague hanging over us, let us Consider what may be said out of God's holy book Concerning this matter, whereunto I pray you give good audience,
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And where kyng Salomon (who builded vnto the Lorde the most glorious temple that euer was made) sayth, Who shalbe able to buylde a meete or worthye house for hym? if heauen,
And where King Solomon (who built unto the Lord the most glorious temple that ever was made) say, Who shall able to build a meet or worthy house for him? if heaven,
What am I, that I shoulde be able to buylde thee an house O Lord? But yet for this purpose only it is made, that thou mayest regarde the prayer of thy seruaunt and his humble supplication.
What am I, that I should be able to build thee an house Oh Lord? But yet for this purpose only it is made, that thou Mayest regard the prayer of thy servant and his humble supplication.
Glorifie ye nowe therefore God in your body, and in your spirite, whiche are Gods. And therefore as our sauiour Christe teacheth in the Gospell of saint John, they that worshyp God the father in spirite and trueth, in what place so euer they do it, worshyp hym a ryght:
glorify you now Therefore God in your body, and in your Spirit, which Are God's And Therefore as our Saviour Christ Teaches in the Gospel of saint John, they that worship God the father in Spirit and truth, in what place so ever they do it, worship him a right:
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Yet all this notwithstandyng, the material Church or temple is a place appoynted aswell by the vsage and continuall examples expressed in the olde Testament,
Yet all this notwithstanding, the material Church or temple is a place appointed aswell by the usage and continual Examples expressed in the old Testament,
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as in the newe, for the people of God to resort together vnto, there to heare Gods holy worde, to call vpon his holy name, to geue hym thankes for his innumerable and vnspeakeable benefites bestowed vppon vs,
as in the new, for the people of God to resort together unto, there to hear God's holy word, to call upon his holy name, to give him thanks for his innumerable and unspeakable benefits bestowed upon us,
and duely and truely to celebrate his holy sacramentes (In the vnfayned doyng and accomplyshyng of the whiche, standeth that true and right worshipping of God afore mentioned) and the same Churche or temple, is by the scriptures both of the olde Testament and the newe, called the house and temple of the Lorde,
and duly and truly to celebrate his holy Sacraments (In the unfeigned doing and accomplishing of the which, Stands that true and right worshipping of God afore mentioned) and the same Church or temple, is by the Scriptures both of the old Testament and the new, called the house and temple of the Lord,
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for the peculier seruice there done to his maiestie by his people, & for the effectuous presence of his heauenlye grace, where with he by his sayde holye word endueth his people so there assembled.
for the peculiar service there done to his majesty by his people, & for the effectuous presence of his heavenly grace, where with he by his said holy word endueth his people so there assembled.
And to the sayde house or temple of God, at all tymes by common order appoynted, are all people that be godly in deede, bounde with all diligence to resorte,
And to the said house or temple of God, At all times by Common order appointed, Are all people that be godly in deed, bound with all diligence to resort,
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And all the same so resortyng thyther, ought with all quietnesse and reuerence there to behaue them selues, in doing their bounden duetie & seruice to almightie God, in the congregation of his Saintes.
And all the same so resorting thither, ought with all quietness and Reverence there to behave them selves, in doing their bounden duty & service to almighty God, in the congregation of his Saints.
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He that sweareth by the temple (sayth our sauiour Christe) sweareth by it and hym that dwelleth therein, meanyng God the father, whiche he also expresseth playnely in the Gospell of Saint John, saying:
He that Sweareth by the temple (say our Saviour Christ) Sweareth by it and him that dwells therein, meaning God the father, which he also Expresses plainly in the Gospel of Saint John, saying:
And it is in lykewyse called the house of prayer, as Salomon, who buylded the temple of the Lorde at Hierusalem, doth ofte call it the house of the Lorde, in the whiche the Lordes name should be called vpon.
And it is in likewise called the house of prayer, as Solomon, who builded the temple of the Lord At Jerusalem, does oft call it the house of the Lord, in the which the lords name should be called upon.
Which text our sauiour Christ alleageth in the newe Testament, as doth appeare in three of the Euangelistes, and in the parable of the Pharisee and the Publicane whiche went to pray, in which parable our sauiour Christ sayth, They went vp into the temple to pray.
Which text our Saviour christ allegeth in the new Testament, as does appear in three of the Evangelists, and in the parable of the Pharisee and the Publican which went to pray, in which parable our Saviour christ say, They went up into the temple to pray.
Nowe that it is lykewise the place of thankes geuyng vnto the Lorde for his innumerable and vnspeakeable benefites bestowed vppon vs, appeareth notably in the latter ende of the Gospell of saint Luke,
Now that it is likewise the place of thanks giving unto the Lord for his innumerable and unspeakable benefits bestowed upon us, appears notably in the latter end of the Gospel of saint Lycia,
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and the begynnyng of the storie of the Actes, where it is written that the Apostles and disciples after the assention of the lord, continued with one accorde dayly in the temple, alwayes praysyng and blessyng God.
and the beginning of the story of the Acts, where it is written that the Apostles and Disciples After the Ascension of the lord, continued with one accord daily in the temple, always praising and blessing God.
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And it is lykewyse declared in the first Epistle to the Corinthians, that the Churche is the due place appoynted for the reuerent vse of the Sacramentes.
And it is likewise declared in the First Epistle to the Corinthians, that the Church is the due place appointed for the reverent use of the Sacraments.
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It remayneth nowe to be declared, that the Churche or temple is the place where the lyuely worde of God (and not mans inuentions) ought to be read & taught,
It remaineth now to be declared, that the Church or temple is the place where the lively word of God (and not men Inventions) ought to be read & taught,
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and that the people are bounde thyther with all diligence to resort: and this proofe likewise to be made by the scriptures, as hereafter shall appeare.
and that the people Are bound thither with all diligence to resort: and this proof likewise to be made by the Scriptures, as hereafter shall appear.
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And in the fifteenth Chapter, James the apostle in that holy councell and assemblie of his felowe Apostles sayth, Moyses of olde tyme hath in euery Citie certayne that preache hym in the Synagogues or temples, where he is read euerye Sabbath day.
And in the fifteenth Chapter, James the apostle in that holy council and assembly of his fellow Apostles say, Moses of old time hath in every city certain that preach him in the Synagogues or Temples, where he is read every Sabbath day.
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Howe muche more then is it conuenient that the Scriptures of God, and specially the Gospell of our sauiour Christ, should be read and expounded to vs that be Christians in our Churches, speciallye our sauiour Christe and his apostles allowyng this most godly and necessarie vsage,
Howe much more then is it convenient that the Scriptures of God, and specially the Gospel of our Saviour christ, should be read and expounded to us that be Christians in our Churches, specially our Saviour Christ and his Apostles allowing this most godly and necessary usage,
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of John, our sauiour testifieth before Pilate, that he spake openly vnto the world, and that he alwayes taught in the Synagogue and in the temple, whyther all the Jewes resorted,
of John, our Saviour Testifieth before Pilate, that he spoke openly unto the world, and that he always taught in the Synagogue and in the temple, whither all the Jews resorted,
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and specially on the Sabbath dayes, as also the redynesse of the people resortyng altogether, and that early in the morning, into the Temple to heare hym.
and specially on the Sabbath days, as also the redynesse of the people resorting altogether, and that early in the morning, into the Temple to hear him.
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and father to John baptist, dyd sacrifice within the temple, al the people stoode without a long tyme praying, suche was theyr zeale and feruencie at that tyme.
and father to John baptist, did sacrifice within the temple, all the people stood without a long time praying, such was their zeal and fervency At that time.
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And in the seconde of Luke appeareth what great iourneyes men, women, yea and chyldren tooke, to come to the temple on the feast day, there to serue the Lorde,
And in the seconde of Luke appears what great journeys men, women, yea and children took, to come to the temple on the feast day, there to serve the Lord,
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So that yf we woulde compare our negligence in resortyng to the house of the Lorde there to serue hym, to the diligence of the Jewes in commyng dayly verye early, sometyme great iourneyes to theyr temple,
So that if we would compare our negligence in resorting to the house of the Lord there to serve him, to the diligence of the Jews in coming daily very early, sometime great journeys to their temple,
We may iustly in this comparison condemne our slouthfulnesse and negligence, yea playne contempt in comming to the Lordes house, standyng so nere vnto vs,
We may justly in this comparison condemn our slothfulness and negligence, yea plain contempt in coming to the lords house, standing so never unto us,
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and that they shall ryse at the day of iudgement to our condemnation, who in comparison to them, shewe suche slackenesse and contempt in resortyng to the house of the Lorde, there to serue him, according as we are of duetie most bounde.
and that they shall rise At the day of judgement to our condemnation, who in comparison to them, show such slackness and contempt in resorting to the house of the Lord, there to serve him, according as we Are of duty most bound.
And besides this moste horrible dread of Gods iust iudgement in the great day, we shall not in this lyfe escape his heauie hande and vengeaunce for this contempt of the house of the Lord and his due seruice in the same, accordyng as the Lorde him selfe threatneth in the firste Chapter of his prophete Aggeus after this sort:
And beside this most horrible dread of God's just judgement in the great day, we shall not in this life escape his heavy hand and vengeance for this contempt of the house of the Lord and his due service in the same, according as the Lord him self threatens in the First Chapter of his Prophet Aggeus After this sort:
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Beholde, yf we be such worldlinges that we care not for the eternall iudgementes of GOD, (whiche yet of all other are moste dreadfull and horrible) we shall not escape the punishment of God in this worlde by drought and famine,
Behold, if we be such worldlings that we care not for the Eternal Judgments of GOD, (which yet of all other Are most dreadful and horrible) we shall not escape the punishment of God in this world by drought and famine,
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and his due seruice there, and with diligence resort thither together, to serue the Lorde with one accorde and consent, in all holines and ryghteousnesse before hym:
and his due service there, and with diligence resort thither together, to serve the Lord with one accord and consent, in all holiness and righteousness before him:
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then to driue our sauiour Christe from amongst vs, and to leaue a place for his and our most auncient and mortall enemie the olde dragon and serpent Satan the deuyll in the middest of vs?
then to driven our Saviour Christ from among us, and to leave a place for his and our most ancient and Mortal enemy the old dragon and serpent Satan the Devil in the midst of us?
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when they had long sought Christ whom they had lost, & coulde finde hym no where, that at the last they founde hym in the temple, sittyng in the middest of the doctours.
when they had long sought christ whom they had lost, & could find him no where, that At the last they found him in the temple, sitting in the midst of the Doctors.
or in the guylde hal, much lesse in the alehouse or tauerne amongst good felowes (as they call them) so soone as we shall fynde hym in the temple the Lordes house, amongst the teachers and preachers of his worde, where in deede he is to be founde.
or in the guild hall, much less in the alehouse or tavern among good Fellows (as they call them) so soon as we shall find him in the temple the lords house, among the Teachers and Preachers of his word, where in deed he is to be found.
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for that the seruice of the Lorde (as teaching and hearing of his holy worde, calling vppon his holye name, geuyng thankes to hym for his great and innumerable benefites,
for that the service of the Lord (as teaching and hearing of his holy word, calling upon his holy name, giving thanks to him for his great and innumerable benefits,
And it is lyke wyse declared alredy by the scriptures, howe all godly and Christian men and women ought at tymes appoynted, with diligence to resort vnto the house of the Lord, there to serue hym,
And it is like wise declared already by the Scriptures, how all godly and Christian men and women ought At times appointed, with diligence to resort unto the house of the Lord, there to serve him,
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for that the seruice of the Lorde (as teaching & hearyng of his holy worde, calling vpō his holy name, geuyng thankes to hym for his great and innumerable benefites,
for that the service of the Lord (as teaching & hearing of his holy word, calling upon his holy name, giving thanks to him for his great and innumerable benefits,
And it is lyke wyse alredy declared by the scriptures, how all godly and christian men & women, ought at times appointed, with diligence to resort vnto the house of the Lorde, there to serue him,
And it is like wise already declared by the Scriptures, how all godly and christian men & women, ought At times appointed, with diligence to resort unto the house of the Lord, there to serve him,
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Nowe it remayneth in this second parte of the Homilee concernyng the ryght vse of the temple of God, to be likewyse declared by Gods worde, with what quietnesse, scilence,
Now it remaineth in this second part of the Homily Concerning the right use of the temple of God, to be likewise declared by God's word, with what quietness, silence,
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It may teache vs sufficiently how well it doth become vs christian men reuerently to vse the Churche and holy house of our prayers, by considering in how greate reuerence and veneration the Jewes in the olde lawe had their Temple, whiche appeareth by sundrye places, whereof I wyll note vnto you certayne. In the xxvi.
It may teach us sufficiently how well it does become us christian men reverently to use the Church and holy house of our Prayers, by considering in how great Reverence and veneration the Jews in the old law had their Temple, which appears by sundry places, whereof I will note unto you certain. In the xxvi.
of Matthewe, it was laide to our sauiour Christes charge before a temporall iudge, as a matter worthy death, by the two false witnesses, that he had sayde, he could destroy the temple of GOD,
of Matthew, it was laid to our Saviour Christ's charge before a temporal judge, as a matter worthy death, by the two false Witnesses, that he had said, he could destroy the temple of GOD,
and in three dayes buylde it agayne, not doubting but yf they might make men to beleue that he had sayde any thyng agaynst the honour and maiestie of the temple, he should seeme to al men moste worthy of death. And in the. xxi. of the Actes, when the Jewes found Paul in the temple, they layde handes vppon hym, crying:
and in three days build it again, not doubting but if they might make men to believe that he had said any thing against the honour and majesty of the temple, he should seem to all men most worthy of death. And in thee. xxi. of the Acts, when the Jews found Paul in the temple, they laid hands upon him, crying:
as to speake agaynst the lawe of God, and howe they iudged it conuement, that none but godly persons and the true worshippers of God, should enter into the temple of GOD.
as to speak against the law of God, and how they judged it conuement, that none but godly Persons and the true worshippers of God, should enter into the temple of GOD.
And the same fault is layde to Paules charge by Tertullus an eloquent man, and by the Jewes in the. xxiiii. of the Actes, before a temporall Judge, as a matter worthy death, that he went about to pollute the temple of GOD. And in the. xxvii. of Matthewe, when the cheefe priestes had receaued agayne the peeces of siluer at Judas hande, they sayde, It is not lawfull to put them into Corban (whiche was the treasure house of the temple) because it is the price of blood.
And the same fault is laid to Paul's charge by Tertullus an eloquent man, and by the Jews in thee. xxiiii. of the Acts, before a temporal Judge, as a matter worthy death, that he went about to pollute the temple of GOD. And in thee. xxvii. of Matthew, when the chief Priests had received again the Pieces of silver At Judas hand, they said, It is not lawful to put them into Corban (which was the treasure house of the temple) Because it is the price of blood.
So that they coulde not abyde that not onely any vncleane person, but also any other dead thyng that was iudged vncleane, shoulde once come into the temple, or any place thereto belonging.
So that they could not abide that not only any unclean person, but also any other dead thing that was judged unclean, should once come into the temple, or any place thereto belonging.
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What felowshippe is there betwixt righteousnes, & vnrighteousnes? or what communion betwene light & darknesse? or what concorde betweene Christe and Beliall? or what part can the faythfull haue with thunfaythful? or what agremēt can there be betwene the temple of God and images? Which sentence,
What fellowship is there betwixt righteousness, & unrighteousness? or what communion between Light & darkness? or what concord between Christ and Belial? or what part can the faithful have with thunfaythful? or what agreement can there be between the temple of God and Images? Which sentence,
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yet seeyng that the similitude and pith of the argument is taken from the material temple, it enforceth that no vngodlines, specially of images or idols, may be suffred in the temple of God, whiche is the place of worshyppyng God:
yet seeing that the similitude and pith of the argument is taken from the material temple, it enforceth that no ungodliness, specially of Images or Idols, may be suffered in the temple of God, which is the place of worshipping God:
You will say they honoured it superstitiously, & a great deale to much, crying out, the temple of the Lorde, the temple of the Lorde, being notwithstanding most wicked in life,
You will say they honoured it superstitiously, & a great deal to much, crying out, the temple of the Lord, the temple of the Lord, being notwithstanding most wicked in life,
& be therfore most iustly reproued of Jeremie the prophete of the Lorde. Trueth it is, that they were superstitiously geuen to the honouryng of theyr temple:
& be Therefore most justly reproved of Jeremiah the Prophet of the Lord. Truth it is, that they were superstitiously given to the honouring of their temple:
See whether they take heede to theyr feete, as they be here warned, which neuer ceasse from vncomely walking and ietting vp & downe and ouerthwarte the Churche, shewyng an euident signification of notable contempt, both of God,
See whither they take heed to their feet, as they be Here warned, which never cease from uncomely walking and jetting up & down and overthwart the Church, show an evident signification of notable contempt, both of God,
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and what heede they take to their tounges, & speach, which do not only speake wordes swiftly and rashly before the Lorde (whiche they be here forbydden) but also often tymes speake fylthyly, couetously,
and what heed they take to their tongues, & speech, which do not only speak words swiftly and rashly before the Lord (which they be Here forbidden) but also often times speak fylthyly, covetously,
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and vngodly, talkyng of matters scarce honest or fytte for the alehouse or tauerne, in the house of the Lorde, lytle consyderyng that they speake before God, who dwelleth in heauen (as is here declared) when they be but vermins here creeping vpon the earth, in camparison to his eternall maiestie,
and ungodly, talking of matters scarce honest or fit for the alehouse or tavern, in the house of the Lord, little considering that they speak before God, who dwells in heaven (as is Here declared) when they be but vermins Here creeping upon the earth, in camparison to his Eternal majesty,
And in deede concernyng the people and multitude, the temple is prepared for thē to be hearers, rather then speakers, consyderyng that aswell the word of god is there read or taught, whereunto they are bound to geue diligent eare with all reuerence and scilence,
And in deed Concerning the people and multitude, the temple is prepared for them to be hearers, rather then Speakers, considering that aswell the word of god is there read or taught, whereunto they Are bound to give diligent ear with all Reverence and silence,
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as also that common prayer and thankes geuyng are rehearsed and sayde by the publique minister in the name of the people & the whole multitude present, wherunto they geuyng their redye audience, shoulde assent and say Amen,
as also that Common prayer and thanks giving Are rehearsed and said by the public minister in the name of the people & the Whole multitude present, whereunto they giving their ready audience, should assent and say Amen,
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which can not be when euery man and woman in seuerat pretence of deuotion, prayeth priuately, one askyng, another geuyng thankes, another readyng doctrine,
which can not be when every man and woman in seuerat pretence of devotion, Prayeth privately, one asking, Another giving thanks, Another reading Doctrine,
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And peculierly, what due reuerence is to be vsed in the ministring of the Sacramentes in the temple, the same saint Paul teacheth in his Epistle to the Corinthians, rebukyng suche as dyd vnreuerently vse them selues in that behalfe.
And peculiarly, what due Reverence is to be used in the ministering of the Sacraments in the temple, the same saint Paul Teaches in his Epistle to the Corinthians, rebuking such as did unreverently use them selves in that behalf.
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Haue ye not houses to eate and drynke in (sayth he?) Do ye despise the Churche or congregation of God? What shall I saye to you? Shall I prayse you? In this I prayse you not.
Have you not houses to eat and drink in (say he?) Do you despise the Church or congregation of God? What shall I say to you? Shall I praise you? In this I praise you not.
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but al inward reuerence in clensing of the thoughtes of our heartes, threatning by his prophete Ose in the. ix. Chapter, that for the malice of the inuentions and deuises of the people, he will cast them out of his house:
but all inward Reverence in cleansing of the thoughts of our hearts, threatening by his Prophet Ose in thee. ix. Chapter, that for the malice of the Inventions and devises of the people, he will cast them out of his house:
how that our sauiour Jesus Christe, that mercifull and mylde Lorde, cōpared for his meekenesse to a sheepe, suffring with scilence his fleece to be shorne from him,
how that our Saviour jesus Christ, that merciful and mild Lord, compared for his meekness to a sheep, suffering with silence his fleece to be shorn from him,
nor turned away his face from them that dyd reproche hym and spit vpon him, and accordyng to his owne example, gaue preceptes of mildnes and sufferaunce to his disciples:
nor turned away his face from them that did reproach him and spit upon him, and according to his own Exampl, gave Precepts of mildness and sufferance to his Disciples:
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and prophaned, vseth great seueritie and sharpenes, ouerturneth the tables of thexchaungers, subuerteth the seates of them that solde doues, maketh a whip of cordes,
and Profaned, uses great severity and sharpness, overturneth the tables of thexchaungers, subverteth the seats of them that sold Dove, makes a whip of cords,
And where as our saniour Christe (as is before mentioned out of S. Luke) coulde be founde no where (when he was sought) but only in the temple amongst the doctours,
And where as our Saviour Christ (as is before mentioned out of S. Lycia) could be found no where (when he was sought) but only in the temple among the Doctors,
and in the which due discipline with seueritie was vsed agaynst the wicked, opē offenders were not suffered once to enter into the house of the Lorde,
and in the which due discipline with severity was used against the wicked, open offenders were not suffered once to enter into the house of the Lord,
and mightie persons, yea, vpon Theodosius that puissaunt and mightie Emperour, whom for cōmittyng a greeuous and wylfull murther, S. Ambrose Byshop of Millayne reproued sharply,
and mighty Persons, yea, upon Theodosius that puissant and mighty Emperor, whom for committing a grievous and wilful murder, S. Ambrose Bishop of Milan reproved sharply,
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And they that were so iustly exempted and banished (as it were) from the house of the Lorde, were taken (as they be in deede) for men diuided and separated from Christes Churche,
And they that were so justly exempted and banished (as it were) from the house of the Lord, were taken (as they be in deed) for men divided and separated from Christ's Church,
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And yet we wyllyngly, eyther by absentyng our selues from the house of the Lorde, do (as it were) excommunicate our selues from the Churche and felowshyp of the Saintes of God, orels comming thyther, by vncomely and vnreuerent behauiour there, by hastie, rashe,
And yet we willingly, either by absenting our selves from the house of the Lord, doe (as it were) excommunicate our selves from the Church and fellowship of the Saints of God, Earls coming thither, by uncomely and unreverent behaviour there, by hasty, rash,
how all godly persons ought with diligence at times appoynted thither to repayre, howe they ought to behaue them selues there, with reuerence and dread before the Lord, what plagues and punyshementes,
how all godly Persons ought with diligence At times appointed thither to repair, how they ought to behave them selves there, with Reverence and dread before the Lord, what plagues and punishments,
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yf we wyll auoyde drought and barrennesse, thirste and hunger, whiche are plagues threatned vnto suche as make haste to go to their owne houses, to alehouses,
if we will avoid drought and Barrenness, thirst and hunger, which Are plagues threatened unto such as make haste to go to their own houses, to Alehouses,
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and to tauernes, and leaue the house of the Lorde emptie and desolate, yf we abhorre to be scourged, not with whyppes made of cordes, out of the materiall temple only (as our sauiour Christe serued the defilers of the house of God in Hierusalem) but also to be beaten and dryuen out of the eternall temple and house of the Lorde (which is his heauenly kingdome) with the iron rodde of euerlastyng damnation,
and to taverns, and leave the house of the Lord empty and desolate, if we abhor to be scourged, not with whyppes made of cords, out of the material temple only (as our Saviour Christ served the defilers of the house of God in Jerusalem) but also to be beaten and driven out of the Eternal temple and house of the Lord (which is his heavenly Kingdom) with the iron rod of everlasting damnation,
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and resortyng thither diligently together, let vs there with reuerent hearyng of the Lordes holy worde, calling on the Lordes holy name, geuing of heartie thankes vnto the Lorde for his manyfolde and inestimable benefites daily and hourly bestowed vpon vs, celebrating also reuerently of the Lordes holy Sacramentes, serue the Lorde in his holy house,
and resorting thither diligently together, let us there with reverent hearing of the lords holy word, calling on the lords holy name, giving of hearty thanks unto the Lord for his manifold and inestimable benefits daily and hourly bestowed upon us, celebrating also reverently of the lords holy Sacraments, serve the Lord in his holy house,
and then we shalbe assured, after this lyfe, to rest in his holy hyll, and to dwell in his tabernacle, there to prayse and magnifie his holy name in the congregation of his saintes, in the holy house of his eternal kingdome of heauen, which he hath purchased for vs, by the death and sheddyng of the pretious blood of his sonne our sauiour Jesus Christ, to whom with the father and the holy ghost, one immortal maiestie of GOD, be all honour, glorie, prayse,
and then we shall assured, After this life, to rest in his holy hill, and to dwell in his tabernacle, there to praise and magnify his holy name in the congregation of his Saints, in the holy house of his Eternal Kingdom of heaven, which he hath purchased for us, by the death and shedding of the precious blood of his son our Saviour jesus christ, to whom with the father and the holy ghost, one immortal majesty of GOD, be all honour, glory, praise,
IN what poyntes the true ornamentes of the Church or temple of GOD do consiste and stand, hath ben declared in the two last Homilies, intreating of the right vse of the temple or house of god,
IN what points the true Ornament of the Church or temple of GOD do consist and stand, hath been declared in the two last Homilies, entreating of the right use of the temple or house of god,
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The summe wherof, is that the Churche or house of God, is a place appoynted by the holy scriptures, where ye lyuely word of God ought to be read, taught,
The sum whereof, is that the Church or house of God, is a place appointed by the holy Scriptures, where you lively word of God ought to be read, taught,
& hearde, the Lordes holy name called vpon by publique prayer, heartie thankes geuen to his maiestie for his infinite and vnspeakeable benefits bestowed vpon vs, his holy Sacramentes duely and reuerently ministred,
& heard, the lords holy name called upon by public prayer, hearty thanks given to his majesty for his infinite and unspeakable benefits bestowed upon us, his holy Sacraments duly and reverently ministered,
for the effectuous presence of Gods grace, wherewith he doth by his holy word and promises, endue his people there present and assembled, to the attaynement aswell of commodities worldly, necessary for vs, as also of all heauenly gyftes, & lyfe euerlastyng;
for the effectuous presence of God's grace, wherewith he does by his holy word and promises, endue his people there present and assembled, to the attainment aswell of commodities worldly, necessary for us, as also of all heavenly Gifts, & life everlasting;
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and the house of God, and that therefore the due reuerence thereof, is stirred vp in the heartes of the godly, by the consyderation of these true ornamentes of the sayde house of God,
and the house of God, and that Therefore the due Reverence thereof, is stirred up in the hearts of the godly, by the consideration of these true Ornament of the said house of God,
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and not by any outwarde ceremonies, or costly and glorious deckyng of the sayde house or temple of the Lorde, contrarie to the which most manyfest doctrine of the scriptures,
and not by any outward ceremonies, or costly and glorious decking of the said house or temple of the Lord, contrary to the which most manifest Doctrine of the Scriptures,
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and contrary to the sentences and iudgementes of the most auncient learned and godly doctours of the Churche (as hereafter shall appeare) the corruption of these latter dayes, hath brought into the Churche infinite multitudes of images,
and contrary to the sentences and Judgments of the most ancient learned and godly Doctors of the Church (as hereafter shall appear) the corruption of these latter days, hath brought into the Church infinite Multitudes of Images,
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and the same, with other partes of the temple also, haue decked with golde and siluer, paynted with colours, set them with stone & pearle, clothed them with silkes and pretious vestures, phantasyng vntruely that to be the cheefe deckyng & adournyng of the temple or house of God,
and the same, with other parts of the temple also, have decked with gold and silver, painted with colours, Set them with stone & pearl, clothed them with silks and precious vestures, phantasyng untruly that to be the chief decking & adjourning of the temple or house of God,
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Whereas in deede they, by the sayde images, and suche glorious deckyng of the temple, haue nothing at all profited suche as were wyse and of vnderstandyng:
Whereas in deed they, by the said Images, and such glorious decking of the temple, have nothing At all profited such as were wise and of understanding:
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And secondly, the testimonies of the holy and ancient learned fathers and doctours, out of their owne workes and auncient histories ecclesiasticall, both that you may at once knowe their iudgementes,
And secondly, the testimonies of the holy and ancient learned Father's and Doctors, out of their own works and ancient histories ecclesiastical, both that you may At once know their Judgments,
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Thirdly, the reasons and argumentes made for the defence of images or idols, and the outragious decking of temples and Churches, with golde, syluer, pearle,
Thirdly, the Reasons and Arguments made for the defence of Images or Idols, and the outrageous decking of Temples and Churches, with gold, silver, pearl,
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But least any shoulde take occasion by the way of doubtyng by wordes or names, it is thought good heere to note first of all, that although in common speache we vse to call the lykenesse or similitudes of men or other thynges images, and not idols:
But least any should take occasion by the Way of doubting by words or names, it is Thought good Here to note First of all, that although in Common speech we use to call the likeness or Similitudes of men or other things Images, and not Idols:
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an image, and so both vsed as Englishe termes in the translatyng of scriptures indifferently, accordyng as the Septuaginta haue in their translation in Greeke NONLATINALPHABET,
an image, and so both used as English terms in the translating of Scriptures indifferently, according as the Septuagint have in their Translation in Greek,
And in the newe Testament, that whiche saint John calleth NONLATINALPHABET, Saint Hierome lyke wyse translateth Simulacrum, as in all other lyke places of scripture vsually he doth so translate.
And in the new Testament, that which saint John calls, Saint Jerome like wise Translate Simulacrum, as in all other like places of scripture usually he does so translate.
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And Tertullian, a most ancient doctour, and wel learned in both the tongues, Greeke & Latin, interpretyng this place of Saint John, Beware of idols, that is to say (sayeth Tertullian) of the images them selues:
And Tertullian, a most ancient Doctor, and well learned in both the tongues, Greek & Latin, interpreting this place of Saint John, Beware of Idols, that is to say (Saith Tertullian) of the Images them selves:
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And though some, to blynde mens eyes, haue heretofore craftily gon about to make them to be taken for wordes of diuers signification in matters of religion,
And though Some, to blind men's eyes, have heretofore craftily gone about to make them to be taken for words of diverse signification in matters of Religion,
and haue therefore vsually named the lykenesse or similitude of a thyng set vp amongst the heathen in their temples or other places to be worshipped, an idoll.
and have Therefore usually nam the likeness or similitude of a thing Set up among the heathen in their Temples or other places to be worshipped, an idol.
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as though these two wordes (idoll and image) inscripture, dyd differ in proprietie and sense, whiche (as is aforesayde) differ onely in sound and language,
as though these two words (idol and image) inscripture, did differ in propriety and sense, which (as is aforesaid) differ only in found and language,
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Of the whiche ordinaunces and lawes so geuen by the Lorde to his people concerning that matter, I wyll rehearse and alleage some that be moste speciall for this purpose, that you by them may iudge of the rest.
Of the which ordinances and laws so given by the Lord to his people Concerning that matter, I will rehearse and allege Some that be most special for this purpose, that you by them may judge of the rest.
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lest thou forgettest the thynges whiche thyne eyes haue seene, and that they go not out of thy heart all the dayes of thy life, thou shalt teach them to thy children and nephues, or posteritie.
lest thou forgettest the things which thine eyes have seen, and that they go not out of thy heart all the days of thy life, thou shalt teach them to thy children and nephews, or posterity.
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but you did see no fourme or shape at al. And by and by foloweth, Take heede therefore diligently vnto your soules, you sawe no maner of image in the day in the which the lord spake vnto you in Horeb, out of the myddest of the fyre,
but you did see no Form or shape At all And by and by Followeth, Take heed Therefore diligently unto your Souls, you saw no manner of image in the day in the which the lord spoke unto you in Horeb, out of the midst of the fire,
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and the starres of heauen, and so thou being deceaued by errour, shouldest honour and worshyp them whiche the Lord thy God hath created to serue all nations that be vnder heauen. And agayne:
and the Stars of heaven, and so thou being deceived by error, Shouldst honour and worship them which the Lord thy God hath created to serve all Nations that be under heaven. And again:
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If thou haue chyldren and nephues, and do tary in the lande, and beyng deceaued do make to your selues any similitude, doyng euyll before the Lord your GOD, and prouoke hym to anger:
If thou have children and nephews, and do tarry in the land, and being deceived do make to your selves any similitude, doing evil before the Lord your GOD, and provoke him to anger:
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I do this day call vppon heauen and earth to wytnesse, that ye shall quicklye peryshe out of the lande whiche you shall possesse, you shall not dwell in it anye long tyme,
I do this day call upon heaven and earth to witness, that you shall quickly perish out of the land which you shall possess, you shall not dwell in it any long time,
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but the Lorde wyll destroye you, and wyll scatter you amongst all nations, and ye shall remayne but a verye fewe amongst the nations, whyther the Lorde wyll leade you away,
but the Lord will destroy you, and will scatter you among all Nations, and you shall remain but a very few among the Nations, whither the Lord will lead you away,
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First, howe earnestly and ofte he calleth vpon them to marke & to take heede, & that vpon the perill of their soules, to the charge which he geueth them.
First, how earnestly and oft he calls upon them to mark & to take heed, & that upon the peril of their Souls, to the charge which he Giveth them.
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Thirdly, what penaltie and horrible destruction, he solemly, with inuocation of heauen & earth for recorde, denounceth and threatneth to them, their children,
Thirdly, what penalty and horrible destruction, he solemny, with invocation of heaven & earth for record, Denounceth and threatens to them, their children,
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euen by these very wordes, Happie is the tree wherethrough ryghteousnesse commeth, (meaning the gybbet) but cursed is the idoll that is made with handes:
even by these very words, Happy is the tree wherethrough righteousness comes, (meaning the gibbet) but cursed is the idol that is made with hands:
And by and by he sheweth how that the thynges whiche were the good creatures of God before (as trees or stones) when they be once altered and fashioned into images to be worshypped, become abhomination, a temptation vnto the soules of men,
And by and by he shows how that the things which were the good creatures of God before (as trees or stones) when they be once altered and fashioned into Images to be worshipped, become abomination, a temptation unto the Souls of men,
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See and view the whole Chapter with diligence, for it is worthy to be well consydered, speciallie that is wrytten of the deceauing of the simple and vnwyse common people by idols and images,
See and view the Whole Chapter with diligence, for it is worthy to be well considered, specially that is written of the deceiving of the simple and unwise Common people by Idols and Images,
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The paynting of the picture and carued image with dyuers colours, enticeth the ignoraunt so, that he honoureth and loueth the picture of a dead image that hath no soule.
The painting of the picture and carved image with Diverse colours, entices the ignorant so, that he Honoureth and loves the picture of a dead image that hath no soul.
Chapter, after he hath set foorth the incomprehensible maiestie of God, he asketh to whom then wyll ye make God lyke? Or what similitude wyll ye set vp vnto hym? Shall the Caruer make hym a carued image? and shall the Goldsmyth couer hym with Golde,
Chapter, After he hath Set forth the incomprehensible majesty of God, he asks to whom then will you make God like? Or what similitude will you Set up unto him? Shall the Carver make him a carved image? and shall the Goldsmith cover him with Gold,
and cast hym into a fourme of syluer plates? And for the poore man, shal the image maker frame an image of tymber, that he maye haue somewhat to set vp also? And after this he cryeth out:
and cast him into a Form of silver Plataea? And for the poor man, shall the image maker frame an image of timber, that he may have somewhat to Set up also? And After this he Cries out:
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and so foorth, how by the creation of the worlde, and the greatnesse of the worke, they myght vnderstande the maiestie of God, the Creator and Maker of all, to be greater then that it shoulde be expressed,
and so forth, how by the creation of the world, and the greatness of the work, they might understand the majesty of God, the Creator and Maker of all, to be greater then that it should be expressed,
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or set foorth in anye image or bodilye similitude? And besides this preachyng, euen in the lawe of God wrytten with his owne fynger (as the scripture speaketh) and that in the fyrste table,
or Set forth in any image or bodily similitude? And beside this preaching, even in the law of God written with his own finger (as the scripture speaks) and that in the First table,
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without dread of punishment or respecte or rewarde, haue diminished & dishonoured the high maiestie of the liuing God, by the basenesse and vilenes of sundrye & diuers images of dead stockes, stones, and mettals.
without dread of punishment or respect or reward, have diminished & dishonoured the high majesty of the living God, by the baseness and vileness of sundry & diverse Images of dead stocks, stones, and metals.
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And as the maiestie of God, whom we haue lefte, forsaken, and dishonoured, and therefore the greatnesse of our synne and offence agaynst his maiestie, can not be expressed:
And as the majesty of God, whom we have left, forsaken, and dishonoured, and Therefore the greatness of our sin and offence against his majesty, can not be expressed:
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namely the Psalmes, the booke of wysedome, the Prophete Esaias, Ezechiel, and Baruch, speciallye in these places and Chapters of them. Psalm. Cxv. and. Cxxxiiii. Esai. xl. and. xliiii. Ezechiel the. vi. Wysedome. xiii. xiiii. xv. Baruch vi. The whiche places, as Jexhort you often and diligentlye to reade, so are they to long at this present to be rehearsed in an Homilee.
namely the Psalms, the book of Wisdom, the Prophet Isaiah, Ezechiel, and baruch, specially in these places and Chapters of them. Psalm. Cxv. and. Cxxxiiii. Isaiah. xl. and. xliiii. Ezechiel the. vi. Wisdom. xiii. xiiii. xv. baruch vi. The which places, as Jexhort you often and diligently to read, so Are they to long At this present to be rehearsed in an Homily.
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Fyrste that they be made but of small peeces of wood, stone, or mettall, and therfore they can not be anye similitudes of the greate maiestie of God, whose seate is heauen, and the earth his footestoole.
First that they be made but of small Pieces of wood, stone, or mettle, and Therefore they can not be any Similitudes of the great majesty of God, whose seat is heaven, and the earth his footstool.
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Secundarilye, that they be dead, haue eyes and see not, handes and feele not, feete and can not go. &c. and therefore they can not be fitte similitudes of the lyuyng God.
Secondarily, that they be dead, have eyes and see not, hands and feel not, feet and can not go. etc. and Therefore they can not be fit Similitudes of the living God.
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nor our wyues and daughters, anye sobernesse, modestie, and chastitie. And therefore, although it is nowe commonly saide that they be the lay mens bookes,
nor our wives and daughters, any soberness, modesty, and chastity. And Therefore, although it is now commonly said that they be the lay men's books,
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And as concernyng images alredye set vp, thus sayth the Lorde in Deuteronomie: Ouerturne their aulters, and breake them to peeces, cut downe their groues, burne their images:
And as Concerning Images already Set up, thus say the Lord in Deuteronomy: Overturn their Altars, and break them to Pieces, Cut down their groves, burn their Images:
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But least anye priuate persons, vppon colour of destroying of images, should make any sturre or disturbaunce in the common wealth, it muste alwayes be remembred, that the redresse of such publique enormities apparteyneth to the Magistrates,
But least any private Persons, upon colour of destroying of Images, should make any stir or disturbance in the Common wealth, it must always be remembered, that the redress of such public enormities apparteyneth to the Magistrates,
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And contrarywyse, Hieroboam, Achab, Joas, and other Prynces, whiche eyther set vp, or suffered suche aulters or images vndestroyed, are by the worde of God reported to haue done euyll before the Lorde.
And contrariwise, Jeroboam, Ahab, Joash, and other Princes, which either Set up, or suffered such Altars or Images undestroyed, Are by the word of God reported to have done evil before the Lord.
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and breake downe your images, your slayne men wyll I lay before your Gods, and the dead karcases of the chyldren of Israel wyll I caste before their idolles, your bones wyll I strowe round about your aulters and dwellyng places, your Cities shalbe desolate, the hyll Chappelles layde waste, your aulters destroyed and broken, your goddes cast downe and taken awaye, your Temples layde euen with the grounde, your owne workes cleane rooted out, your slayne men shall lye amongest you, that ye maye learne to knowe how that I am the Lord,
and break down your Images, your slain men will I lay before your God's, and the dead karcases of the children of Israel will I cast before their Idols, your bones will I strow round about your Altars and Dwelling places, your Cities shall desolate, the hill Chapels laid waste, your Altars destroyed and broken, your God's cast down and taken away, your Temples laid even with the ground, your own works clean rooted out, your slain men shall lie amongst you, that you may Learn to know how that I am the Lord,
that they that be neare, shall perish with the sworde, they that be farre of, with the pestilence, they that flee into holdes or wyldernesse, with hunger:
that they that be near, shall perish with the sword, they that be Far of, with the pestilence, they that flee into holds or Wilderness, with hunger:
or maynteyners of them, myght ingender anye feare in our heartes, we woulde once leaue and forsake this wyckednesse, beyng in the Lordes sight so great an offence and abhomination.
or maynteyners of them, might engender any Fear in our hearts, we would once leave and forsake this wickedness, being in the lords sighed so great an offence and abomination.
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You wyll say peraduenture these thinges parteyne to the Jewes, what haue we to do with them? Indeede they parteyne no lesse to vs Christians, then to them.
You will say Peradventure these things parteyne to the Jews, what have we to do with them? Indeed they parteyne no less to us Christians, then to them.
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For if we be the people of God, how can the worde and lawe of GOD not apparteyne to vs? Saint Paul alleaging one texte out of the olde Testamente, concludeth generallye for other scriptures of the olde Testamente as well as that, saying, Whatsoeuer is wrytten before (meaning in the olde Testament) is wrytten for our instruction:
For if we be the people of God, how can the word and law of GOD not apparteyne to us? Saint Paul alleging one text out of the old Testament, Concludeth generally for other Scriptures of the old Testament as well as that, saying, Whatsoever is written before (meaning in the old Testament) is written for our instruction:
whiche sentence is moste speciallye true of suche wrytynges of the olde Testamente as conteyne the immutable lawe and ordinaunces of GOD, in no age or tyme to be altered,
which sentence is most specially true of such writings of the old Testament as contain the immutable law and ordinances of GOD, in no age or time to be altered,
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Notwithstandyng, for your further satisfiyng herein, accordyng to my promise, I wyll out of the Scriptures of the newe Testamente or Gospell of our Sauiour Christe,
Notwithstanding, for your further satisfying herein, according to my promise, I will out of the Scriptures of the new Testament or Gospel of our Saviour Christ,
namely in these places, the. xiiii. &. xvii. of the Actes of the Apostles, the. xi. to the Romanes, the fyrste Epistle to the Corinthians the xii. Chapter, to the Galathians the. iiii. and the first to the Thessalonians, the first Chapter.
namely in these places, the. xiiii. &. xvii. of the Acts of the Apostles, the. xi. to the Romans, the First Epistle to the Corinthians the xii. Chapter, to the Galatians the. iiii. and the First to the Thessalonians, the First Chapter.
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And in lyke wyse the sayd idols or images, and worshyppyng of them, are in the Scriptures of the newe Testament by the spirite of God much abhorred and detested,
And in like wise the said Idols or Images, and worshipping of them, Are in the Scriptures of the new Testament by the Spirit of God much abhorred and detested,
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of the Actes of the Apostles, the fyrste to the Romanes, where is set foorth the horrible plague of idolaters, geuen ouer by God into a reprobate sense, to worke all wyckednesse and abhominations not to be spoken,
of the Acts of the Apostles, the First to the Romans, where is Set forth the horrible plague of Idolaters, given over by God into a Reprobate sense, to work all wickedness and abominations not to be spoken,
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& that such as vse it shalbe destroyed. And in the. vi. Chapter of the said Epistle, & the fifth to the Galathians, is denounced, that suche image worshyppers shall neuer come into the inheritaunce of the kingdome of heauen.
& that such as use it shall destroyed. And in thee. vi. Chapter of the said Epistle, & the fifth to the Galatians, is denounced, that such image worshippers shall never come into the inheritance of the Kingdom of heaven.
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yf we care for health and seare destruction, yf we regarde the kyngdome of God, and lyfe euerlastyng, and dread the wrath of God and euerlastyng damnation.
if we care for health and sear destruction, if we regard the Kingdom of God, and life everlasting, and dread the wrath of God and everlasting damnation.
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then betweene ryghteousnesse and vnryghteousnes, betweene lyght and darknesse, betweene the faythfull and the vnfaythfull, or betweene Christ and the deuyll.
then between righteousness and unrighteousness, between Light and darkness, between the faithful and the unfaithful, or between christ and the Devil.
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And where as all godly men dyd euer abhorre that any kneelyng and worshipping or offeryng should be vsed to them selues when they were alyue (for that it was the honour due to God onlye) as appeareth in the Actes of the Apostles by Saint Peter forbidding it to Cornelius,
And where as all godly men did ever abhor that any kneeling and worshipping or offering should be used to them selves when they were alive (for that it was the honour due to God only) as appears in the Acts of the Apostles by Saint Peter forbidding it to Cornelius,
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But we by not worshyppyng and seruyng God alone (as the Scriptures teacheth vs) and by worshypping of images, contrary to the Scriptures, plucke satan to vs,
But we by not worshipping and serving God alone (as the Scriptures Teaches us) and by worshipping of Images, contrary to the Scriptures, pluck satan to us,
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and withall to make vs the enemies of God, and his owne suppliantes and slaues, and in the ende, to procure vs for a rewarde euerlastyng destruction and damnation.
and withal to make us the enemies of God, and his own suppliants and slaves, and in the end, to procure us for a reward everlasting destruction and damnation.
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and folowe the doctrine and example of our Sauiour & maister Christe, repelling satans suggestion to idolatrie and worshyppyng of images, accordyng to the trueth alleaged and taught out of the Testament and Gospell of our sayde heauenly doctour and scholemaister Jesus Christe, who is God to be bicssed for euer. Amen.
and follow the Doctrine and Exampl of our Saviour & master Christ, repelling Satan suggestion to idolatry and worshipping of Images, according to the truth alleged and taught out of the Testament and Gospel of our said heavenly Doctor and Schoolmaster jesus Christ, who is God to be bicssed for ever. Amen.
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YOu haue hearde (welbeloued) in the fyrst parte of this Homilee, the doctrine of the word of God against idols & images, agaynste idolatrie and worshipping of images, taken out of the scriptures of the olde Testament & the newe,
YOu have heard (well-beloved) in the fyrst part of this Homily, the Doctrine of the word of God against Idols & Images, against idolatry and worshipping of Images, taken out of the Scriptures of the old Testament & the new,
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Nowe although our Sauiour Christe taketh not, or needeth not anye testimonie of men, and that whiche is once confirmed by the certaintie of his eternall trueth, hath no more neede of the confirmation of mans doctrine and wrytinges,
Now although our Saviour Christ Takes not, or needs not any testimony of men, and that which is once confirmed by the certainty of his Eternal truth, hath no more need of the confirmation of men Doctrine and writings,
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yet for your further contentation, it shall in this second part be declared (as in the begynnyng of the firste parte was promised) that this trueth and doctrine concernyng the forbidding of images and worshipping of them, taken out of the holy Scriptures aswell of the olde Testament as the newe, was beleued and taught of the olde holy fathers and most ancient learned Doctours,
yet for your further contentation, it shall in this second part be declared (as in the beginning of the First part was promised) that this truth and Doctrine Concerning the forbidding of Images and worshipping of them, taken out of the holy Scriptures aswell of the old Testament as the new, was believed and taught of the old holy Father's and most ancient learned Doctors,
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And this declaration shalbe made out of the sayd holy Doctours owne wrytynges, and out of the auncient histories ecclesiasticall to the same belongyng.
And this declaration shall made out of the said holy Doctors own writings, and out of the ancient histories ecclesiastical to the same belonging.
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Tertullian, a most auncient wryter and Doctor of the Churche, who lyued about one hundreth and threescore yeres after the death of our Sauiour Christe, both in sundrye other places of his workes,
Tertullian, a most ancient writer and Doctor of the Church, who lived about one Hundredth and threescore Years After the death of our Saviour Christ, both in sundry other places of his works,
and speciallye in his booke wrytten agaynst the maner of crownyng, and in another litle treatise entituled, of the souldyers crowne or garlande, doth moste sharplye and vehementlye wryte and inuey agaynste images or idols.
and specially in his book written against the manner of crowning, and in Another little treatise entitled, of the Soldiers crown or garland, does most sharply and vehemently write and inveigh against Images or Idols.
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yea, shryne them euen ouer the Lordes Table, euen as it were of purpose to the worshipping and honouring of them, take good heede to either S. Johns counsels or Tertullians? For so to place images and idols, is it to keepe them selues from them,
yea, shrine them even over the lords Table, even as it were of purpose to the worshipping and honouring of them, take good heed to either S. Johns Counsels or Tertullia's? For so to place Images and Idols, is it to keep them selves from them,
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If it be by the matter of an image, then there needeth no shape or fourme, seeyng that God hath appeared in all materiall creatures whiche do testifie his glorye.
If it be by the matter of an image, then there needs no shape or Form, seeing that God hath appeared in all material creatures which do testify his glory.
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is he not better to be knowen by the lyuyng thynges themselues, whose fashions the images expresse? For of suretie, the glorye of God shoulde be more euidentlye knowen,
is he not better to be known by the living things themselves, whose fashions the Images express? For of surety, the glory of God should be more evidently known,
The inuention of images came of no good, but of euil, and whatsoeuer hath an euyll begynnyng, can neuer in any thyng be iudged good, seeyng it is altogether naught.
The invention of Images Come of no good, but of evil, and whatsoever hath an evil beginning, can never in any thing be judged good, seeing it is altogether nought.
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For many, yea almost all (alas for sorowe) are fallen vnto suche folly, that they haue geuen the glorie of deitie or God head, to thinges without sense or feelyng.
For many, yea almost all (alas for sorrow) Are fallen unto such folly, that they have given the glory of deity or God head, to things without sense or feeling.
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Epiphanius Byshop of Salamine in Cipres, a verye holye and learned man, who lyued in Theodosius the Emperours tyme, about three hundreth and ninetie yeres after our Sauiour Christes ascention, writeth this to Iohn Patriarke of Hierusalem:
Epiphanius Bishop of Salamine in Cipres, a very holy and learned man, who lived in Theodosius the emperors time, about three Hundredth and ninetie Years After our Saviour Christ's Ascension, Writeth this to John Patriarch of Jerusalem:
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and hauyng in it the image of Christe, as it were, or of some other Saint (for I remember not well whose image it was) therefore when I did see the image of a man hanging in the Churche of Christ, contrary to thauethoritie of the scriptures, I did teare it,
and having in it the image of Christ, as it were, or of Some other Saint (for I Remember not well whose image it was) Therefore when I did see the image of a man hanging in the Church of christ, contrary to thauethoritie of the Scriptures, I did tear it,
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And afterwardes the same Epiphanius sendyng another vnpaynted cloth for that paynted one whiche he had torne, to the sayde Patriarche, wryteth thus, I pray you wyll the elders of that place to receaue this clothe whiche I haue sent by this bearer,
And afterwards the same Epiphanius sending Another unpainted cloth for that painted one which he had torn, to the said Patriarch, writes thus, I pray you will the Elders of that place to receive this cloth which I have sent by this bearer,
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heare what a testimonie the sayde saint Ierome geueth him in another place in this treatie agaynst the errours of Iohn Byshop of Hierusalem, where he hath these wordes:
hear what a testimony the said saint Jerome Giveth him in Another place in this treaty against the errors of John Bishop of Jerusalem, where he hath these words:
And in the trypartite ecclesiasticall hystorie, the. ix. booke and xlviii. Chapter, is testified, that Epiphanius beyng yet alyue dyd worke miracles, and that after his death, deuils being expelled at his graue or tombe, dyd rore.
And in the trypartite ecclesiastical history, the. ix. book and xlviii. Chapter, is testified, that Epiphanius being yet alive did work Miracles, and that After his death, Devils being expelled At his graven or tomb, did roar.
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Thus you see what aucthoritie saint Ierome and that moste auncient hystorie geue vnto the holy and learned Byshop Epiphanius, whose iudgement of images in Churches and temples,
Thus you see what Authority saint Jerome and that most ancient history give unto the holy and learned Bishop Epiphanius, whose judgement of Images in Churches and Temples,
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and exhorted that a corse shoulde be wrapped and buryed in it, iudgyng it meete for nothyng but to rotte in the earth, folowyng herein the example of the good kyng Ezechias, who brake the brasen serpent to peeces,
and exhorted that a corpse should be wrapped and buried in it, judging it meet for nothing but to rotten in the earth, following herein the Exampl of the good King Hezekiah, who brake the brazen serpent to Pieces,
Nowe wheras neyther saint Hierome, who did translate the sayde Epistle, nor the aucthours of that most auncient historie ecclesiasticall trypartite (who do most highly commende Epiphanius as is aforesaid) nor no other godly or learned Bishop at that time or shortly after, haue wrytten any thing against Epiphanius iudgement concerning images:
Now whereas neither saint Jerome, who did translate the said Epistle, nor the Authors of that most ancient history ecclesiastical trypartite (who do most highly commend Epiphanius as is aforesaid) nor no other godly or learned Bishop At that time or shortly After, have written any thing against Epiphanius judgement Concerning Images:
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it is an euident profe, that in those dayes, whiche were about foure hundreth yeres after our sauiour Christe, there were no images publiquely vsed and receaued in the Churche of Christe, whiche was then muche lesse corrupt,
it is an evident proof, that in those days, which were about foure Hundredth Years After our Saviour Christ, there were no Images publicly used and received in the Church of Christ, which was then much less corrupt,
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yea and the whole Churche of that age, and so vpwarde to our sauiour Christes tyme, by the space of about foure hundreth yeres, consenting and agreeyng.
yea and the Whole Church of that age, and so upward to our Saviour Christ's time, by the Molle of about foure Hundredth Years, consenting and agreeing.
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This is written the more largely of Epiphanius, for that our image maynteyners nowe a dayes, seeing them selues so pressed with this most playne and earnest act and wrytyng of Epiphanius, a Byshop and doctour of suche antiquitie, holynesse,
This is written the more largely of Epiphanius, for that our image maynteyners now a days, seeing them selves so pressed with this most plain and earnest act and writing of Epiphanius, a Bishop and Doctor of such antiquity, holiness,
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and aucthoritie, labour by all meanes (but in vayne agaynst the trueth) eyther to proue that this Epistle was neyther of Epiphanius wrytyng, nor saint Ieromes translation:
and Authority, labour by all means (but in vain against the truth) either to prove that this Epistle was neither of Epiphanius writing, nor saint Ieromes Translation:
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For if Epiphanius iudgement agaynst images is not to be admitted, for that he was borne of a Iewe an enemie to images, whiche be Gods enemies, conuerted to Christes religion:
For if Epiphanius judgement against Images is not to be admitted, for that he was born of a Iewe an enemy to Images, which be God's enemies, converted to Christ's Religion:
And much more doth it folowe, that the opinion of all the rablement of the Popyshe Church, mainteyning images, ought to be esteemed of small or no aucthoritie,
And much more does it follow, that the opinion of all the rabblement of the Popish Church, maintaining Images, ought to be esteemed of small or no Authority,
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They thought it had ben an Heathenyshe errour and vanitie of the wycked, to haue worshypped the crosse it selfe which was embrewed with our sauiour Christes owne precious blood.
They Thought it had been an Heathenish error and vanity of the wicked, to have worshipped the cross it self which was imbrued with our Saviour Christ's own precious blood.
Saint Augustine, the best learned of al auncient doctours, in his. xliiii. Epistle to Maximus sayth, Knowe thou that none of the dead, nor any thing that is made of God, is worshipped as god, of the catholique Christians, of whom there is a Churche also in your towne.
Saint Augustine, the best learned of all ancient Doctors, in his. xliiii. Epistle to Maximus say, Know thou that none of the dead, nor any thing that is made of God, is worshipped as god, of the catholic Christians, of whom there is a Church also in your town.
Saint Augustine greatlye alloweth Marcus Varro, affirming that religion is moste pure without images, and sayth hym selfe, images be of more force to crooken an vnhappy soule,
Saint Augustine greatly alloweth Marcus Varro, affirming that Religion is most pure without Images, and say him self, Images be of more force to crooken an unhappy soul,
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Wherefore we shall holde our selfe contented with these fewe at this present. Nowe as concernyng histories ecclesiasticall, touchyng this matter, that ye may knowe why and when,
Wherefore we shall hold our self contented with these few At this present. Now as Concerning histories ecclesiastical, touching this matter, that you may know why and when,
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I wil breefely collect into a compendious historie, that whiche is at large and in sundrye places written by diuers auncient wryters and historiographers concernyng this matter.
I will briefly collect into a compendious history, that which is At large and in sundry places written by diverse ancient writers and historiographers Concerning this matter.
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As the Jewes, hauyng moste plaine and expresse commaundement of God, that they should neyther make nor worshyp any image (as it is at large before declared) dyd notwithstandyng, by the example of the Gentyles or Heathen people that dwelt about them, fall to the makyng of images,
As the Jews, having most plain and express Commandment of God, that they should neither make nor worship any image (as it is At large before declared) did notwithstanding, by the Exampl of the Gentiles or Heathen people that dwelled about them, fallen to the making of Images,
and worshyppyng of them, and so to the committyng of moste abominable idolatrie, for the whiche God by his holy prophetes doth most sharpely reprooue and threaten them,
and worshipping of them, and so to the committing of most abominable idolatry, for the which God by his holy Prophets does most sharply reprove and threaten them,
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and afterwarde dyd accomplyshe his sayde threatnynges by extreme punyshyng of them (as is also aboue specified) Euen so some of the Christians in olde tyme, whiche were conuerted from worshyppyng of idols and false Gods,
and afterward did accomplish his said threatnynges by extreme punishing of them (as is also above specified) Even so Some of the Christians in old time, which were converted from worshipping of Idols and false God's,
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vnto the true liuyng GOD, and to our sauiour Jesus Christe, dyd of a certayne blynde zeale (and as men long accustomed to images) paynt or carue images of our sauiour Christe, his mother Marie,
unto the true living GOD, and to our Saviour jesus Christ, did of a certain blind zeal (and as men long accustomed to Images) paint or carve Images of our Saviour Christ, his mother Marry,
and his sonne Constantius, Emperours, in the seuenth booke of his historie ecclesiasticall, the xiiii. Chapter, and saint Jerome vppon the, x. Chapter of the prophete Jeremie:
and his son Constantius, emperors, in the Seventh book of his history ecclesiastical, the xiiii. Chapter, and saint Jerome upon thee, x. Chapter of the Prophet Jeremiah:
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who both expresly say, that the errours of images (for so saint Jerome calleth it) hath come in and passed to the Christians from the Gentyles, by an Heathenyshe vse and custome.
who both expressly say, that the errors of Images (for so saint Jerome calls it) hath come in and passed to the Christians from the Gentiles, by an Heathenish use and custom.
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And the lyke example we see in the Actes of the Apostles, of the Jewes, who when they were conuerted to Christe, woulde haue brought in theyr circumcision (whereunto they were so long accustomed) with them, into Christes religion.
And the like Exampl we see in the Acts of the Apostles, of the Jews, who when they were converted to Christ, would have brought in their circumcision (whereunto they were so long accustomed) with them, into Christ's Religion.
but afterwardes they crepte out of priuate houses into Churches, and so bread first superstition, and last of all idolatrie amongst Christians, as hereafter shall appeare.
but afterwards they crept out of private houses into Churches, and so bred First Superstition, and last of all idolatry among Christians, as hereafter shall appear.
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and vsed to banquet there sumptuouslye, Pontius Paulinus Byshop of Nola caused the walles of the temple to be paynted with stories taken out of the olde Testament, that the people beholdyng and consyderyng those pictures, might the better abstayne from to muche surfetting and ryot.
and used to banquet there sumptuously, Pontius Paulinus Bishop of Nola caused the walls of the temple to be painted with stories taken out of the old Testament, that the people beholding and considering those pictures, might the better abstain from to much surfeiting and riot.
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And about the same time Aurelius Prudentius, a very learned & Christian poet, declareth howe he dyd see paynted in a Church, the historie of the passion of saint Cassian, a scoolemaister and martyr, whom his owne scollers at the commaūdement of the tyraunt, tormented with the pryckyng or stabbing in of theyr poyntelles or brasen pennes into his body,
And about the same time Aurelius Prudentius, a very learned & Christian poet, Declareth how he did see painted in a Church, the history of the passion of saint Cassian, a scoolemaister and martyr, whom his own Scholars At the Commandment of the tyrant, tormented with the pricking or stabbing in of their poyntelles or brazen pens into his body,
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And these were the first payntings in Churches that were notable of antiquitie. And so by this example came in painting, and afterwarde images of tymber and stone,
And these were the First paintings in Churches that were notable of antiquity. And so by this Exampl Come in painting, and afterward Images of timber and stone,
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or in a wyndowe, as an embossed and gylte image set with pearle and stone. And a processe of a storie, painted with the gestures and actions of many persons,
or in a window, as an embossed and guilt image Set with pearl and stone. And a process of a story, painted with the gestures and actions of many Persons,
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And I wyll for a declaration therof, begin with the decree of the auncient Christian Emperours, Valens, and Theodosius the seconde, who raigned about foure hundreth yeres after our sauiour Christes ascention, who forbad that anye images shoulde be made or paynted priuatelye.
And I will for a declaration thereof, begin with the Decree of the ancient Christian emperors, Valens, and Theodosius the seconde, who reigned about foure Hundredth Years After our Saviour Christ's Ascension, who forbade that any Images should be made or painted privately.
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This decree is written in the bookes, named Libri Augustales, the Emperial bokes, gathered by Tribunianus, Basilides, Theophilus, Dioscorus, & Satira, men of great aucthoritie and learnyng, at the cōmaundement of the Emperour Iustiniane, and is alleaged by Petrus Erinilus, a notable learned man, in the. ix. booke and. ix. Chapter of his worke, entituled, De honesta disciplina, that is to say, of honest learnyng.
This Decree is written in the books, nam Libri Augustales, the Imperial books, gathered by Tribunianus, Basilides, Theophilus, Dioscorus, & Satire, men of great Authority and learning, At the Commandment of the Emperor Justinian, and is alleged by Peter Erinilus, a notable learned man, in thee. ix. book and. ix. Chapter of his work, entitled, De Honesta Discipline, that is to say, of honest learning.
and before these godlye Emperours raigne, there were no images publiquely in Churches or temples. Howe woulde the idolaters glory, if they had so muche antiquitie and aucthoritie for them,
and before these godly emperors Reign, there were no Images publicly in Churches or Temples. Howe would the Idolaters glory, if they had so much antiquity and Authority for them,
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And so the Byshops of those latter dayes, beyng of lesse learnyng, and in the myddest of warres, takyng lesse heede also then did the Byshops afore, by ignoraunce of Gods worde,
And so the Bishops of those latter days, being of less learning, and in the midst of wars, taking less heed also then did the Bishops afore, by ignorance of God's word,
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and negligence of Byshops, and specially barbarous princes, not ryghtly instructed in true religion, bearyng the rule, images came into the Church of Christe in the sayde west partes, where these barbarous people ruled, not nowe in paynted clothes only,
and negligence of Bishops, and specially barbarous Princes, not rightly instructed in true Religion, bearing the Rule, Images Come into the Church of Christ in the said west parts, where these barbarous people ruled, not now in painted clothes only,
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And therefore Serenus Byshoppe of Massile the heade towne of Gallia Narbonensis (nowe called the Prouince) a godly and learned man, who was about sixe hundreth yeres after our sauiour Christe, seeyng the people by occasion of images fal to most abominable idolatrie, brake to peeces all the images of Christe and saintes whiche were in that citie,
And Therefore Serenus Bishop of Missile the head town of Gallia Narbonne (now called the Province) a godly and learned man, who was about sixe Hundredth Years After our Saviour Christ, seeing the people by occasion of Images fall to most abominable idolatry, brake to Pieces all the Images of Christ and Saints which were in that City,
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and was therfore complayned vpon to Gregorie, the first of that name Byshop of Rome, who was the first learned Byshop that dyd alowe the open hauyng of images in Churches, that can be knowen by any wrytyng or historie of antiquitie.
and was Therefore complained upon to Gregory, the First of that name Bishop of Room, who was the First learned Bishop that did allow the open having of Images in Churches, that can be known by any writing or history of antiquity.
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Afterwardes, grosse and embossed images priuately in theyr owne houses. Then afterwardes, pictures first, and after them embossed images began to creepe into Churches:
Afterwards, gross and embossed Images privately in their own houses. Then afterwards, pictures First, and After them embossed Images began to creep into Churches:
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Whiche Epistle is to be founde in the booke of the Epistles of Gregorye, or Register, in the tenth part of the fourth Epistle, where he hath these wordes:
Which Epistle is to be found in the book of the Epistles of Gregory, or Register, in the tenth part of the fourth Epistle, where he hath these words:
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For that whiche scripture is to them that reade, the same doth picture perfourme vnto idiottes or the vnlearned, beholdyng, and so foorth. And after a fewe wordes:
For that which scripture is to them that read, the same does picture perform unto Idiots or the unlearned, beholding, and so forth. And After a few words:
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And a lytle after, thus thou shouldest haue sayde, If you wyll haue images in the Churche for that instruction wherefore they were made in olde tyme, I do permit that they may be made,
And a little After, thus thou Shouldst have said, If you will have Images in the Church for that instruction Wherefore they were made in old time, I do permit that they may be made,
By these sentences taken here and there out of Gregories Epistle to Serenus (for it were to long to rehearse the whole) ye may vnderstand wherunto the matter was now come. vi. hundreth yeres after Christe:
By these sentences taken Here and there out of Gregories Epistle to Serenus (for it were to long to rehearse the Whole) you may understand whereunto the matter was now come. vi. Hundredth Years After Christ:
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that the hauyng of images or pyctures in the Churches, were then maynteyned in the west part of the worlde (for they were not so frowarde yet in the easte Churche) but the worshyppyng of them was vtterlye forbidden.
that the having of Images or pyctures in the Churches, were then maintained in the west part of the world (for they were not so forward yet in the east Church) but the worshipping of them was utterly forbidden.
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it foloweth, that images shoulde not be in the Churche by his sentence, who onely woulde they shoulde be placed there, to the ende that they might teache the ignoraunt.
it Followeth, that Images should not be in the Church by his sentence, who only would they should be placed there, to the end that they might teach the ignorant.
Wherefore, if it be declared that images haue ben and be worshypped, and also that they teache nothyng but errours and lyes (which shall by Gods grace hereafter be done) I truste that then by Gregories owne determination, al images and image worshippers shalbe ouerthrowen.
Wherefore, if it be declared that Images have been and be worshipped, and also that they teach nothing but errors and lies (which shall by God's grace hereafter be done) I trust that then by Gregories own determination, all Images and image worshippers shall overthrown.
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Now if Serenus his iudgemēt, thinking it meete that images whervnto idolatrie was committed, should be destroied, had taken place, idolatrie had ben ouerthrowen:
Now if Serenus his judgement, thinking it meet that Images whereunto idolatry was committed, should be destroyed, had taken place, idolatry had been overthrown:
Nexte, by the diuision of the Empire into twoo partes by the same occasion of images, to the great weakening of all Christendome, whereby last of all, hath followed the vtter ouerthrowe of the christian religion and noble empire in Grece and all the east partes of the worlde,
Next, by the division of the Empire into twoo parts by the same occasion of Images, to the great weakening of all Christendom, whereby last of all, hath followed the utter overthrown of the christian Religion and noble empire in Grece and all the east parts of the world,
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and the encrease of Mahomets false religion, and the cruel dominion & tyrannie of the Sarasens & Turks, who do nowe hange ouer our neckes also that dwell in the west partes of the worlde, readye at all occasions to ouerrunne vs. And all thys do we owe vnto our idols and images,
and the increase of Mahomets false Religion, and the cruel dominion & tyranny of the Sarasens & Turks, who do now hang over our necks also that dwell in the west parts of the world, ready At all occasions to overrun us And all this do we owe unto our Idols and Images,
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But nowe geue you eare a little to the processe of the historie, wherin I do much follow the histories of Paulus Diaconus, & others, ioyned with Eutropius an olde writer.
But now give you ear a little to the process of the history, wherein I do much follow the histories of Paulus Deacon, & Others, joined with Eutropius an old writer.
as in the lyues of Constantine, and Gregorie the seconde, byshoppes of Rome, and other places (where he intreateth of this matter) doth chieflye followe.
as in the lives of Constantine, and Gregory the seconde, Bishops of Rome, and other places (where he intreateth of this matter) does chiefly follow.
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and did condempne Philippicus then emperour, and John bishop of Constantinople, of the heresie of the Monothelites, not without a cause in deede, but very iustly.
and did condemn Philippicus then emperor, and John bishop of Constantinople, of the heresy of the Monothelites, not without a cause in deed, but very justly.
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When he had so done, by the consent of the learned about him, the sayd Constantine Bishop of Rome, caused the images of the auncient fathers which had ben at those sixe councels which were alowed and receaued of all men, to be paynted in the entrie of saint Peters Church at Rome.
When he had so done, by the consent of the learned about him, the said Constantine Bishop of Rome, caused the Images of the ancient Father's which had been At those sixe Counsels which were aloud and received of all men, to be painted in the entry of saint Peter's Church At Rome.
When the Grekes had knowledge hereof, they began to dispute and reason the matter of images with the Latines, and held this opinion, that images could haue no place in Christes Churche,
When the Greeks had knowledge hereof, they began to dispute and reason the matter of Images with the Latins, and held this opinion, that Images could have no place in Christ's Church,
& rased out in euery place of their dominion. After them came Theodosius the third: he commaunded the defaced images to be paynted agayne in their places:
& rased out in every place of their dominion. After them Come Theodosius the third: he commanded the defaced Images to be painted again in their places:
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and required specially the bishop of Rome that he should do the same, and himselfe in the meane season caused all images that were in the imperial citie Constantinople, to be gathered on an heape in the middest of the citie,
and required specially the bishop of Room that he should do the same, and himself in the mean season caused all Images that were in the imperial City Constantinople, to be gathered on an heap in the midst of the City,
And when some did therefore report him to be a tyraunt, he aunswered, that such of al other were most iustly punished, whiche neither worshipped God aryght,
And when Some did Therefore report him to be a tyrant, he answered, that such of all other were most justly punished, which neither worshipped God aright,
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When Gregorius, the third of that name bishop of Rome, hearde of the Emperours doinges in Grece concerning images, he assembled a councell of Italian Byshops agaynst him,
When Gregorius, the third of that name bishop of Room, heard of the emperors doings in Grece Concerning Images, he assembled a council of Italian Bishops against him,
And as Aspurgensis and Anthonius Bishop of Florence testifie in their Cronicles, he caused Rome & all Italie at the last to refuse their obedience and the payment of any more tribute to ye Emperour:
And as Aspurgensis and Antonius Bishop of Florence testify in their Chronicles, he caused Rome & all Italy At the last to refuse their Obedience and the payment of any more tribute to you Emperor:
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After this Leo, which raigned. xxxiiii. yeres, succeeded his sonne Constantine the fifth, who after his fathers example, kept images out of the temples.
After this Leo, which reigned. xxxiiii. Years, succeeded his son Constantine the fifth, who After his Father's Exampl, kept Images out of the Temples.
he also assembled a councell of all the learned men and Bishoppes of Asia & Grece, although some writers place this councel in Leo Isauricus his fathers latter daies.
he also assembled a council of all the learned men and Bishops of Asia & Grece, although Some writers place this council in Leo Isauricus his Father's latter days.
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And this decree was executed in all places where anye images were founde in Asia or Grece. And the Emperour sent the determination of this councel holden at Constantinople, to Paule then Bishop of Rome,
And this Decree was executed in all places where any Images were found in Asia or Grece. And the Emperor sent the determination of this council held At Constantinople, to Paul then Bishop of Rome,
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And both he and his successour Stephanus the third (who assembled another councell in Italie for images) condempned the Emperour and the councell of Constantinople of heresie,
And both he and his successor Stephanus the third (who assembled Another council in Italy for Images) condemned the Emperor and the council of Constantinople of heresy,
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When Constantine was dead, Leo the fourth his sonne raigned after him, who maried a woman of the citie of Athens named Theodora, who also was called Hyrene, by whom he had a sonne named Constantine the sixth,
When Constantine was dead, Leo the fourth his son reigned After him, who married a woman of the City of Athens nam Theodora, who also was called Hyrene, by whom he had a son nam Constantine the sixth,
and dying whylest his sonne was yet young, left the regiment of the empyre & gouernaunce of his young sonne to his wyfe Hyrene. These thynges were done in the Churche about the yere of our Lord 760. Note here I pray you in this processe of the storie, that in the Churches of Asia and Grece, there were no images publiquely by the space of almost seuen hundred yeares.
and dying whilst his son was yet young, left the regiment of the empire & governance of his young son to his wife Hyrene. These things were done in the Church about the year of our Lord 760. Note Here I pray you in this process of the story, that in the Churches of Asia and Grece, there were no Images publicly by the Molle of almost seuen hundred Years.
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Note also, that when the contention beganne about images, howe of sixe Christian Emperours, who were the chiefe magistrates by Gods lawe to be obeyed, onelye one, whiche was Theodosius, who raigned but one yere, helde with images.
Note also, that when the contention began about Images, how of sixe Christian emperors, who were the chief Magistrates by God's law to be obeyed, only one, which was Theodosius, who reigned but one year, held with Images.
and that in assembled councels, condemned them, besydes the two Emperors before mentioned, Valen•, and Theodosius the seconde, who were long before these tymes, who strayghtly forbad that any Images should be made.
and that in assembled Counsels, condemned them, besides the two Emperor's before mentioned, Valen•, and Theodosius the seconde, who were long before these times, who straightly forbade that any Images should be made.
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and stirrers vp of sedition and rebellion, and workers of continuall treason against theyr soueraigne Lords, contrary to gods lawe and the ordinaunces of all humane lawes, beyng not onely enemies to God,
and stirrers up of sedition and rebellion, and workers of continual treason against their sovereign lords, contrary to God's law and the ordinances of all humane laws, being not only enemies to God,
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In the nonage of Constantine the sixth, the Empresse Hyrene his mother, in whose handes the regiment of the Empire remayned, was gouerned muche by the aduyse of Theodore Byshop,
In the nonage of Constantine the sixth, the Empress Hyrene his mother, in whose hands the regiment of the Empire remained, was governed much by the advise of Theodore Bishop,
Whiche example (as the constant report goeth) hadde lyke to haue ben put in practise with Princes corses in our dayes, had the aucthoritie of the holy father continued but a little longer.
Which Exampl (as the constant report Goes) had like to have been put in practice with Princes corpses in our days, had the Authority of the holy father continued but a little longer.
Afterward the said Hyrene, at the perswasion of Adrian bishop of Rome, & Paul the patriarch of Constantinople & his successour Tharasius, assembled a councel of the bishops of Asia and Grece, at the citie Nicea, where the bishop of Romes legares, being presidentes of the councell,
Afterwards the said Hyrene, At the persuasion of Adrian bishop of Room, & Paul the patriarch of Constantinople & his successor Tharasius, assembled a council of the Bishops of Asia and Grece, At the City Nicea, where the bishop of Romes legares, being Presidents of the council,
the counsell which was assembled before vnder the Emperour Constantine the fift, and had decreed that all images shoulde be destroyed, was condempned as an hereticall councell and assemble:
the counsel which was assembled before under the Emperor Constantine the fift, and had decreed that all Images should be destroyed, was condemned as an heretical council and assemble:
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And a decree was made, that images shoulde be set vp in all the Churches of Grece, and that honour and worshippe also should be geuen vnto the sayd images.
And a Decree was made, that Images should be Set up in all the Churches of Grece, and that honour and worship also should be given unto the said Images.
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And so the Empresse, sparing no diligence in setting vp of Images, nor cost in decking them in all churches, made Constantinople within a short tyme altogether lyke Rome it selfe.
And so the Empress, sparing no diligence in setting up of Images, nor cost in decking them in all Churches, made Constantinople within a short time altogether like Room it self.
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For nowe not onely the simple and vnwyse (vnto whom Images, as the scriptures teach, be specially a snare) but the bishops and learned men also, fall to idolatrie by occasion of images,
For now not only the simple and unwise (unto whom Images, as the Scriptures teach, be specially a snare) but the Bishops and learned men also, fallen to idolatry by occasion of Images,
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and Gregorie the thirde, Paule, and Leo the third, Bishops of Rome, with this councel commaunding and decreeing that images should be worshipped, most euidently appeareth.
and Gregory the Third, Paul, and Leo the third, Bishops of Room, with this council commanding and decreeing that Images should be worshipped, most evidently appears.
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The ambitious woman beleuing the same, depryued her sonne of all imperiall dignitie, and compelled all the men of warre, with their Capitaynes, to sweare to her that they would not suffer her sonne Constantine to raigne during her lyfe.
The ambitious woman believing the same, deprived her son of all imperial dignity, and compelled all the men of war, with their Captains, to swear to her that they would not suffer her son Constantine to Reign during her life.
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and being brought vp in true religion in his fathers tyme, seing the superstition of his mother Hyrene, and the Idolatrie committed by images, cast downe, brake,
and being brought up in true Religion in his Father's time, sing the Superstition of his mother Hyrene, and the Idolatry committed by Images, cast down, brake,
and burned al ye idols and images that his mother had set vp. But within a fewe yeares after, Hyrene the Empresse, taken agayne into her sonnes fauour,
and burned all the Idols and Images that his mother had Set up. But within a few Years After, Hyrene the Empress, taken again into her Sons favour,
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& had with so great cost set vp, daily destroyed by her sonne the Emperoure: by the helpe of certaine good companions, depriued her sonne of the Empire:
& had with so great cost Set up, daily destroyed by her son the Emperor: by the help of certain good Sodales, deprived her son of the Empire:
And first, lyke a kinde and louyng mother, put out both his eyes, and layd hym in prison, where after long and manye tormentes, she at the last most cruellie 〈 … 〉ue him.
And First, like a kind and loving mother, put out both his eyes, and laid him in prison, where After long and many torments, she At the last most cruelly 〈 … 〉ue him.
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In this historie ioyned to Eutropius it is written, that the sunne was darkened by the space of xvii. dayes most strangely and dreadfully, & that all men sayde, that for the horriblenes of that cruell and vnnaturall fact of Hyrene, & the putting out of the Emperours eyes, the sunne had lost his light.
In this history joined to Eutropius it is written, that the sun was darkened by the Molle of xvii. days most strangely and dreadfully, & that all men said, that for the horribleness of that cruel and unnatural fact of Hyrene, & the putting out of the emperors eyes, the sun had lost his Light.
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But in deede, God would signifie by the darkenes of the sunne, into what darkenesse and blindenes of ignoraunce and idolatrie all christendom should fall by the occasion of images.
But in deed, God would signify by the darkness of the sun, into what darkness and blindness of ignorance and idolatry all christendom should fallen by the occasion of Images.
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as by sūdry most terrible earthquakes that happened about the same tyme, God signified, that the quiet estate of true religion, should by such idolatrie be most horribly tossed and turmoyled.
as by sundry most terrible earthquakes that happened about the same time, God signified, that the quiet estate of true Religion, should by such idolatry be most horribly tossed and turmoiled.
then this Hyrene, whose ambition and desyre of rule was insatiable, whose treason continually studied and wrought was most abominable, whose wicked and vnnaturall crueltie passed Medea & Progne, whose detestable paricides haue ministred matter to Poetes to write their horrible tragidies.
then this Hyrene, whose ambition and desire of Rule was insatiable, whose treason continually studied and wrought was most abominable, whose wicked and unnatural cruelty passed Medea & Progne, whose detestable parricides have ministered matter to Poets to write their horrible tragidies.
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And yet certaine Historiographers, who do put in wryting all these her horrible wickednes, for loue they had to images, which she mainteined, do prayse her as a godly Empresse, & as sent from God.
And yet certain Historiographers, who do put in writing all these her horrible wickedness, for love they had to Images, which she maintained, do praise her as a godly Empress, & as sent from God.
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Such is the blyndnes of false superstition, if it once take possession in a mans mynde, that it will both declare the vices of wicked princes, & also commend them.
Such is the blindness of false Superstition, if it once take possession in a men mind, that it will both declare the vices of wicked Princes, & also commend them.
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But not long after, the said Hyrene being suspected to the princes and lordes of Grece of treason, in alienating the Empire to Charles king of the Francons, and for practising a secrete mariage betwene herselfe and the sayd kyng,
But not long After, the said Hyrene being suspected to the Princes and Lords of Grece of treason, in alienating the Empire to Charles King of the Francis, and for practising a secret marriage between herself and thee said King,
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We thinke that pictures ought not to be in Churches, least that which is honoured or worshipped be paynted on walles. And in the. xli. Canon of that councell it is thus written:
We think that pictures ought not to be in Churches, lest that which is honoured or worshipped be painted on walls. And in thee. xli. Canon of that council it is thus written:
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Note here I pray you, howe a whole and great countrey in the West & South partes of Europe, nearer to Rome a great deale then to Grece in situatiō of place, do agree with the Grekes against images,
Note Here I pray you, how a Whole and great country in the West & South parts of Europe, nearer to Room a great deal then to Grece in situation of place, do agree with the Greeks against Images,
and another councell of the learned men of all Spaine also, called Concilium Toletanum duodecimum, decreed and determined lykewyse agaynst images and image worshippers.
and Another council of the learned men of all Spain also, called Concilium Toletanum Duodecimum, decreed and determined likewise against Images and image worshippers.
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But when these decrees of the Spanishe councell at Eliberi came to the knowledge of the byshoppe of Rome & his adherents, they fearyng least al Germanie also would decree against images,
But when these decrees of the Spanish council At Eliberi Come to the knowledge of the bishop of Room & his adherents, they fearing lest all Germany also would Decree against Images,
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and forsake them, thought to preuent the matter, and by the consent & helpe of the Prince of Francons (whose power was then most great in the West partes of the world) assembled a counsell of Germans at Frankford,
and forsake them, Thought to prevent the matter, and by the consent & help of the Prince of Francis (whose power was then most great in the West parts of the world) assembled a counsel of Germanes At Frankford,
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and there procured the spanishe councel against images, afore mentioned, to be condemned by the name of the Foelician heresie, (for that Foelix Bishop of Aquitania was chiefe in that councell) & obteyned that the actes of the second Nicene counsel, as•ēbled by Hyrene (the holie Empresse whom ye hearde of before) and the sentence of the bishop of Rome for images, might be receaued.
and there procured the spanish council against Images, afore mentioned, to be condemned by the name of the Foelician heresy, (for that Felix Bishop of Aquitania was chief in that council) & obtained that the acts of the second Nicene counsel, as•embled by Hyrene (the holy Empress whom you heard of before) and the sentence of the bishop of Room for Images, might be received.
So that it must needes folow, that either there were in one princes time two councels assembled at Frankforde, one contrarie to another, whiche by no historie doth appeare,
So that it must needs follow, that either there were in one Princes time two Counsels assembled At Frankfurt, one contrary to Another, which by no history does appear,
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as their manner is to handle, not onely councels, but also all histories and wrytinges of the olde Doctours, falsifiyng and corrupting them for the mayntenaunce of their wicked and vngodlie purposes,
as their manner is to handle, not only Counsels, but also all histories and writings of the old Doctors, falsifiyng and corrupting them for the maintenance of their wicked and ungodly Purposes,
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Let the forged gyft of Constantine, and the notable attempt to falsifie the first Nicene councell for the Popes supremacie, practised by Popes in Saynte Augustines tyme, be a witnes hereof:
Let the forged gift of Constantine, and the notable attempt to falsify the First Nicene council for the Popes supremacy, practised by Popes in Faint Augustine's time, be a witness hereof:
which practise in deede had then taken effect, had not the diligence and wisedome of saynt Augustine and other learned and godly bishoppes in A〈 … 〉rike, by their great labour and charges also resisted and stopped the same.
which practise in deed had then taken Effect, had not the diligence and Wisdom of saint Augustine and other learned and godly Bishops in A〈 … 〉rike, by their great labour and charges also resisted and stopped the same.
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Where as from Constantinus Magnus tyme vntil that day, al aucthoritie imperiall & princely dominion of the empire of Rome, remayned cōtinually in the right and possession of the Emperours, who had their continuaunce and seat imperiall at Constantinople the citie royall.
Where as from Constantinus Magnus time until that day, all Authority imperial & princely dominion of the empire of Room, remained continually in the right and possession of the emperors, who had their Continuance and seat imperial At Constantinople the City royal.
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and hauyng the kyng of the Francons or Frenchemen, named Charles, whose power was exceeding great in the west countries, very appliable to his mynde, for causes here after appearing:
and having the King of the Francis or Frenchmen, nam Charles, whose power was exceeding great in the west countries, very appliable to his mind, for Causes Here After appearing:
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and therefore vnworthy to be emperours, or to beare rule, and for that the emperours of Grece being farre of, were not redye at a beche to defende the Pope agaynst the Lumbardes his enemies,
and Therefore unworthy to be Emperors, or to bear Rule, and for that the Emperors of Grece being Far of, were not ready At a bench to defend the Pope against the Lombards his enemies,
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and geueth it vnto Charles the great, kyng of the Francons, not with out the cōsent of the forenamed Hyrene empresse of Grece, who also sought to be ioyned in mariage with the said Charles. For the which cause, the sayd Hyrene was by the Lordes of Grece deposed and banished,
and Giveth it unto Charles the great, King of the Francis, not with out the consent of the forenamed Hyrene empress of Grece, who also sought to be joined in marriage with the said Charles. For the which cause, the said Hyrene was by the lords of Grece deposed and banished,
And the said princes of Grece did, after the depriuation of the sayde Hyrene, by common consent, elect and create (as they alwayes had done) an Emperour,
And the said Princes of Grece did, After the deprivation of the said Hyrene, by Common consent, elect and create (as they always had done) an Emperor,
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but Nycaephorus emperour of Constantinople, and his successours Scauratius, the two Michaels, Leo, Theophilus, and other emperours their successours in the empire of Grece, continually pulled them downe, brake them, burned them, and destroyed them as fast.
but Nicephorus emperor of Constantinople, and his Successors Scauratius, the two Michaels, Leo, Theophilus, and other Emperors their Successors in the empire of Grece, continually pulled them down, brake them, burned them, and destroyed them as fast.
and so rose agelousie, suspition, grudge, hatred, and enmitie betwene the christians and empires of the East countries and west, which could neuer be quenched nor pacified.
and so rose agelousie, suspicion, grudge, hatred, and enmity between the Christians and empires of the East countries and west, which could never be quenched nor pacified.
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Thus we see what a sea of mischiefes the maintenaunce of images hath brought with it, what an horrible scisme betweene the east and the west Churche, what an hatred betwene one christian and another, councels agaynst councels, churche agaynst church, christians agaynst christians, princes against princes, rebellions, treasons, vnnaturall and most cruell murders, the daughter digging vp and burning her father the Emperours bodye, the mother for loue of idols most abominably murdering her owne sonne being an Emperour, at the last, the tearing in sunder of Christendome and the empire into two peeces, till the Infidels, Sarasens,
Thus we see what a sea of mischiefs the maintenance of Images hath brought with it, what an horrible Schism between the east and the west Church, what an hatred between one christian and Another, Counsels against Counsels, Church against Church, Christians against Christians, Princes against Princes, rebellions, treasons, unnatural and most cruel murders, the daughter digging up and burning her father the emperors body, the mother for love of Idols most abominably murdering her own son being an Emperor, At the last, the tearing in sunder of Christendom and the empire into two Pieces, till the Infidels, Sarasens,
and Turkes, common enemies to bothe partes haue most cruellye vanquished, destroyed, and subdued the one parte, the whole empire of Grece, Asia the lesse, Thrasia, Macedonia, Epirus, and manye other great and goodlye countries and prouinces,
and Turkes, Common enemies to both parts have most cruelly vanquished, destroyed, and subdued the one part, the Whole empire of Grece, Asia the less, Thrasia, Macedonia, Epirus, and many other great and goodly countries and Provinces,
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For it is not without a iust and great cause to be dread, leaste as the Empire of Rome was euen for the lyke cause of images and the worshyppyng of them torne in peeces and diuided,
For it is not without a just and great cause to be dread, jest as the Empire of Rome was even for the like cause of Images and the worshipping of them torn in Pieces and divided,
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as was then the kyngdome of Israel and true religion of God, whereunto the matter already (as I haue declared) shrewdlye inclyneth on our part, the greater part of christendom within lesse then three hundreth yeares space, beyng brought into captiuitie and moste miserable thraldome vnder the Turke,
as was then the Kingdom of Israel and true Religion of God, whereunto the matter already (as I have declared) shrewdly inclyneth on our part, the greater part of christendom within less then three Hundredth Years Molle, being brought into captivity and most miserable thraldom under the Turk,
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Whereas yf the christians, diuided by these image matters, had holden together, no Infidels and miscreauntes could thus haue preuayled against christendome.
Whereas if the Christians, divided by these image matters, had held together, no Infidels and miscreants could thus have prevailed against Christendom.
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And all this mischiefe and miserie, whiche we haue hitherto fallen into, do we owe to our mightie gods of gold and siluer, stocke and stone, in whose helpe and defence (where they can not helpe them selues) we haue trusted so long,
And all this mischief and misery, which we have hitherto fallen into, do we owe to our mighty God's of gold and silver, stock and stone, in whose help and defence (where they can not help them selves) we have trusted so long,
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and by auncient histories Ecclesiasticall, agreeyng to the veritie of Gods worde, aleaged out of the olde Testament and the newe, that images and image worshyppyng, were in the primatiue Churche (whiche was most pure and vncorrupt) abhorred and detested,
and by ancient histories Ecclesiastical, agreeing to the verity of God's word, alleged out of the old Testament and the new, that Images and image worshipping, were in the primitive Church (which was most pure and uncorrupt) abhorred and detested,
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and Clarkes, but also condemned by whole counselles of Byshoppes and learned men assembled together, yea, the sayde images by many Christian Emperours and Byshopyes, were defaced, broken, and destroyed,
and Clerks, but also condemned by Whole Counsels of Bishops and learned men assembled together, yea, the said Images by many Christian emperors and Byshopyes, were defaced, broken, and destroyed,
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and that aboue. vii. C. and viii. C. yeres ago, and that therefore it is not of late bayes (as some woulde beare you in hande) that images and image worshyppyng haue ben spoken and written agaynst.
and that above. vii. C. and viii. C. Years ago, and that Therefore it is not of late bays (as Some would bear you in hand) that Images and image worshipping have been spoken and written against.
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Finally you haue heard what mischeefe and miserie hath by the occasion of the saide images, fallen vppon whole Christendome, besides the losse of infinite soules, which is most horrible of all.
Finally you have herd what mischief and misery hath by the occasion of the said Images, fallen upon Whole Christendom, beside the loss of infinite Souls, which is most horrible of all.
and by the wrytynges of olde godly Doctours and ecclesiasticall histories wrytten, and preserued by Gods ordinaunce for our admonition and warnyng, may flee from all idolatrie,
and by the writings of old godly Doctors and ecclesiastical histories written, and preserved by God's Ordinance for our admonition and warning, may flee from all idolatry,
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¶ The thirde parte of the Homilee against images and the worshipping of them, conteyning the confutation of the principall argumentes whiche are vsed to be made for the mayntenaunce of images.
¶ The Third part of the Homily against Images and the worshipping of them, containing the confutation of the principal Arguments which Are used to be made for the maintenance of Images.
NOwe ye haue heard howe plainelye, how vehementlye, and that in manye places, the worde of God speaketh agaynste not onlye idolatry and worshipping of images,
Now you have herd how plainly, how vehemently, and that in many places, the word of God speaks against not only idolatry and worshipping of Images,
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and not as though they were simplie forbidden by the newe Testament, without suth occasion and daunger) And ye haue hearde lykewyse out of histories Ecclesiasticall, the begynnyng, proceedyng,
and not as though they were simply forbidden by the new Testament, without suth occasion and danger) And you have heard likewise out of histories Ecclesiastical, the beginning, proceeding,
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and withall ye haue hearde the sentences of olde auncient fathers and godly learned Doctours and Byshoppes agaynste images and idolatrie, taken out of their owne wrytynges.
and withal you have heard the sentences of old ancient Father's and godly learned Doctors and Bishops against Images and idolatry, taken out of their own writings.
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and deckyng, aswell of them, as of the Temples or Churches, also be aunswered and confuted, partly by application of some places before alleaged, to their reasons,
and decking, aswell of them, as of the Temples or Churches, also be answered and confuted, partly by application of Some places before alleged, to their Reasons,
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yet this repetition is not superfluous, but in a maner necessarye, for that the simple sorte can notels vnderstand how the foresayde places are to be applied to the argumentes of suche as do maynteyne images, wherewith otherwyse they myght be abused.
yet this repetition is not superfluous, but in a manner necessary, for that the simple sort can notels understand how the foresaid places Are to be applied to the Arguments of such as do maintain Images, wherewith otherwise they might be abused.
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and iudgement of the primatiue Church, that all images, aswell ours, as the idolles of the Gentiles, be forbidden and vnlawfull, namely in Churches and temples.
and judgement of the primitive Church, that all Images, aswell ours, as the Idols of the Gentiles, be forbidden and unlawful, namely in Churches and Temples.
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and the holy ghost, eyther seuerally, or the images of the Trinitie, which we had in euery Church, be by the Scriptures expresly and directly forbidden,
and the holy ghost, either severally, or the Images of the Trinity, which we had in every Church, be by the Scriptures expressly and directly forbidden,
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Esaias, after he hath set foorth the incomprehensible maiestie of God, he asketh, to whom then wyll ye make God lyke? or what similitude wyl ye set vp vnto hym? Shall the Caruer make hym a caruen image? and shall the Goldsmyth couer hym with golde,
Isaiah, After he hath Set forth the incomprehensible majesty of God, he asks, to whom then will you make God like? or what similitude will you Set up unto him? Shall the Carver make him a carven image? and shall the Goldsmith cover him with gold,
or cast him into a fourme of syluer plates? And for the poore man, shall the image maker frame an image of tymber, that he maye haue somwhat to set vp also? And after this he cryeth out:
or cast him into a Form of silver Plataea? And for the poor man, shall the image maker frame an image of timber, that he may have somewhat to Set up also? And After this he Cries out:
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how by the creation of the worlde, and the greatnesse of the worke, they myght vnderstande the maiestie of God, the Maker and Creatour of all, to be greater then that it could be expressed or set foorth in any image or bodily similitude? Thus farre the Prophet Esaias, who from the. xliiii. Chapter, to the xlix. intreateth in a maner of no other thyng.
how by the creation of the world, and the greatness of the work, they might understand the majesty of God, the Maker and Creator of all, to be greater then that it could be expressed or Set forth in any image or bodily similitude? Thus Far the Prophet Isaiah, who from thee. xliiii. Chapter, to the xlix. intreateth in a manner of no other thing.
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And. S. Paul in the Actes of the Apostles euidentlye teacheth the same, that no similitude can be made vnto God in golde, siluer, stone, or anye other matter.
And. S. Paul in the Acts of the Apostles evidently Teaches the same, that no similitude can be made unto God in gold, silver, stone, or any other matter.
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and visible similitude? How can the infinite maiestie & greatnes of god, incomprehensible to mans mynde, muche more not able to be compassed with the sense, be expressed in an infinite and litle image? How can a dead and dombe image expresse the lyuyng God? What can an image, which when it is fallen, can not ryse vp agayne, which can neyther help his freendes,
and visible similitude? How can the infinite majesty & greatness of god, incomprehensible to men mind, much more not able to be compassed with the sense, be expressed in an infinite and little image? How can a dead and dumb image express the living God? What can an image, which when it is fallen, can not rise up again, which can neither help his Friends,
and to destroy his enemies euerlastyngly? A man myght iustly crye with the prophet Habacus, Shall suche images instruct or teach any thyng ryght of God? or shall they become doctours? Wherfore men that haue made an image of God wherby to honour hym, haue therby dishonoured him most hyghly, diminished his maiestie, blemished his glorye, and falsified his trueth.
and to destroy his enemies everlastingly? A man might justly cry with the Prophet Habacus, Shall such Images instruct or teach any thing right of God? or shall they become Doctors? Wherefore men that have made an image of God whereby to honour him, have thereby dishonoured him most highly, diminished his majesty, blemished his glory, and falsified his truth.
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except they myght see some signe or image of hym, as appeareth by the Hebrues in the wyldernesse, wyllyng Aaron to make them gods whom they might see go before them.
except they might see Some Signen or image of him, as appears by the Hebrews in the Wilderness, willing Aaron to make them God's whom they might see go before them.
Where they obiect, that seeyng in Esaias and Daniel be certayne descriptions of God, as sittyng on a hygh seate. &c. why may not a paynter lykewyse set him foorth in colours to be seene,
Where they Object, that seeing in Isaiah and daniel be certain descriptions of God, as sitting on a high seat. etc. why may not a painter likewise Set him forth in colours to be seen,
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Furthermore, the scripture although it haue certayne discriptions of God, yet if you reade on foorth, it expoundeth it selfe, declaring that God is a pure spirite, infinite, who replenisheth heauen and earth, whiche the picture doth not, nor expoundeth not it selfe:
Furthermore, the scripture although it have certain descriptions of God, yet if you read on forth, it expoundeth it self, declaring that God is a pure Spirit, infinite, who replenisheth heaven and earth, which the picture does not, nor expoundeth not it self:
Wherefore to reply that images of Christe maye be made, excepte withall it be proued that it is lawfull for them to be made, is, rather then to holde ones peace, to say somwhat, but nothyng to the purpose.
Wherefore to reply that Images of Christ may be made, except withal it be proved that it is lawful for them to be made, is, rather then to hold ones peace, to say somewhat, but nothing to the purpose.
And yet it appeareth, that no image can be made of Christe, but a lying image (as the scripture peculierlye calleth images lyes) For Christ is God and man.
And yet it appears, that no image can be made of Christ, but a lying image (as the scripture peculiarly calls Images lies) For christ is God and man.
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yet it is vnlawfull that it shoulde be made, yea, or that the image of anye saint shoulde be made, speciallye to beset vp in Temples, to the greate and vnauoydable daunger of idolatrie, as hereafter shalbe proued.
yet it is unlawful that it should be made, yea, or that the image of any saint should be made, specially to beset up in Temples, to the great and unavoidable danger of idolatry, as hereafter shall proved.
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And fyrste concernyng the image of Christe, that though it myght be had truelye, yet it were vnlawfull to haue it in Churches publiquely, is a notable place in Ireneus, who reproued the heritikes called Gnostici, for that they caryed about the image of Christe, made truely after his owne proportion in Pilates tyme (as they said) and therefore more to be esteemed,
And First Concerning the image of Christ, that though it might be had truly, yet it were unlawful to have it in Churches publicly, is a notable place in Irenaeus, who reproved the Heretics called Gnostics, for that they carried about the image of Christ, made truly After his own proportion in Pilate's time (as they said) and Therefore more to be esteemed,
Be not I pray you the wordes of the scripture playne? Beware least thou beyng deceaued, make to thy selfe (to say to any vse of religion) anye grauen image,
Be not I pray you the words of the scripture plain? Beware lest thou being deceived, make to thy self (to say to any use of Religion) any graven image,
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or anye similitude of any thyng &c. And cursed be the man that maketh a grauen or molten image, abhomination before the Lorde. &c. Be not our images such? Be not our images of Christe and his saintes, 〈 ◊ 〉 〈 … 〉ed,
or any similitude of any thing etc. And cursed be the man that makes a graven or melted image, abomination before the Lord. etc. Be not our Images such? Be not our Images of Christ and his Saints, 〈 ◊ 〉 〈 … 〉ed,
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or molten, or caste, or similitudes of men and women? It is happye that we haue not folowed the Gentiles in makyng of images of 〈 … 〉es, fyshes, and vermynes also.
or melted, or cast, or Similitudes of men and women? It is happy that we have not followed the Gentiles in making of Images of 〈 … 〉es, fishes, and vermynes also.
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Notwithstandyng, the image of an Horse, as also the 〈 ◊ ◊ 〉 the Asse that Christe •ode on, haue in di〈 … 〉 places ben brought into the Churche and Temple of God.
Notwithstanding, the image of an Horse, as also the 〈 ◊ ◊ 〉 the Ass that Christ •ode on, have in di〈 … 〉 places been brought into the Church and Temple of God.
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or in the water vnder the earth. &c. Coulde anye more beforbidden and sayde then this? eyther of the kyndes of images, whiche be eyther carued, molten,
or in the water under the earth. etc. Could any more beforbidden and said then this? either of the Kinds of Images, which be either carved, melted,
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and concerning the images of Christe also, by Ireneus. And that the lawe of God is lykewyse to be vnderstanded agaynst all our images, aswell of Christe,
and Concerning the Images of Christ also, by Irenaeus. And that the law of God is likewise to be understanded against all our Images, aswell of Christ,
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Epiphanius rentyng a paynted cloth, wherein was the picture of Christe, or of some saint, affyrmyng it to be agaynst our religion, that any such image shoulde be had in the temple or Church (as is before at large declared) iudged that not onlye idols of the Gentiles,
Epiphanius renting a painted cloth, wherein was the picture of Christ, or of Some saint, affirming it to be against our Religion, that any such image should be had in the temple or Church (as is before At large declared) judged that not only Idols of the Gentiles,
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Lactantius affyrming it to be certayne that no true religion can be where an image or picture is, (as is before declared) iudged, that aswell all images and pictures,
Lactantius affirming it to be certain that no true Religion can be where an image or picture is, (as is before declared) judged, that aswell all Images and pictures,
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The Christian Emperours, the learned Byshops, all the learned men of Asia, Grece, and Spayne, assembled in counselles at Constantinople and in Spayne. vii.
The Christian emperors, the learned Bishops, all the learned men of Asia, Grece, and Spain, assembled in Counsels At Constantinople and in Spain. vii.
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For all Christians in the primatiue Churche, as Origen agaynste Celsus, Ciprian also and Arnobius do testified, were sore charged and complayned on, that they had no aulters nor images.
For all Christians in the primitive Church, as Origen against Celsus, Cyprian also and Arnobius do testified, were soar charged and complained on, that they had no Altars nor Images.
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but for lacke of them sustayned their heauie displeasure, if they had taken it to be lawfull by Gods worde to haue images? It is euident therefore that they toke al images to be vnlawful in the Churche or Temple of God,
but for lack of them sustained their heavy displeasure, if they had taken it to be lawful by God's word to have Images? It is evident Therefore that they took all Images to be unlawful in the Church or Temple of God,
And thus it is declared by Gods worde, the sentences of the Doctours, and the iudgement of the primatiue Churche, whiche was moste pure and sincere, that all images, aswell ours,
And thus it is declared by God's word, the sentences of the Doctors, and the judgement of the primitive Church, which was most pure and sincere, that all Images, aswell ours,
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and other arrasse, eyther the Images of Princes prynted or stamped in their Coynes, whiche when Christe did see in a Romane Coyne, we reade not that he reprehended it,
and other Arise, either the Images of Princes printed or stamped in their Coins, which when Christ did see in a Roman Coin, we read not that he reprehended it,
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and not ceremoniall, as all Doctours interpret it, byndeth vs aswel as them) the Jewes I saye, who shoulde haue the true sense and meanyng of Gods lawe so peculierly geuen vnto them,
and not ceremonial, as all Doctors interpret it, bindeth us aswell as them) the Jews I say, who should have the true sense and meaning of God's law so peculiarly given unto them,
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neyther had in the begynnyng anye images publiquely in their Temple (as Origines and Iosephus at large declareth) neither after the restitution of the Temple, would by any meanes consent to Herode, Pilate, or Petronius, that images shoulde be placed only in the Temple at Hierusalem,
neither had in the beginning any Images publicly in their Temple (as Origines and Iosephus At large Declareth) neither After the restitution of the Temple, would by any means consent to Herod, Pilate, or Petronius, that Images should be placed only in the Temple At Jerusalem,
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And trueth it is, that the Jewes and Turkes, who abhorre images & idols as directly forbiddenby Gods worde, wil neuer come to the trueth of our religion,
And truth it is, that the Jews and Turkes, who abhor Images & Idols as directly forbiddenby God's word, will never come to the truth of our Religion,
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Neither can those images of cherubim, set in secret wher no man might come nor behold, be any example for our publique setvp of images in Churches and Temples.
Neither can those Images of cherubin, Set in secret where no man might come nor behold, be any Exampl for our public setup of Images in Churches and Temples.
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and his Saintes, publiquely set vp in Churches & Temples, places peculierlye appoynted to the true worshipping of God, be not thynges indifferent, nor tollerable:
and his Saints, publicly Set up in Churches & Temples, places peculiarly appointed to the true worshipping of God, be not things indifferent, nor tolerable:
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Firste, for that all images so set vp publiquely, haue ben worshipped of the vnlearned and simple sorte, shortly after they haue ben publiquely so set vp,
First, for that all Images so Set up publicly, have been worshipped of the unlearned and simple sort, shortly After they have been publicly so Set up,
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And thirdly, for that it is impossible that images of God, Christe, or his Saintes, can be suffered (specially in Temples and Churches) anye while or space without worshipping of them:
And Thirdly, for that it is impossible that Images of God, Christ, or his Saints, can be suffered (specially in Temples and Churches) any while or Molle without worshipping of them:
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& that idolatrie, which is most abhominable before God, can not possibly be escaped & auoyded, without the abolishing and destruction of images & pictures in Temples and Churches,
& that idolatry, which is most abominable before God, can not possibly be escaped & avoided, without the abolishing and destruction of Images & pictures in Temples and Churches,
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and idolatrie, go alwayes both together, and that therefore the one can not be auoyded, except the other, (specially in all publique places) be destroyed.
and idolatry, go always both together, and that Therefore the one can not be avoided, except the other, (specially in all public places) be destroyed.
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Wherefore, to make images, and publiquely to set them vp in Temples and Churches, places appoynted peculierly to the seruice of God, is, to make images to the vse of religion,
Wherefore, to make Images, and publicly to Set them up in Temples and Churches, places appointed peculiarly to the service of God, is, to make Images to the use of Religion,
after the similitude and likenesse of man or woman, be dead and dumbe workes of mans handes, hauing mouth and speake not, eyes and see not, handes and feele not, feete and go not,
After the similitude and likeness of man or woman, be dead and dumb works of men hands, having Mouth and speak not, eyes and see not, hands and feel not, feet and go not,
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And afterwarde shalbe declared, that our image maynteyners and worshyppers, haue vsed, and vse the same outwarde rites & maner of honouryng and worshipping theyr images,
And afterward shall declared, that our image maynteyners and worshippers, have used, and use the same outward Rites & manner of honouring and worshipping their Images,
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but Dij tutelares of the Gentiles idolaters? Suche as were Belus to the Babylonians and Assyrians, O siris and Isis to the Egyptians, Vulcane to the Lemnians, and such other.
but Dij Tutelares of the Gentiles Idolaters? Suche as were Belus to the Babylonians and Assyrians, Oh siris and Isis to the egyptians, Vulcane to the Lemnians, and such other.
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What be such saintes to whom the sauegarde of certayne cities are appointed, but Dij praesides, with the Gentiles idolaters? Suche as were at Delphos Apollo, at Athens Minerua, at Carthage Iuno, at Rome Quirinus. &c. What be such saints, to whom contrary to the vse of the primitiue Churche, Temples and Churches be buylded,
What be such Saints to whom the safeguard of certain cities Are appointed, but Dij Praesides, with the Gentiles Idolaters? Such as were At Delphos Apollo, At Athens Minerva, At Carthage Iuno, At Rome Quirinus. etc. What be such Saints, to whom contrary to the use of the primitive Church, Temples and Churches be builded,
Terentius varro sheweth, that there were three hundred Iupiters in his tyme, there were no fewer Veneres and Dianae, we had no fewer Christophers, Ladies,
Terentius varro shows, that there were three hundred Iupiters in his time, there were no fewer Veneres and Diana, we had no fewer Christophers, Ladies,
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Oenomaus and Hesiodus shewe, that in theyr time there were thirtie thousande Gods. I thinke we had no fewer saintes, to whom we gaue the honour due to God.
Oenomaus and Hesiod show, that in their time there were thirtie thousande God's I think we had no fewer Saints, to whom we gave the honour due to God.
In whose places be come saint Christopher, saint Clement, and diuers other, and specially our Lady, to whom shypmen syng Aue maris stella. Neyther hath the fyre scaped theyr idolatrious inuentions.
In whose places be come saint Christopher, saint Clement, and diverse other, and specially our Lady, to whom shipmen sing Aue maris stella. Neither hath the fire escaped their idolatrious Inventions.
As for example, scollers haue saint Nicholas and saint Gregorie, paynters saint Luke, neyther lacke souldiers theyr Mars, nor louers theyr Venus, amongest Christians.
As for Exampl, Scholars have saint Nicholas and saint Gregory, Painters saint Lycia, neither lack Soldiers their Mars, nor lovers their Venus, amongst Christians.
for saint Loy is the horseleache, and saint Anthonie the swinehearde. &c. Where is Gods prouidence and due honour in the meane season? who sayth, The heauens be myne,
for saint Loy is the horseleache, and saint Anthony the swinehearde. etc. Where is God's providence and due honour in the mean season? who say, The heavens be mine,
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and I put to flight, of me be al councels and helpe. &c. Except I kepe the citie, in vayne doth he watch that kepeth it, thou Lorde shalt saue both men and beastes.
and I put to flight, of me be all Counsels and help. etc. Except I keep the City, in vain does he watch that Keepeth it, thou Lord shalt save both men and beasts.
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and seas, what madnesse and wickednesse agaynst God are men fallen into? What dishonour do the creatures to theyr creator and maker? And yf we remember God sometime,
and Seas, what madness and wickedness against God Are men fallen into? What dishonour do the creatures to their creator and maker? And if we Remember God sometime,
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These thynges are not wrytten to any reproche of the saintes them selues, who were the true seruauntes of God, and dyd geue all honour to him, taking none vnto themselues,
These things Are not written to any reproach of the Saints them selves, who were the true Servants of God, and did give all honour to him, taking none unto themselves,
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but against our foolishnes and wickednes, makyng of the true seruauntes of God, false gods, by attributyng to them the power and honour whiche is Gods, and due to hym only.
but against our foolishness and wickedness, making of the true Servants of God, false God's, by attributing to them the power and honour which is God's, and due to him only.
For these opinions whiche men haue had of mortall persons, were they neuer so holye, the olde moste godlye and learned Christians, haue written agaynst the faygned gods of the Gentiles,
For these opinions which men have had of Mortal Persons, were they never so holy, the old most godly and learned Christians, have written against the feigned God's of the Gentiles,
and Christian princes haue destroyed theyr images, who yf they were nowe lyuyng, woulde doubtlesse lykewyse both wryte agaynst our false opinions of saintes, and also destroye theyr images.
and Christian Princes have destroyed their Images, who if they were now living, would doubtless likewise both write against our false opinions of Saints, and also destroy their Images.
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as Lucian in his dialogues fayneth, that Neptune made suite to Mercurie, that he myght speake with Iupiter. And therefore in this also, it is moste euident that our image mainteiners be al one in opinion with the Gentiles idolaters.
as Lucian in his dialogues feigneth, that Neptune made suit to Mercury, that he might speak with Iupiter. And Therefore in this also, it is most evident that our image maintainers be all one in opinion with the Gentiles Idolaters.
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Nowe remayneth the thirde parte, that theyr rites and ceremonies in honouryng & worshipping of the images or saintes, be all one with the rites whiche the Gentiles idolaters vsed in honouryng theyr idols.
Now remaineth the Third part, that their Rites and ceremonies in honouring & worshipping of the Images or Saints, be all one with the Rites which the Gentiles Idolaters used in honouring their Idols.
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First, what meaneth it, that Christians after the example of the Gentiles idolaters, go on pylgrimage to visite images, where they haue the lyke at home,
First, what means it, that Christians After the Exampl of the Gentiles Idolaters, go on pilgrimage to visit Images, where they have the like At home,
and directly against Gods worde, who sayth, Seeke me, and ye shall lyue, and do not seeke Bethel, neyther enter not into Gilgal, neyther go to Bersaba. And agaynst suche as had any superstition in the holynesse of the place,
and directly against God's word, who say, Seek me, and you shall live, and do not seek Bethel, neither enter not into Gilgal, neither go to Beersheba. And against such as had any Superstition in the holiness of the place,
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Beleue me, the houre commeth when you shall worshyppe the father neyther in this mountayne, nor at Hierusalem, but true worshippers shall worshyp the father in spirite and trueth.
Believe me, the hour comes when you shall worship the father neither in this mountain, nor At Jerusalem, but true worshippers shall worship the father in Spirit and truth.
And it was verye agreeable (as saint Paul teacheth) that they which fell to idolatrie, which is spirituall fornication, shoulde also fall into carnall fornication,
And it was very agreeable (as saint Paul Teaches) that they which fell to idolatry, which is spiritual fornication, should also fallen into carnal fornication,
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What meaneth it that Christian men, after the vse of the Gentiles idolaters, cap and kneele before images? whiche if they had any sense and gratitude, woulde kneele before men, Carpenters, Masons, Plasterers, Founders,
What means it that Christian men, After the use of the Gentiles Idolaters, cap and kneel before Images? which if they had any sense and gratitude, would kneel before men, Carpenters, Masons, Plasterers, Founders,
and Goldsmithes, theyr makers and framers, by whose meanes they haue attayned this honour, which els shoulde haue ben euyll fauoured and rude lumpes of claye,
and Goldsmith's, their makers and framers, by whose means they have attained this honour, which Else should have been evil favoured and rude lumps of clay,
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but nowe I am become a God. &c. What a fonde thyng is it for man, who hath lyfe and reason, to bowe him selfe to a dead and vnsensible image, the worke of his owne hande? is not this stouping and kneeling before them, adoration of them, whiche is forbidden so earnestly by Gods worde? Let suche as so fall downe before images of saintes, knowe and confesse that they exhibite that honour to dead stockes and stones, whiche the saintes them selues, Peter, Paul,
but now I am become a God. etc. What a fond thing is it for man, who hath life and reason, to bow him self to a dead and unsensible image, the work of his own hand? is not this stooping and kneeling before them, adoration of them, which is forbidden so earnestly by God's word? Let such as so fallen down before Images of Saints, know and confess that they exhibit that honour to dead stocks and stones, which the Saints them selves, Peter, Paul,
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And yf they say, they exhibite suche honour not to the image, but to the saint whom it representeth, they are conuicted of follye, to beleue that they please saintes with that honour, whiche they abhorre,
And if they say, they exhibit such honour not to the image, but to the saint whom it Representeth, they Are convicted of folly, to believe that they please Saints with that honour, which they abhor,
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And herewithall is confuted theyr lewde distinction of Latria and Dulia: where it is euident, that the saintes of God can not abyde, that as muche as any outwarde worshippyng be done or exhibited to them.
And herewithal is confuted their lewd distinction of Latria and Dulia: where it is evident, that the Saints of God can not abide, that as much as any outward worshipping be done or exhibited to them.
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Wherfore, those whiche geue the honour due to the creatour to any creature, do seruice acceptable to no saintes (who be the freendes of God) but vnto satan, Gods and mans mortall and sworne enemie.
Wherefore, those which give the honour due to the creator to any creature, do service acceptable to no Saints (who be the Friends of God) but unto satan, God's and men Mortal and sworn enemy.
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but God and the saintes whom the images do represent, and therefore that theyr doynges before images, be not lyke the idolatrie of the Gentiles before theyr idols:
but God and the Saints whom the Images do represent, and Therefore that their doings before Images, be not like the idolatry of the Gentiles before their Idols:
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If they woulde beholde the heauenlye lyght of the Sunne, then should they perceaue that God hath no neede of theyr candelles, who for the vse of man hath made so goodly a lyght.
If they would behold the heavenly Light of the Sun, then should they perceive that God hath no need of their Candles, who for the use of man hath made so goodly a Light.
And whereas in so lytle a circle of the Sunne, whiche for the great distaunce, seemeth to be no greater then a mans head, there is so great bryghtnesse, that the syght of mans eye is not able to behold it,
And whereas in so little a circle of the Sun, which for the great distance, seems to be no greater then a men head, there is so great bryghtnesse, that the sight of men eye is not able to behold it,
And by and by he sayth, Seemeth he therefore to be in his ryght minde, whiche offereth vp to the geuer of lyght, the lyght of a waxe candell for a gyfte? He requireth another lyght of vs, whiche is not smokye,
And by and by he say, Seems he Therefore to be in his right mind, which Offereth up to the giver of Light, the Light of a wax candle for a gift? He requires Another Light of us, which is not smoky,
lest they remayne in darkenesse, whose worshyppers, because they vnderstande no heauenlye thyng, do drawe religion whiche, they vse, downe to the earth, in the whiche beyng darke of nature, is neede of light:
lest they remain in darkness, whose worshippers, Because they understand no heavenly thing, do draw Religion which, they use, down to the earth, in the which being dark of nature, is need of Light:
And therefore they beleue those thynges to be necessarie and pleasaunt vnto them, which are so to vs, who haue neede eyther of meate when we be hungrye,
And Therefore they believe those things to be necessary and pleasant unto them, which Are so to us, who have need either of meat when we be hungry,
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whereby appeareth both the foolyshnesse thereof and also, that in opinion and acte, we do agree altogether in our candle religion, with the Gentiles idolaters.
whereby appears both the foolishness thereof and also, that in opinion and act, we do agree altogether in our candle Religion, with the Gentiles Idolaters.
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in whiche place the Latine worde is Colet. And in the seconde of Paralepomenon the. xxix. Chapter, all the outwarde rites and ceremonies, as burnyng of incence, and suche other, wherwith God in the temple was honoured, is called Cultus (to say) worshyppyng, whiche is forbidden strayghtly by Gods word to be geuen to images.
in which place the Latin word is Colet. And in the seconde of Paralepomenon the. xxix. Chapter, all the outward Rites and ceremonies, as burning of incense, and such other, wherewith God in the temple was honoured, is called Cultus (to say) worshipping, which is forbidden straightly by God's word to be given to Images.
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or offer vp one crumbe of incense before an image or idoll, haue suffered a thousande kindes of most horrible and dreadfull death? And what excuse soeuer they make,
or offer up one crumb of incense before an image or idol, have suffered a thousande Kinds of most horrible and dreadful death? And what excuse soever they make,
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Wherefore, when we see men and women on heapes to go on pylgrimage to images, kneele before them, holde vp theyr handes before them, set vp candles, burne incense before them, offer vp golde and siluer vnto them, hang vp shyps, crouches, chaynes, men and women of waxe before them, attributyng health and sauegard, the giftes of God to them,
Wherefore, when we see men and women on heaps to go on pilgrimage to Images, kneel before them, hold up their hands before them, Set up Candles, burn incense before them, offer up gold and silver unto them, hang up ships, Crouches, chains, men and women of wax before them, attributing health and safeguard, the Gifts of God to them,
Who I say, who can doubt, but that our image maynteyners, agreeyng in all idolatrious opinions, outwarde rites and ceremonies with the Gentiles idolaters, agree also with them in committing moste abominable idolatrie.
Who I say, who can doubt, but that our image maynteyners, agreeing in all idolatrious opinions, outward Rites and ceremonies with the Gentiles Idolaters, agree also with them in committing most abominable idolatry.
Such another was as miraculously founde in the earth, as the mans head was in Capitol, or the horse head in Capua. Suche an image was brought by angels.
Such Another was as miraculously found in the earth, as the men head was in Capitol, or the horse head in Capua. Such an image was brought by Angels.
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And yf it were to be admitted, that some miraculous actes were by illusion of the deuill done where images be: (For it is euident that the moste part were fayned lyes,
And if it were to be admitted, that Some miraculous acts were by illusion of the Devil done where Images be: (For it is evident that the most part were feigned lies,
For the Scriptures haue for a warnyng hereof foreshewed, that the kyngdome of Antechriste shalbe myghtie in miracles and wonders, to the strong illusion of all the rebrobate.
For the Scriptures have for a warning hereof foreshowed, that the Kingdom of Antichrist shall mighty in Miracles and wonders, to the strong illusion of all the rebrobate.
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But in this they passe the follye and wyckednesse of the Gentiles, that they honour and worship the reliques and bones of our saintes, whiche proue that they be mortall men and dead,
But in this they pass the folly and wickedness of the Gentiles, that they honour and worship the Relics and bones of our Saints, which prove that they be Mortal men and dead,
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And whyle we offer (that we shoulde not be weery or repent vs of our cost) the musicke and mynstrelsie goeth merylye all the offertorie tyme, with praysyng and callyng vpon those saintes whose reliques be then in presence.
And while we offer (that we should not be weary or Repent us of our cost) the music and mynstrelsie Goes merrily all the offertory time, with praising and calling upon those Saints whose Relics be then in presence.
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And where our Lorde bare his crosse alone, if all the peeces of the reliques thereof were gathered together, the greatest ship in Englande woulde scarsly beare them,
And where our Lord bore his cross alone, if all the Pieces of the Relics thereof were gathered together, the greatest ship in England would scarcely bear them,
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In some place they offer a sworde, in some the scaberd, in some a shoe, in some a saddle that had ben set vppon some holy horse, in some the coales where with saint Laurence was rosted, in some place the tayle of an asse whiche our Lorde Jesus Christe sate on, to be kyssed and offered to for a relique.
In Some place they offer a sword, in Some the scabbard, in Some a shoe, in Some a saddle that had been Set upon Some holy horse, in Some the coals where with saint Laurence was roasted, in Some place the tail of an Ass which our Lord jesus Christ sat on, to be kissed and offered to for a relic.
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or the tayle of the asse, to be kyssed and offered vnto for reliques. O wicked impudent, and moste shamelesse men, the deuisers of these thynges, O sely, foolyshe,
or the tail of the Ass, to be kissed and offered unto for Relics. O wicked impudent, and most shameless men, the devisers of these things, Oh sely, foolish,
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Nowe God be mercyfull to suche miserable and seely Christians, who by the fraude and falshood of those which shoulde haue taught them the way of trueth and life, haue ben made not onlye more wycked then the Gentyles idolaters,
Now God be merciful to such miserable and silly Christians, who by the fraud and falsehood of those which should have taught them the Way of truth and life, have been made not only more wicked then the Gentiles Idolaters,
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but also that they haue had the same idolatrious opinions of the saintes, to whom they haue made images, whiche the Gentyles idolatours had of their false Gods,
but also that they have had the same idolatrious opinions of the Saints, to whom they have made Images, which the Gentiles Idolaters had of their false God's,
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Lo you shall here their owne open confession, I meane, not onlye the decrees of the seconde Nicene counsell vnder Hirene, the Romane counsell vnder Gregorie the thirde, in the which as they teache that images are to be honoured and worshipped, as is before declared:
Lo you shall Here their own open Confessi, I mean, not only the decrees of the seconde Nicene counsel under Hirene, the Roman counsel under Gregory the Third, in the which as they teach that Images Are to be honoured and worshipped, as is before declared:
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so yet do they it warelye and fearefullye, in comparison to the blasphenious bolde blasyng of manyfest idolatrie to be done to images, set foorth of late,
so yet do they it warely and fearfully, in comparison to the blasphenious bold blazing of manifest idolatry to be done to Images, Set forth of late,
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and wrytynges, a man would maruaile moste at their impudent, shamelesse, and most shameful blusteryng boldenesse, who woulde not at the least haue chosen them a tyme of more darkenesse,
and writings, a man would marvel most At their impudent, shameless, and most shameful blustering boldness, who would not At the least have chosen them a time of more darkness,
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And here the playne blasphemie of the reuerend father in GOD, Iames Naclantus byshop of Clugium, wrytten in his exposition of saint Paules Epistle to the Romanes,
And Here the plain blasphemy of the reverend father in GOD, James Naclantus bishop of Clugium, written in his exposition of saint Paul's Epistle to the Romans,
Therfore it is not only to be confessed, that the faythfull in the Churche do worshippe before an image (as some peraduenture do warely speake) but also do worshyp the image it selfe, without anye scruple or doubt at al:
Therefore it is not only to be confessed, that the faithful in the Church do worship before an image (as Some Peradventure do warily speak) but also do worship the image it self, without any scruple or doubt At all:
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and prayseth muche Byshop Serenus for the forbyddyng the worshyp of them, and wylleth hym to teache the people to auoyde by all meanes to worshyp anye image.
and Praiseth much Bishop Serenus for the forbidding the worship of them, and willeth him to teach the people to avoid by all means to worship any image.
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and least suche wholsome doctrine shoulde lacke aucthoritie, he groundeth it vppon Aristotle in his booke de somno & vigilia, that is, of sleeping and waking,
and lest such wholesome Doctrine should lack Authority, he groundeth it upon Aristotle in his book the Somno & vigilia, that is, of sleeping and waking,
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as by his printed booke, noted so in the margent, is to be seene, whose impudent wyckednesse and idolatrious iudgemente, I haue therefore more larglye set foorth, that ye may (as Virgil speaketh of Simon) of one, knowe all these image worshippers and idolaters,
as by his printed book, noted so in the margin, is to be seen, whose impudent wickedness and idolatrious judgement, I have Therefore more largely Set forth, that you may (as Virgil speaks of Simon) of one, know all these image worshippers and Idolaters,
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comparing the tymes and wrytynges of Gregorie the first, with our daies, and the blasphemies of such idolaters as this beast of Belial, named Naclantus, is.
comparing the times and writings of Gregory the First, with our days, and the Blasphemies of such Idolaters as this beast of Belial, nam Naclantus, is.
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Wherefore, nowe it is by the testimonie of the olde godly fathers and doctours, by the open confession of Byshops assembled in counselles, by most euident signes and argumentes, opinions, idolatrous actes, deedes,
Wherefore, now it is by the testimony of the old godly Father's and Doctors, by the open Confessi of Bishops assembled in Counsels, by most evident Signs and Arguments, opinions, idolatrous acts, Deeds,
and worshyppyng done to our images, and by their owne open confession and doctrine set foorth in their bookes, declared and shewed, that our images haue ben,
and worshipping done to our Images, and by their own open Confessi and Doctrine Set forth in their books, declared and showed, that our Images have been,
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But images in Churches and temples haue ben and be, and (as afterward shalbe proued) euer wilbe offences & stumbling blockes, specially to the weake, simple,
But Images in Churches and Temples have been and be, and (as afterwards shall proved) ever will offences & stumbling blocks, specially to the weak, simple,
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and blind common people, deceauing their heartes by the cunnyng of the artificer (as the scripture expressy in sundrye places doth testifie) and so bryngyng them to idolatrie.
and blind Common people, deceiving their hearts by the cunning of the Artificer (as the scripture expressy in sundry places does testify) and so bringing them to idolatry.
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And so that wheresoeuer, to offence, were erected an image, there also of reason, a godly and sincere preacher shoulde and myght be continually maynteyned.
And so that wheresoever, to offence, were erected an image, there also of reason, a godly and sincere preacher should and might be continually maintained.
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Nowe images wyl continually to the beholders preache their doctrine, that is, the worshipping of images and idolatrie, to the whiche preaching mankynde is exceedyng prone,
Now Images will continually to the beholders preach their Doctrine, that is, the worshipping of Images and idolatry, to the which preaching mankind is exceeding prove,
as appeareth by the Epistle that Gregorie the firste of that name Byshop of Rome, dyd wryte to Serenus Byshop of Marcelles. Of the whiche two Byshoppes, Serenus for idolatrie committed to images, brake them,
as appears by the Epistle that Gregory the First of that name Bishop of Room, did write to Serenus Bishop of Marcelles. Of the which two Bishops, Serenus for idolatry committed to Images, brake them,
yet he iudged it abhominable that they shoulde be worshypped, and thought (as is nowe alleaged) that the worshyppyng of them myght be stayed, by teachyng of Gods worde, accordyng as he exhorteth Serenus to teache the people,
yet he judged it abominable that they should be worshipped, and Thought (as is now alleged) that the worshipping of them might be stayed, by teaching of God's word, according as he exhorteth Serenus to teach the people,
For notwithstandyng Gregories wrytyng, and the preachyng of others, images beyng once publiquely set vp in Temples and Churches, simple men and women shortly after fell on heapes to worshyppyng of them:
For notwithstanding Gregories writing, and the preaching of Others, Images being once publicly Set up in Temples and Churches, simple men and women shortly After fell on heaps to worshipping of them:
and lyght to shyne in darkenesse) beyng blynded by the be witching of images, as blynde guydes of the blynde, fell both into the pitte of damnable idolatrie.
and Light to shine in darkness) being blinded by thee be witching of Images, as blind guides of the blind, fell both into the pit of damnable idolatry.
So that laytie and Clearge, learned and vnlearned, all ages, sectes, and degrees of men, women and children of whole Christendome (an horrible and most dreadfull thyng to thynke) haue ben at once drowned in abhominable idolatrie, of all other vices most detested of God,
So that laity and Clearge, learned and unlearned, all ages, Sects, and Degrees of men, women and children of Whole Christendom (an horrible and most dreadful thing to think) have been At once drowned in abominable idolatry, of all other vices most detested of God,
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and yet idolatrie, by earnest and continual preachyng of Gods true worde, and the sincere Gospel of our sauiour Christe, may be kept away for a short tyme:
and yet idolatry, by earnest and continual preaching of God's true word, and the sincere Gospel of our Saviour Christ, may be kept away for a short time:
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So is it impossible, that (images once set vp and suffred in temples and Churches) any great countreys, muche lesse the whole worlde, can any long tyme be kepte from idolatrie.
So is it impossible, that (Images once Set up and suffered in Temples and Churches) any great Countries', much less the Whole world, can any long time be kept from idolatry.
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At the leaste, they wyll not lay such stumblyng blockes and snares, for the feete of other countreymen and ages, whiche experience hath alredie proued to haue ben the ruine of the worlde.
At the jest, they will not lay such stumbling blocks and snares, for the feet of other countrymen and ages, which experience hath already proved to have been the ruin of the world.
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and shall hereafter more fully be declared) and so in fine, the poyson continually and deepely drunke of many, the remedie seldome and fayntly tasted of a fewe:
and shall hereafter more Fully be declared) and so in fine, the poison continually and deeply drunk of many, the remedy seldom and faintly tasted of a few:
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Howe can it be but infinite of the weake and infirme shalbe offended, infinite by ruine shall breake their neckes, infinite by deadly v•nome be poysoned in their soules? And howe is the charitie of God,
How can it be but infinite of the weak and infirm shall offended, infinite by ruin shall break their necks, infinite by deadly v•nome be poisoned in their Souls? And how is the charity of God,
or loue of our neyghbour in our heartes then, if when we may remoue suche daungerous stumbling blockes, suche pestilent poysons, we wyll not remoue them? What shall I saye of them whiche wyll laye stumbling blockes, where before was none,
or love of our neighbour in our hearts then, if when we may remove such dangerous stumbling blocks, such pestilent poisons, we will not remove them? What shall I say of them which will say stumbling blocks, where before was none,
and worke the daunger of their eternal ruine, for whom our Sauiour Christe shed his precious blood, where better it were that the artes of painting, playstering, caruing, grauing,
and work the danger of their Eternal ruin, for whom our Saviour Christ shed his precious blood, where better it were that the arts of painting, plastering, carving, graving,
and foundyng, had neuer ben founde nor vsed, then one of them, whose soules in the syght of God are so precious, should by occasion of image or picture perishe and be loste.
and founding, had never been found nor used, then one of them, whose Souls in the sight of God Are so precious, should by occasion of image or picture perish and be lost.
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And as true is it, that no other remedye, as wrytyng agaynst idolatrie, counsels assembled, decrees made agaynste it, seuere lawes lykewyse and proclamations of princes and Emperours,
And as true is it, that no other remedy, as writing against idolatry, Counsels assembled, decrees made against it, severe laws likewise and Proclamations of Princes and emperors,
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For concernyng wrytyng agaynste images, and idolatrie to them committed, there hath ben alleaged vnto you in the second part of this treatise a great manye of places, out of Tertulian, Origene, Lactantius, S. Augustine, Epiphanius, S. Ambrose, Clemens, and diuers other learned & holy byshops and doctours of the Churche.
For Concerning writing against Images, and idolatry to them committed, there hath been alleged unto you in the second part of this treatise a great many of places, out of Tertullian, Origen, Lactantius, S. Augustine, Epiphanius, S. Ambrose, Clemens, and diverse other learned & holy Bishops and Doctors of the Church.
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And besides these, all histories ecclesiasticall, and bookes of other godlye and learned byshoppes and Doctours are full of notable examples and sentences agaynst images and the worshyppyng of them.
And beside these, all histories ecclesiastical, and books of other godly and learned Bishops and Doctors Are full of notable Examples and sentences against Images and the worshipping of them.
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And as they haue moste earnestly wrytten, so dyd they sincerely and most diligently in their time teache and preache, accordyng to their wrytynges and examples.
And as they have most earnestly written, so did they sincerely and most diligently in their time teach and preach, according to their writings and Examples.
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For they were then preachyng Byshops, and more often seene in pulpittes, then in prynces palaces, more often occupyed in his legacie, who sayde, go ye into the whole world,
For they were then preaching Bishops, and more often seen in Pulpits, then in Princes palaces, more often ocupied in his legacy, who said, go you into the Whole world,
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But if their preachynges coulde not helpe, muche lesse could their writynges, which do but come to the knowledge of a fewe that be learned, in comparison to continuall preachyng, whereof the whole multitude is partaker.
But if their preachings could not help, much less could their writings, which do but come to the knowledge of a few that be learned, in comparison to continual preaching, whereof the Whole multitude is partaker.
Neyther dyd the old fathers, Byshoppes, & Doctours, seuerallye onlye by preachyng and wrytyng, but also together, great numbers of them assembled in synodes and counsels make decrees and ecclesiasticall lawes agaynst images, and the worshipping of them:
Neither did the old Father's, Bishops, & Doctors, severally only by preaching and writing, but also together, great numbers of them assembled in synods and Counsels make decrees and ecclesiastical laws against Images, and the worshipping of them:
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But all their wrytyng, preachyng, assemblyng in counselles, decreeyng, and makyng of lawes ecclesiasticall, coulde nothyng helpe eyther to pull downe images to whom idolatrie was committed,
But all their writing, preaching, assembling in Counsels, decreeing, and making of laws ecclesiastical, could nothing help either to pull down Images to whom idolatry was committed,
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if pennes and wordes coulde not do it, you woulde thynke that penaltie and swordes myght do it, I meane, that prynces by seuere lawes and punishmentes, myght stay this vnbridled affection of al men to idolatrie,
if pens and words could not do it, you would think that penalty and swords might do it, I mean, that Princes by severe laws and punishments, might stay this unbridled affection of all men to idolatry,
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and sixe of them successiuelye raigning one after another (as is in the histories before rehearsed) makyng moste seuere lawes and proclamations agaynst idols and idolatrie, images,
and sixe of them successively reigning one After Another (as is in the histories before rehearsed) making most severe laws and Proclamations against Idols and idolatry, Images,
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nor extreame punyshmentes of the offendours in that behalfe, nor no other remedy or meanes, can help agaynst idolatrie, if images be suffered publiquelye.
nor extreme punishments of the offenders in that behalf, nor no other remedy or means, can help against idolatry, if Images be suffered publicly.
and Doctours, with their wrytyng, preachyng, industrie, earnestnes, aucthoritie, assembles, and counselles, coulde do nothyng agaynst images & idolatrie, to images once set vp:
and Doctors, with their writing, preaching, industry, earnestness, Authority, assembles, and Counsels, could do nothing against Images & idolatry, to Images once Set up:
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so mightie Emperours, by so seuere lawes and proclamations, so rigorous and extreame punishmentes and executions, coulde not stay the people from settyng vp and worshypppng of images:
so mighty emperors, by so severe laws and Proclamations, so rigorous and extreme punishments and executions, could not stay the people from setting up and worshypppng of Images:
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what wyll ensue thynke you, when men shall commend them as necessarie bookes of the lay men? Let vs therefore of these latter dayes learne this lessen of the experience of the auncient antiquitie, that idolatrie can not possiblie be separated from images anye long tyme:
what will ensue think you, when men shall commend them as necessary books of the lay men? Let us Therefore of these latter days Learn this lessen of the experience of the ancient antiquity, that idolatry can not possibly be separated from Images any long time:
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for they be altogether naught, as Athanasius in his boke against the gentiles declareth, and saint Jerome also vppon the prophet Jeremie the. vi. Chapter, and Eusebius the seuenth booke of his ecclesiasticall historie the. xviii.
for they be altogether nought, as Athanasius in his book against the Gentiles Declareth, and saint Jerome also upon the Prophet Jeremiah the. vi. Chapter, and Eusebius the Seventh book of his ecclesiastical history the. xviii.
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vnto vs, and as the inuention of them was the beginning of spirituall fornication, as the worde of God testifieth, Sap. 14. So will they naturally (as it were,
unto us, and as the invention of them was the beginning of spiritual fornication, as the word of God Testifieth, Sap. 14. So will they naturally (as it were,
and of necessitie) turne to their origine from whence they came, and draw vs with them most violently to idolatrie, abominable to God and all godly men.
and of necessity) turn to their origine from whence they Come, and draw us with them most violently to idolatry, abominable to God and all godly men.
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For if the origine of images, and worshipping of them, as it is recorded in the eight chapter of the booke of wysedome, began of a blynde loue of a fonde father, framing for his comfort an image of his sōne, being dead,
For if the origine of Images, and worshipping of them, as it is recorded in the eight chapter of the book of Wisdom, began of a blind love of a fond father, framing for his Comfort an image of his son, being dead,
& his saintes, if they be suffered to stande in churches & temples publiquely? For the greater thoppinion is of the maiestie & holines of the person to whom an image is made, the sooner will the people fall to the worshipping of the sayd images.
& his Saints, if they be suffered to stand in Churches & Temples publicly? For the greater thoppinion is of the majesty & holiness of the person to whom an image is made, the sooner will the people fallen to the worshipping of the said Images.
For there is no great dread least any should fall to the worshipping of the images of Annas, Cayphas, Pilat, or Iudas the traytour, if they were set vp.
For there is no great dread lest any should fallen to the worshipping of the Images of Annas, Caiaphas, Pilat, or Iudas the traitor, if they were Set up.
Nowe as was before touched, and is here more largely to be declared, the nature of man is none otherwyse bent to worshipping of images (if he maye haue them and see them) then it is bent to whoredome and adultrie in •he company of harlots.
Now as was before touched, and is Here more largely to be declared, the nature of man is none otherwise bent to worshipping of Images (if he may have them and see them) then it is bent to whoredom and adultery in •he company of harlots.
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Nowe if any will saye that this similitude proueth nothing, yet I pray them let the worde of God, out of the whiche the similitude is taken, proue something.
Now if any will say that this similitude Proves nothing, yet I pray them let the word of God, out of the which the similitude is taken, prove something.
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Doth not the woorde of God call idolatrie spirituall fornication? Doth it not call a gilt or paynted idoll or image, astrumpet with a paynted face? Be not the spirituall wickednes of an idols intising,
Does not the word of God call idolatry spiritual fornication? Does it not call a gilded or painted idol or image, astrumpet with a painted face? Be not the spiritual wickedness of an Idols enticing,
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like the flatteries of a wanton harlot? Be not men & women as prone to spirituall fornication (I meane idolatrie) as to carnall fornication? It this be denied, let all nations vpon the earth which haue ben idolaters (as by all stories appeareth) proue it true.
like the flatteries of a wanton harlot? Be not men & women as prove to spiritual fornication (I mean idolatry) as to carnal fornication? It this be denied, let all Nations upon the earth which have been Idolaters (as by all stories appears) prove it true.
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All these (I say) and infinite others, wyse, learned, princes, and gouernours, being all idolatours, haue you for examples and a proofe of mens inclination to idolatrie.
All these (I say) and infinite Others, wise, learned, Princes, and Governors, being all Idolaters, have you for Examples and a proof of men's inclination to idolatry.
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That I may passe ouer with silence in the meane tyme, infinite multitudes and millions of idiotes and vnlearned, the ignorant and grosse people like vnto horses and moyles in whom is no vnderstāding, whose perill and daunger to fall on heapes to idolatrie by occasion of images, the Scriptures specially foreshe we and geue warning of.
That I may pass over with silence in the mean time, infinite Multitudes and millions of Idiots and unlearned, the ignorant and gross people like unto Horses and moils in whom is no understanding, whose peril and danger to fallen on heaps to idolatry by occasion of Images, the Scriptures specially foreshe we and give warning of.
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And in deede howe should the vnlearned, simple, and foolishe, scape the nettes and snares of idols and images, in the whiche the wysest and best learned haue ben so entangled, trapped,
And in deed how should the unlearned, simple, and foolish, escape the nets and snares of Idols and Images, in the which the Wisest and best learned have been so entangled, trapped,
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and wrapped? Wherfore the argument holdeth this groūd sure, that men be as enclyned of their corrupt nature to spirituall fornication as to carnall, which the wisedome of God foreseeing, to the generall prohibition that none shoulde make to them selues anye image or similitude, addeth a cause, depending of mans corrupt nature:
and wrapped? Wherefore the argument holds this ground sure, that men be as inclined of their corrupt nature to spiritual fornication as to carnal, which the Wisdom of God Foreseeing, to the general prohibition that none should make to them selves any image or similitude, adds a cause, depending of men corrupt nature:
And of this grounde of mans corrupt inclination, as well to spirituall fornication as to carnall, it must needs folow, that as it is the dutie of the godlie Magistrate, louing honestie,
And of this ground of men corrupt inclination, as well to spiritual fornication as to carnal, it must needs follow, that as it is the duty of the godly Magistrate, loving honesty,
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and hating whoredome, to remoue all Strumpets and harlots, specially out of places notoriouslie suspected, or resorted vnto of naughtie packes, for the auoyding of carnall fornication:
and hating whoredom, to remove all Strumpets and harlots, specially out of places notoriously suspected, or resorted unto of naughty packs, for the avoiding of carnal fornication:
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So it is the dutie of the same godly magistrate, after the examples of the godly Kynges Ezechias and Josias, to dryue away all spirituall harlottes (I meane idols and images) specially out of suspected places, churches & temples, daungerous for idolatrie to be committed to images placed there,
So it is the duty of the same godly magistrate, After the Examples of the godly Kings Hezekiah and Josiah, to drive away all spiritual harlots (I mean Idols and Images) specially out of suspected places, Churches & Temples, dangerous for idolatry to be committed to Images placed there,
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as it were in the appoynted place and height of honour and worship (as saint Augustine sayth) where the liuing god only (and not dead stones and stoches) is to be worshipped:
as it were in the appointed place and height of honour and worship (as saint Augustine say) where the living god only (and not dead stones and stoches) is to be worshipped:
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And as he were the enemie of all honestie, that woulde bring strumpettes and harlottes out of their secrete comers into the publique market place, there freely to dwel and occupie their filthy marchaundyse:
And as he were the enemy of all honesty, that would bring strumpettes and harlots out of their secret comers into the public market place, there freely to dwell and occupy their filthy merchandise:
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So is he the enemie of the true worshipping of God, that bringeth idols and images into the Temple and Churche the house of God, there openly to be worshipped,
So is he the enemy of the true worshipping of God, that brings Idols and Images into the Temple and Church the house of God, there openly to be worshipped,
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nor his glorie to caruen Jmages, who is as muche forsaken, and the bond of loue betwene man and him as muche broken by idolatrie, whiche is spirituall fornication,
nor his glory to carven Images, who is as much forsaken, and the bound of love between man and him as much broken by idolatry, which is spiritual fornication,
Nowe he that will bring these spirituall harlottes out of their lurkyng corners, into publique Churches and Temples, that spirituall fornication maye there openlye of all men & women without shame be committed with them, no doubte that person is cursed of God,
Now he that will bring these spiritual harlots out of their lurking corners, into public Churches and Temples, that spiritual fornication may there openly of all men & women without shame be committed with them, no doubt that person is cursed of God,
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and yet euen in our tyme in so great light of the Gospell verye manye running on heapes by sea and lande, to the great losse of their tyme, expence and waste of their goodes, destitution of their wyues, children,
and yet even in our time in so great Light of the Gospel very many running on heaps by sea and land, to the great loss of their time, expense and waste of their goods, destitution of their wives, children,
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and families, and daunger of their own bodies and liues, to Compostile, Rome, Hierusalem, and other farre countries, to visite dumbe and dead stockes and stones, doth sufficiently proue the pronenesse of mans corrupt nature to the seeking of idolles once set vp, and the worshipping of them.
and families, and danger of their own bodies and lives, to Compostile, Room, Jerusalem, and other Far countries, to visit dumb and dead stocks and stones, does sufficiently prove the proneness of men corrupt nature to the seeking of Idols once Set up, and the worshipping of them.
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And thus aswell by the origin and nature of Idolles and Images them selues, as by the prouenesse and inclination of mans corrupt nature to idolatrie, it is euident, that neither images,
And thus aswell by the origin and nature of Idols and Images them selves, as by the prouenesse and inclination of men corrupt nature to idolatry, it is evident, that neither Images,
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Nowe where as they yet alleage, that howsoeuer the people, princes, learned, and wyse of olde tyme, haue fallen into idolatrie by occasion of images, that yet in our tyme the most part, specially the learned, wyse,
Now where as they yet allege, that howsoever the people, Princes, learned, and wise of old time, have fallen into idolatry by occasion of Images, that yet in our time the most part, specially the learned, wise,
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and that therefore they may iustly holde (as was in the beginning of this part by them alleaged) that it is not vnlawfull or wicked absolutelye to haue images in Churches and temples,
and that Therefore they may justly hold (as was in the beginning of this part by them alleged) that it is not unlawful or wicked absolutely to have Images in Churches and Temples,
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But yet afterward the same Salomon suffering his wanton Paramours to bryng their idolles into his court and palace, was by carnall harlottes perswaded and brought at the laste to the committing of spirituall fornication with idolles,
But yet afterwards the same Solomon suffering his wanton Paramours to bring their Idols into his court and palace, was by carnal harlots persuaded and brought At the laste to the committing of spiritual fornication with Idols,
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and, let him that standeth, beware least he fal, rather then wittyngly and willingly to laye suche a stumblyng blocke for his owne feete and others, that maye perhappes bring at last to breakenecke.
and, let him that Stands, beware lest he fall, rather then wittingly and willingly to say such a stumbling block for his own feet and Others, that may perhaps bring At last to breakenecke.
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and to our Sauiour Christ who redeemed them being lost, to the dead & dumbe idoll, the worke of mans hande, whiche neuer did nor can do any thing for them, no is not able to stirre nor once to moue,
and to our Saviour christ who redeemed them being lost, to the dead & dumb idol, the work of men hand, which never did nor can do any thing for them, no is not able to stir nor once to move,
did he therefore because of his owne knowledge let Idols and images stand? muche lesse did he set any vp? Or rather did he not by his knowledge and aucthoritie also succour the ignoraunce of suche as did not knowe what they were, by vtter taking awaye of all suche stumbling blockes as might be occasion of ruine to his people and subiectes.
did he Therefore Because of his own knowledge let Idols and Images stand? much less did he Set any up? Or rather did he not by his knowledge and Authority also succour the ignorance of such as did not know what they were, by utter taking away of all such stumbling blocks as might be occasion of ruin to his people and Subjects.
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&c They might aswell, because Moyses was not seduced by Iethroes daughter, nor Boos by Ruth, being straungers, reason, that all the Jewes might breake the generall lawe of God, forbidding his people to ioyne their children in mariage with straungers,
etc. They might aswell, Because Moses was not seduced by Jethro's daughter, nor Boos by Ruth, being Strangers, reason, that all the Jews might break the general law of God, forbidding his people to join their children in marriage with Strangers,
if they obiecte that indifferently to all men, whiche a verie fewe can haue without hurte and offence, they seeme to take the multitude for vyle soules (as he sayeth in Virgil) of whose losse and safegarde no reputation is to be had,
if they Object that indifferently to all men, which a very few can have without hurt and offence, they seem to take the multitude for vile Souls (as he Saith in Virgil) of whose loss and safeguard no reputation is to be had,
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Besides this, if they be Byshoppes or parsonnes, or otherwyse hauing charge of mens consciences, that thus reason, It is lawfull to haue images publiquely,
Beside this, if they be Bishops or parsonnes, or otherwise having charge of men's Consciences, that thus reason, It is lawful to have Images publicly,
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though it be not expedient, what maner of pastours shew they thē selues to be to their flocke, which thrust vnto them that, which they them selues confesse not to be expedient for them,
though it be not expedient, what manner of Pastors show they them selves to be to their flock, which thrust unto them that, which they them selves confess not to be expedient for them,
but to the vtter ruyne of the soules committed to their charge, for whom they shall geue a strayte accompt before the prince of pastours at the last daye? For in deede, to obiecte to the weake and redy to fall of them selues such stumbling blockes, is a thing not onely not expedient,
but to the utter ruin of the Souls committed to their charge, for whom they shall give a strait account before the Prince of Pastors At the last day? For in deed, to Object to the weak and ready to fallen of them selves such stumbling blocks, is a thing not only not expedient,
Is not the publique setting vp of them rather a snare for all men, and the tempting of God? I beseche these reasoners to call to mynd their owne accustomed ordinaunce and decree, whereby they determined that the Scripture,
Is not the public setting up of them rather a snare for all men, and the tempting of God? I beseech these reasoners to call to mind their own accustomed Ordinance and Decree, whereby they determined that the Scripture,
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Nowe it remayneth for the conclusion of this treatie, to declare aswell the abuse of churches & temples, by to costely and sumptuous deckyng and adourning of them,
Now it remaineth for the conclusion of this treaty, to declare aswell the abuse of Churches & Temples, by to costly and sumptuous decking and adjourning of them,
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In Tertulians tyme, an hundred and threescore yeares after Christe, Christians had none other temples but commō houses, whyther they for the most part secretely resorted.
In Tertulians time, an hundred and threescore Years After Christ, Christians had none other Temples but Common houses, whither they for the most part secretly resorted.
And so farre of was it that they had before his tyme any goodly or gorgious declied temples, that lawes were made in Antonius Verus and Commodus the Emperours times, that no christians should dwell in houses, come in publique bathes,
And so Far of was it that they had before his time any goodly or gorgeous declied Temples, that laws were made in Antonius Verus and Commodus the emperors times, that no Christians should dwell in houses, come in public baths,
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As was practised in Apolonius a noble Senatour of Rome, who being accused of his owne bondeman and slaue that he was a Christian, coulde neyther by his defence and appologie learnedly and eloquentlie written,
As was practised in Apolonius a noble Senator of Rome, who being accused of his own bondman and slave that he was a Christian, could neither by his defence and apology learnedly and eloquently written,
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nor for the dignitie of his order, nor for the vylenesse and vnlawfulnesse of his accuser, being his owne slaue, by lykelihoode of malice moued to forge lyes against his lorde,
nor for the dignity of his order, nor for the vylenesse and unlawfulness of his accuser, being his own slave, by lykelihoode of malice moved to forge lies against his lord,
Which is here rehearsed to the confutation of those impudent shamlesse lyers, whiche reporte suche glorious glosed fables, of the goodly and gorgious Temple that Saynt Peter, Linus, Cletus, and those thirtie Bishoppes their successours had at Rome,
Which is Here rehearsed to the confutation of those impudent shamlesse liars, which report such glorious glossed fables, of the goodly and gorgeous Temple that Saint Peter, Linus, Cletus, and those thirtie Bishops their Successors had At Room,
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vntill the time of the Emperour Constantine, and whiche saint Policarpe should haue in Asia, or Ireneus in Fraunce, by suche lyes, contrarie to all true Histories, to maynteyne the superfluous gylding and decking of Temples now a dayes, wherein they put almost the whole summe and pith of our religion.
until the time of the Emperor Constantine, and which saint Polycarp should have in Asia, or Irenaeus in France, by such lies, contrary to all true Histories, to maintain the superfluous gilding and decking of Temples now a days, wherein they put almost the Whole sum and pith of our Religion.
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But in those tymes the worlde was wonne to Christendome, not by gorgious, gylted, and paynted temples of christians, which had scarsely houses to dwell in:
But in those times the world was won to Christendom, not by gorgeous, guilted, and painted Temples of Christians, which had scarcely houses to dwell in:
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And after these tymes, in Maximian and Constantius the Emperors proclamation, the places wher Christians resorted to publique prayer, were called conuenticles.
And After these times, in Maximian and Constantius the Emperor's proclamation, the places where Christians resorted to public prayer, were called conventicles.
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And Eusebius him selfe calleth Churches, houses of prayer, and sheweth that in Constantine the emperours tyme, al men reioyced, seeing in steade of lowe conuenticles, whiche tyraunts had destroyed, hygh temples to be buylded.
And Eusebius him self calls Churches, houses of prayer, and shows that in Constantine the Emperors time, all men rejoiced, seeing in stead of low conventicles, which Tyrants had destroyed, high Temples to be builded.
A sigure whereof remayneth in the vaultes whiche yet are buylded vnder great Churches, to put vs in remembraunce of the old state of the primitiue church before Constantine, where as in Constantines tyme,
A sigure whereof remaineth in the vaults which yet Are builded under great Churches, to put us in remembrance of the old state of the primitive Church before Constantine, where as in Constantines time,
and after him, were buylded great and goodly temples for christians, called Basilicae, either for that the Grekes vsed to call all great and goodly places Basilicas, or for that the hyghe and euerlasting kyng God and our Sauiour Christe was serued in them.
and After him, were builded great and goodly Temples for Christians, called Basilicae, either for that the Greeks used to call all great and goodly places Basilicas, or for that the high and everlasting King God and our Saviour Christ was served in them.
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Let saint Jerome (although otherwyse to great a lyker and a lower of externall and outwarde thinges) be a proofe hereof, who hath these wordes in his Epistle to Demetriades: Let other (sayeth saint Jerome) buylde Churches, couer walles with tables of marble, carrye together huge pyllers,
Let saint Jerome (although otherwise to great a lyker and a lower of external and outward things) be a proof hereof, who hath these words in his Epistle to Demetrius: Let other (Saith saint Jerome) build Churches, cover walls with tables of Marble, carry together huge pillars,
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and gylde their toppes or heades, whiche do not feele or vnderstande their precious decking and adourning, let them decke the doores with iuorie and siluer,
and gylde their tops or Heads, which do not feel or understand their precious decking and adjourning, let them deck the doors with ivory and silver,
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But thou hast another waye appoynted thee, to cloth Christ in the poore, to visit him in the sicke, feede him in the hungrie, lodge him in those who do lacke harbour,
But thou hast Another Way appointed thee, to cloth christ in the poor, to visit him in the sick, feed him in the hungry, lodge him in those who do lack harbour,
Many buylde walles, and erect pyllers of Churches, the smoothe marbles do glister, the roofe shyneth with Golde, the aulter is set with precious stone:
Many build walls, and erect pillars of Churches, the smooth marbles do glister, the roof shineth with Gold, the alter is Set with precious stone:
Neither let any man obiecte and aleage agaynst me the ryche temple that was in Jurie, ye table, candlestickes, incense, shippes, platters, cuppes, morters,
Neither let any man Object and aleage against me the rich temple that was in Jury, you table, candlesticks, incense, ships, platters, cups, mortars,
What do wee maruell at that whiche Christe calleth wicked Mammon? Whereto do we so hyghlye esteeme and loue that, whiche saint Peter doth for a glorie testifie that he had not. Nytherto saint Jerome.
What do we marvel At that which Christ calls wicked Mammon? Whereto do we so highly esteem and love that, which saint Peter does for a glory testify that he had not. Nytherto saint Jerome.
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God commaunded both the Jewes at that time, and nowe vs who are placed in the Churche, that we haue no trust in the goodlinesse of building and gylte rooffes,
God commanded both the Jews At that time, and nowe us who Are placed in the Church, that we have no trust in the goodliness of building and guilt rooffes,
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No more dyd the olde godly Bishops and doctours of the Churche, allowe the outragious furniture of Temples and Churches, with plate, vesselles of golde, siluer, and precious vestures.
No more did the old godly Bishops and Doctors of the Church, allow the outrageous furniture of Temples and Churches, with plate, vessels of gold, silver, and precious vestures.
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And Bonifacius Byshop and martyr, as it is recorded in the decrees, testifieth, that in olde tyme the ministers vsed treene, and not golden vessels. And Zepherinus the. xvi. Byshoppe of Rome made a decree that they shoulde vse vesselles of glasse.
And Boniface Bishop and martyr, as it is recorded in the decrees, Testifieth, that in old time the Ministers used treene, and not golden vessels. And Zephyrinus thee. xvi. Bishop of Rome made a Decree that they should use vessels of glass.
For the maintenaunce of the which, Innocentius the Pope pronounceth boldly, that all the customes of the olde lawe be not abolished, that we might in suche apparel, of Christians, the more willingly become Jewish.
For the maintenance of the which, Innocentius the Pope pronounceth boldly, that all the customs of the old law be not abolished, that we might in such apparel, of Christians, the more willingly become Jewish.
and stone, what is it els, but for the further prouocation and intisement to spirituall fornication, to decke spirituall harlottes moste costly and wantonlye:
and stone, what is it Else, but for the further provocation and enticement to spiritual fornication, to deck spiritual harlots most costly and wantonly:
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For shee beyng in deede not only an harlot (as the scriptures calleth her) but also a foule, fylthye, olde, withered harlot (for she is in deede of auncient yeres) and vnderstandyng her lacke of naturall and true beawtie,
For she being in deed not only an harlot (as the Scriptures calls her) but also a foul, filthy, old, withered harlot (for she is in deed of ancient Years) and understanding her lack of natural and true beauty,
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and decke & tire her selfe with golde, pearle, stone, and all kinde of precious iewels, that she shyning with the outward beawtie and glory of them, may please the foolyshe fantasie of fonde louers,
and deck & tire her self with gold, pearl, stone, and all kind of precious Jewels, that she shining with the outward beauty and glory of them, may please the foolish fantasy of fond lovers,
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Accordyng as appeareth by the discription of the garnyshyng of the great strumpette of all strumpettes, the mother of whoredome, set foorth by saint John in his reuelation, who by her glorye prouoked the Princes of the earth to committe whoredome with her.
According as appears by the description of the garnishing of the great strumpet of all strumpettes, the mother of whoredom, Set forth by saint John in his Revelation, who by her glory provoked the Princes of the earth to commit whoredom with her.
Whereas on the contrarye part, the true Churche of GOD, as a chaste matrone, espoused (as the scripture teacheth) to one husbande, our sauiour Jesus Christe, whom alone she is content onlye to please and serue,
Whereas on the contrary part, the true Church of GOD, as a chaste matron, espoused (as the scripture Teaches) to one husband, our Saviour jesus Christ, whom alone she is content only to please and serve,
is content with her naturall ornamentes, not doubtyng, by suche sincere simplicitie, best to please him, which can well skil of the difference betweene a paynted visage, and true naturall beawtie.
is content with her natural Ornament, not doubting, by such sincere simplicity, best to please him, which can well skill of the difference between a painted visage, and true natural beauty.
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And concerning such glorious gildyng and decking of images, both Gods worde wrytten in the. x. Chapter of the prophete Hierome, and saint Hieromes commentaries vppon the same, are moste worthye to be noted.
And Concerning such glorious gilding and decking of Images, both God's word written in thee. x. Chapter of the Prophet Jerome, and saint Jerome's commentaries upon the same, Are most worthy to be noted.
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The workeman with his are he wed the tymber out of the wood, with the worke of his handes, he decked it with golde and syluer, he ioyned it with nayles and pinnes,
The workman with his Are he wed the timber out of the wood, with the work of his hands, he decked it with gold and silver, he joined it with nails and pins,
And whereas the artificer is mortal, the thinges he maketh must nedes be corruptible, he decketh it with siluer and golde, that with glitteryng or shynyng of both mettals, he may deceaue the simple.
And whereas the Artificer is Mortal, the things he makes must needs be corruptible, he decketh it with silver and gold, that with glittering or shining of both metals, he may deceive the simple.
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And shortly after againe, They make great promises, and deuise an image of vayne worshipping of theyr owne plantasies, they make great bragges to deceaue euery simple body, they dull and amase the vnderstandyng of the vnlearned,
And shortly After again, They make great promises, and devise an image of vain worshipping of their own plantasies, they make great brags to deceive every simple body, they dull and amaze the understanding of the unlearned,
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that it is an errour whiche came from the Gentiles, that it perswadeth religion to remayne in richesse, that it amaseth & deceaueth the simple and vnlearned, with golden senses and syluer shinyng eloquence,
that it is an error which Come from the Gentiles, that it Persuadeth Religion to remain in richesse, that it amasseth & deceiveth the simple and unlearned, with golden Senses and silver shining eloquence,
Wherefore the hauyng, payntyng, gyldyng, and deckyng of images by S. Hieromes iudgement, is erronious, seducing and bringing into errour (specially the simple and vnlearned) heathenish,
Wherefore the having, painting, gilding, and decking of Images by S. Jerome's judgement, is erroneous, seducing and bringing into error (specially the simple and unlearned) Heathenish,
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and voyde of the knowledge of God. Surely the prophete Daniel in the. xi. Chapter declareth such sumptuous decking of images with golde, syluer, and pretious stones, to be a token of antechristes kingdome, who (as the prophete foresheweth) shall worship God with suche gorgeous thynges.
and void of the knowledge of God. Surely the Prophet daniel in thee. xi. Chapter Declareth such sumptuous decking of Images with gold, silver, and precious stones, to be a token of antechristes Kingdom, who (as the Prophet foreshoweth) shall worship God with such gorgeous things.
Nowe vsuallye suche outragious adorning & deckyng of images, hath rysen and ben maynteyned, eyther of offrings prouoked by superstition and geuen in idolatrie,
Now usually such outrageous adorning & decking of Images, hath risen and been maintained, either of offerings provoked by Superstition and given in idolatry,
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or of spoyles, robberies, vsurye, or goodes otherwyse vniustly gotten, whereof wicked men haue geuen parte to the images or saintes, (as they call them) that they myght be pardoned of the whole:
or of spoils, robberies, Usury, or goods otherwise unjustly got, whereof wicked men have given part to the Images or Saints, (as they call them) that they might be pardoned of the Whole:
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For Plato sheweth, that such men as suppose that God doth pardon wicked men, yf they geue parte of theyr spoyles and rauine to hym, take hym to be lyke a dogge, that woulde be entreated and hired with part of the pray, to suffer the Wolues to weerye the sheepe.
For Plato shows, that such men as suppose that God does pardon wicked men, if they give part of their spoils and ravine to him, take him to be like a dog, that would be entreated and hired with part of the prey, to suffer the Wolves to weary the sheep.
And that we may knowe what, not only men of our religion, but Ethnikes also, iudge of suche decking of dead images, it is not vnprofitable to heare what Seneca, a wyse and excellent learned Senatour of Rome and Philosopher, sayth concernyng the foolyshnesse of auncient & graue men, vsed in his tyme in worshyppyng and decking of images:
And that we may know what, not only men of our Religion, but Ethnics also, judge of such decking of dead Images, it is not unprofitable to hear what Senecca, a wise and excellent learned Senator of Room and Philosopher, say Concerning the foolishness of ancient & graven men, used in his time in worshipping and decking of Images:
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but this is the difference, that we beyng elder, play the children, and in these playes they bryng in before, great and well decked puppettes (for so he calleth images) oyntmentes, incense, and odours.
but this is the difference, that we being elder, play the children, and in these plays they bring in before, great and well decked puppettes (for so he calls Images) ointments, incense, and odours.
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For what vse or pleasure hath our images of theyr deckyng and precious ornamentes? Dyd our images vnderstande when they were made? or know when they be so trimmed and decked? Be not these thinges bestowed vpon them,
For what use or pleasure hath our Images of their decking and precious Ornament? Did our Images understand when they were made? or know when they be so trimmed and decked? Be not these things bestowed upon them,
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as much in vaine, as vpon dead men which haue no sense? Wherefore it foloweth, that there is like foolishnesse and lewdenesse in deckyng of our images,
as much in vain, as upon dead men which have no sense? Wherefore it Followeth, that there is like foolishness and Lewdness in decking of our Images,
Our Churches stande full of suche great puppettes, wonderously decked and adourned, Garlandes, and Coronettes be set on theyr heades, precious pearles hangyng about theyr neckes, theyr fyngers shyne with rynges, set with precious stones, theyr dead and styffe bodyes, are clothed with garmentes styffe with golde.
Our Churches stand full of such great puppettes, wondrously decked and adjourned, Garlands, and Coronettes be Set on their Heads, precious Pearls hanging about their necks, their fingers shine with rings, Set with precious stones, their dead and stiff bodies, Are clothed with garments stiff with gold.
Whereby the saintes of God are not honoured, but most dishonoured, and theyr godlynesse, sobernesse, chastitie, contempt of riches and of the vanitie of the worlde, defaced and brought in doubt, by suche monstrous deckyng, moste differyng from theyr sober and godlye lyues.
Whereby the Saints of God Are not honoured, but most dishonoured, and their godliness, soberness, chastity, contempt of riches and of the vanity of the world, defaced and brought in doubt, by such monstrous decking, most differing from their Sobrium and godly lives.
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but at the last come in the Priestes them selues, lykewyse decked with golde and pearle, that they may be meete seruauntes for suche Lordes and ladies,
but At the last come in the Priests them selves, likewise decked with gold and pearl, that they may be meet Servants for such lords and ladies,
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and then rising vp againe, offer vp odours and incense vnto them, to geue the people an example of double idolatrie, by worshyppyng not only the idoll,
and then rising up again, offer up odours and incense unto them, to give the people an Exampl of double idolatry, by worshipping not only the idol,
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Thynke you assoone as they turne their faces from the preacher, and looke vppon the grauen bookes and paynted scripture of the glorious gylte images and idolles, all shynyng and glytteryng with mettall and stone,
Think you As soon as they turn their faces from the preacher, and look upon the graven books and painted scripture of the glorious guilt Images and Idols, all shining and glittering with mettle and stone,
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yf they beleue these grauen bookes and paynted scriptures of them, who make the saintes nowe raignyng in heauen with God, to theyr great dishonour, scoolemaisters of suche vanitie, which they in theyr lyfe tyme moste abhorred? For what lessons of contempte of rychesse and vanitie of this worlde, can such bookes so besmeared with golde, set with stone, couered with silkes, teache? What lessons of sobernesse and chastitie, can our women learne of these pyctured scriptures, with theyr nice apparell and wanton lookes? But away for shame with these coloured clokes of idolatrie, of the bookes and scriptures of images and pictures, to teache idiottes,
if they believe these graven books and painted Scriptures of them, who make the Saints now reigning in heaven with God, to their great dishonour, scoolemaisters of such vanity, which they in their life time most abhorred? For what Lessons of contempt of richesse and vanity of this world, can such books so besmeared with gold, Set with stone, covered with silks, teach? What Lessons of soberness and chastity, can our women Learn of these pictured Scriptures, with their Nicaenae apparel and wanton looks? But away for shame with these coloured cloaks of idolatry, of the books and Scriptures of Images and pictures, to teach Idiots,
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Do men, I pray you, when they haue the same bookes at home with them, runne on pylgrymage to seeke like bookes at Rome, Compostella, or Hierusalem, to be taught by them,
Do men, I pray you, when they have the same books At home with them, run on pilgrimage to seek like books At Room, Compostela, or Jerusalem, to be taught by them,
and despyse and set lyght by other of the same sorte? Do men kneele before theyr bookes, light candels at noone time, burne incense, offer vp gold and siluer,
and despise and Set Light by other of the same sort? Do men kneel before their books, Light Candles At noon time, burn incense, offer up gold and silver,
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and other giftes to theyr bookes? Do men eyther fayne or beleue miracles to be wrought by theyr bookes? I am sure that the newe Testament of our sauiour Jesus Christe, conteynyng the worde of lyfe, is a more lyuely, expresse,
and other Gifts to their books? Do men either fain or believe Miracles to be wrought by their books? I am sure that the new Testament of our Saviour jesus Christ, containing the word of life, is a more lively, express,
and yet none of all these thynges be done to that booke or scripture of the Gospell of our sauiour, which be done to images & pictures, the bookes and scriptures of lay men and idiotes, as they call them.
and yet none of all these things be done to that book or scripture of the Gospel of our Saviour, which be done to Images & pictures, the books and Scriptures of lay men and Idiots, as they call them.
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Wherfore call them what they list, it is most euident by theyr deedes, that they make of them no other bookes nor scriptures then suche as teache most fylthye and horrible idolatrie,
Wherefore call them what they list, it is most evident by their Deeds, that they make of them no other books nor Scriptures then such as teach most filthy and horrible idolatry,
Haue not we ben muche bounde, thinke you, to those whiche shoulde haue taught vs the trueth out of Gods booke and his holye scripture, that they haue shut vp that booke and scripture from vs,
Have not we ben much bound, think you, to those which should have taught us the truth out of God's book and his holy scripture, that they have shut up that book and scripture from us,
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and none of vs so bolde as once to open it, or reade on it? and in steade thereof, to spreade vs abroade these goodly caruen and gylted bookes and paynted scriptures, to teache vs suche good and godly lessons? Haue not they done wel,
and none of us so bold as once to open it, or read on it? and in stead thereof, to spread us abroad these goodly carven and guilted books and painted Scriptures, to teach us such good and godly Lessons? Have not they done well,
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after they ceassed to stande in pulpittes them selues, and to teache the people committed to theyr instruction, kepyng scilence of Gods worde and become dumbe dogges (as the prophete calleth them) to set vp in theyr steade, on euery pyller and corner of the Church, such goodly doctours,
After they ceased to stand in Pulpits them selves, and to teach the people committed to their instruction, keeping silence of God's word and become dumb Dogs (as the Prophet calls them) to Set up in their stead, on every pyller and corner of the Church, such goodly Doctors,
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as dumbe, but more wicked then them selues be? We neede not to complayne of the lacke of one dumbe Parson, hauing so many dumbe deuelish Uicars (I meane these idols & painted puppets) to teache in theyr steade.
as dumb, but more wicked then them selves be? We need not to complain of the lack of one dumb Parson, having so many dumb devilish Vicars (I mean these Idols & painted puppets) to teach in their stead.
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Nowe in the meane season, whilest the dumbe and dead idols stand thus decked & clothed, contrary to gods law and commaundement, ye poore christian people, the liuely images of God, commended to vs so tenderly by our sauiour Christe as moste deare to him, stand naked, shyneryng for colde,
Now in the mean season, whilst the dumb and dead Idols stand thus decked & clothed, contrary to God's law and Commandment, you poor christian people, the lively Images of God, commended to us so tenderly by our Saviour Christ as most deer to him, stand naked, shyneryng for cold,
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and no man geueth them a peny to refresh them, where as poundes be redye at all tymes (contrarye to Gods worde and will) to decke and trymme dead stockes and stones, whiche neyther feele colde, hunger, ne thirst.
and no man Giveth them a penny to refresh them, where as pounds be ready At all times (contrary to God's word and will) to deck and trim dead stocks and stones, which neither feel cold, hunger, ne thirst.
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If you wyll therefore truely honour the image of God, we do declare to you the trueth, that ye do well to man, who is made after the image of God, that you geue honour and reuerence to hym,
If you will Therefore truly honour the image of God, we do declare to you the truth, that you do well to man, who is made After the image of God, that you give honour and Reverence to him,
and refreshe the hungry with meate, the thirstie with drynke, the naked with clothes, the sicke with attendaunce, the straunger harbourlesse with lodgyng, the prysoners with necessaries,
and refresh the hungry with meat, the thirsty with drink, the naked with clothes, the sick with attendance, the stranger harbourless with lodging, the Prisoners with necessaries,
And these thynges are so directlye apparteynyng to Gods honour, that whosoeuer doth not this, shall seeme to haue reproched and done villanye to the image of GOD.
And these things Are so directly apparteynyng to God's honour, that whosoever does not this, shall seem to have reproached and done villainy to the image of GOD.
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and to honour vayne and dead figures of God, and to despise man, in whom is the true image of God? And by and by after he sayth, Understande ye therefore that this is the suggestion of the serpent satan, lurkyng within you, whiche perswadeth you that you are godlye when you honour insensible & dead images,
and to honour vain and dead figures of God, and to despise man, in whom is the true image of God? And by and by After he say, Understand you Therefore that this is the suggestion of the serpent satan, lurking within you, which Persuadeth you that you Are godly when you honour insensible & dead Images,
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Note I pray you, howe this most auncient and learned doctour, within one hundred yeres of our sauiour Christes tyme, moste playnely teacheth, that no seruice of God,
Note I pray you, how this most ancient and learned Doctor, within one hundred Years of our Saviour Christ's time, most plainly Teaches, that no service of God,
but in succouring of the poore, the liuely images of God, according to saint James, who sayth, This is the pure and true religion before God the father, to succour fatherlesse and motherlesse chyldren and wyddowes in theyr affliction,
but in succouring of the poor, the lively Images of God, according to saint James, who say, This is the pure and true Religion before God the father, to succour fatherless and motherless children and Widows in their affliction,
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and wicked idolatrie, to dally and play with) nor in kyssyng of them, cappyng, kneelyng, offeryng to them, in sensyng of thē, setting vp of candels, hanging vp of legges, armes,
and wicked idolatry, to dally and play with) nor in kissing of them, capping, kneeling, offering to them, in sensing of them, setting up of Candles, hanging up of legs, arms,
For ye haue hearde it euidently proued in these Homilees against idolatrie, by Gods word, the doctours of the Churche, ecclesiasticall histories, reason,
For you have heard it evidently proved in these Homilees against idolatry, by God's word, the Doctors of the Church, ecclesiastical histories, reason,
and experience, that images haue ben and be worshypped, and so idolatrie committed to them by infinite multitudes, to the great offence of Gods maiestie,
and experience, that Images have been and be worshipped, and so idolatry committed to them by infinite Multitudes, to the great offence of God's majesty,
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and daunger of infinite soules, and that idolatrie can not possiblye be separated from images set vp in Churches and Temples, gylded and decked gorgeouslye,
and danger of infinite Souls, and that idolatry can not possibly be separated from Images Set up in Churches and Temples, gilded and decked gorgeously,
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And all those names of abomination, which Gods word in the holy scriptures geueth to the idols of the Gentiles, apparteyne to our images, beyng idolles like to them,
And all those names of abomination, which God's word in the holy Scriptures Giveth to the Idols of the Gentiles, apparteyne to our Images, being Idols like to them,
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And Gods owne mouth in the holye scriptures calleth them vanities, lyes, deceyptes, vncleanlynesse, fylthynesse, dounge, mischeefe, and abomination before the Lorde.
And God's own Mouth in the holy Scriptures calls them vanities, lies, Deceits, vncleanlynesse, filthiness, dounge, mischief, and abomination before the Lord.
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Wherefore Gods horrible wrath, and our moste dreadfull daunger, can not be auoyded, without the destruction and vtter abolishing of all suche images and idols out of the Churche and Temple of God, whiche to accomplyshe, GOD put in the myndes of all Christian princes.
Wherefore God's horrible wrath, and our most dreadful danger, can not be avoided, without the destruction and utter abolishing of all such Images and Idols out of the Church and Temple of God, which to accomplish, GOD put in the minds of all Christian Princes.
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and let vs haue no straunge gods, but one only god, who made vs when we were nothing, the father of our Lord Jesus Christe, who redeemed vs when we were lost,
and let us have no strange God's, but one only god, who made us when we were nothing, the father of our Lord jesus Christ, who redeemed us when we were lost,
nor by images or idolles, whiche he hath moste strayghtly forbidden, neyther in kneelyng, lyghtyng of candels, burnyng of incense, offeryng vp of gyftes vnto images & idols, to beleue that we shall please hym,
nor by Images or Idols, which he hath most straightly forbidden, neither in kneeling, lighting of Candles, burning of incense, offering up of Gifts unto Images & Idols, to believe that we shall please him,
and all true saintes of God, who all as the true friendes of God, were enemies and destroyers of images and idols as the enemies of God and his true religion.
and all true Saints of God, who all as the true Friends of God, were enemies and destroyers of Images and Idols as the enemies of God and his true Religion.
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as the faithfull seruauntes of God, according to Gods worde, mercifully vpon poore men and women, fatherlesse children, wydowes, sicke persons, straungers, prisoners,
as the faithful Servants of God, according to God's word, mercifully upon poor men and women, fatherless children, Widows, sick Persons, Strangers, Prisoners,
and such others that be in any necessitie, that ye may at that great daye of the Lorde, heare that most blessed and comfortable saying of our Sauiour Christ:
and such Others that be in any necessity, that you may At that great day of the Lord, hear that most blessed and comfortable saying of our Saviour christ:
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and aduocate, to whom, with the holy ghost, one immortall, inuisible, and most glorious God, be all honour and thankesgeuing, and glorie world without end. Amen.
and advocate, to whom, with the holy ghost, one immortal, invisible, and most glorious God, be all honour and thanksgiving, and glory world without end. Amen.
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or to haue anye solempne assembly to treate & talke of anye matter, they will haue their houses which they kepe, in continuall reparations, to be cleane and fine,
or to have any solemn assembly to Treat & talk of any matter, they will have their houses which they keep, in continual reparations, to be clean and fine,
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and was the mother Churche of all Jewry, fell sometimes into decaye, and was oftentymes prophaned and defiled, through the negligence and vngodlinesse of suche as had charge thereof.
and was the mother Church of all Jewry, fell sometime into decay, and was oftentimes Profaned and defiled, through the negligence and ungodliness of such as had charge thereof.
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We reade in the fourth booke of the kinges, how that king Joas, being a godly prince, gaue commaundement to the priestes, to conuert certaine offrings of the people, towardes the reparation and amendement of Gods temple.
We read in the fourth book of the Kings, how that King Joash, being a godly Prince, gave Commandment to the Priests, to convert certain offerings of the people, towards the reparation and amendment of God's temple.
Lyke commaundement gaue that most godly king Josias, concerning the reparation and reedification of Gods te aple, whiche in his time he founde in sore decay.
Like Commandment gave that most godly King Josiah, Concerning the reparation and reedification of God's to apple, which in his time he found in soar decay.
It hath pleased almightye God, that these histories touching the reedifying and repayring of his holy temple, should be written at large, to the end we should be taught therby:
It hath pleased almighty God, that these histories touching the re-edifying and repairing of his holy temple, should be written At large, to the end we should be taught thereby:
And secondly, he is hyghlye pleased with all those, whiche diligentlye and zelously go about to amende and restore suche places as are appoynted for the congregation of Gods people to resort vnto,
And secondly, he is highly pleased with all those, which diligently and zealously go about to amend and restore such places as Are appointed for the congregation of God's people to resort unto,
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By these plagues whiche God layde vppon his people for neglecting of his temple, it maye euidentlye appeare that GOD will haue his Temple, his Churche, the place where his congregation shal resort to magnifie him,
By these plagues which God laid upon his people for neglecting of his temple, it may evidently appear that GOD will have his Temple, his Church, the place where his congregation shall resort to magnify him,
A great number therefore comming to Church together in the name of Christ, haue there, that is to saye in the Churche, their God and Sauiour Christ Jesus, presently among the congregation of his faythfull people, by his grace, by his fauour and godlye assistance, according to his moste assured and comfortable promises.
A great number Therefore coming to Church together in the name of christ, have there, that is to say in the Church, their God and Saviour christ jesus, presently among the congregation of his faithful people, by his grace, by his favour and godly assistance, according to his most assured and comfortable promises.
So almightie God will haue his house and palace whyther the whole parishe and congregation shall resort, whiche is called the Churche and temple of God,
So almighty God will have his house and palace whither the Whole parish and congregation shall resort, which is called the Church and temple of God,
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Secondly, that there the blessed Sacramentes, whiche our Lorde and Sauiour Christ Jesus hath ordayned and appoynted, should be dulye, reuerently, and honorably ministred.
Secondly, that there the blessed Sacraments, which our Lord and Saviour christ jesus hath ordained and appointed, should be duly, reverently, and honorably ministered.
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Thirdlye, that there the whole multitude of Gods people in the parishe, should with one voyce and heart, call vpon the name of God, magnifie and praise the name of GOD, render earnest and hartye thankes to our heauenly father,
Thirdly, that there the Whole multitude of God's people in the parish, should with one voice and heart, call upon the name of God, magnify and praise the name of GOD, render earnest and hearty thanks to our heavenly father,
for his heape of benefites dayly and plentifully powred vpon vs, not forgetting to bestow our almes vpon Gods pouertie, to the intent GOD may blesse vs the more rychely.
for his heap of benefits daily and plentifully poured upon us, not forgetting to bestow our alms upon God's poverty, to the intent GOD may bless us the more richly.
Wherefore all they that haue litle mynde or deuotion to repayre and buyld Gods Temple, are to be counted people of muche vngodlinesse, spurning against good order in Christes church, despysing the true honour of God, with euill example offendyng and hinderyng their neyghbours, otherwyse well and godly disposed.
Wherefore all they that have little mind or devotion to repair and build God's Temple, Are to be counted people of much ungodliness, spurning against good order in Christ's Church, despising the true honour of God, with evil Exampl offending and hindering their neighbours, otherwise well and godly disposed.
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For if it had not ben sinne to neglect and passe little vppon the reedifying and buylding vp againe of his Temple, God would not haue ben so muche greeued,
For if it had not been sin to neglect and pass little upon the re-edifying and building up again of his Temple, God would not have been so much grieved,
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Yea, if his barne where he kepeth his corne be out of reparations, what diligence vseth he to make it in perfeete state againe? If his stable for his horse,
Yea, if his bairn where he Keepeth his corn be out of reparations, what diligence uses he to make it in perfeete state again? If his stable for his horse,
howe carefull is he to do cost thereon? And shall we be so myndful of our common base houses, deputed to so lowe occupying? And be forgetfull toward that house of God, wherin be ministred the wordes of our eternall saluation, wherein be intreated the Sacramentes and mysteries of our redemption? The fountaine of our regeneration is there presented to vs, the partaking of the body and blood of our Sauiour Christe, is there offered vnto vs:
how careful is he to do cost thereon? And shall we be so myndful of our Common base houses, deputed to so low occupying? And be forgetful towards that house of God, wherein be ministered the words of our Eternal salvation, wherein be entreated the Sacraments and Mysteres of our redemption? The fountain of our regeneration is there presented to us, the partaking of the body and blood of our Saviour Christ, is there offered unto us:
if ye haue any common honestie, if ye haue any conscience in keeping of necessary and godly ordinaunces, kepe your churches in good repayre, wherby ye shal not onely please God,
if you have any Common honesty, if you have any conscience in keeping of necessary and godly ordinances, keep your Churches in good repair, whereby you shall not only please God,
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So when Gods house the Churche is well adourned, with places conuenient to sit in, with the pulpit for the preacher, with the Lordes table for the ministration of his holy supper, with the Fonte to Christen in,
So when God's house the Church is well adjourned, with places convenient to fit in, with the pulpit for the preacher, with the lords table for the ministration of his holy supper, with the Fonte to christian in,
and could not abyde that any man should cary a vessel through the temple? He tolde them that they had made his fathers house a denne of theeues, partelye through their superstition, hypocrisie, false worship, false doctrine,
and could not abide that any man should carry a vessel through the temple? He told them that they had made his Father's house a den of thieves, partly through their Superstition, hypocrisy, false worship, false Doctrine,
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What dennes of theeues the Churches of Englande haue ben made by the blasphemous bying and selling the moste precious body and blood of Christe in the Masse,
What dens of thieves the Churches of England have been made by the blasphemous buying and selling the most precious body and blood of Christ in the Mass,
as the worlde was made to beleue, at Diriges, at monthes myndes, in trentalles, in abbeyes and chauntries, beside other horrible abuses (Gods holy name be blessed for euer) we no we see and vnderstande.
as the world was made to believe, At Dirges, At months minds, in Trentalles, in abbeys and chantries, beside other horrible Abuses (God's holy name be blessed for ever) we no we see and understand.
All these abominations, they that supplie the roome of Christe, haue cleansed and purged the Churches of Englande of, takyng awaye all suche fulsumnesse and filthynesse,
All these abominations, they that supply the room of Christ, have cleansed and purged the Churches of England of, taking away all such fulsumnesse and filthiness,
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Wherefore, O ye good Christian people, ye dearelye beloued in Christ Jesu, ye that glory not in worldly and vaine religion, in phantasticall adourning and decking,
Wherefore, Oh you good Christian people, you dearly Beloved in christ Jesu, you that glory not in worldly and vain Religion, in fantastical adjourning and decking,
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but reioyce in heart to see the glory of God truelye set foorth, and the Churches restored to their auncient and godly vse, render your most harty thankes to the goodnesse of almightie God, who hath in our dayes styrred vp the hearts, not onely of his godly preachers and ministers,
but rejoice in heart to see the glory of God truly Set forth, and the Churches restored to their ancient and godly use, render your most hearty thanks to the Goodness of almighty God, who hath in our days stirred up the hearts, not only of his godly Preachers and Ministers,
But haue God in your hart, be obedient to his blessed wil, bynde your selues euery man and woman, to their power, towarde the reparations and cleane keeping of your Church, to the entent ye may be partakers of Gods manifolde blessings,
But have God in your heart, be obedient to his blessed will, bind your selves every man and woman, to their power, toward the reparations and clean keeping of your Church, to the intent you may be partakers of God's manifold blessings,
and that ye may be the better encouraged to resort to your parish churche, there to learne your duties toward God and your neighbour, there to be present and partakers of Christes holye sacramentes, there to render thankes to your heauenly father for the manifolde benefites whiche he dayly powreth vppon you, there to pray together,
and that you may be the better encouraged to resort to your parish Church, there to Learn your duties towards God and your neighbour, there to be present and partakers of Christ's holy Sacraments, there to render thanks to your heavenly father for the manifold benefits which he daily poureth upon you, there to pray together,
& so consequently euerlasting lyfe, for that were mere blasphemie against Gods mercy, and great derogation to the bloodshedding of our sauiour Jesus Christe.
& so consequently everlasting life, for that were mere blasphemy against God's mercy, and great derogation to the bloodshedding of our Saviour jesus Christ.
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For it is of the free grace & mercy of God, by the mediation of the blood of his sonne Jesus Christ, without merite or deseruing on our part, that our sinues are forgeuen vs, that we are reconciled and brought agayne into his fauour,
For it is of the free grace & mercy of God, by the mediation of the blood of his son jesus christ, without merit or deserving on our part, that our Sinews Are forgiven us, that we Are reconciled and brought again into his favour,
Let vs not therefore be slacke to do good workes, seyng it is the will of God, that we should walke in them, assuring our selues that at the last daye, euery man shall receaue of God for his labour done in true faith, a greater rewarde then his workes haue deserued.
Let us not Therefore be slack to do good works, sing it is the will of God, that we should walk in them, assuring our selves that At the last day, every man shall receive of God for his labour done in true faith, a greater reward then his works have deserved.
First, to remoue out of the way of the simple and vnlearned, this daungerous stumbling blocke, that anye man should go about to purchase or bye heauen with his workes.
First, to remove out of the Way of the simple and unlearned, this dangerous stumbling block, that any man should go about to purchase or buy heaven with his works.
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for causes whiche hereafter shalbe declared, then it is called a priuate fast: But when the whole multitude of men, women, and children, in a towneship of Citie,
for Causes which hereafter shall declared, then it is called a private fast: But when the Whole multitude of men, women, and children, in a township of city,
because almightie God appoynted that daye to be a clensing day, a day of an atonement, a tyme of reconciliation, a day wherein the people were cleansed from their sinnes.
Because almighty God appointed that day to be a cleansing day, a day of an atonement, a time of reconciliation, a day wherein the people were cleansed from their Sins.
The Jewes notwithstanding had more tymes of common fasting, whiche the Prophete Zacharie reciteth, to be the fast of the fourth, ye fast of the fifth, the fast of the seuenth,
The Jews notwithstanding had more times of Common fasting, which the Prophet Zacharias reciteth, to be the fast of the fourth, you fast of the fifth, the fast of the Seventh,
But for that it appeareth not in the leuiticall lawe when they were instituted, it is to be iudged, that those other times of fasting, more then the fast of the seuenth moneth, were ordeyned among the Jewes by the appoyntment of their gouernours, rather of deuotion,
But for that it appears not in the levitical law when they were instituted, it is to be judged, that those other times of fasting, more then the fast of the Seventh Monn, were ordained among the Jews by the appointment of their Governors, rather of devotion,
Upon the ordinaunce of this general fast, good men tooke occasion to appoynt to them selues priuate fastes, at suche tymes as they did eyther earnestlye lament and bewayle their sinfull lyues,
Upon the Ordinance of this general fast, good men took occasion to appoint to them selves private fasts, At such times as they did either earnestly lament and bewail their sinful lives,
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This sorowfulnes of heart, ioyned with fasting, they vttered sometyme by their outwade behauiour and gesture of body, putting on sackcloth, sprinckling them selues with ashes and dust,
This sorowfulnes of heart, joined with fasting, they uttered sometime by their outwade behaviour and gesture of body, putting on Sackcloth, sprinkling them selves with Ashes and dust,
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This being done seriously, their mynde is so occupyed, partly with sorrowe and heauinesse, partly with an earnest desyre to be deliuered from this daunger of hell and damnation, that all lust of meate and drinke is layde apart,
This being done seriously, their mind is so ocupied, partly with sorrow and heaviness, partly with an earnest desire to be Delivered from this danger of hell and damnation, that all lust of meat and drink is laid apart,
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But if anye man will saye, it is true, so they fasted in deede, but we are not nowe vnder that yoke of the lawe, we are set at libertie by the freedome of the Gospell:
But if any man will say, it is true, so they fasted in deed, but we Are not now under that yoke of the law, we Are Set At liberty by the freedom of the Gospel:
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First, that we ought to fast, is a trueth more manifest, then that it should here neede to be proued, the scriptures whiche teache the same, are euident.
First, that we ought to fast, is a truth more manifest, then that it should Here need to be proved, the Scriptures which teach the same, Are evident.
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Superstition, because they put a religion in theyr doyngs, and ascribed holynesse to the outward worke wrought, not regardyng to what ende fastyng is ordayned.
Superstition, Because they put a Religion in their doings, and ascribed holiness to the outward work wrought, not regarding to what end fasting is ordained.
Agayne, hauing before theyr eyes also the great abuses of the same, crept into the Churche at those dayes, through the negligence of them whiche shoulde haue taught the people the right vse thereof,
Again, having before their eyes also the great Abuses of the same, crept into the Church At those days, through the negligence of them which should have taught the people the right use thereof,
To refourme the sayde abuses, and to restore this so good and godly a worke, to the true vse therof, decreed in that counsell, that euery person, aswell in his priuate as publique fast, shoulde continue all the day without meate and drinke, till after the Euenyng prayer.
To reform the said Abuses, and to restore this so good and godly a work, to the true use thereof, decreed in that counsel, that every person, aswell in his private as public fast, should continue all the day without meat and drink, till After the Evening prayer.
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as to loue God aboue all thinges, to loue my neighbour as my selfe, to honour father and mother, to honour the higher powers, to geue to euery man that which is his due, and suche like.
as to love God above all things, to love my neighbour as my self, to honour father and mother, to honour the higher Powers, to give to every man that which is his endue, and such like.
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This doth the parable of the Pharisee and the Publicane teache. Two men (sayth Christe) went vp together into the Temple to pray, the one a Pharisee, the other a Publicane.
This does the parable of the Pharisee and the Publican teach. Two men (say Christ) went up together into the Temple to pray, the one a Pharisee, the other a Publican.
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and detestable periurie in their buying and selling, fornicatours, adulterers, & vicious liuers. The Pharisee was no such man, neyther faultie in any suche like notorious crime.
and detestable perjury in their buying and selling, fornicators, Adulterers, & vicious livers. The Pharisee was no such man, neither faulty in any such like notorious crime.
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Nowe because the Pharisee directed his worke to an euill ende, seeking by them iustification, whiche in deede is the proper worke of God, without our merites, his fasting twise in the weeke,
Now Because the Pharisee directed his work to an evil end, seeking by them justification, which in deed is the proper work of God, without our merits, his fasting twice in the Week,
it is our part to rente our heartes, and not our garmentes, as we are aduertised by the prophete Joel, that is, our sorowe and mournyng must be inwarde in heart,
it is our part to rend our hearts, and not our garments, as we Are advertised by the Prophet Joel, that is, our sorrow and mourning must be inward in heart,
The same two Apostles fasted for the like purpose, when they commended to God, by their earnest prayers, the congregations that were at Antioch, Pisidia, Iconium, and Listris, as we reade in the Actes of the Apostles.
The same two Apostles fasted for the like purpose, when they commended to God, by their earnest Prayers, the congregations that were At Antioch, Pisidia, Iconium, and Listris, as we read in the Acts of the Apostles.
when we confesse and acknowledge our sinnes vnto him, & are inwardly touched with sorowfulnesse of heart, bewayling the same in the affliction of our bodies.
when we confess and acknowledge our Sins unto him, & Are inwardly touched with sorowfulnesse of heart, bewailing the same in the affliction of our bodies.
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Lorde haue mercie vppon vs, and geue vs grace, that whyle we liue in this miserable worlde, we maye through thy helpe bring foorth this & suche other fruites of the spirite, commended & cōmaunded in thy holy word, to the glory of thy name,
Lord have mercy upon us, and give us grace, that while we live in this miserable world, we may through thy help bring forth this & such other fruits of the Spirit, commended & commanded in thy holy word, to the glory of thy name,
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and to our comfortes, that after the race of this wretched lyfe, we may liue euerlastingly with thee in thy heauenlye kyngdome, not for the merites and worthynesse of our workes,
and to our comforts, that After the raze of this wretched life, we may live everlastingly with thee in thy heavenly Kingdom, not for the merits and worthiness of our works,
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IN the former Homilee (beloued) was shewed, that among ye people of ye Jewes, fasting as it was cōmaunded them from god by Moyses, was to abstaine ye whole day, frō morrowe til night, from meate, drinke,
IN the former Homily (Beloved) was showed, that among you people of the Jews, fasting as it was commanded them from god by Moses, was to abstain you Whole day, from morrow till night, from meat, drink,
& al maner of foode that nourisheth the body, & that who so tasted ought before ye Euening, on the day appointed to fasting, was accompted among them a breaker of his fast.
& all manner of food that Nourishes the body, & that who so tasted ought before you Evening, on the day appointed to fasting, was accounted among them a breaker of his fast.
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yet that it was so amōg gods people (I meane the Jewes) whom before ye comming of our sauiour Christ, god did vouchsafe to chose vnto him selfe, a peculier people aboue all other nations of the earth,
yet that it was so among God's people (I mean the Jews) whom before the coming of our Saviour christ, god did vouchsafe to chosen unto him self, a peculiar people above all other Nations of the earth,
and that our sauiour Christ so vnderstood it, & the apostles after Christes ascention did so vse it, was there sufficiently proued by the testimonies & examples of the holy scriptures, aswel of the new Testament, as of the olde.
and that our Saviour christ so understood it, & the Apostles After Christ's Ascension did so use it, was there sufficiently proved by the testimonies & Examples of the holy Scriptures, aswell of the new Testament, as of the old.
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for thinges whiche of their owne proper nature be meere indifferent, can bynde the conscience of Christen men to a perpetuall obseruation and keping therof,
for things which of their own proper nature be mere indifferent, can bind the conscience of christian men to a perpetual observation and keeping thereof,
But first an aunswere shalbe made to a question that some may make, demaunding what iudgement we ought to haue of suche abstinences as are appoynted by publique order & lawes made by princes,
But First an answer shall made to a question that Some may make, demanding what judgement we ought to have of such abstinences as Are appointed by public order & laws made by Princes,
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and for the encrease of fisshermen, of whom do spring Mariners to go vpon the sea, to the furnishing of the nauie of the Realme, whereby not onlye the commodities of other countreys maye be transported,
and for the increase of fishermen, of whom do spring Mariners to go upon the sea, to the furnishing of the navy of the Realm, whereby not only the commodities of other Countries' may be transported,
For the better vnderstanding of this question, it is necessarie that we make a differēce betwene the pollicies of princes, made for the orderyng of their common weales, in prouision of thinges seruing to the more sure defence of their subiects and countreyes,
For the better understanding of this question, it is necessary that we make a difference between the policies of Princes, made for the ordering of their Common weals, in provision of things serving to the more sure defence of their Subjects and countries,
and betweene ecclesiasticall pollicies, in prescribing such workes, by whiche, as by secondary meanes, Gods wrath may be pacified, and his mercie purchased.
and between ecclesiastical policies, in prescribing such works, by which, as by secondary means, God's wrath may be pacified, and his mercy purchased.
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Positiue lawes made by princes for conseruation of theyr pollicie, not repugnaunt vnto Gods lawe, ought of all Christian subiectes with reuerence of the magistrate to be obaied, not only for feare of punishment,
Positive laws made by Princes for conservation of their policy, not repugnant unto God's law, ought of all Christian Subjects with Reverence of the magistrate to be obeyed, not only for Fear of punishment,
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By whiche positiue lawes, though we subiectes for certaine times & dayes appoynted, be restrained from some kindes of meates and drinke, whiche God by his holy worde hath left free to be taken and vsed of all men with thankes geuing in all places and at all times:
By which positive laws, though we Subjects for certain times & days appointed, be restrained from Some Kinds of Meats and drink, which God by his holy word hath left free to be taken and used of all men with thanks giving in all places and At all times:
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yet for that suche lawes of princes and other magistrates are not made to put holines in one kinde of meate & drinke more then another, to make one day more holye then another,
yet for that such laws of Princes and other Magistrates Are not made to put holiness in one kind of meat & drink more then Another, to make one day more holy then Another,
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but are grounded merely vpon poliicie, al subiectes are bound in conscience to kepe them by Gods commaundement, who by the Apostle willeth all without exception, to submit them selues vnto the aucthoritie of ye higher powers.
but Are grounded merely upon poliicie, all Subjects Are bound in conscience to keep them by God's Commandment, who by the Apostle wills all without exception, to submit them selves unto the Authority of the higher Powers.
And in this point concerning our dueties which be here dwelling in Englande, enuironed with the sea as we be, we haue great occasion in reason to take the commodities of the water, which almightie God by his diuine prouidence hath layd so nye vnto vs, whereby the encrease of victuals vppon the land may the better be spared & cherished, to the sooner reducing of victualles to a more moderate price, to the better sustenaunce of the poore.
And in this point Concerning our duties which be Here Dwelling in England, environed with the sea as we be, we have great occasion in reason to take the commodities of the water, which almighty God by his divine providence hath laid so High unto us, whereby the increase of victuals upon the land may the better be spared & cherished, to the sooner reducing of victuals to a more moderate price, to the better sustenance of the poor.
And doubtlesse he seemeth to be to daintie an English man, which consydering the great commodities whiche may ensue, wyll not forbeare some peece of his licentious appetite vpon the ordinaunce of his prince, with the consent of the wyse of the Realme.
And doubtless he seems to be to dainty an English man, which considering the great commodities which may ensue, will not forbear Some piece of his licentious appetite upon the Ordinance of his Prince, with the consent of the wise of the Realm.
What good Englishe heart woulde not wishe the olde auncient glory should returne to ye realme, wherin it hath with great commendations excelled before our dayes, in the furniture of the Nauie of the same? What wyll more daunt the heartes of the aduersarie,
What good English heart would not wish the old ancient glory should return to you realm, wherein it hath with great commendations excelled before our days, in the furniture of the Navy of the same? What will more daunt the hearts of the adversary,
then to see vs as well fenced and armed on the sea, as we be reported to be on the lande? If the prince requested our obedience to forbeare one day from fleshe more then we do,
then to see us as well fenced and armed on the sea, as we be reported to be on the land? If the Prince requested our Obedience to forbear one day from Flesh more then we do,
But now that two meales be permitted on that day to be vsed, whiche sometime our elders in very great numbers in the Realme dyd vse with one onlye spare meale, and that in fishe onlye:
But now that two meals be permitted on that day to be used, which sometime our Elders in very great numbers in the Realm did use with one only spare meal, and that in Fish only:
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why should we not cherish them? Neither do we vrge that in the ecclesiasticall pollicie, prescribing a fourme of fasting, to humble our selues in the sight of almightie God, that that order whiche was vsed among the Jewes,
why should we not cherish them? Neither do we urge that in the ecclesiastical policy, prescribing a Form of fasting, to humble our selves in the sighed of almighty God, that that order which was used among the Jews,
yea, it were the verye way to bring vs whiche are set at libertie by the freedome of Christes Gospel, into the bondage of the law againe, which God forbid that any man shoulde attempt or purpose.
yea, it were the very Way to bring us which Are Set At liberty by the freedom of Christ's Gospel, into the bondage of the law again, which God forbid that any man should attempt or purpose.
yet tendyng to superstition, our sauiour Christe altered and changed the same in his Church, into a profitable sacrament, the sacrament of our regeneration or newe birth.
yet tending to Superstition, our Saviour Christ altered and changed the same in his Church, into a profitable sacrament, the sacrament of our regeneration or new birth.
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This aucthoritie to mittigate lawes and decrees ecclesiasticall, thapostles practised, when they, wryting from Hierusalem vnto the congregation that was at Antioche, signified vnto them that they would not lay any further burthen vppon them, but these necessaries:
This Authority to mitigate laws and decrees ecclesiastical, Apostles practised, when they, writing from Jerusalem unto the congregation that was At Antioch, signified unto them that they would not lay any further burden upon them, but these necessaries:
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This aucthoritie to chaunge the orders, decrees, and constitutions of the Churche, was after the Apostles time vsed of the fathers about the maner of fasting,
This Authority to change the order, decrees, and constitutions of the Church, was After the Apostles time used of the Father's about the manner of fasting,
as it appeareth in the Tripartite historie, where it is thus written: Touching fasting, we finde that it was diuersly vsed in diuers places by diuers men.
as it appears in the Tripartite history, where it is thus written: Touching fasting, we find that it was diversely used in diverse places by diverse men.
For they at Rome fast three weekes together before Easter, sauing vpon the Saterdayes and Sundayes, whiche faste they call Lent. And after a fewe lines in the same place, it foloweth:
For they At Room fast three weeks together before Easter, Saving upon the Saturdays and Sundayes, which fast they call Lent. And After a few lines in the same place, it Followeth:
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Others there are, which when they fast, eate of all water foules, as well as of fishe, grounding themselues vpon Moyses, that such foules haue their substaunce of the water, as the fishes haue.
Others there Are, which when they fast, eat of all water fowls, as well as of Fish, grounding themselves upon Moses, that such fowls have their substance of the water, as the Fish have.
Thus ye haue hearde good people, fyrst that Christian subiectes are bound euen in conscience to obey princes lawes, whiche are not repugnaunt to the lawes of God.
Thus you have heard good people, fyrst that Christian Subjects Are bound even in conscience to obey Princes laws, which Are not repugnant to the laws of God.
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but that the Churche hath full power and aucthoritie from God, to chaunge and aulter the same when nede shall require, which hath ben shewed you by the example of our sauiour Christe, by the practise of the apostles,
but that the Church hath full power and Authority from God, to change and alter the same when need shall require, which hath been showed you by the Exampl of our Saviour Christ, by the practice of the Apostles,
So GOD sometime striketh priuate men priuatelye with sundry aduersities, as trouble of minde, losse of frendes, losse of goodes, long and daungerous sicknesses. &c. Then is it a fitte time for that man to humble him selfe to almightie God by fasting,
So GOD sometime striketh private men privately with sundry adversities, as trouble of mind, loss of Friends, loss of goods, long and dangerous Sicknesses. etc. Then is it a fit time for that man to humble him self to almighty God by fasting,
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and chyldren, to humble them selues by fasting, and bewayle their sinfull liuing before God, and pray with one common voyce, saying thus, or some other suche like prayer.
and children, to humble them selves by fasting, and bewail their sinful living before God, and pray with one Common voice, saying thus, or Some other such like prayer.
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and praying, spare thy people whom thou hast redeemed with thy pretious blood, and suffer not thine inheritaunce to be destroyed and brought to confusion.
and praying, spare thy people whom thou hast redeemed with thy precious blood, and suffer not thine inheritance to be destroyed and brought to confusion.
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So the angell Raphel tolde Tobias. It also appeareth by that which our sauiour Christe aunswered to his disciples, demaunding of him why they coulde not cast foorth the euyll spirite out of him that was brought vnto them.
So the angel Raphael told Tobias. It also appears by that which our Saviour Christ answered to his Disciples, demanding of him why they could not cast forth the evil Spirit out of him that was brought unto them.
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Fastyng was one of the meanes whereby almyghtie God was occasioned to alter the thyng whiche he had purposed concernyng Ahab, for murdering the innocent man Naboth, to possesse his vineyarde. God spake vnto Elia, saying:
Fasting was one of the means whereby almighty God was occasioned to altar the thing which he had purposed Concerning Ahab, for murdering the innocent man Naboth, to possess his vineyard. God spoke unto Elia, saying:
This punishment had almightie God determined for Ahab in this worlde, and to destroy all the male kynde that was begotten of Ahabs body, besides that punishment whiche shoulde haue happened vnto hym in the worlde to come.
This punishment had almighty God determined for Ahab in this world, and to destroy all the male kind that was begotten of Ahabs body, beside that punishment which should have happened unto him in the world to come.
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Although Ahab through the wicked counsell of Iesabel his wyfe had committed shamefull murder, and agaynst all ryght, disherited and dispossessed for euer Nabothes stocke of that vineyarde:
Although Ahab through the wicked counsel of Jezebel his wife had committed shameful murder, and against all right, disherited and dispossessed for ever Nabothes stock of that vineyard:
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Here we may see of what force our outwarde fast is, when it is accompanyed with the inward fast of the mynd, which is (as is sayde) a sorowfulnesse of heart, detesting and bewayling our sinfull doinges.
Here we may see of what force our outward fast is, when it is accompanied with the inward fast of the mind, which is (as is said) a sorowfulnesse of heart, detesting and bewailing our sinful doings.
The lyke is to be seene in the Niniuites: For when God had determined to destroy the whole Citie of Niniue, and the time which he had appoynted, was euen no we at hande, he sent the prophet Ionas to say vnto them:
The like is to be seen in the Niniuites: For when God had determined to destroy the Whole city of Nineveh, and the time which he had appointed, was even no we At hand, he sent the Prophet Ionas to say unto them:
thus declared outwardly with fastyng, renting of their clothes, putting on sackcloth, and sprinkling them selues with dust and ashes, the scripture sayth:
thus declared outwardly with fasting, renting of their clothes, putting on Sackcloth, and sprinkling them selves with dust and Ashes, the scripture say:
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God saw their workes that they turned from their euill wayes, and God repented of the euill that he had sayde that he woulde do vnto them, and he dyd it not.
God saw their works that they turned from their evil ways, and God repented of the evil that he had said that he would do unto them, and he did it not.
Last of al, what thynges fastyng hath obteyned of God, by the examples of Ahab and the Niniuites. Let vs therefore dearely beloued, seeing there are many more causes of fastyng and mournyng in these our dayes,
Last of all, what things fasting hath obtained of God, by the Examples of Ahab and the Niniuites. Let us Therefore dearly Beloved, seeing there Are many more Causes of fasting and mourning in these our days,
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yea, if we turne our euyll workes from before his eyes, ceasse to do euyll, learne to do well, seeke to do ryght, releeue the oppressed, be a ryght iudge to the fatherlesse, defende the wydowe, breake our bread to the hungry, bryng the poore that wander into our house, clothe the naked,
yea, if we turn our evil works from before his eyes, cease to do evil, Learn to do well, seek to do right, relieve the oppressed, be a right judge to the fatherless, defend the widow, break our bred to the hungry, bring the poor that wander into our house, cloth the naked,
and spare vs, so that we, after their example, will vnfaignedly turne vnto him, yea he wyll blesse vs with his heauenly benedictions the tyme that we haue to tary in this worlde,
and spare us, so that we, After their Exampl, will unfeignedly turn unto him, yea he will bless us with his heavenly benedictions the time that we have to tarry in this world,
& after the rase of this mortal life, he will bring vs to his heauenly kingdome, where we shall raigne in euerlasting blessednesse with our sauiour Christ, to whom with the father and the holy ghost be all honour and glory for euer and euer. Amen.
& After the raze of this Mortal life, he will bring us to his heavenly Kingdom, where we shall Reign in everlasting blessedness with our Saviour christ, to whom with the father and the holy ghost be all honour and glory for ever and ever. Amen.
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Wherby we may learne how necessarie it is for euery Christian that wyll not be founde vnready at the commyng of our sauiour Christe, to liue sober minded in this present worlde,
Whereby we may Learn how necessary it is for every Christian that will not be found unready At the coming of our Saviour Christ, to live Sobrium minded in this present world,
And being vnarmed in this behalfe, he muste needes be in continuall daunger of that cruel aduersarie the roring Lion, agaynst whom the Apostle Peter warneth vs to prepare our selues in continuall sobrietie, that we may resist, being stedfast in fayth.
And being unarmed in this behalf, he must needs be in continual danger of that cruel adversary the roaring lion, against whom the Apostle Peter warneth us to prepare our selves in continual sobriety, that we may resist, being steadfast in faith.
To the intent therefore that this sobernesse may be vsed in all our behauiour, it shalbe expedient for vs to declare vnto you how muche all kynde of excesse offendeth the maiestie of almightie God,
To the intent Therefore that this soberness may be used in all our behaviour, it shall expedient for us to declare unto you how much all kind of excess offends the majesty of almighty God,
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and how greeuouslye he punisheth the immoderate abuse of those his creatures whiche he ordeyneth to the mayntenaunce of this our needy lyfe, as meates, drynkes, and apparell.
and how grievously he Punisheth the immoderate abuse of those his creatures which he ordaineth to the maintenance of this our needy life, as Meats, drinks, and apparel.
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And agayne to shewe the noysome diseases and great mischeefes that commonly do folow them that inordinately geue vp them selues to be caryed headlong with suche pleasures as are ioyned eyther with daintie and ouerlarge fare,
And again to show the noisome diseases and great mischiefs that commonly do follow them that inordinately give up them selves to be carried headlong with such pleasures as Are joined either with dainty and overlarge fare,
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And firste, that ye may perceaue how detestable and hatefull all excesse in eatyng and drynking is before the face of almyghtie God, ye shall call to mynde what is wrytten by saint Paul to the Galathians, where he numbreth gluttonie and drunkennesse among those horrible crimes, with the whiche (as he sayth) no man shall inherite the kyngdome of heauen.
And First, that you may perceive how detestable and hateful all excess in eating and drinking is before the face of almighty God, you shall call to mind what is written by saint Paul to the Galatians, where he numbereth gluttony and Drunkenness among those horrible crimes, with the which (as he say) no man shall inherit the Kingdom of heaven.
He reckeneth them among the deedes of the flesh, and coupleth them with idolatrie, whoredome, and murder, whiche are the greatest offences that can be named among men:
He Reckoneth them among the Deeds of the Flesh, and Coupleth them with idolatry, whoredom, and murder, which Are the greatest offences that can be nam among men:
For the first spoyleth God of his honour, the seconde defileth his holy Temple, that is to wit, our owne bodyes, the third maketh vs companions of Cayne in the slaughter of our brethren,
For the First spoileth God of his honour, the seconde Defileth his holy Temple, that is to wit, our own bodies, the third makes us Sodales of Cayne in the slaughter of our brothers,
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Certaynly, that sinne is very odious and lothsome before the face of God, whiche causeth hym to turne his fauourable countenaunce so farre from vs, that he shoulde cleane barre vs out of the dores,
Certainly, that sin is very odious and loathsome before the face of God, which Causes him to turn his favourable countenance so Far from us, that he should clean bar us out of the doors,
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But he so much abhorreth all beastly banquetting, that by his sonne our Sauiour Christe in the Gospell, he declareth his terrible indignation agaynst all belly Gods, in that he pronounceth them accursed, saying:
But he so much abhorreth all beastly banqueting, that by his son our Saviour Christ in the Gospel, he Declareth his terrible Indignation against all belly God's, in that he pronounceth them accursed, saying:
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Wo be to you that rise vp early to geue your selues to drunkennesse, and set al your myndes so on drinkyng, that ye sit swearing therat vntil it be nyght.
Woe be to you that rise up early to give your selves to Drunkenness, and Set all your minds so on drinking, that you fit swearing thereat until it be night.
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Therefore they are without excuse before god, which either filthily feed themselues, not respecting the sanctification which is by the word of god & praier,
Therefore they Are without excuse before god, which either filthily feed themselves, not respecting the sanctification which is by the word of god & prayer,
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or els vnthankfully abuse the good creatures of God by surfetting and drunkennes, forasmuch as Gods ordinaunces in his creatures playnely forbiddeth it.
or Else unthankfully abuse the good creatures of God by surfeiting and Drunkenness, forasmuch as God's ordinances in his creatures plainly forbiddeth it.
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They that geue them selues therefore to bibbing and banquetting, being altogether without consideration of Gods iudgementes, are sodenly oppressed in the day of vengeaunce.
They that give them selves Therefore to bibbing and banqueting, being altogether without consideration of God's Judgments, Are suddenly oppressed in the day of vengeance.
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and drowned in drunkennesse, he be taken vnwares with that vnthriftie seruaunt, which, thinking not on his maisters comming, began to smite his felow seruauntes,
and drowned in Drunkenness, he be taken unwares with that unthrifty servant, which, thinking not on his masters coming, began to smite his fellow Servants,
They that vse to drinke depely, and to feede at full (wallowing them selues in all kinde of wickednesse) are brought a sleepe in that slumbring forgetfulnesse of Gods holy wyll and commaundementes.
They that use to drink deeply, and to feed At full (wallowing them selves in all kind of wickedness) Are brought a sleep in that slumbering forgetfulness of God's holy will and Commandments.
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neyther had they lost the fruition of Gods benefites which they then enioyed in paradice, neither had they brought so many mischeefes both to themselues and to all their posteritie.
neither had they lost the fruition of God's benefits which they then enjoyed in paradise, neither had they brought so many mischiefs both to themselves and to all their posterity.
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But when they passed the bondes that God had appointed them, as vnworthy of Gods benefites they are expelled and dryuen out of paradice, they may no longer eate the fruites of that garden, whiche by excesse they had so much abused:
But when they passed the bonds that God had appointed them, as unworthy of God's benefits they Are expelled and driven out of paradise, they may no longer eat the fruits of that garden, which by excess they had so much abused:
The patriarch Noah, whom the Apostle calleth the preacher of ryghteousnesse, a man exceedingly in Gods fauour, is in holy scripture made an example, whereby we may learne to auoyde drunkennesse.
The patriarch Noah, whom the Apostle calls the preacher of righteousness, a man exceedingly in God's favour, is in holy scripture made an Exampl, whereby we may Learn to avoid Drunkenness.
And whereas sometyme he was so muche esteemed, he is now become a laughing stocke to his wicked sonne Cham, no small greefe to Sem and Japheth his other two sonnes, whiche were ashamed of their fathers beastly behauiour.
And whereas sometime he was so much esteemed, he is now become a laughing stock to his wicked son Cham, no small grief to Sem and Japheth his other two Sons, which were ashamed of their Father's beastly behaviour.
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Lot in lyke maner beyng ouercome with wine, committeth abominable incest with his owne daughters. So wyll almyghtie God geue ouer drunkardes, to the shamefull lustes of their owne heartes.
Lot in like manner being overcome with wine, Committeth abominable Incest with his own daughters. So will almighty God give over drunkards, to the shameful lusts of their own hearts.
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Who woulde haue thought that an olde man in that heauie case, hauing lost his wyfe and all that he had, whiche had seene euen nowe Gods vengeaunce in fearefull maner declared on the fiue Cities for their vicious lyuyng, shoulde be so farre past the remembraunce of his duetie? But men ouercome with drynke, are altogether madde as Seneca sayth.
Who would have Thought that an old man in that heavy case, having lost his wife and all that he had, which had seen even now God's vengeance in fearful manner declared on the fiue Cities for their vicious living, should be so Far passed the remembrance of his duty? But men overcome with drink, Are altogether mad as Senecca say.
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so that the matter is brought to lyght, it can no lenger be hid. Two incestuous chyldren are borne, Ammon and Moab, of whom came two nations, the Ammonites and Moabites, abhorred of God,
so that the matter is brought to Light, it can no longer be hid. Two incestuous children Are born, Ammon and Moab, of whom Come two Nations, the Ammonites and Moabites, abhorred of God,
but continually day and nyght, geue them selues wholly to bibbyng and banquetting? Butlet vs yet further beholde the terrible examples of Gods indignation agaynst suche as greedyly folowe their vnsatiable lustes.
but continually day and night, give them selves wholly to bibbing and banqueting? Butlet us yet further behold the terrible Examples of God's Indignation against such as greedily follow their unsatiable lusts.
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Ammon the sonne of Dauid, feastyng hym selfe with his brother Absolon, is cruelly murthered of his owne brother Holophernes, a valeant and mightie captaine, being ouer whelmed with wine, had his head stricken from his shoulders by that seely woman Iudith. Simon the hie priest and his two sonnes Mattathias and Iudas, being entertained of Ptolomie the son of Abobus, who had before maryed Simons daughter,
Ammon the son of David, feasting him self with his brother Absalom, is cruelly murdered of his own brother Holofernes, a valeant and mighty captain, being over whelmed with wine, had his head stricken from his shoulders by that silly woman Iudith. Simon the high priest and his two Sons Mattathias and Iudas, being entertained of Ptolemy the son of Abobus, who had before married Simons daughter,
So Herode setting his minde on banquetting, was content to graunt that the holy man of God John Baptist shoulde be beheaded at the request of his whores daughter, Had not the riche glutton ben so greedely geuen to the pamperyng of his belly, he woulde neuer haue ben so vnmercifull to the poore Lazarus,
So Herod setting his mind on banqueting, was content to grant that the holy man of God John Baptist should be beheaded At the request of his whores daughter, Had not the rich glutton been so greedily given to the pampering of his belly, he would never have been so unmerciful to the poor Lazarus,
What was the cause that god so horribly punished Sodoma and Gomorrha? was it not their proud banquetting and continual idlenes, whiche caused them to be so lewde of lyfe,
What was the cause that god so horribly punished Sodom and Gomorrha? was it not their proud banqueting and continual idleness, which caused them to be so lewd of life,
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and ben brought to destruction? The great Alexander after that he had conquered the whole worlde, was himselfe ouercome by drunkennesse, insomuche that being drunken he slewe his faythfull freende Clitus, whereof when he was sober, he was so muche ashamed, that for anguishe of heart he wished death.
and been brought to destruction? The great Alexander After that he had conquered the Whole world, was himself overcome by Drunkenness, insomuch that being drunken he slew his faithful friend Clitus, whereof when he was Sobrium, he was so much ashamed, that for anguish of heart he wished death.
The conquerour of the whole worlde is made a slaue by excesse, & becommeth so madde that he murdereth his deare freend, he is plagued with sorowe, shame,
The conqueror of the Whole world is made a slave by excess, & becomes so mad that he murdereth his deer friend, he is plagued with sorrow, shame,
So are drunkardes and gluttons altogether without power of them selues, and the more they drynke, the dryer they waxe, one banquet prouoketh an other, they studie to fyll their greedy stomackes.
So Are drunkards and gluttons altogether without power of them selves, and the more they drink, the drier they wax, one banquet provoketh an other, they study to fill their greedy stomachs.
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neyther the manyfest examples of Gods vengeaunce, feare vs from riotous, and excessiue eatyng and drynking, let vs yet consider the manyfolde mischeefes that proceedeth thereof,
neither the manifest Examples of God's vengeance, Fear us from riotous, and excessive eating and drinking, let us yet Consider the manifold mischiefs that Proceedeth thereof,
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But who is able to expresse the manifold dangers and inconneniences that folow of intemperate diet? Ofte commeth sodayne death by banquettyng, sometyme the members are dissolued,
But who is able to express the manifold dangers and inconneniences that follow of intemperate diet? Oft comes sudden death by banqueting, sometime the members Are dissolved,
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He that eateth and drynketh vnmeasurably, kyndeleth ofte tymes suche an vnnaturall heate in his bodye, that his appetite is prouoked thereby to desire more then it should,
He that Eateth and Drinketh unmeasurably, kyndeleth oft times such an unnatural heat in his body, that his appetite is provoked thereby to desire more then it should,
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or els it ouercommeth his stomacke, and fi•leth all the body full of sluggishnes, makes it vnlusty and vnfitte to serue eyther God or man, not norishyng the body, but hurtyng it:
or Else it Overcometh his stomach, and fi•leth all the body full of sluggishness, makes it unlusty and unfit to serve either God or man, not nourishing the body, but hurting it:
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And surely the blessyng of God is so farre from suche as vse riotous banquetting, that in their faces be some tymes seene the expresse tokens of this intemperauncie:
And surely the blessing of God is so Far from such as use riotous banqueting, that in their faces be Some times seen the express tokens of this intemperancy:
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To whom is wo (sayth he) to whom is sorowe? to whom is stryfe? to whom is brawling? to whom are woundes without cause? & for whom is the rednesse of eyes? euen to them that tarry long at the wine.
To whom is woe (say he) to whom is sorrow? to whom is strife? to whom is brawling? to whom Are wounds without cause? & for whom is the redness of eyes? even to them that tarry long At the wine.
It were expediente, that suche delicate persons should be ruled by Salomon, who in consideration of the aforesaid inconueniences, forbiddeth the very sight of wine.
It were expedient, that such delicate Persons should be ruled by Solomon, who in consideration of the aforesaid inconveniences, forbiddeth the very sighed of wine.
So, surfetting and drunkennesse bites by the belly, and causeth continual gnawing in the stomacke, bringes men to whoredome and lewdenesse of heart, with daungers vnspeakable:
So, surfeiting and Drunkenness bites by the belly, and Causes continual gnawing in the stomach, brings men to whoredom and Lewdness of heart, with dangers unspeakable:
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The body is so muche disquieted by them, that as Jesus the sonne of Sirach affirmeth, the vnsatiable feeder neuer sleepeth quietly, such an vnmeasurable heate is kindeled, wherof ensueth continuall ache and payne to the whole body.
The body is so much disquieted by them, that as jesus the son of Sirach Affirmeth, the unsatiable feeder never Sleepeth quietly, such an unmeasurable heat is kindled, whereof ensueth continual ache and pain to the Whole body.
For somtymes men are stricken with frensie of minde, and are brought in maner to meare madnesse, some waxe so brutishe and blockishe, that they become altogether voyde of vnderstanding.
For sometimes men Are stricken with frenzy of mind, and Are brought in manner to mere madness, Some wax so brutish and blockish, that they become altogether void of understanding.
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Wyne and women leade wyse men out of the way, and bryng men of vnderstanding to reprofe & shame, saieth Jesus the sonne of Sirach. Yea, he asketh what is the lyfe of man that is ouercome with drunkennes.
Wine and women lead wise men out of the Way, and bring men of understanding to reproof & shame, Saith jesus the son of Sirach. Yea, he asks what is the life of man that is overcome with Drunkenness.
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And certaynly drunkennesse maketh men forget both lawe and equitie, which caused kyng Salomon so straightlye to charge that no wyne should be geuen vnto rulers,
And Certainly Drunkenness makes men forget both law and equity, which caused King Solomon so straightly to charge that no wine should be given unto Rulers,
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If then a man of aucthoritie should be a drunkarde, alas, howe might he be a guyde vnto other men, standyng in neede of a gouernour himselfe? Besides this, a drunken man can keepe nothyng secrete, manye fonde, foolyshe and filthye wordes are spoken when men are at their bankettes.
If then a man of Authority should be a drunkard, alas, how might he be a guide unto other men, standing in need of a governor himself? Beside this, a drunken man can keep nothing secret, many fond, foolish and filthy words Are spoken when men Are At their banquets.
Drunkennesse (as Seneca affirmeth) discouereth all wickednesse, and bryngeth it to lyght, it remoueth all sham〈 … 〉 fastnesse, & encreaseth all mischiefe.
drunkenness (as Senecca Affirmeth) Discovereth all wickedness, and bringeth it to Light, it Removeth all sham〈 … 〉 fastness, & increases all mischief.
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beholdeth nothing stedfastly with his staring eyes, beleueth that the house runneth rounde about him. It is euident that the mynde is brought cleane out of frame by excessiue drinking,
beholdeth nothing steadfastly with his staring eyes, Believeth that the house Runneth round about him. It is evident that the mind is brought clean out of frame by excessive drinking,
For whersoeuer excessiue drinking is, there muste needes followe perturbation of mynde, & where the belly is stuffed with daintie fare, there the mynde is oppressed with s•othfull sluggishnesse.
For wheresoever excessive drinking is, there must needs follow perturbation of mind, & where the belly is stuffed with dainty fare, there the mind is oppressed with s•othfull sluggishness.
Least anye of •s therefor• myght take ocasion to flatter him selfe in this beastly kynde of excesse, by the aboundaunce of ryches, let vs call to mynde what Salomon wryteth in the. xxi. of his Prouerbes, He that loueth wyne & fat fare, shall neuer be riche sayeth he. And in the xxiii.
lest any of •s therefor• might take occasion to flatter him self in this beastly kind of excess, by the abundance of riches, let us call to mind what Solomon writes in thee. xxi. of his Proverbs, He that loves wine & fat fare, shall never be rich Saith he. And in the xxiii.
In deede I know• this is commonlye spoken in defence of these beastly •elly gods, but it is easye to see how hurtful they are, not onely to thē selues,
In deed I know• this is commonly spoken in defence of these beastly •elly God's, but it is easy to see how hurtful they Are, not only to them selves,
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and whyles they waste their substaunce in banquetting, their owne householde is not prouided of thynges necessarie, their wyues and their children are euill intreated, they haue not where with to releeue their poore neighbours in ••me of necessitie,
and whiles they waste their substance in banqueting, their own household is not provided of things necessary, their wives and their children Are evil entreated, they have not where with to relieve their poor neighbours in ••me of necessity,
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They are a slaunder to the Churche or congregation of Christe, and therefore saint Paul doth excommunicate them amonge whoremongers, idolaters, couetous persons,
They Are a slander to the Church or congregation of Christ, and Therefore saint Paul does excommunicate them among whoremongers, Idolaters, covetous Persons,
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Let vs therefore, good people, eschew euery one of vs, all intemperauncie, let vs loue sobrietie and moderate dyet, oft geue our selues to abstinence and fasting, whereby the mynde of man is more lift vp to God, more redy to all godly exercises,
Let us Therefore, good people, eschew every one of us, all intemperancy, let us love sobriety and moderate diet, oft give our selves to abstinence and fasting, whereby the mind of man is more lift up to God, more ready to all godly exercises,
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or desyreth quyetnesse of mynde, and abhorreth furye and madnesse, he that woulde be ryche and escape pouertie, he that is willing to lyue without the hurt of his neighbour, a profitable member of the common wealth, a christian without slaunder of Christ and his Churche:
or desireth quietness of mind, and abhorreth fury and madness, he that would be rich and escape poverty, he that is willing to live without the hurt of his neighbour, a profitable member of the Common wealth, a christian without slander of christ and his Church:
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let him auoyde all ryotous and excessyue banquetting, let him learne to keepe such measure as behoueth him that professeth true godlinesse, let him folow saint Paules rule,
let him avoid all riotous and excessyue banqueting, let him Learn to keep such measure as behooves him that Professes true godliness, let him follow saint Paul's Rule,
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and so eare & drinke, to the glorie and praise of God, who hath created al thinges to be soberly vsed with thanks geuing, to whom he all honour and glory foreuer. Amen.
and so ear & drink, to the glory and praise of God, who hath created all things to be soberly used with thanks giving, to whom he all honour and glory forever. Amen.
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neyther yet godly and necessary lawes made of our Princes, and oft repeated with the penalties, can bridle this detestable abuse, wherby both god is openly contemned,
neither yet godly and necessary laws made of our Princes, and oft repeated with the penalties, can bridle this detestable abuse, whereby both god is openly contemned,
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Wherefore, that sobrietie also in this excesse may be espyed among vs, I shall declare vnto you, both the moderate vse of apparell, approued by God in his holye worde,
Wherefore, that sobriety also in this excess may be espied among us, I shall declare unto you, both the moderate use of apparel, approved by God in his holy word,
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and also the abuses thereof, which he forbiddeth and disaloweth, as it may appeare by the incenueniences whiche daylye encrease by the iuste iudgement of God, where that measure is not kept, which he himselfe hath appoynted.
and also the Abuses thereof, which he forbiddeth and disalloweth, as it may appear by the incenueniences which daily increase by the just judgement of God, where that measure is not kept, which he himself hath appointed.
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If we consider the end & purpose wherunto almightie God hath ordeyned his creatures, we shal easyly perceaue, that he aloweth vs apparel, not onely for necessities sake,
If we Consider the end & purpose whereunto almighty God hath ordained his creatures, we shall Easily perceive, that he alloweth us apparel, not only for necessities sake,
but also the pleasaunt syght and sweete smell, to delyght vs withall, wherein we may behold the singuler loue of God towardes mankynde, in that he hath prouided both to relieue our necessities,
but also the pleasant sight and sweet smell, to delight us withal, wherein we may behold the singular love of God towards mankind, in that he hath provided both to relieve our necessities,
as hearbes and other meates, but also suche thinges as maye reioyce and comfort, as wyne to make glad the heart, oyles and oyntmentes to make the face to shine.
as herbs and other Meats, but also such things as may rejoice and Comfort, as wine to make glad the heart, oils and ointments to make the face to shine.
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With whose traditions we may not be led, if we geue eare to saint Paule, who writing to the Collossians, willeth them not to harken vnto such men as shall saye, touche not, taste not, handle not, superstitiouslye bereeuing them of the fruition of Gods creatures.
With whose traditions we may not be led, if we give ear to saint Paul, who writing to the Colossians, wills them not to harken unto such men as shall say, touch not, taste not, handle not, superstitiously bereeuing them of the fruition of God's creatures.
And no lesse truelye ought we to beware, least vnder pretence of Christian libertie, we take lycence to do what we liste, aduauncing our selues in sumptuous apparell,
And no less truly ought we to beware, lest under pretence of Christian liberty, we take licence to do what we list, advancing our selves in sumptuous apparel,
as that harlot did, of whom Salomon speaketh, Prouerbes the ▪ vii. which perfumed her bed, and deckt it with costly ornamentes of Egipt, to the fulfilling of her lewde lust:
as that harlot did, of whom Solomon speaks, Proverbs the ▪ vii. which perfumed her Bed, and decked it with costly Ornament of Egypt, to the fulfilling of her lewd lust:
They that are muche occupyed in caryng for thynges parteyning to the bodye, are moste commonlye negligent and carelesse in matters concerning the soule.
They that Are much ocupied in caring for things pertaining to the body, Are most commonly negligent and careless in matters Concerning the soul.
Whereby we maye learne to beware, least we vse those thynges to our hinderaunce, whiche God hath ordayned for our comfort and furtheraunce toward his Kingdome.
Whereby we may Learn to beware, lest we use those things to our hindrance, which God hath ordained for our Comfort and furtherance towards his Kingdom.
We must learne therefore of the Apostle S. Paul both to vse plentye, and also to suffer penurye, remembring that we must yeelde accomptes of those thinges whiche we haue receaued,
We must Learn Therefore of the Apostle S. Paul both to use plenty, and also to suffer penury, remembering that we must yield accounts of those things which we have received,
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vnto him who abhorreth al excesse, pride, ostentation, and vanitie, who also vtterly condempneth and disaloweth whatsoeuer draweth vs from our dutie towardes God,
unto him who abhorreth all excess, pride, ostentation, and vanity, who also utterly Condemneth and disalloweth whatsoever draws us from our duty towards God,
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The fourth and last rule is, that euery man beholde and consider his owne vocation, in as much as God hath appoynted euery man his degree and office, within the limittes whereof it behoueth him to keepe him selfe.
The fourth and last Rule is, that every man behold and Consider his own vocation, in as much as God hath appointed every man his degree and office, within the Limits whereof it behooves him to keep him self.
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Which, if it were obserued, manye one doutlesse shoulde be compelled to weare a russet coate, which nowe ruffeleth in silkes and veluettes, spending more by the yere in sumptuous apparel, thē their fathers receaued for the whole reuenue of their landes.
Which, if it were observed, many one doubtless should be compelled to wear a russet coat, which now ruffeleth in silks and veluettes, spending more by the year in sumptuous apparel, them their Father's received for the Whole revenue of their Lands.
And God so blessed them, that their shoes and clothes lasted them fourtie yeres, yea, and those clothes which their fathers had worne, their children were cōtent to vse afterwarde.
And God so blessed them, that their shoes and clothes lasted them fourtie Years, yea, and those clothes which their Father's had worn, their children were content to use afterward.
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But we are neuer contented, and therfore we prosper not, so that most commonly he that ruffleth in his Sables, in his fine furred gowne, corked slippers, trimme buskins,
But we Are never contented, and Therefore we prosper not, so that most commonly he that ruffleth in his Sables, in his fine furred gown, corked slippers, trim buskin's,
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We are loth to weare suche as our fathers haue left vs, we thinke not that sufficient or good enough for vs. We must haue one gowne for the day, another for the night, one long, another short, one for wynter, another for sommer, one through furred, another but faced, one for the workyng daye, another for the holye day, one of this colour, another of that colour, one of cloth, another of sylke or Damaske.
We Are loath to wear such as our Father's have left us, we think not that sufficient or good enough for us We must have one gown for the day, Another for the night, one long, Another short, one for winter, Another for summer, one through furred, Another but faced, one for the working day, Another for the holy day, one of this colour, Another of that colour, one of cloth, Another of silk or Damask.
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What was the ryche glutton the better for his syne fare and costly apparell? Did not he nourishe him selfe to be tormented in hell fyre? Let vs learne therefore to content our selues, hauing foode and raiment,
What was the rich glutton the better for his sin fare and costly apparel? Did not he nourish him self to be tormented in hell fire? Let us Learn Therefore to content our selves, having food and raiment,
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because they walked with stretched out neckes and wandring eyes, mincing as they went, and nicely treading with their feete, that almightie God shoulde make their heades balde, and discouer their secrete shame.
Because they walked with stretched out necks and wandering eyes, mincing as they went, and nicely treading with their feet, that almighty God should make their Heads bald, and discover their secret shame.
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For the proude & hautie stomackes of the daughters of Englande, are so mainteyned with diuers disguised sortes of costlye apparell, that as Tertulian an auncient father sayth, there is lefte no difference in apparell betweene an honest matrone and a common strumpet.
For the proud & haughty stomachs of the daughters of England, Are so maintained with diverse disguised sorts of costly apparel, that as Tertullian an ancient father say, there is left no difference in apparel between an honest matron and a Common strumpet.
Yea manye men are become so effeminate, that they care not what they spende in disguysing them selues, euer desyring newe toyes, and inuenting new fassions.
Yea many men Are become so effeminate, that they care not what they spend in disguising them selves, ever desiring new toys, and inventing new fashions.
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Therefore a certayne man that woulde picture euery countrey man in his accustomed apparell, when he had paynted other nations, he pictured the English man all naked,
Therefore a certain man that would picture every country man in his accustomed apparel, when he had painted other Nations, he pictured the English man all naked,
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Thus with our phantasticall deuises, we make our selues laughing stockes to other nations, while one spendeth his patrimonie vppon pounces and cuttes, another bestoweth more on a dauncyng shyrt,
Thus with our fantastical devises, we make our selves laughing stocks to other Nations, while one spendeth his patrimony upon pounces and cuts, Another bestoweth more on a dancing Shyrt,
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Some hang their reuenues about their neckes, ruffling in their ruffes, & many a one ieopardeth his best ioynt, to maynteyne him selfe in sumptuous rayment.
some hang their revenues about their necks, ruffling in their ruffs, & many a one ieopardeth his best joint, to maintain him self in sumptuous raiment.
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There hath ben very good prouision made agaynst such abuses, by dyuers good and wholsom lawes, which if they were practised as they ought to be of all true subiectes, they myght in some part serue to diminishe this ragyng and ryotous excesse in apparell.
There hath been very good provision made against such Abuses, by Diverse good and wholesome laws, which if they were practised as they ought to be of all true Subjects, they might in Some part serve to diminish this raging and riotous excess in apparel.
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Let Christians therefore endeuour them selues to quenche the care of pleasing the fleshe, let vs vse the benefites of God in this worlde, in such wise, that we be not to much occupied in prouiding for the bodye.
Let Christians Therefore endeavour them selves to quench the care of pleasing the Flesh, let us use the benefits of God in this world, in such wise, that we be not to much occupied in providing for the body.
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Let vs learne to know our selues, and not to despyse other, let vs remember that we stand all before the maiestie of almyghtie God, who shall iudge vs by his holy worde, wherein he forbiddeth excesse, not onely to men, but also to women.
Let us Learn to know our selves, and not to despise other, let us Remember that we stand all before the majesty of almighty God, who shall judge us by his holy word, wherein he forbiddeth excess, not only to men, but also to women.
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Chapter, hauing our loynes gyrte about with the veritie, hauing the brest plate of ryghteousnesse, and shodde with shoes prepared by the Gospell of peace.
Chapter, having our loins gyrte about with the verity, having the breast plate of righteousness, and shod with shoes prepared by the Gospel of peace.
Let women be subiect to their husbandes, and they are sufficiently attyred sayth Tertulian. The wyfe of one Philo an heathen Philosopher, beyng demaunded why she ware no golde? she aunswered, that she thought her husbandes vertues sufficient ornamentes.
Let women be Subject to their Husbands, and they Are sufficiently attired say Tertullian. The wife of one Philo an heathen Philosopher, being demanded why she beware no gold? she answered, that she Thought her Husbands Virtues sufficient Ornament.
how much more ought euery Christian to content him selfe in our sauiour Christe, thinkyng him selfe sufficientlye garnished with his heauenlye vertues? But it wil be here obiected and said of some nyce and vaine women, that al which we do in paintyng our faces, in dying our heere, in embawming our bodyes, in decking vs with gay apparell, is to please our husbandes, to delyght his eyes,
how much more ought every Christian to content him self in our Saviour Christ, thinking him self sufficiently garnished with his heavenly Virtues? But it will be Here objected and said of Some Nicaenae and vain women, that all which we do in painting our faces, in dying our Here, in embawming our bodies, in decking us with gay apparel, is to please our Husbands, to delight his eyes,
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What couldest thou more say to set out his foolishnes, then to charge him to be pleased and delyghted with the deuyls tyre? Who can paint her face and curle her heere,
What Couldst thou more say to Set out his foolishness, then to charge him to be pleased and delighted with the Devils tyre? Who can paint her face and curl her Here,
and chaunge it into an vnnaturall colour, but therein doth worke reprofe to her maker, who made her? As though she coulde make her selfe more comely then God hath appointed the measure of her beawtie.
and change it into an unnatural colour, but therein does work reproof to her maker, who made her? As though she could make her self more comely then God hath appointed the measure of her beauty.
And as though a wyse and Christian husbande shoulde delyght to see his wife in such painted & florished visions, which common harlottes mostly do vse, to traine therwith their louers to naughtinesse,
And as though a wise and Christian husband should delight to see his wife in such painted & flourished visions, which Common harlots mostly do use, to train therewith their lovers to naughtiness,
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What other thing doest thou by those meanes, but prouokest other to tempt thee, to deceaue thy soule, by the bayte of thy pompe and pryde? What els doest thou,
What other thing dost thou by those means, but provokest other to tempt thee, to deceive thy soul, by the bait of thy pomp and pride? What Else dost thou,
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but settest out thy pryde, and makest of thy vndecente apparell of thy body, the deuils net, to catche the soules of them whiche beholde thee? O thou woman, not a Christian,
but settest out thy pride, and Makest of thy vndecente apparel of thy body, the Devils net, to catch the Souls of them which behold thee? O thou woman, not a Christian,
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What meant Salomō to say, of such trimming of vaine women, when he sayd, A fayre woman without good manners and conditions, is lyke a Sowe whiche hath a ryng of golde vpon her snout:
What meant Salomō to say, of such trimming of vain women, when he said, A fair woman without good manners and conditions, is like a Sow which hath a ring of gold upon her snout:
and so doest but defoule thy selfe by such aray, and not beawtify thy selfe? Heare, heare, what Christes holye Apostles do write, Let not the outward apparell of women (sayth saint Peter) be decked with the broiding of heere, with wrapping on of golde, or goodlye clothing:
and so dost but defoul thy self by such array, and not beawtify thy self? Hear, hear, what Christ's holy Apostles do write, Let not the outward apparel of women (say saint Peter) be decked with the broiding of Here, with wrapping on of gold, or goodly clothing:
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We reade in histories, that when king Dionisius sent to the women of Lacedemon riche robes, they aunswered & saide, that they shall do vs more shame then honour: and therefore refused them.
We read in histories, that when King Dionysius sent to the women of Lacedaemon rich robes, they answered & said, that they shall do us more shame then honour: and Therefore refused them.
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But perchaunce some daintie dame wyll say and aunswere me, that they muste do somthyng to shewe their byrth and blood, to shewe their husbandes riches.
But perchance Some dainty dame will say and answer me, that they must do something to show their birth and blood, to show their Husbands riches.
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as though thy husbandes riches were not better bestowed then in such superfluities, as though when thou were christened, thou diddest not renounce the pryde of this worlde,
as though thy Husbands riches were not better bestowed then in such superfluities, as though when thou were christened, thou didst not renounce the pride of this world,
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but against the superfluitie, agaynst the vayne delyght to couet such vanities, to deuise new fashions to feede thy pryde with, to spende so muche vpon thy carkasse, that thou and thy husbande are compelled to robbe the poore, to mainteyne thy costlynesse.
but against the superfluity, against the vain delight to covet such vanities, to devise new fashions to feed thy pride with, to spend so much upon thy carcase, that thou and thy husband Are compelled to rob the poor, to maintain thy costlynesse.
Heare how that noble holy woman Queene Hester, setteth out these goodly ornamentes (as they be called? when (in respecte of sauing Gods people) she was compelled to put on suche glorious apparell, knowing that it was a fit stale to blind the eyes of carnal fooles. Thus she prayed.
Hear how that noble holy woman Queen Esther, sets out these goodly Ornament (as they be called? when (in respect of Saving God's people) she was compelled to put on such glorious apparel, knowing that it was a fit stale to blind the eyes of carnal Fools. Thus she prayed.
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Agayne by what meanes was Holophernes deceaued, but by the glitteryng shewe of apparell, whiche that holy woman Iudith did put on her, not as delighting in them,
Again by what means was Holofernes deceived, but by the glittering show of apparel, which that holy woman Iudith did put on her, not as delighting in them,
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Suche desyre was in those noble women, beyng very loth and vnwylling otherwyse to weare suche sumptuous apparell, by the whiche others shoulde be caused to forgette them selues.
Suche desire was in those noble women, being very loath and unwilling otherwise to wear such sumptuous apparel, by the which Others should be caused to forget them selves.
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These be commended in Scripture for abhorring suche vanities, whiche by constraynt and great necessitie agaynst their heartes desyred were compelled to weare them for a tyme.
These be commended in Scripture for abhorring such vanities, which by constraint and great necessity against their hearts desired were compelled to wear them for a time.
nor comparable to them in their good zeales to God and his people, whose daily delight and seeking is to florishe in suche gaye shiftes and chaunges, neuer satisfied,
nor comparable to them in their good zeals to God and his people, whose daily delight and seeking is to flourish in such gay shifts and changes, never satisfied,
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Let vs therfore learne so to behaue our selues in the vse thereof, as becommeth Christians, alwaies she wing our selues thankfull to our heauenly father for his great and mercyfull benefites, who geueth vnto vs our daily bread, that is to say, al thyngs necessarie for this our needie life,
Let us Therefore Learn so to behave our selves in the use thereof, as becomes Christians, always she wing our selves thankful to our heavenly father for his great and merciful benefits, who Giveth unto us our daily bred, that is to say, all things necessary for this our needy life,
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& daily to be called vpon, as heartie, zeious, & deuout prayer, the necessitie whereof is so great, that without it nothing may be wel obteyned at gods hande.
& daily to be called upon, as hearty, zeious, & devout prayer, the necessity whereof is so great, that without it nothing may be well obtained At God's hand.
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For as the Apostle James saith, Euery good & perfect gift commeth from aboue, and proceedeth from the father of lyghtes, who is also said to be rich and liberal towardes all them that cal vpon hym, not because he eyther wyll not or can not geue without askyng,
For as the Apostle James Says, Every good & perfect gift comes from above, and Proceedeth from the father of lights, who is also said to be rich and liberal towards all them that call upon him, not Because he either will not or can not give without asking,
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as we ought to do, he hath profitably and wysely ordeyned, that in tyme of necessitie we shoulde humble our selues in his sight, powre out the secretes of our heart before hym,
as we ought to do, he hath profitably and wisely ordained, that in time of necessity we should humble our selves in his sighed, pour out the secrets of our heart before him,
Aske, and it shalbe geuen you, knocke, and it shalbe opened: for whosoeuer asketh, receaueth, whosoeuer seeketh, findeth, and to him that knocketh, it shalbe opened.
Ask, and it shall given you, knock, and it shall opened: for whosoever asks, receiveth, whosoever seeks, finds, and to him that knocketh, it shall opened.
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What other thyng are we taught by these and such other places, but only this, that almyghtie God notwithstandyng his heauenly wisedome and foreknowledge, wylbe prayed vnto, that he wilbe called vppon, that he wyll haue vs no lesse wylling on our part to aske,
What other thing Are we taught by these and such other places, but only this, that almighty God notwithstanding his heavenly Wisdom and foreknowledge, wylbe prayed unto, that he will called upon, that he will have us no less willing on our part to ask,
then he on his parte is wyllyng to geue? Therefore most fond and foolishe is the opinion and reason of those men, which therfore thynke all prayer to be superfluous and vayne,
then he on his part is willing to give? Therefore most found and foolish is the opinion and reason of those men, which Therefore think all prayer to be superfluous and vain,
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Also in another place he willeth vs to pray continually without any intermission or ceassyng, meanyng thereby that we ought neuer to slacke or faynt in prayer,
Also in Another place he wills us to pray continually without any intermission or ceasing, meaning thereby that we ought never to slack or faint in prayer,
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But what neede many proofes in a playne matter? seyng there is no man so ignoraunt but he knoweth, no man so blynde but he seeth, that prayer is a thyng most needefull in all estates and degrees of men.
But what need many proofs in a plain matter? sing there is no man so ignorant but he Knoweth, no man so blind but he sees, that prayer is a thing most needful in all estates and Degrees of men.
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For onlye by the helpe hereof, we attayne to those heauenly and euerlastyng treasures, whiche God our heauenly father hath reserued and layde vp for his chyldren in his deare and welbeloued sonne Jesus Christe, with this couenaunt and promise moste assuredly confirmed and sealed vnto vs, that if we aske, we shall receaue.
For only by the help hereof, we attain to those heavenly and everlasting treasures, which God our heavenly father hath reserved and laid up for his children in his deer and well-beloved son jesus Christ, with this Covenant and promise most assuredly confirmed and sealed unto us, that if we ask, we shall receive.
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Nowe the great necessitie of prayer being sufficiently knowne, that our myndes and heartes may be the more prouoked and stirred therunto, let vs breefely consider what wonderful strength and power it hath, to bryng straunge and myghtie thynges to passe.
Now the great necessity of prayer being sufficiently known, that our minds and hearts may be the more provoked and stirred thereunto, let us briefly Consider what wondered strength and power it hath, to bring strange and mighty things to pass.
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We reade in the booke of Exodus, that Iousa fighting agaynst the Amalekites, dyd conquere and ouercome them, not so muche by vertue of his owne strength,
We read in the book of Exodus, that Iousa fighting against the Amalekites, did conquer and overcome them, not so much by virtue of his own strength,
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Insomuch that Aaron and Hur, beyng in the mount with hym, were fayne to stay vp his handes vntyl the goyng downe of the sunne, otherwyse had the people of God that day ben vtterly discomfited and put to flight.
Insomuch that Aaron and Hur, being in the mount with him, were fain to stay up his hands until the going down of the sun, otherwise had the people of God that day been utterly discomfited and put to flight.
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Also we reade in an other place of Iosua hym selfe, how he at the beseging of Gibeon, makyng his humble petition to almyghtie God, caused the sunne and the moone to stay their course,
Also we read in an other place of Iosua him self, how he At the besieging of Gibeon, making his humble petition to almighty God, caused the sun and the moon to stay their course,
and wylfully to destroy one another? Who can maruayle enough at the effecte and vertue of Elias prayer? He being a man subiect to affections as we are, prayed to the Lorde that it myght not rayne,
and wilfully to destroy one Another? Who can marvel enough At the Effect and virtue of Elias prayer? He being a man Subject to affections as we Are, prayed to the Lord that it might not rain,
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Let it be sufficient at this tyme to conclude with the sayinges of Augustine and Chrisostome, wherof the one calleth prayer the key of heauen, the other playnely affyrmeth that there is nothyng in all the worlde more strong then a man that geueth hym selfe to feruent prayer.
Let it be sufficient At this time to conclude with the sayings of Augustine and Chrysostom, whereof the one calls prayer the key of heaven, the other plainly Affirmeth that there is nothing in all the world more strong then a man that Giveth him self to fervent prayer.
Nowe then, dearely beloued, seeing prayer is so needeful a thyng, and of so great strength before God, let vs, accordyng as we are taught by the example of Christe and his apostles, be earnest and diligent in calling on the name of the Lord.
Now then, dearly Beloved, seeing prayer is so needful a thing, and of so great strength before God, let us, according as we Are taught by the Exampl of Christ and his Apostles, be earnest and diligent in calling on the name of the Lord.
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Remember the parable of the vnryghteous iudge, and the poore wydowe, how she by her importunate meanes caused hym to do her iustice agaynst her aduersarie,
remember the parable of the unrighteous judge, and the poor widow, how she by her importunate means caused him to do her Justice against her adversary,
Remember also the example of the woman of Canaan, how she was reiected of Christe, and called dogge, as one moste vnworthie of any benefite at his handes:
remember also the Exampl of the woman of Canaan, how she was rejected of Christ, and called dog, as one most unworthy of any benefit At his hands:
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O let vs learne by these examples, to be earnest and feruent in prayer, assuryng our selues that whatsoeuer we aske of God the father in the name of his sonne Christe,
O let us Learn by these Examples, to be earnest and fervent in prayer, assuring our selves that whatsoever we ask of God the father in the name of his son Christ,
and alwayes obtayne the thyng which we aske, through Jesus Christe our Lorde, to whom with the father and the holy ghost, be al honour and glory, worlde without ende. Amen.
and always obtain the thing which we ask, through jesus Christ our Lord, to whom with the father and the holy ghost, be all honour and glory, world without end. Amen.
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IN the firste parte of this sermon ye hearde the great necessitie, & also the great force of deuout and earnest praier declared & proued vnto you, both by diuers waightie testimonies,
IN the First part of this sermon you heard the great necessity, & also the great force of devout and earnest prayer declared & proved unto you, both by diverse weighty testimonies,
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To this effect also serueth the testimonie of Paul, in diuers places of his Epistles, witnessing that the spirite of wisedome, the spirite of knowledge and reuelation,
To this Effect also serveth the testimony of Paul, in diverse places of his Epistles, witnessing that the Spirit of Wisdom, the Spirit of knowledge and Revelation,
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Our father whiche art in heauen. &c. And doth not God hym selfe, by the mouth of his Prophete Dauid, wyll and commaunde vs to call vpon hym? The Apostle wysheth grace and peace to all them that call on the name of our Lord,
Our father which art in heaven. etc. And does not God him self, by the Mouth of his Prophet David, will and command us to call upon him? The Apostle wisheth grace and peace to all them that call on the name of our Lord,
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Thus then it is playne by the infallible worde of trueth and lyfe, that in all our necessities we must flee vnto God, direct our prayers vnto hym, call vppon his holy name, desyre helpe at his handes, and at no others.
Thus then it is plain by the infallible word of truth and life, that in all our necessities we must flee unto God, Direct our Prayers unto him, call upon his holy name, desire help At his hands, and At no Others.
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There are certayne conditions most requisit to be founde in euery suche a one that muste be called vppon, whiche if they be not founde in hym vnto whom we pray,
There Are certain conditions most requisite to be found in every such a one that must be called upon, which if they be not found in him unto whom we pray,
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The first is this, that he to whom we make our prayers, be able to helpe vs. The second is, that he wyll helpe vs. The thirde is, that he be suche a one as may heare our prayers.
The First is this, that he to whom we make our Prayers, be able to help us The second is, that he will help us The Third is, that he be such a one as may hear our Prayers.
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and knoweth al thyngs, euen the very secretes of the heart, that is to say, only and to God alone, whereof it foloweth, that we must call neyther vpon angell,
and Knoweth all things, even the very secrets of the heart, that is to say, only and to God alone, whereof it Followeth, that we must call neither upon angel,
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For to say that we shoulde beleeue eyther in angell or saint, or in any other liuing creature, were more horrible blasphemie against God and his holy worde,
For to say that we should believe either in angel or saint, or in any other living creature, were more horrible blasphemy against God and his holy word,
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neither ought this fancie to enter into the heart of any Christian man, because we are expressly taught in the worde of the Lorde only to repose our fayth in the blessed trinitie, in whose only name we are also baptized, according to the expresse commaundement of our sauiour Jesus Christe, in the last of Matthewe.
neither ought this fancy to enter into the heart of any Christian man, Because we Are expressly taught in the word of the Lord only to repose our faith in the blessed trinity, in whose only name we Are also baptised, according to the express Commandment of our Saviour jesus Christ, in the last of Matthew.
and he is the propitiation for our sinnes. Saint Paul also sayth, There is one God, and one mediatour betweene God and man, euen the man Jesus Christe.
and he is the propitiation for our Sins. Saint Paul also say, There is one God, and one Mediator between God and man, even the man jesus Christ.
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Whereunto agreeth the testimonie of our sauiour hym selfe, witnessing that no man commeth to the father, but onely by hym, who is the way, the trueth, the life,
Whereunto agreeth the testimony of our Saviour him self, witnessing that no man comes to the father, but only by him, who is the Way, the truth, the life,
and runne vnto other? This is euen that whiche God so greatly complayneth of by his prophet Ieremie, saying, My people haue committed two great offences, they haue forsaken me the fountaine of the waters of lyfe,
and run unto other? This is even that which God so greatly Complaineth of by his Prophet Ieremie, saying, My people have committed two great offences, they have forsaken me the fountain of the waters of life,
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What if we be sinners, shall we not therefore pray vnto God? or shall we dispayre to obteyne any thyng at his handes? Why dyd Christe then teache vs to aske forgeuenesse of our sinnes? saying:
What if we be Sinners, shall we not Therefore pray unto God? or shall we despair to obtain any thing At his hands? Why did Christ then teach us to ask forgiveness of our Sins? saying:
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For Christe sitting in heauen, hath an euerlasting priesthoode, and alwayes prayeth to his father for them that be penitent, obtayning by vertue of his woundes, whiche are euermore in the sight of God, not only perfect remission of our sinnes,
For Christ sitting in heaven, hath an everlasting priesthood, and always Prayeth to his father for them that be penitent, obtaining by virtue of his wounds, which Are evermore in the sighed of God, not only perfect remission of our Sins,
Why then do we pray one for another in this lyfe, some man perchaunce wyll here demaunde? Forsoothe we are wylled so to do, by the expresse commaundement both of Christe and his disciples, to declare therein aswell the fayth that we haue in Christe towardes God,
Why then do we pray one for Another in this life, Some man perchance will Here demand? Forsooth we Are willed so to do, by the express Commandment both of Christ and his Disciples, to declare therein aswell the faith that we have in Christ towards God,
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Yet thou wylt obiect further, that the saintes in heauen do praye for vs, and that their prayer proceedeth of an earnest charitie that they haue towardes their brethren on earth.
Yet thou wilt Object further, that the Saints in heaven do pray for us, and that their prayer Proceedeth of an earnest charity that they have towards their brothers on earth.
and not of them that are dead, otherwyse what neede were it, that the angell shoulde offer vp their prayers, beyng nowe in heauen before the face of aimightie god? But admit the saintes do pray for vs,
and not of them that Are dead, otherwise what need were it, that the angel should offer up their Prayers, being now in heaven before the face of aimightie god? But admit the Saints do pray for us,
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and in all places, he suffereth the sunne to shine vppon the good and the bad, he feedeth the young Rauens that crie vnto him, he saueth both man & beast, he wyl not that any one heere of our head shall perishe:
and in all places, he suffers the sun to shine upon the good and the bad, he feeds the young Ravens that cry unto him, he Saveth both man & beast, he will not that any one Here of our head shall perish:
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Let vs not therefore any thing mistrust his goodnesse, let vs not feare to come before the throne of his mercie, let vs not seeke the ayde and helpe of saintes:
Let us not Therefore any thing mistrust his Goodness, let us not Fear to come before the throne of his mercy, let us not seek the aid and help of Saints:
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but much more because it is the doctrine of our Sauiour Christe him selfe, who hath promised that if we pray to the father in his name, we shall certainely be hearde, both to the reliefe of our necessities,
but much more Because it is the Doctrine of our Saviour Christ him self, who hath promised that if we pray to the father in his name, we shall Certainly be heard, both to the relief of our necessities,
YE were taught in the other part of this Sermon, vnto whom ye ought to directe your prayers, in time of neede and necessitie, that is to witte, not vnto angels or saintes,
you were taught in the other part of this Sermon, unto whom you ought to Direct your Prayers, in time of need and necessity, that is to wit, not unto Angels or Saints,
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And where as we must nedes vse the helpe of some mediatour & intercessour, let vs content our selues with him that is the true and only mediatour of the new Testament,
And where as we must needs use the help of Some Mediator & intercessor, let us content our selves with him that is the true and only Mediator of the new Testament,
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Nowe after this doctrine established, you shalbe instructed for what kinde of thinges, and what kinde of persons ye ought to make your prayers vnto God.
Now After this Doctrine established, you shall instructed for what kind of things, and what kind of Persons you ought to make your Prayers unto God.
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neyther wyll admit any vayne, foolishe, or vniust petition? Therefore it shalbe good and profitable, throughly to consyder and determine with our selues, what thinges we may lawfully aske of God, without feare of repulse,
neither will admit any vain, foolish, or unjust petition? Therefore it shall good and profitable, thoroughly to Consider and determine with our selves, what things we may lawfully ask of God, without Fear of repulse,
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and also what kinde of persons we are bound to cōmend vnto god in our dayly prayers. Two thinges are chiesely to be respected in euerye good and godly mans prayer:
and also what kind of Persons we Are bound to commend unto god in our daily Prayers. Two things Are chiesely to be respected in every good and godly men prayer:
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as the gift of repentaunce, the gyfte of fayth, the gifte of charitie and good workes, remission and forgeuenesse of sinnes, patience in aduersitie, lowlinesse in prosperitie,
as the gift of Repentance, the gift of faith, the gift of charity and good works, remission and forgiveness of Sins, patience in adversity, lowliness in Prosperity,
and suche other like fruites of the spirite, as hope, loue, ioy, peace, long suffering, gentlenes, goodnes, meekenesse, and temperauncie, which thinges God requireth of all them that professe them selues to be his children, saying vnto them in this wyse:
and such other like fruits of the Spirit, as hope, love, joy, peace, long suffering, gentleness, Goodness, meekness, and temperancy, which things God requires of all them that profess them selves to be his children, saying unto them in this wise:
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Nowe when we haue sufficiently prayed for thinges belonging to the soule, then may we lawfully and with safe conscience, pray also for our bodily necessities,
Now when we have sufficiently prayed for things belonging to the soul, then may we lawfully and with safe conscience, pray also for our bodily necessities,
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as is to be seene in that prayer, whiche he lefte vnto his Churche, commonly called the Lordes prayer? In the thirde booke of kinges and thirde Chapter, it is written, that God appeared by night in a dreame vnto Salomon the king, saying, Aske of me whatsoeuer thou wylt, and I wyll geue thee.
as is to be seen in that prayer, which he left unto his Church, commonly called the lords prayer? In the Third book of Kings and Third Chapter, it is written, that God appeared by night in a dream unto Solomon the King, saying, Ask of me whatsoever thou wilt, and I will give thee.
Wherein is geuen vs to vnderstande, that in our dayly prayers, we should chiefely and principally aske those things which concerne the kingdome of God,
Wherein is given us to understand, that in our daily Prayers, we should chiefly and principally ask those things which concern the Kingdom of God,
and the saluation of our owne soules, nothyng doubting but all other thinges shall (accordyng to the promise of Christe) be geuen vnto vs. But here we must take heede, that we forget not that other ende whereof mention was made before, namely the glorye of God.
and the salvation of our own Souls, nothing doubting but all other things shall (according to the promise of Christ) be given unto us But Here we must take heed, that we forget not that other end whereof mention was made before, namely the glory of God.
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In lyke maner we reade in the Actes of one Simon Magus a Sorcerer, howe that he perceauyng that through laying on of the Apostles handes the holy ghost was geuen, offered them money, saying:
In like manner we read in the Acts of one Simon Magus a Sorcerer, how that he perceiving that through laying on of the Apostles hands the holy ghost was given, offered them money, saying:
In makyng this request, he sought not the honour and glorye of GOD, but his owne priuate gayne and lucre, thinking to get great store of money by this feate,
In making this request, he sought not the honour and glory of GOD, but his own private gain and lucre, thinking to get great store of money by this feat,
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Which thing we shal best of all do, if we folowe the example of our sauiour Christe, who praying that the bitter cuppe of death myght passe from him, woulde not therein haue his owne wyll fulfilled,
Which thing we shall best of all doe, if we follow the Exampl of our Saviour Christ, who praying that the bitter cup of death might pass from him, would not therein have his own will fulfilled,
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but referred the whole matter to the good wyll and pleasure of his father. And hytherto concernyng those thinges, that we may lawfully and boldly aske of God.
but referred the Whole matter to the good will and pleasure of his father. And hitherto Concerning those things, that we may lawfully and boldly ask of God.
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In which place he maketh mention by name of Kynges and Rulers whiche are in aucthoritie, putting vs thereby to knowledge howe greatlye it concerneth the profite of the common wealth, to praye diligentlye for the higher powers.
In which place he makes mention by name of Kings and Rulers which Are in Authority, putting us thereby to knowledge how greatly it concerns the profit of the Common wealth, to pray diligently for the higher Powers.
For in so doyng, he declareth to the worlde, howe expedient and needefull it is dayly to call vppon GOD for the ministers of his holy worde and sacramentes, that they may haue the doore of vtteraunce opened vnto them, that they may truely vnderstand the scriptures, that they may effectually preache the same vnto the people,
For in so doing, he Declareth to the world, how expedient and needful it is daily to call upon GOD for the Ministers of his holy word and Sacraments, that they may have the door of utterance opened unto them, that they may truly understand the Scriptures, that they may effectually preach the same unto the people,
After this sorte dyd the congregation continually pray for Peter at Hierusalem, and for Paul among the Gentiles, to the great encrease and furtherance of Christes Gospell.
After this sort did the congregation continually pray for Peter At Jerusalem, and for Paul among the Gentiles, to the great increase and furtherance of Christ's Gospel.
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therefore we are also bound to pray for all men, euen as well as if it were for our selues, notwithstandyng we knowe them to be our extreme and deadly enemies.
Therefore we Are also bound to pray for all men, even as well as if it were for our selves, notwithstanding we know them to be our extreme and deadly enemies.
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For so doth our sauiour Christe plainely teache vs in his Gospell, saying, Loue your enemies, blesse them that curse you, do good to them that hate you, praye for them that persecute you, that ye may be the children of your father whiche is in heauen.
For so does our Saviour Christ plainly teach us in his Gospel, saying, Love your enemies, bless them that curse you, do good to them that hate you, pray for them that persecute you, that you may be the children of your father which is in heaven.
As did also that holy and blessed martyr Stephen, when he was cruelly stoned to death of the stubberne and stifnecked Jewes, to the example of all them that wyll truely and vnfaignedly folowe their Lorde & maister Christe in this miserable & mortal life.
As did also that holy and blessed martyr Stephen, when he was cruelly stoned to death of the stubborn and Stiffnecked Jews, to the Exampl of all them that will truly and unfeignedly follow their Lord & master Christ in this miserable & Mortal life.
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What other thinges doth it signifie, but only this, that the iust by reason of gods iudgement, which may not be reuoked, can shewe no deede of mercie in helping them, which after this lyfe are cast into prison,
What other things does it signify, but only this, that the just by reason of God's judgement, which may not be revoked, can show no deed of mercy in helping them, which After this life Are cast into prison,
Therfore let vs not deceaue our selues, thinking that eyther we maye helpe other, or other maye helpe vs by their good and charitable prayers in time to come. For as the preacher saith:
Therefore let us not deceive our selves, thinking that either we may help other, or other may help us by their good and charitable Prayers in time to come. For as the preacher Says:
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meanyng thereby that euery mortall man dyeth eyther in the state of saluation or dampnation, accordyng as ye words of the Euangelist John do also plainely impart, saying, He that beleueth on the sonne of God, hath eternall lyfe:
meaning thereby that every Mortal man Dies either in the state of salvation or damnation, according as you words of the Evangelist John do also plainly impart, saying, He that Believeth on the son of God, hath Eternal life:
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Where is then the thirde place whiche they call purgatorie? or where shall our prayers helpe and profite the dead? Saint Augustine doth onlye acknowledge two places after this life, heauen and hell:
Where is then the Third place which they call purgatory? or where shall our Prayers help and profit the dead? Saint Augustine does only acknowledge two places After this life, heaven and hell:
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Therefore he counselleth all men to make prouision for them selues whyle they maye, because when they are once departed out of this lyfe, there is no place for repentaunce, nor yet for satisfaction.
Therefore he counselleth all men to make provision for them selves while they may, Because when they Are once departed out of this life, there is no place for Repentance, nor yet for satisfaction.
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The onlye Purgatorie wherein we must trust to be saued, is the death and blood of Christe, which if we apprehend with a true and stedfast fayth, it purgeth and clenseth vs from all our sinnes,
The only Purgatory wherein we must trust to be saved, is the death and blood of Christ, which if we apprehend with a true and steadfast faith, it Purgeth and Cleanseth us from all our Sins,
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Yea he addeth more, saying With the one oblation of his blessed body & pretious blood, he hath made perfect for euer and euer all them that are sanctified.
Yea he adds more, saying With the one oblation of his blessed body & precious blood, he hath made perfect for ever and ever all them that Are sanctified.
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GOD through his almighty power, wisedome, and goodnes, created in ye beginning heauen & earth, the Sunne, the Moone, the starres, the fowles of ye ayre, the beastes of the earth, the fishes in the sea,
GOD through his almighty power, Wisdom, and Goodness, created in you beginning heaven & earth, the Sun, the Moon, the Stars, the fowls of the air, the beasts of the earth, the Fish in the sea,
& also that he should declare him selfe thankful and kynde for al those benefites, so liberally & so graciously bestowed vpon him, vtterly without anye deseruing on his behalf.
& also that he should declare him self thankful and kind for all those benefits, so liberally & so graciously bestowed upon him, utterly without any deserving on his behalf.
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As concerning the tyme whiche almightie God hath appoynted his people to assemble together solemly, it doth appeare by the fourth commaundement of God:
As Concerning the time which almighty God hath appointed his people to assemble together solemny, it does appear by the fourth Commandment of God:
For we keepe now the first day, which is our sunday, and make that our sabbath, that is, our day of rest, in the honor of our sauiour christ, who as vpon that daye rose from death, conquering the same most triumphantly:
For we keep now the First day, which is our sunday, and make that our Sabbath, that is, our day of rest, in the honour of our Saviour Christ, who as upon that day rose from death, conquering the same most triumphantly:
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Euen so, God hath geuen expresse charge to all men, that vpon the sabbath day, which is now our sunday, they should ceasse from all weaklye and workeday labour, to the entent, that lyke as God him selfe wrought sixe dayes,
Even so, God hath given express charge to all men, that upon the Sabbath day, which is now our sunday, they should cease from all weakly and workeday labour, to the intent, that like as God him self wrought sixe days,
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So that God doth not onely commaunde the obseruation of this holy day, but also by his owne example doth stirre and prouoke vs to ye diligent keeping of the same.
So that God does not only command the observation of this holy day, but also by his own Exampl does stir and provoke us to you diligent keeping of the same.
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Good natural children wil not onelye become obedient to the commaundemēt of their parents, but also haue a diligent eye to their doings, and gladly folow the same.
Good natural children will not only become obedient to the Commandment of their Parents, but also have a diligent eye to their doings, and gladly follow the same.
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So, if we wil be the children of our heauenly father, we mu•• be careful to keepe the christian sabbath day, which is the sunday, not onely for that it is Gods expresse commaundement,
So, if we will be the children of our heavenly father, we mu•• be careful to keep the christian Sabbath day, which is the sunday, not only for that it is God's express Commandment,
Thus it may playnely appeare, that Gods will and commaundement was, to haue a solemne time and standing day in the weke, wherin the people shoulde come together,
Thus it may plainly appear, that God's will and Commandment was, to have a solemn time and standing day in the Week, wherein the people should come together,
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Yet not the seuenth day which ye Jewes kept, but the Lordes day, the day of the Lordes resurrectiō, the day after the seuenth day, which is the first of the weeke.
Yet not the Seventh day which the Jews kept, but the lords day, the day of the lords resurrection, the day After the Seventh day, which is the First of the Week.
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Sithens whiche time, Gods people hath alwayes in all ages, without any gaynsaying, vsed to come together vpon the Sunday, to celebrate and honour the Lordes blessed name,
Since which time, God's people hath always in all ages, without any gainsaying, used to come together upon the Sunday, to celebrate and honour the lords blessed name,
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But alas, all these notwithstanding, it is lamentable to see the wicked boldenes of those that will be counted gods people, who passe nothing at al of keeping and halowing the sundaye.
But alas, all these notwithstanding, it is lamentable to see the wicked bolden of those that will be counted God's people, who pass nothing At all of keeping and hallowing the Sunday.
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The one sort if they haue any businesse to do, though there be no extreme neede, they must not spare for the sunday, they must ryde and iourney on the sunday, they must dryue & carry on the sunday, they must row and ferry on the sunday, they must buye and sell on the sunday, they muste keepe markets, and fayres on the sundaye:
The one sort if they have any business to do, though there be no extreme need, they must not spare for the sunday, they must ride and journey on the sunday, they must drive & carry on the sunday, they must row and ferry on the sunday, they must buy and fell on the sunday, they must keep Markets, and fairs on the Sunday:
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they reste in wantonnes, in toyishe talkyng, in filthy fleshlinesse, so that it doth to euidentlye appeare that God is more dishonored and the deuill better serued on the sunday,
they rest in wantonness, in toyish talking, in filthy fleshliness, so that it does to evidently appear that God is more dishonoured and the Devil better served on the sunday,
Wherefore, O ye people of God, lay your handes vpon your heartes, repent & amend this greeuous and daungerous wickednesse, stand in awe of the commaundement of God, gladlye folowe the example of God him selfe, be not disobedient to the godly order of Christes Churche, vsed and kept from the apostles tyme, vntill this day.
Wherefore, Oh you people of God, lay your hands upon your hearts, Repent & amend this grievous and dangerous wickedness, stand in awe of the Commandment of God, gladly follow the Exampl of God him self, be not disobedient to the godly order of Christ's Church, used and kept from the Apostles time, until this day.
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Nowe concerning the place where the people of God ought to resort together, and where especially they ought to celebrate and sanctifie the sabbath day, that is the sunday, the day of holye rest:
Now Concerning the place where the people of God ought to resort together, and where especially they ought to celebrate and sanctify the Sabbath day, that is the sunday, the day of holy rest:
That place is called Goddes Tentple or the churche, because the company & congregation of Gods people (which is properly called ye church) doth there assemble them selues on the dayes appointed for such assemblies & meetinges.
That place is called Goddess Tentple or the Church, Because the company & congregation of God's people (which is properly called you Church) does there assemble them selves on the days appointed for such assemblies & meetings.
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and also necessary, that there should be a place appoynted where these people should meete and resort, to serue their gracious God and mercifull father.
and also necessary, that there should be a place appointed where these people should meet and resort, to serve their gracious God and merciful father.
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The cause was, they were not stayed in any place, but were in a continuall perigrination and wandering, that they could not conueniently buyld any churche.
The cause was, they were not stayed in any place, but were in a continual peregrination and wandering, that they could not conveniently build any Church.
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But so soone as God had delyuered his people from their enemies, and set them in some libertie in the wildernes, he set them vp a costly & a curious tabernacle, whiche was as it were the paryshe church, a place to resort vnto of the whole multitude, a place to haue his sacrifices made in,
But so soon as God had Delivered his people from their enemies, and Set them in Some liberty in the Wilderness, he Set them up a costly & a curious tabernacle, which was as it were the parish Church, a place to resort unto of the Whole multitude, a place to have his Sacrifices made in,
as was meete and expedient for people of that tyme, whiche would be allured & stirred with nothing so much as with suche out warde goodlye gaye thinges.
as was meet and expedient for people of that time, which would be allured & stirred with nothing so much as with such out ward goodly gay things.
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Hyther was the whole realme of all the Israelites bounde to come at three solempne feastes in the yere, to serue their Lord God here. But let vs proceede further.
Hither was the Whole realm of all the Israelites bound to come At three solemn feasts in the year, to serve their Lord God Here. But let us proceed further.
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For whye? they were alwayes for the moste part in persecution, veration, and trouble, so that there coulde be no libertie nor lycence obteyned for that purpose.
For why? they were always for the most part in persecution, veration, and trouble, so that there could be no liberty nor licence obtained for that purpose.
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Yet God delyghted much that they shoulde often resort togyther in a place, and therefore after his ascention they remayned togyther in an vpper chamber, sometyme they entred into the Temple, sometyme into the synagoges, sometyme they were in pryson, sometymes in theyr houses, sometymes in the feeldes. &c. And this continued so long, till the fayth of Chryste Jesus began to multiplye in a great parte of the worlde.
Yet God delighted much that they should often resort together in a place, and Therefore After his Ascension they remained together in an upper chamber, sometime they entered into the Temple, sometime into the Synagogues, sometime they were in prison, sometimes in their houses, sometimes in the fields. etc. And this continued so long, till the faith of Christ jesus began to multiply in a great part of the world.
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then began kynges, noble men, and the people also, stirred vp with a godly zeale and feruentnesse, to buylde vp temples and Churches, whyther the people might resort, the better to do their dutie towardes God,
then began Kings, noble men, and the people also, stirred up with a godly zeal and ferventness, to build up Temples and Churches, whither the people might resort, the better to do their duty towards God,
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as vnto meete places where they might with common consent prayse and magnifie Gods name, yeelding him thankes for the benefites that he dayly powreth vpon them, both mercifully and aboundantlye, where they might also heare his holy word read, expounded,
as unto meet places where they might with Common consent praise and magnify God's name, yielding him thanks for the benefits that he daily poureth upon them, both mercifully and abundantly, where they might also hear his holy word read, expounded,
& most delighteth to dwel, are the bodies & mindes of true christians, and the chosen people of God, according to the doctrine of holye scriptures, declared by Saint Paul.
& most delights to dwell, Are the bodies & minds of true Christians, and the chosen people of God, according to the Doctrine of holy Scriptures, declared by Saint Paul.
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and that ye be not your owne? Yet this notwithstanding, God doeth alowe the materiall temple made with lyme and stone (so oft as his people come together into it, to praise his holy name) to be his house,
and that you be not your own? Yet this notwithstanding, God doth allow the material temple made with lime and stone (so oft as his people come together into it, to praise his holy name) to be his house,
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though it were in caues, in woodes, & in desartes, yet (so oft as they could conueniently) they resorted to the material temples, there with the rest of the congregation, to ioyne in prayer and true worship.
though it were in caves, in woods, & in deserts, yet (so oft as they could conveniently) they resorted to the material Temples, there with the rest of the congregation, to join in prayer and true worship.
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Wherefore (dearely beloued) you that professe your selues to be Christians, and glory in that name, disdaine not to folow the example of your maister Christe, whose schollers you saye ye be, shew you to be lyke them whose scholemates you take vpon you to be, that is, the Apostles and disciples of Christe.
Wherefore (dearly Beloved) you that profess your selves to be Christians, and glory in that name, disdain not to follow the Exampl of your master Christ, whose Scholars you say you be, show you to be like them whose scholemates you take upon you to be, that is, the Apostles and Disciples of Christ.
Our godly predecessours and the auncient fathers of ye primitiue Church, spared not their goodes to buylde Churches, no they spared not their lyues in tyme of persecution,
Our godly predecessors and the ancient Father's of the primitive Church, spared not their goods to build Churches, no they spared not their lives in time of persecution,
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and of those godly fathers that haue liued before vs, & now haue receaued the rewarde of true and faythfull christians, we must both willingly, earnestly,
and of those godly Father's that have lived before us, & now have received the reward of true and faithful Christians, we must both willingly, earnestly,
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And that vppon the sabbath day, as at most conuenient tyme for Gods people, to cease from bodyly and worldlye businesse, to geue them selues to holy rest,
And that upon the Sabbath day, as At most convenient time for God's people, to cease from bodily and worldly business, to give them selves to holy rest,
And thus running our course as good christian people, we may at the last attaine the reward of euerlasting glorie, through the merites of our sauiour Iesus Christe, to whom with the father and the holye Ghost, be all honour and glorye. Amen.
And thus running our course as good christian people, we may At the last attain the reward of everlasting glory, through the merits of our Saviour Iesus Christ, to whom with the father and the holy Ghost, be all honour and glory. Amen.
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IT hath ben declared vnto you (good Christian people) in the former Sermon read vnto you, at what tyme and into what place ye shal come togyther to prayse God.
IT hath been declared unto you (good Christian people) in the former Sermon read unto you, At what time and into what place you shall come together to praise God.
It may wel appeare by the scriptures, that many of the godly Israelites beyng no we in captiuitie for their sinnes among the Babilonians, full often wysshed and desyred to be agayne at Hierusalem:
It may well appear by the Scriptures, that many of the godly Israelites being no we in captivity for their Sins among the Babylonians, full often wished and desired to be again At Jerusalem:
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And at their returne, through Gods goodnesse (though many of the people were negligent) yet the fathers were maruelous deuout to buyld vp the temple, that Gods people might repayre thyther to honour him.
And At their return, through God's Goodness (though many of the people were negligent) yet the Father's were marvelous devout to build up the temple, that God's people might repair thither to honour him.
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What desyre, what feruentnesse was in him towardes the holye place? What wysshinges and prayers made he to God to be a dweller in the house of the Lorde? One thing (sayth he) haue I asked of the Lorde,
What desire, what ferventness was in him towards the holy place? What wishings and Prayers made he to God to be a dweller in the house of the Lord? One thing (say he) have I asked of the Lord,
Agayne, Oh howe I ioyed when I heard these wordes, VVe shall go into the Lordes house. And in other places of the Psalmes he declareth for what intent and purpose he hath such a feruente desyre to enter into the Temple and Churche of the Lorde:
Again, O how I joyed when I herd these words, We shall go into the lords house. And in other places of the Psalms he Declareth for what intent and purpose he hath such a fervent desire to enter into the Temple and Church of the Lord:
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These considerations of this blessed prophet of God, ought to stirre vp and kindle in vs the lyke earnest desyre to resort to the church, especially vppon the holy restfull dayes, there to do our duties & to serue God, there to call to remembraunce how God,
These considerations of this blessed Prophet of God, ought to stir up and kindle in us the like earnest desire to resort to the Church, especially upon the holy restful days, there to do our duties & to serve God, there to call to remembrance how God,
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In the temple his promise was fulfilled, in the temple he sawe Christ, & toke him in his armes, in the Temple he braste out into the myghtye prayse of God his Lorde.
In the temple his promise was fulfilled, in the temple he saw christ, & took him in his arms, in the Temple he braste out into the mighty praise of God his Lord.
This blessed man, and this blessed woman, were not disapoynted of wonderfull fruit, commoditie and comfort whiche God sent them, by their diligent resorting to Gods holy temple.
This blessed man, and this blessed woman, were not disappointed of wonderful fruit, commodity and Comfort which God sent them, by their diligent resorting to God's holy temple.
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Whiche thyng maye playnely appeare by the notable plagues and punishmentes which God hath layde vpon his people, especially in this, that he stirred vp their aduersaries, horribly to beate downe,
Which thing may plainly appear by the notable plagues and punishments which God hath laid upon his people, especially in this, that he stirred up their Adversaries, horribly to beat down,
& left wast, with greeuous & intollerable tyrannye and crueltie of the enemy of our Lord Christe the great Turke, who hath so vniuersally scourged the Christiās, that neuer the lyke was heard & read of? Aboue thirtie yeres past, the great Turke had ouerrun, conquered,
& left waste, with grievous & intolerable tyranny and cruelty of the enemy of our Lord Christ the great Turk, who hath so universally scourged the Christians, that never the like was herd & read of? Above thirtie Years past, the great Turk had overrun, conquered,
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and brought into his dominion and subiection twentie Christian kingdomes, turnyng away the people from the fayth of Christe, poysonyng them with the dyuelishe religion of wicked Mahomet,
and brought into his dominion and subjection twentie Christian kingdoms, turning away the people from the faith of Christ, poisoning them with the dyuelishe Religion of wicked Mahomet,
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And nowe this great Turke, this bitter and sharpe scourge of Gods vengeaunce, is euen at hande in this part of christendome, in Europe, at the borders of Italy, at the borders of Germany, greedylye gaping to deuour vs, to ouerrunne our country, to destroye our Churches also,
And now this great Turk, this bitter and sharp scourge of God's vengeance, is even At hand in this part of Christendom, in Europe, At the borders of Italy, At the borders of Germany, greedily gaping to devour us, to overrun our country, to destroy our Churches also,
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The Jewes in their time prouoked iustly the vengeaunce of God, for that partly they abused his holy temple with the detestable idolatrie of the heathen,
The Jews in their time provoked justly the vengeance of God, for that partly they abused his holy temple with the detestable idolatry of the heathen,
And haue not the Christians of late dayes, and euen in our dayes also, in lyke maner prouoked the displeasure and indignation of almighty God? partly because they haue prophaned and defyled their churches with heathenishe and Jewish abuses, with images and idols, with numbers of aulters, too too superstitiously,
And have not the Christians of late days, and even in our days also, in like manner provoked the displeasure and Indignation of almighty God? partly Because they have Profaned and defiled their Churches with Heathenish and Jewish Abuses, with Images and Idols, with numbers of Altars, too too superstitiously,
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& intollerablye abused, with grosse abusing, and fylthye corrupting of the Lordes holye supper, the blessed sacrament of his body and blood, with an infinite number of toyes and tryfles of theyr owne deuyces, to make a godly outwarde shewe,
& intollerablye abused, with gross abusing, and filthy corrupting of the lords holy supper, the blessed sacrament of his body and blood, with an infinite number of toys and trifles of their own deuyces, to make a godly outward show,
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and to deface the homely, simple, and sincere religion of Christ Jesus, partlye they resort to the Churche lyke hypocrites, full of all iniquitie and sinfull lyfe, hauing a vayne & daungerous fansie and perswasion, that if they come to the church, besprinkle them with holy water, heare a masse,
and to deface the homely, simple, and sincere Religion of christ jesus, partly they resort to the Church like Hypocrites, full of all iniquity and sinful life, having a vain & dangerous fancy and persuasion, that if they come to the Church, besprinkle them with holy water, hear a mass,
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Churches were made for an other purpose, that is, to resort thyther, and to serue God truelye, there to learne his blessed will, there to call vpon his myghtye name, there to vse the holy sacraments, there to trauayle howe to be in charitie with thy neyghbour, there to haue thy poore and needy neyghbour in remembraunce, from thence to departe better and more godly then thou camest thyther.
Churches were made for an other purpose, that is, to resort thither, and to serve God truly, there to Learn his blessed will, there to call upon his mighty name, there to use the holy Sacraments, there to travail how to be in charity with thy neighbour, there to have thy poor and needy neighbour in remembrance, from thence to depart better and more godly then thou camest thither.
Finallye, Gods vengeaunce hath ben, & is dayly prouoked, because much wicked people passe nothing to resort to the Church, either for that they are so sore blinded that they vnderstand nothing of God and godlines,
Finally, God's vengeance hath been, & is daily provoked, Because much wicked people pass nothing to resort to the Church, either for that they Are so soar blinded that they understand nothing of God and godliness,
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and care not with deuilishe example to offende their neighbours, or els for that they see the Churche altogether scoured of such gay gasing sightes as their grosse phantasie was greatly delyghted with,
and care not with devilish Exampl to offend their neighbours, or Else for that they see the Church altogether scoured of such gay gazing sights as their gross fantasy was greatly delighted with,
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But (dearelye beloued) we ought greatly to reioyce and geue God thankes, that our Churches are deliuered of all those thinges which displeased God so sore,
But (dearly Beloved) we ought greatly to rejoice and give God thanks, that our Churches Are Delivered of all those things which displeased God so soar,
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& filthily defiled his holy house and his place of prayer, for the which he hath iustly destroyed many nations, according to the saying of saint Paule:
& filthily defiled his holy house and his place of prayer, for the which he hath justly destroyed many Nations, according to the saying of saint Paul:
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And this ought we greatly to praise god for, that such superstitious & idolatrious maners as were vtterly naught & defaced gods glory, are vtterly abolished, as they most iustly deserued:
And this ought we greatly to praise god for, that such superstitious & idolatrious manners as were utterly nought & defaced God's glory, Are utterly abolished, as they most justly deserved:
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But nowe forasmuch as ye perceaue it is gods determinate pleasure, ye should resort vnto your churches vppon the day of holy rest, seyng ye heare what displeasure God conceaueth, what plagues he poureth vpon his disobedient people, seyng ye vnderstand what blessinges of God are geuen, what heauenly cōmodities come to such people as desirously & zelously vse to resort vnto their Churches, seyng also ye are now freendly bidden and ioyntly called, beware that ye slacke not your dutie, take heede that you suffer nothing to let you hereafter to come to the Church at such times as you are ordinarily apoynted & cōmaunded.
But now forasmuch as you perceive it is God's determinate pleasure, you should resort unto your Churches upon the day of holy rest, sing you hear what displeasure God conceaueth, what plagues he pours upon his disobedient people, sing you understand what blessings of God Are given, what heavenly commodities come to such people as desirously & zealously use to resort unto their Churches, sing also you Are now friendly bidden and jointly called, beware that you slack not your duty, take heed that you suffer nothing to let you hereafter to come to the Church At such times as you Are ordinarily appointed & commanded.
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as though ye had rather not come then come, yf ye were at your libertie. For God hateth & punisheth such counterfaite hypocrites, as appeareth by Christes former parable.
as though you had rather not come then come, if you were At your liberty. For God hates & Punisheth such counterfeit Hypocrites, as appears by Christ's former parable.
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Come with an hearte syfted and clensed from worldly and carnall affections and desires, shake of all vaine thoughtes whiche may hynder thee from Gods true seruice.
Come with an heart syfted and cleansed from worldly and carnal affections and Desires, shake of all vain thoughts which may hinder thee from God's true service.
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Shake and prepare thy selfe to flee hyer then all birdes in the ayre, that after thy duetie duely done in this earthlye Temple and Church, thou mayest flee vp and be receaued into the glorious Temple of GOD in heauen, through Christe Jesus our Lorde, to whom with the father,
Shake and prepare thy self to flee higher then all Birds in the air, that After thy duty duly done in this earthly Temple and Church, thou Mayest flee up and be received into the glorious Temple of GOD in heaven, through Christ jesus our Lord, to whom with the father,
And in the other, he imbraseth vs, and offreth him selfe to be imbrased of vs. Knowyng therfore that these two exercises are so necessarie for vs, let vs not thinke it vnmeete to consyder, fyrst what prayer is,
And in the other, he imbraseth us, and Offereth him self to be embraced of us Knowing Therefore that these two exercises Are so necessary for us, let us not think it unmeet to Consider, fyrst what prayer is,
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Prayer is (saith he) the deuotion of the minde, that is to say, the returning to God through a godlye and humble affection, which affection is a certaine willing and sweete enclining of the minde it selfe towardes GOD.
Prayer is (Says he) the devotion of the mind, that is to say, the returning to God through a godly and humble affection, which affection is a certain willing and sweet inclining of the mind it self towards GOD.
And writing to Bonifacius of the baptisme of infantes, he sayth, If sacramentes had not a certayne similitude of those thinges whereof they be sacramentes, they shoulde be no sacramentes at all.
And writing to Boniface of the Baptism of Infants, he say, If Sacraments had not a certain similitude of those things whereof they be Sacraments, they should be no Sacraments At all.
By these wordes of saint Augustine it appeareth, that he aloweth the common description of a sacrament, whiche is, that it is a visible signe of an inuisible grace, that is to saye, that setteth out to the eyes and other outwarde senses, the inwarde workyng of Gods free mercie,
By these words of saint Augustine it appears, that he alloweth the Common description of a sacrament, which is, that it is a visible Signen of an invisible grace, that is to say, that sets out to the eyes and other outward Senses, the inward working of God's free mercy,
The first is that whiche Saint Paul speaketh of in his Epistle to Timothie, saying, I wyll that men pray in euery place, lyfting vp pure handes without wrath and sttriuing.
The First is that which Saint Paul speaks of in his Epistle to Timothy, saying, I will that men pray in every place, lifting up pure hands without wrath and sttriuing.
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Of this prayer we haue example in the first booke of the kynges in Anna the mother of Samuel, when in the heauinesse of her heart she prayed in the temple, desyring to be made fruitefull.
Of this prayer we have Exampl in the First book of the Kings in Anna the mother of Samuel, when in the heaviness of her heart she prayed in the temple, desiring to be made fruitful.
Of this sorte of prayer, there be sundry examples in the scriptures, but it shall suffise to rehearse one, which is writtē in the Actes of the Apostles.
Of this sort of prayer, there be sundry Examples in the Scriptures, but it shall suffice to rehearse one, which is written in the Acts of the Apostles.
that beyng in his house in prayer, at the ninth houre there appeared vnto hym one in a white garment. &c. This man prayed vnto God in secrete, and was rewarded openly.
that being in his house in prayer, At the ninth hour there appeared unto him one in a white garment. etc. This man prayed unto God in secret, and was rewarded openly.
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Of this prayer speaketh our Sauiour Christe, when he sayth, If two of you shall agree vppon earth vpon any thing, whatsoeuer ye shall aske, my father which is in heauē shal do it for you,
Of this prayer speaks our Saviour Christ, when he say, If two of you shall agree upon earth upon any thing, whatsoever you shall ask, my father which is in heaven shall do it for you,
Although God hath promised to heare vs when we pray priuately, so it be done faythfully and deuoutly (For he sayth, Call vppon me in the day of thy trouble, and I wyll heare thee.
Although God hath promised to hear us when we pray privately, so it be done faithfully and devoutly (For he say, Call upon me in the day of thy trouble, and I will hear thee.
and againe he praied, and the heauen gaue rayne:) Yet by the histories of the Bible it appeareth, that publique and common praier is most auaileable before god,
and again he prayed, and the heaven gave rain:) Yet by the histories of the bible it appears, that public and Common prayer is most available before god,
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When the citie of Niniue was threatned to be destroyed within. xl. dayes, the Prince and people ioyned them selues together in publique prayer and fasting, and were preserued.
When the City of Nineveh was threatened to be destroyed within. xl. days, the Prince and people joined them selves together in public prayer and fasting, and were preserved.
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When ye Jewes shoulde haue ben destroyed all in one day thorowe the malice of Haman, at the commaundement of Hester they fasted and prayed, and were preserued.
When the Jews should have been destroyed all in one day thorough the malice of Haman, At the Commandment of Esther they fasted and prayed, and were preserved.
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but as the people wylling to receaue at Gods hand such good thinges as in the common prayer of the Church are craued, let vs ioyne our selues together in the place of common prayer,
but as the people willing to receive At God's hand such good things as in the Common prayer of the Church Are craved, let us join our selves together in the place of Common prayer,
and with one voyce and one heart, begge at our heauenlye father all those thinges, which he knoweth to be necessarie for vs. I forbid you not priuate prayer,
and with one voice and one heart, beg At our heavenly father all those things, which he Knoweth to be necessary for us I forbid you not private prayer,
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And before all thinges, be sure, that in all these three sortes of prayer, your mindes be deuoutlye lifted vp to God, els are your prayers to no purpose,
And before all things, be sure, that in all these three sorts of prayer, your minds be devoutly lifted up to God, Else Are your Prayers to no purpose,
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and are to be continued, and receaued of euerye Christian in due time and order, and for suche purpose as our sauiour Christe wylled them to be receaued.
and Are to be continued, and received of every Christian in due time and order, and for such purpose as our Saviour Christ willed them to be received.
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And though the orderyng of ministers hath his visible signe and promise: yet it lackes the promise of remission of sinue, as all other sacramentes besides do.
And though the ordering of Ministers hath his visible Signen and promise: yet it lacks the promise of remission of sinue, as all other Sacraments beside do.
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In whiche vnderstandyng of the worde, the auncient writers haue geuē this name, not only to ye other fiue, commonly of late yeres taken and vsed for supplying the number of the seuen sacramentes:
In which understanding of the word, the ancient writers have given this name, not only to you other fiue, commonly of late Years taken and used for supplying the number of the seuen Sacraments:
but also to diuers and sundry other ceremonies, as to oyle, wasshing of feete, and suche lyke, not meaning thereby to repute them as sacraments, in the same signification that ye two forenamed sacramentes are.
but also to diverse and sundry other ceremonies, as to oil, washing of feet, and such like, not meaning thereby to repute them as Sacraments, in the same signification that you two forenamed Sacraments Are.
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And therefore saint Augustine weyghyng the true signification and exact meanyng of the worde, wryting to Ianuarius, & also in ye thirde booke of christian doctrine, affirmeth that the sacramentes of the Christians,
And Therefore saint Augustine weighing the true signification and exact meaning of the word, writing to January, & also in you Third book of christian Doctrine, Affirmeth that the Sacraments of the Christians,
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as they are most excellent in signification, so are they most few in number, and in both places maketh mention expressedlye of two, the sacrament of baptisme,
as they Are most excellent in signification, so Are they most few in number, and in both places makes mention expressedly of two, the sacrament of Baptism,
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And although there are reteined by thorder of ye church of England, besides these two, certayne other Rites and Ceremonies about the institution of ministers in the Churche, Matrimonie, Confirmation of children, by examining them of theyr knowledge in the articles of the faith,
And although there Are retained by order of you Church of England, beside these two, certain other Rites and Ceremonies about the Institution of Ministers in the Church, Matrimony, Confirmation of children, by examining them of their knowledge in the Articles of the faith,
but eyther for godly states of life, necessarie in Christes church, and therfore worthy to be set foorth by publique action and solempnitie by the ministerie of the Church,
but either for godly states of life, necessary in Christ's Church, and Therefore worthy to be Set forth by public actium and solemnity by the Ministry of the Church,
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when the mouth vttereth the petitions with voyce, or any maner of sacrament, or other publique & common rite or action, parteyning to the profite and edifying of the poore congregation, to be ministred in a tongue vnknowen or not vnderstande of the Minister or people:
when the Mouth uttereth the petitions with voice, or any manner of sacrament, or other public & Common rite or actium, pertaining to the profit and edifying of the poor congregation, to be ministered in a tongue unknown or not understand of the Minister or people:
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Although reason, yf it myght rule, woulde soone perswade vs to haue our cōmon prayer & administration of sacramentes in a knowen tongue, both for that to pray cōmonly, is for a multitude to aske one & the selfe thing with one voyce and one consent of minde,
Although reason, if it might Rule, would soon persuade us to have our Common prayer & administration of Sacraments in a known tongue, both for that to pray commonly, is for a multitude to ask one & the self thing with one voice and one consent of mind,
& also for that both these exercises were first instituted, and are still continued, to the ende that the congregation of Christe might from tyme to tyme be put in remembraunce of their vnitie in Christe,
& also for that both these exercises were First instituted, and Are still continued, to the end that the congregation of Christ might from time to time be put in remembrance of their unity in Christ,
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For where the prayers spoken by the minister, and the wordes in the administration of the sacramentes, be not vnderstanded of them that be present, they can not thereby be edified.
For where the Prayers spoken by the minister, and the words in the administration of the Sacraments, be not understanded of them that be present, they can not thereby be edified.
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Euen so when prayers or administration of sacramentes shalbe in a tongue vnknowen to the hearers, which of them shalbe thereby stirred vp to lyft vp his minde to God,
Even so when Prayers or administration of Sacraments shall in a tongue unknown to the hearers, which of them shall thereby stirred up to lift up his mind to God,
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and to begge with the Minister at Gods hand, those things which in the wordes of his prayers the minister asketh? Or who shall in the ministration of the Sacramentes vnderstande what inuisible grace is to be craued of the hearer, to be wrought in the inwarde man? Cruely no man at al. For (sayth S. Paul) he that speaketh in a tongue vnknowen, shalbe vnto the hearer an alient, whiche in a Christian congregation is a great absurditie.
and to beg with the Minister At God's hand, those things which in the words of his Prayers the minister asks? Or who shall in the ministration of the Sacraments understand what invisible grace is to be craved of the hearer, to be wrought in the inward man? Cruelly no man At all For (say S. Paul) he that speaks in a tongue unknown, shall unto the hearer an alient, which in a Christian congregation is a great absurdity.
And therfore whiles our minister is in rehersing the prayer that is made in the name of vs all, we must geue diligent eare to the wordes spoken by him,
And Therefore while our minister is in rehearsing the prayer that is made in the name of us all, we must give diligent ear to the words spoken by him,
And to signifie that we so do, we say Amen at the ende of the prayer that he maketh in the name of vs al. And this thing can we not do for edification,
And to signify that we so do, we say Amen At the end of the prayer that he makes in the name of us all And this thing can we not do for edification,
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As touching ye times before the comming of Christe, there was neuer man yet that would affirme, that eyther the people of God or other, had their prayers or administrations of sacraments,
As touching you times before the coming of Christ, there was never man yet that would affirm, that either the people of God or other, had their Prayers or administrations of Sacraments,
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and to enforce al the nations of Europe to haue the Romishe language in admiration, it appeareth by ye consent of the most auncient & learned writers, that there was no straunge or vnknowen tongue vsed in the congregations of Christians.
and to enforce all the Nations of Europe to have the Romish language in admiration, it appears by you consent of the most ancient & learned writers, that there was no strange or unknown tongue used in the congregations of Christians.
Instinus martyr, who liued about. 160. yeres after Christ, sayth thus of the administration of the Lordes supper in his time, Upon the Sunday assembles are made, both of them that dwel in cities,
Instant martyr, who lived about. 160. Years After christ, say thus of the administration of the lords supper in his time, Upon the Sunday assembles Are made, both of them that dwell in cities,
Basilius magnus, and Iohannes Chrisostomus dyd in theyr tyme prescribe publique orders of publique administration, which they call Liturgies, and in them they appoynted the people to aunswere to the prayers of the Minister, sometime, Amen, sometyme, Lorde haue mercie vppon vs, sometyme, and with thy spirite, and, we haue our heartes lyfted vp vnto, the Lorde, &c. Which aunsweres the people coulde not haue made in due time,
Basil magnus, and Iohannes Chrysostom did in their time prescribe public order of public administration, which they call Liturgies, and in them they appointed the people to answer to the Prayers of the Minister, sometime, Amen, sometime, Lord have mercy upon us, sometime, and with thy Spirit, and, we have our hearts lifted up unto, the Lord, etc. Which answers the people could not have made in due time,
And so with diuers songes & prayers, passing ouer the night, at the dawnyng of the day, altogether (euen as it were with one mouth and one heart) they sing vnto the Lorde a song of confession, euery man framing vnto him selfe meete wordes of repentaunce.
And so with diverse songs & Prayers, passing over the night, At the dawning of the day, altogether (even as it were with one Mouth and one heart) they sing unto the Lord a song of Confessi, every man framing unto him self meet words of Repentance.
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And Chrisostome vppon the wordes of Paul sayth, So soone as the people heare these words, worlde without ende, they all do forthwith aunswere, Amen. This coulde they not do,
And Chrysostom upon the words of Paul say, So soon as the people hear these words, world without end, they all do forthwith answer, Amen. This could they not do,
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Ciprian sayth, the Priest doth prepare the mindes of the brethren, with a preface before the prayer, saying, Lyft vp your heartes: That whyles the people doth aunswere, VVe haue our heartes lyfted vp to the Lord, they be admonished that they ought to thinke on none other thing then the Lorde.
Cyprian say, the Priest does prepare the minds of the brothers, with a preface before the prayer, saying, Lift up your hearts: That whiles the people does answer, We have our hearts lifted up to the Lord, they be admonished that they ought to think on none other thing then the Lord.
Saint Ambrose wryting vppon the wordes of saint Paul, sayth, This is it that he sayth, because he which speaketh in an vnknowētongue, speaketh to God, for he knoweth all thinges:
Saint Ambrose writing upon the words of saint Paul, say, This is it that he say, Because he which speaks in an vnknowentongue, speaks to God, for he Knoweth all things:
If thou blesse, or geue thankes with the spirite, howe shall he that occupieth the roome of the vnlearned, say Amen at thy geuing of thankes, seeyng he vnderstandeth not what thou sayest? That is (sayth Ambrose) yf thou speake ye prayse of God in a tongne vnknowen to the hearers.
If thou bless, or give thanks with the Spirit, how shall he that occupieth the room of the unlearned, say Amen At thy giving of thanks, seeing he understandeth not what thou Sayest? That is (say Ambrose) if thou speak you praise of God in a tongne unknown to the hearers.
For the confirmation of the prayer is fulfilled by them that do aunswere, Amen, that all thinges spoken, might be cōfirmed in the mindes of the hearers, through the testimonie of the trueth.
For the confirmation of the prayer is fulfilled by them that do answer, Amen, that all things spoken, might be confirmed in the minds of the hearers, through the testimony of the truth.
The conclusion is this, that nothing shoulde be done in the Churche in vaine, and that this thing ought chiefely to be laboured for, that the vnlearned also myght take profite,
The conclusion is this, that nothing should be done in the Church in vain, and that this thing ought chiefly to be laboured for, that the unlearned also might take profit,
And least anye man shoulde thinke all this to be meant of preaching, and not of prayer, he taketh occasion of these wordes of saint Paul (If there be not an interpreter, let hym keepe silence in the Churche) to say, as foloweth:
And lest any man should think all this to be meant of preaching, and not of prayer, he Takes occasion of these words of saint Paul (If there be not an interpreter, let him keep silence in the Church) to say, as Followeth:
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Saint Hierome wryting vpon these wordes of saint Paul, Howe shall he that supplieth the place of the vnlearned. &c. sayth, It is the laye man whom Paul vnderstandeth here to be in the place of the ignoraunt man, which hath no ecclesiasticall office:
Saint Jerome writing upon these words of saint Paul, How shall he that supplieth the place of the unlearned. etc. say, It is the say man whom Paul understandeth Here to be in the place of the ignorant man, which hath no ecclesiastical office:
How shal he aunswere, Amen to the prayer that he vnderstandeth not? And a litle after, vppon the wordes of saint Paul, For yf I shoulde pray in a tongue. &c. he sayth thus, This is Paules meanyng:
How shall he answer, Amen to the prayer that he understandeth not? And a little After, upon the words of saint Paul, For if I should pray in a tongue. etc. he say thus, This is Paul's meaning:
Thus are we taught both by the scriptures and auncient doctours, that in the administration of Common prayer and Sacramentes, no tongue vnknowen to the hearers ought to be vsed.
Thus Are we taught both by the Scriptures and ancient Doctors, that in the administration of Common prayer and Sacraments, no tongue unknown to the hearers ought to be used.
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But yet to stoppe the mouthes of the aduersaries, whiche stay them selues muche vpon generall decrees, it shalbe good to adde to these testimonies of scriptures and doctors, one constitution made by Iustinian the Emperour, who liued fiue hundred and twentie and seuen yeres after Christe, and was Emperor of Rome. The constitution is this.
But yet to stop the mouths of the Adversaries, which stay them selves much upon general decrees, it shall good to add to these testimonies of Scriptures and Doctors, one constitution made by Iustinian the Emperor, who lived fiue hundred and twentie and seuen Years After Christ, and was Emperor of Rome. The constitution is this.
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but with a cleare or loude voyce, whiche may be heard of the people, that therby the mind of the hearers may be stirred vp with great deuotion in vttering the prayers of the Lorde God,
but with a clear or loud voice, which may be herd of the people, that thereby the mind of the hearers may be stirred up with great devotion in uttering the Prayers of the Lord God,
Truely, if thou only blesse or geue thankes in spirite, howe doth he whiche occupyeth the place of the vnlearned, say Amen at thy geuyng of thankes vnto God,
Truly, if thou only bless or give thanks in Spirit, how does he which opccupieth the place of the unlearned, say Amen At thy giving of thanks unto God,
Therefore for these causes it is conuenient that among other prayers those thinges also whiche are spoken in the holy oblation, be vttered and spoken of the moste religious byshoppes and priestes,
Therefore for these Causes it is convenient that among other Prayers those things also which Are spoken in the holy oblation, be uttered and spoken of the most religious Bishops and Priests,
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And let the most religious priestes knowe this, that if they neglecte any of these thinges, that they shal geue an accompt for them in the dreadfull iudgement of the great God and our sauiour Jesus Christe:
And let the most religious Priests know this, that if they neglect's any of these things, that they shall give an account for them in the dreadful judgement of the great God and our Saviour jesus Christ:
This Emperour (as Sabellicus wryteth) fauoured the byshoppe of Rome, and yet we see ho we playne a decree he maketh for the praying and administring of sacramēts in a knowne tongue, that the deuotion of the hearers might be stirred vp by knowledge, contrary to the iudgement of them that woulde haue ignoraunce to make deuotion.
This Emperor (as Sabellicus writes) favoured the bishop of Room, and yet we see ho we plain a Decree he makes for the praying and administering of Sacraments in a known tongue, that the devotion of the hearers might be stirred up by knowledge, contrary to the judgement of them that would have ignorance to make devotion.
Let vs therefore conclude with God and al good mens assent, that no common prayer or Sacramentes ought to be ministred in a tongue that is not vnderstanded of the hearers.
Let us Therefore conclude with God and all good men's assent, that no Common prayer or Sacraments ought to be ministered in a tongue that is not understanded of the hearers.
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We tooke in hande where we began to speake of this matter, not onely to proue that no common prayer or administration of Sacramentes, ought to be in a tongue vnknowne to the hearers:
We took in hand where we began to speak of this matter, not only to prove that no Common prayer or administration of Sacraments, ought to be in a tongue unknown to the hearers:
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And the voyce that a man vttereth in speakyng is nothyng els, but the messenger of the mynde, to bryng abroade the knowledge of that, whiche otherwyse lyeth secret in the heart,
And the voice that a man uttereth in speaking is nothing Else, but the Messenger of the mind, to bring abroad the knowledge of that, which otherwise lies secret in the heart,
What man (sayth he) knoweth the thynges that apparteyne to man, sauyng only the spirite of man, which is in man? He therfore that doth not vnderstand the voyces that his tongue doth vtter, can not properly be sayde to speake,
What man (say he) Knoweth the things that apparteyne to man, Saving only the Spirit of man, which is in man? He Therefore that does not understand the voices that his tongue does utter, can not properly be said to speak,
No man therefore that feareth to prouoke the wrath of God agaynst hym selfe, wylbe so bolde to speake of God vnaduisedly, without regarde of reuerent vnderstanding, in his presence,
No man Therefore that fears to provoke the wrath of God against him self, wylbe so bold to speak of God unadvisedly, without regard of reverent understanding, in his presence,
The Jewes also, when in the tyme of Iudith they dyd with all their heart pray God to visite his people of Israel, had so prepared their heartes before they began to pray.
The Jews also, when in the time of Iudith they did with all their heart pray God to visit his people of Israel, had so prepared their hearts before they began to pray.
But forasmuch as the person that so •ableth his wordes without sense in the presence of God, sheweth hymselfe not to regarde the maiestie of hym that he speaketh to:
But forasmuch as the person that so •ableth his words without sense in the presence of God, shows himself not to regard the majesty of him that he speaks to:
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And so shall it come to passe, that if haply they shall marke that some byshoppes or ministers in the Churche do call vppon God, eyther with barbarous wordes,
And so shall it come to pass, that if haply they shall mark that Some Bishops or Ministers in the Church do call upon God, either with barbarous words,
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But yet these thyngs must be godly borne withal of these catechistes or instructours of the faith, that they may learne, that as in the common place where matters are pleaded, the goodnesse of an oration consisteth in sounde:
But yet these things must be godly born withal of these catechistes or instructors of the faith, that they may Learn, that as in the Common place where matters Are pleaded, the Goodness of an oration Consisteth in sound:
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How should not the same make the wordes read, vnfruitfull to the reader? The mercyfull goodnesse of God, graunt vs his grace to call vppon hym as we ought to do, to his glory and our endlesse felicitie, whiche we shall do,
How should not the same make the words read, unfruitful to the reader? The merciful Goodness of God, grant us his grace to call upon him as we ought to do, to his glory and our endless felicity, which we shall do,
THe great vtilitie and profite that Christian men and women may take (if they wil) by hearing and reading the holye scriptures (dearely beloued) no heart can sufficiently conceaue, muche lesse is my tongue able with wordes to expresse.
THe great utility and profit that Christian men and women may take (if they will) by hearing and reading the holy Scriptures (dearly Beloved) no heart can sufficiently conceive, much less is my tongue able with words to express.
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& that Christian religion is greatly furthered by diligent hearing & reading of them, he also perceauing what an hinderance & let they be to him and his kingdome, doth what he can to driue the reading of them out of Gods Churche.
& that Christian Religion is greatly furthered by diligent hearing & reading of them, he also perceiving what an hindrance & let they be to him and his Kingdom, does what he can to driven the reading of them out of God's Church.
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and haue moste spitefully destroyed and consumed the same to ashes in the fyre, pretendyng moste vntruely, that the muche hearyng and readyng of Gods worde, is an occasion of heresie and carnall libertie,
and have most spitefully destroyed and consumed the same to Ashes in the fire, pretending most untruly, that the much hearing and reading of God's word, is an occasion of heresy and carnal liberty,
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And shall we Christian men thynke to learne the knowledge of God and of our selues, in anye earthly mans worke or wrytyng, sooner or better then in the holy scriptures, wrytten by the inspiration of the holy ghost? The scriptures were not brought vnto vs by the wyll of man:
And shall we Christian men think to Learn the knowledge of God and of our selves, in any earthly men work or writing, sooner or better then in the holy Scriptures, written by the inspiration of the holy ghost? The Scriptures were not brought unto us by the will of man:
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and his doctrine? whose vertuous conuersation and godly lyfe, the scripture so liuely painteth and setteth foorth before our eyes, that we beholding that paterne, myght shape and frame our lyues as nigh as may be, agreeable to the perfection of the same: Folow you me (sayth.
and his Doctrine? whose virtuous Conversation and godly life, the scripture so lively painteth and sets forth before our eyes, that we beholding that pattern, might shape and frame our lives as High as may be, agreeable to the perfection of the same: Follow you me (say.
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And where shall we learne the order of Christes lyfe, but in the scripture? Another woulde haue a medicine to heale all diseases and maladies of the minde.
And where shall we Learn the order of Christ's life, but in the scripture? another would have a medicine to heal all diseases and maladies of the mind.
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Can this be found or gotten other where, then out of Gods owne booke, his sacred scriptures? Christe taught so muche when he sayde to the obstinate Jewes:
Can this be found or got other where, then out of God's own book, his sacred Scriptures? Christ taught so much when he said to the obstinate Jews:
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If the scriptures conteyne in them euerlastyng lyfe, it must nedes folow, that they haue also present remedie agaynst all that is an hinderaunce and let vnto eternall lyfe.
If the Scriptures contain in them everlasting life, it must needs follow, that they have also present remedy against all that is an hindrance and let unto Eternal life.
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why wyl we not learne it at Christes owne mouth, who promising to be present with his Churche tyll the worldes ende, doth perfourme his promise, in that he is not only with vs by his grace and tender pitie:
why will we not Learn it At Christ's own Mouth, who promising to be present with his Church till the world's end, does perform his promise, in that he is not only with us by his grace and tender pity:
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but also in this that he speaketh presently vnto vs in the holy scriptures, to the great and endlesse comfort of all them that haue any feelyng of God at all in them.
but also in this that he speaks presently unto us in the holy Scriptures, to the great and endless Comfort of all them that have any feeling of God At all in them.
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Yea he speaketh nowe in the scriptures more profitably to vs, then he dyd by worde of mouth to the carnall Jewes when he liued with them here vpon earth.
Yea he speaks now in the Scriptures more profitably to us, then he did by word of Mouth to the carnal Jews when he lived with them Here upon earth.
Christes images made in wood, stone, or mettall, some men for the loue they beare to Christe, do garnishe and beautifie the same with pearle, golde, and pretious stone:
Christ's Images made in wood, stone, or mettle, Some men for the love they bear to Christ, do garnish and beautify the same with pearl, gold, and precious stone:
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And shoulde we not (good brethren) muche rather imbrace and reuerence Gods holy bookes, the sacred bible, whiche do represent Christ vnto vs, more truely then can any image? The image can but expresse the fourme or shape of his body,
And should we not (good brothers) much rather embrace and Reverence God's holy books, the sacred Bible, which do represent christ unto us, more truly then can any image? The image can but express the Form or shape of his body,
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But the scripture doth in such sort set foorth Christe, that we may see both God and man, we may see hym (I say) speakyng vnto vs, healyng our infirmities, diyng for our sinnes, rysing from death for our iustification.
But the scripture does in such sort Set forth Christ, that we may see both God and man, we may see him (I say) speaking unto us, healing our infirmities, dying for our Sins, rising from death for our justification.
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and chylde, therefore with all their hearte, thirst and desyre gods holy scriptures, loue them, embrace them, haue their delight and pleasure in hearing and readyng them,
and child, Therefore with all their heart, thirst and desire God's holy Scriptures, love them, embrace them, have their delight and pleasure in hearing and reading them,
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Fyrst, for that the phrase of the scriptures is somtyme so homlye, grosse, and playne, that it offendeth the fine and delicate wittes of some courtiers.
Fyrst, for that the phrase of the Scriptures is sometime so homlye, gross, and plain, that it offends the fine and delicate wits of Some courtiers.
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Furthermore, for that the scripture also reporteth, euen of them that haue their commendation to be the children of God, that they did diuers actes, wherof some are contrary to the lawe of nature, some repugnaunt to the law wrytten,
Furthermore, for that the scripture also Reporteth, even of them that have their commendation to be the children of God, that they did diverse acts, whereof Some Are contrary to the law of nature, Some repugnant to the law written,
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And some worldly witted men, thynke it a great decay to the quiet and prudent gouerning of their common weales, to geue eare to the simple and plaine rules and preceptes of our sauiour Christe in his Gospell,
And Some worldly witted men, think it a great decay to the quiet and prudent governing of their Common weals, to give ear to the simple and plain rules and Precepts of our Saviour Christ in his Gospel,
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For carnal reason beyng alway an enemie to God, and not perceauing the thynges of Gods spirite, doth abhorre suche preceptes, whiche yet rightly vnderstanded, infringeth no iudiciall policies, nor Christian mens gouernementes.
For carnal reason being always an enemy to God, and not perceiving the things of God's Spirit, does abhor such Precepts, which yet rightly understanded, infringeth no judicial policies, nor Christian men's governments.
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In the booke of Deuteronomie it is wrytten, that almyghtie God made a lawe, yf a man dyed without issue, his brother or next kynsman shoulde marrye his wydowe,
In the book of Deuteronomy it is written, that almighty God made a law, if a man died without issue, his brother or next kinsman should marry his widow,
and the childe that were firste borne betweene them, shoulde be called his chylde that was dead, that the dead mans name myght not be put out in Israel:
and the child that were First born between them, should be called his child that was dead, that the dead men name might not be put out in Israel:
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Here (dearely beloued) the pullyng of his shoe and spitting in his face, were ceremonies to signifie vnto all the people of that Citie, that the woman was not nowe in faulte that Gods lawe in that poynt was broken,
Here (dearly Beloved) the pulling of his shoe and spitting in his face, were ceremonies to signify unto all the people of that city, that the woman was not now in fault that God's law in that point was broken,
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Moab is my washpot, and euer Edom wyl I cast out my shoe, &c. In that place the prophete sheweth how grati•usly God hath dealt with his people the children of Israel, geuing them great victories vpon their enemies on euery side.
Moab is my washpot, and ever Edom will I cast out my shoe, etc. In that place the Prophet shows how grati•usly God hath dealt with his people the children of Israel, giving them great victories upon their enemies on every side.
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Nowe I pray you, what vncomly maner of speach is this, so vsed in common phrase among the Hebrues? It is a shame that Christian men shoulde be so light headed, to toy as ruffians do of suche maner speaches, vttered in good graue signification by •he holy ghost.
Now I pray you, what uncomely manner of speech is this, so used in Common phrase among the Hebrews? It is a shame that Christian men should be so Light headed, to toy as ruffians do of such manner Speeches, uttered in good graven signification by •he holy ghost.
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Some againe are o••ended to heare that the godly fathers had many wiues and concubines ▪ although after the phrase of the scripture, a concubine is an honest name,
some again Are o••ended to hear that the godly Father's had many wives and concubines ▪ although After the phrase of the scripture, a concubine is an honest name,
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And that ye may the better vnderstande this to be true, ye shall note that it was permitted to the fathers of the olde Testament, to haue at one time mo wiues then one,
And that you may the better understand this to be true, you shall note that it was permitted to the Father's of the old Testament, to have At one time more wives then one,
And to his other daughter Rachell, he gaue another bondmayde, named Bilham. And the wyues that were the owners of their handmaydes, gaue them in mariage to their husbandes, vppon diuers occasions.
And to his other daughter Rachel, he gave Another bondmaid, nam Bilham. And the wives that were the owners of their handmaids, gave them in marriage to their Husbands, upon diverse occasions.
The pluralitie of wyues, was by a speciall prerogatiue suffered to the fathers of the olde Testament, not for satisfiyng their carnall and fleshly lustes,
The plurality of wives, was by a special prerogative suffered to the Father's of the old Testament, not for satisfying their carnal and fleshly lusts,
but to haue many children, because euery one of them hoped, and begged oft tymes of God in their prayers, that that blessed seede whiche God promised shoulde come into the worlde to breake the serpentes head, myght come and be borne of his stocke and kinred.
but to have many children, Because every one of them hoped, and begged oft times of God in their Prayers, that that blessed seed which God promised should come into the world to break the Serpents head, might come and be born of his stock and kindred.
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Now of those whiche take occasion of carnalitie and euil life, by hearing and reading in Gods boke, what God hath suffered euen in those men, whose commendation is praysed in the scripture. As that Noe, whom.
Now of those which take occasion of carnality and evil life, by hearing and reading in God's book, what God hath suffered even in those men, whose commendation is praised in the scripture. As that Noah, whom.
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Abraham, whose fayth was so great, that for the same he deserued to be called of Gods owne mouth a father of many nations, the father of all beleuers, besydes with Sara his wife, had also carnall company with Agar, Saraes handemayde.
Abraham, whose faith was so great, that for the same he deserved to be called of God's own Mouth a father of many Nations, the father of all believers, besides with Sarah his wife, had also carnal company with Agar, Saraes handemayde.
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We ought then to learne by them this profitable lesson, that if so godlye men as they were, which otherwise felt inwardly Gods holy spitite inflamyng in their heartes, with she feare and loue of God, coulde not by their owne strength kepe them selues from committyng horrible sinne,
We ought then to Learn by them this profitable Lesson, that if so godly men as they were, which otherwise felt inwardly God's holy spitite Inflaming in their hearts, with she Fear and love of God, could not by their own strength keep them selves from committing horrible sin,
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Howe much more ought we then miserable wretches, which haue no feeling of God within vs at al, continually to feare, not onely that we may fall as they did,
How much more ought we then miserable wretches, which have no feeling of God within us At all, continually to Fear, not only that we may fallen as they did,
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but also be ouercome and drowned in sinne, which they were not? And so by consydering their fal, take the better occasion to acknowledge our owne infirmitie and weaknesse,
but also be overcome and drowned in sin, which they were not? And so by considering their fall, take the better occasion to acknowledge our own infirmity and weakness,
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Thus good people, shoulde we vnderstande such matters expressed in the diuine scriptures, that this holye table of Gods worde be not turned to vs to be a snare, a trappe,
Thus good people, should we understand such matters expressed in the divine Scriptures, that this holy table of God's word be not turned to us to be a snare, a trap,
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But let vs esteeme them in suche a reuerent humilitie, that we may fynde our necessary foode therein, to strengthen vs, to comfort vs, to instruct vs (as God of his great mercye hath appoynted them) in all necessarye workes,
But let us esteem them in such a reverent humility, that we may find our necessary food therein, to strengthen us, to Comfort us, to instruct us (as God of his great mercy hath appointed them) in all necessary works,
YE haue heard (good people) in the Homilee last read vnto you, the great commoditie of holye Scriptures, ye haue heard how ignoraunt men, voyde of godlye vnderstanding, seeke quarrelles to discredite them:
you have herd (good people) in the Homily last read unto you, the great commodity of holy Scriptures, you have herd how ignorant men, void of godly understanding, seek quarrels to discredit them:
Nowe we will proceede and speake of suche politique wyse men whiche be offended, for that Christes preceptes should seeme to destroy all order in gouernaunce,
Now we will proceed and speak of such politic wise men which be offended, for that Christ's Precepts should seem to destroy all order in governance,
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Christ therfore meaneth, that he would haue his faithfull seruaunts so farre from vengeaunce and resisting wrong, that he woulde rather haue him redy to suffer an other wrong,
christ Therefore means, that he would have his faithful Servants so Far from vengeance and resisting wrong, that he would rather have him ready to suffer an other wrong,
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He would haue our good deedes so farre from al carnall respectes, that he would not haue our nyest freendes know of our wel doing, to win a vaine glorye.
He would have our good Deeds so Far from all carnal respects, that he would not have our nyest Friends know of our well doing, to win a vain glory.
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The mouth of the Lorde (sayth he) hath spoken it, the almighty and euerlasting God, who with his onely worde created heauen and earth, hath decreed it, the Lorde of hoastes, whose wayes are in the Seas, whose pathes are in the deepe waters, that Lorde and God by whose worde all thynges in heauen and in earth are created, gouerned,
The Mouth of the Lord (say he) hath spoken it, the almighty and everlasting God, who with his only word created heaven and earth, hath decreed it, the Lord of hosts, whose ways Are in the Seas, whose paths Are in the deep waters, that Lord and God by whose word all things in heaven and in earth Are created, governed,
it can not be but wisely and prudently commaunded, what almightie God hath deuysed, how vaynely soeuer through want of grace, we miserable wretches do imagine and iudge of his most holy worde.
it can not be but wisely and prudently commanded, what almighty God hath devised, how vainly soever through want of grace, we miserable wretches do imagine and judge of his most holy word.
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There are three sortes of people, whose companye the prophete would haue him to flee and auoyde, which shall be an happy man, and partakers of Gods blessing.
There Are three sorts of people, whose company the Prophet would have him to flee and avoid, which shall be an happy man, and partakers of God's blessing.
By the vngodly, he vnderstādeth those which haue no regarde of almightye God, being voyde of all faith, whose heartes & mindes are so set vpon the worlde, that they studie onely howe to accomplishe their worldlye practises, their carnall imaginations, their filthy lust and desyre, without anye feare of God.
By the ungodly, he understands those which have no regard of almighty God, being void of all faith, whose hearts & minds Are so Set upon the world, that they study only how to accomplish their worldly practises, their carnal Imaginations, their filthy lust and desire, without any Fear of God.
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for then who should be found free? What man euer liued vpon earth (Christe onely excepted) but he hath sinned? The iust man falleth seuen times, and ryseth agayne.
for then who should be found free? What man ever lived upon earth (Christ only excepted) but he hath sinned? The just man falls seuen times, and Riseth again.
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Though the godly do fall, yet they walke not on purposely in sinne, they stande not still to contynue and tarye in sinne, they syt not downe like carelesse men, without all feare of Gods iust punishment for sinne:
Though the godly do fallen, yet they walk not on purposely in sin, they stand not still to continue and tarry in sin, they fit not down like careless men, without all Fear of God's just punishment for sin:
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The Prophete then calleth them sinners whose heartes are cleane turned from God, and whose whole conuersation of lyfe is nothing but sinne, they delight so much in the same, that they choose continually to abyde and dwell in sinne.
The Prophet then calls them Sinners whose hearts Are clean turned from God, and whose Whole Conversation of life is nothing but sin, they delight so much in the same, that they choose continually to abide and dwell in sin.
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The thyrde sorte he calleth scorners, that is, a sorte of men whose heartes are so stuffed with mallyce, that they are not contented to dwell in sinne,
The Third sort he calls Scorner's, that is, a sort of men whose hearts Are so stuffed with mallyce, that they Are not contented to dwell in sin,
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and refourmed religion in his Realme, he sent messengers into euerye Citie, to gather the people vnto Hierusalem, to solemnize the feast of Easter, in such sort as God had appoynted.
and reformed Religion in his Realm, he sent messengers into every city, to gather the people unto Jerusalem, to solemnize the feast of Easter, in such sort as God had appointed.
And in the laste Chapter of the same booke it is written, that almyghtie God, hauing compassion vppon his people, sent his messengers the Prophetes vnto them, to call them from their abhominable idolatrie and wicked kinde of liuing.
And in the laste Chapter of the same book it is written, that almighty God, having compassion upon his people, sent his messengers the prophets unto them, to call them from their abominable idolatry and wicked kind of living.
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when Noe tolde them that God woulde take vengeaunce vppon them for their sinnes. The fludde therefore came sodainely vpon them, and drowned them with the whole worlde.
when Noah told them that God would take vengeance upon them for their Sins. The flood Therefore Come suddenly upon them, and drowned them with the Whole world.
The worldly wyse men scorne the doctrine of Christe, as foolishenesse to their vnderstanding. These scorners haue euer ben, and euer shal be to the worldes ende.
The worldly wise men scorn the Doctrine of Christ, as foolishenesse to their understanding. These Scorner's have ever been, and ever shall be to the world's end.
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when it shal be to late, for there shall be iudgement without mercy. This might suffise to admonishe vs, and cause vs henceforth to reuerence Gods holy scriptures,
when it shall be to late, for there shall be judgement without mercy. This might suffice to admonish us, and cause us henceforth to Reverence God's holy Scriptures,
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The more obscure and darke the sayinges be to our vnderstanding, the further let vs thinke our selues to be from God and his holye spirite, who was the aucthour of them.
The more Obscure and dark the sayings be to our understanding, the further let us think our selves to be from God and his holy Spirit, who was the author of them.
although yet to learned men they be not vnprofitable to be cōsydered, but to be expounded as figures and shadowes of thinges and persons, afterwarde openlye reuealed in the new Testament.
although yet to learned men they be not unprofitable to be considered, but to be expounded as figures and shadows of things and Persons, afterward openly revealed in the new Testament.
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He was of lyke mynd as saint Paule was, when he did deliuer Himeneus and Alexander, with the notorious fornicatour, to Satan, to their temporal confusion, that their spirite might be saued against the daye of the Lord.
He was of like mind as saint Paul was, when he did deliver Hymenaeus and Alexander, with the notorious fornicator, to Satan, to their temporal confusion, that their Spirit might be saved against the day of the Lord.
Whiche perfection of spirite, because it can not be perfourmed in vs, so corrupted in affections as we be, we ought not to vse in our priuate causes the lyke wordes in fourme,
Which perfection of Spirit, Because it can not be performed in us, so corrupted in affections as we be, we ought not to use in our private Causes the like words in Form,
Let vs not therefore be offended, but searche out the reason of such wordes before we be offended, that we may the more reuerentlye iudge of such sayinges,
Let us not Therefore be offended, but search out the reason of such words before we be offended, that we may the more reverently judge of such sayings,
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and to instill the heauenly droppes of his grace into our harde stonye heartes to supple the same, that we be not contemners & deriders of his infallible worde:
and to instill the heavenly drops of his grace into our harden stony hearts to supple the same, that we be not contemners & deriders of his infallible word:
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AMongst the manifolde dueties that almighti god requireth of his faithful seruants the true Christians, by the which he woulde that both his name should be glorified,
among the manifold duties that almighty god requires of his faithful Servants the true Christians, by the which he would that both his name should be glorified,
And yet this not wt standing, (suche is the slouthfull sluggishnesse of our dull nature, to that whiche is good and godlye) that we are almoste in nothing more negligent and lesse carefull then we are therein.
And yet this not with standing, (such is the slothful sluggishness of our dull nature, to that which is good and godly) that we Are almost in nothing more negligent and less careful then we Are therein.
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that fyrst knowing their duetie (whereof many by their slacknes seeme to be very ignoraunt) they maye afterwardes diligentlye endeuour to perfourme the same.
that fyrst knowing their duty (whereof many by their slackness seem to be very ignorant) they may afterwards diligently endeavour to perform the same.
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and also suche as hytherto haue eyther neglected or contemned it, may yet now at the length (when they shall heare howe much it apparteyneth to them) aduisedly consyder it,
and also such as hitherto have either neglected or contemned it, may yet now At the length (when they shall hear how much it apparteyneth to them) advisedly Consider it,
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Knowe this, that to helpe and succour the poore in their neede and miserie, pleaseth God so much, that as the holy scripture in sundry places recordeth, nothyng can be more thankfullye taken or accepted of God.
Know this, that to help and succour the poor in their need and misery, Pleases God so much, that as the holy scripture in sundry places recordeth, nothing can be more thankfully taken or accepted of God.
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And Christe in the Gospell aduouche••, and as a moste certayne trueth, byndeth it with an othe, that the almes bestowed vppon the poore, was bestowed vpon him,
And Christ in the Gospel aduouche••, and as a most certain truth, bindeth it with an other, that the alms bestowed upon the poor, was bestowed upon him,
So he that receaueth the poore and needy, and helpeth them in their affliction and distresse, doth thereby receaue and honour Christe their maister, who as he was poore and needye him selfe,
So he that receiveth the poor and needy, and Helpeth them in their affliction and distress, does thereby receive and honour Christ their master, who as he was poor and needy him self,
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whylest he lyued here amongst vs, to worke the mysterie of our saluation, so at his departure hence, he promised in his steede, to sende vnto vs those that were poore, by whose meanes his absence should be supplied:
whilst he lived Here among us, to work the mystery of our salvation, so At his departure hence, he promised in his steed, to send unto us those that were poor, by whose means his absence should be supplied:
because he woulde haue continual trial of his people, whether they loued him or no, that in shewing them selues obedient vnto his will, they might certaynlye assure them selues of his loue and fauour towardes them,
Because he would have continual trial of his people, whither they loved him or no, that in showing them selves obedient unto his will, they might Certainly assure them selves of his love and favour towards them,
and nothing doubte, but that as his lawe and ordinaunces (wherein he commaunded them that they shoulde open their hande vnto their brethren that were poore and needye in the lande) were accepted of them, and willingly perfourmed:
and nothing doubt, but that as his law and ordinances (wherein he commanded them that they should open their hand unto their brothers that were poor and needy in the land) were accepted of them, and willingly performed:
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and an high sacrifice to god, wherin he greatly delighted, and had a singuler pleasure. For so doeth the wyse man the sonne of Syrach teach vs, saying:
and an high sacrifice to god, wherein he greatly delighted, and had a singular pleasure. For so doth the wise man the son of Sirach teach us, saying:
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The ryght thanke offering, maketh the aulter fat, and a sweete smell it is before the hyghest, it is acceptable before God, and shall neuer be forgotten.
The right thank offering, makes the alter fat, and a sweet smell it is before the highest, it is acceptable before God, and shall never be forgotten.
And the trueth of this doctrine is veryfied by the examples of those holy and charitable fathers, of whom we reade in the scriptures, that they were geuen to mercifull compassion towardes the poore,
And the truth of this Doctrine is verified by the Examples of those holy and charitable Father's, of whom we read in the Scriptures, that they were given to merciful compassion towards the poor,
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Such was his kinseman Lot, whom God so fauoured for receauing his messengers into his house, whiche otherwyse should haue layne in the streete, that he saued him with his whole familie, from the destruction of Sodome and Gomorra.
Such was his kinsman Lot, whom God so favoured for receiving his messengers into his house, which otherwise should have lain in the street, that he saved him with his Whole family, from the destruction of Sodom and Gomorra.
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And as all these by their mercifulnes and tender compassion which they shewed to the miserable afflicted membres of Christe, in the releeuing, helpyng,
And as all these by their mercifulness and tender compassion which they showed to the miserable afflicted members of Christ, in the relieving, helping,
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S. Augustine hath, that the geuing of almes and releuing of the poore, is the right way to heauen, Via coeli pauper est: The poore man (sayth he) is the way to heauen.
S. Augustine hath, that the giving of alms and releuing of the poor, is the right Way to heaven, Via coeli pauper est: The poor man (say he) is the Way to heaven.
And we vse in crosse wayes to set vp a wodden or stone crosse, to admonishe the trauailing man whiche way he muste turne when he commeth thither, to direct his iourney aright. But Gods worde (as.
And we use in cross ways to Set up a wooden or stone cross, to admonish the travailing man which Way he must turn when he comes thither, to Direct his journey aright. But God's word (as.
or any other noble man, whom they eyther feare or loue, suche a one they wyl be glad to benefite & pleasure, that when they haue neede, they may become their spokes man, either to obteyne a commoditie, or to escape a displeasure.
or any other noble man, whom they either Fear or love, such a one they will be glad to benefit & pleasure, that when they have need, they may become their spokes man, either to obtain a commodity, or to escape a displeasure.
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Nowe surely it ought to be a shame to vs, that worldly men for temporall thinges that last but for a season, should be more wise & prouident in procuring them, then we in heauenly.
Now surely it ought to be a shame to us, that worldly men for temporal things that last but for a season, should be more wise & provident in procuring them, then we in heavenly.
Hath not God (sayth he) chosen the poore of this worlde to hym selfe, to make thē hereafter the rich heires of that kyngdome which he hath promised to them that loue hym? And we knowe that the prayer which they make for vs, shalbe acceptable and regarded of God, their complaynt shalbe hearde also.
Hath not God (say he) chosen the poor of this world to him self, to make them hereafter the rich Heirs of that Kingdom which he hath promised to them that love him? And we know that the prayer which they make for us, shall acceptable and regarded of God, their complaint shall heard also.
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euen he that made hym shall heare hym. Be curteous therfore vnto the poore. We knowe also, that he who acknowledgeth him selfe to be their maister and patrone,
even he that made him shall hear him. Be courteous Therefore unto the poor. We know also, that he who acknowledgeth him self to be their master and patron,
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Why shoulde we then be eyther negligent or vnwylling to procure their frendship and fauour, by the whiche also we may be assured to get his fauour that is both able & wyllyng to do vs all pleasures that are for our commoditie and wealth? Christe doth declare by this,
Why should we then be either negligent or unwilling to procure their friendship and favour, by the which also we may be assured to get his favour that is both able & willing to do us all pleasures that Are for our commodity and wealth? Christ does declare by this,
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how much he accepteth our charitable affection toward the poore, in that he promiseth a rewarde vnto them that geue but a cup of cold water in his name to them that haue neede thereof,
how much he Accepteth our charitable affection towards the poor, in that he promises a reward unto them that give but a cup of cold water in his name to them that have need thereof,
The gayne beyng cheefely the possession of the lyfe euerlastyng, through the merites of our sauiour Jesus Christe, to whom with the father & the holy ghost, be al honour and glory for euer. Amen.
The gain being chiefly the possession of the life everlasting, through the merits of our Saviour jesus Christ, to whom with the father & the holy ghost, be all honour and glory for ever. Amen.
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and to helpe them in tyme of necessitie, is so acceptable vnto our sauiour Christe, that he counteth that to be done to him selfe, that we do for his sake vnto them.
and to help them in time of necessity, is so acceptable unto our Saviour Christ, that he counteth that to be done to him self, that we do for his sake unto them.
Wherefore if either their good examples, or the holesome counsell of godly fathers, or the loue of Christ, whose especial fauour we may be assured by this meanes to obteyne, may moue vs,
Wherefore if either their good Examples, or the wholesome counsel of godly Father's, or the love of christ, whose especial favour we may be assured by this means to obtain, may move us,
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and the wealth or glory thereof, if in the meane season he lose his soule, or do that thing whereby it should become captiue vnto death, sinne, & hell fire.
and the wealth or glory thereof, if in the mean season he loose his soul, or do that thing whereby it should become captive unto death, sin, & hell fire.
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but also serueth to stirre vp our myndes, and to pricke vs forwardes to seeke diligently and learne by what meanes we may preserue and kepe our soules euer in safety, that is,
but also serveth to stir up our minds, and to prick us forwards to seek diligently and Learn by what means we may preserve and keep our Souls ever in safety, that is,
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Yea, he teacheth vs also thereby to esteeme that as a precious medicine and an inestimable iewel, that hath suche strength and vertue in it, that can either procure or preserue so incomparable a treasure.
Yea, he Teaches us also thereby to esteem that as a precious medicine and an inestimable jewel, that hath such strength and virtue in it, that can either procure or preserve so incomparable a treasure.
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Christe aunswering their superstitious complaynte, teacheth them an especiall remedye howe to keepe cleane their soules, notwithstandyng the breache of suche superstitious orders.
Christ answering their superstitious complain, Teaches them an especial remedy how to keep clean their Souls, notwithstanding the breach of such superstitious order.
and there he admonisheth to consider how holesome and profitable it is to releeue the needy and help the afflicted, by the which we may purge our synnes, and heale our wounded soules.
and there he Admonisheth to Consider how wholesome and profitable it is to relieve the needy and help the afflicted, by the which we may purge our Sins, and heal our wounded Souls.
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But here some wyll say vnto me, If almes geuyng, and our charitable workes towardes the poore, be able to washe away synnes, to reconcile vs to God, to delyuer vs from the peryll of damnation,
But Here Some will say unto me, If alms giving, and our charitable works towards the poor, be able to wash away Sins, to reconcile us to God, to deliver us from the peril of damnation,
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for that were in deede to deface Christ, and to defraud him of his glorie. But they meane this, and this is the vnderstandyng of those and suche lyke sayinges:
for that were in deed to deface christ, and to defraud him of his glory. But they mean this, and this is the understanding of those and such like sayings:
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and they haue so receaued it fruitfully, that although by reason of their sinfull lyuyng outwardly, they seemed before to haue ben the children of wrath and perdition,
and they have so received it fruitfully, that although by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition,
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yet nowe the spirite of God mightily workyng in them, vnto obedience to Gods wyll and commaundementes, they declare by their outward deedes and lyfe, in the shewyng of mercie,
yet now the Spirit of God mightily working in them, unto Obedience to God's will and Commandments, they declare by their outward Deeds and life, in the show of mercy,
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and charitie (which can not come but of the spirite of God and his especiall grace) that they are the vndoubted chyldren of God appoynted to euerlastyng lyfe.
and charity (which can not come but of the Spirit of God and his especial grace) that they Are the undoubted children of God appointed to everlasting life.
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And so, as by their wyckednesse and vngodly lyuyng, they shewed them selues accordyng to the iudgement of men, which folowe the outward appearaunce, to be reprobates and castawayes:
And so, as by their wickedness and ungodly living, they showed them selves according to the judgement of men, which follow the outward appearance, to be Reprobates and castaways:
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So nowe by their obedience vnto Gods holy wyll, and by their mercyfulnesse and tender pitie (wherin they shew them selues to be lyke vnto God, who is the fou〈 … 〉yne and spryng of all mercye) they declare openly and manyfestly vnto the sight of men, that they are the sonnes of God,
So now by their Obedience unto God's holy will, and by their mercyfulnesse and tender pity (wherein they show them selves to be like unto God, who is the fou〈 … 〉yne and spring of all mercy) they declare openly and manifestly unto the sighed of men, that they Are the Sons of God,
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so the good deedes of man are not the cause that maketh man good, but he is firste made good by the spirite and grace of God that effectually worketh in hym,
so the good Deeds of man Are not the cause that makes man good, but he is First made good by the Spirit and grace of God that effectually works in him,
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And then as the good fruite doth argue the goodnesse of the tree, so doth the good and mercyfull deede of the man, argue and certainely proue the goodnesse of hym that doth it, accordyng to Christes sayinges:
And then as the good fruit does argue the Goodness of the tree, so does the good and merciful deed of the man, argue and Certainly prove the Goodness of him that does it, according to Christ's sayings:
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And as the true christian man, in thankfulnesse of his heart, for the redemption of his soule purchased by Christes death, sheweth kyndly by the fruite of his fayth, his obedience to God:
And as the true christian man, in thankfulness of his heart, for the redemption of his soul purchased by Christ's death, shows kindly by the fruit of his faith, his Obedience to God:
and so defaceth and obscureth the pryce of Christes blood, who only wrought our purgation. The meanyng then of these sayinges in the scriptures and other holy wrytinges:
and so defaceth and obscureth the price of Christ's blood, who only wrought our purgation. The meaning then of these sayings in the Scriptures and other holy writings:
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Almes deedes do washe away our sinnes, and, mercie to the poore doth blot out our offences, is, that we doing these thynges accordyng to Gods wyl & our duetie, haue our sinnes in deede washed away, and our offences blotted out:
Alms Deeds do wash away our Sins, and, mercy to the poor does blot out our offences, is, that we doing these things according to God's will & our duty, have our Sins in deed washed away, and our offences blotted out:
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and that for the promise that God hath made to them that are obedient vnto his commaundement, that he which is the trueth, might be iustified in perfourming the trueth, due to his true promise.
and that for the promise that God hath made to them that Are obedient unto his Commandment, that he which is the truth, might be justified in performing the truth, due to his true promise.
Wherfore leauing them to their owne wylful sense, we wyll rather haue regarde to the reasonable and godly, who as they most certaynly know and perswade them selues, that al goodnes, al bountie, al mercy, al benefites, al forgeuenes of sinnes,
Wherefore leaving them to their own wilful sense, we will rather have regard to the reasonable and godly, who as they most Certainly know and persuade them selves, that all Goodness, all bounty, all mercy, all benefits, all forgiveness of Sins,
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& whatsoeuer can be named good and profitable, either for the body or for the soule, do come only of Gods mercie and mere fauour, & not of them selues:
& whatsoever can be nam good and profitable, either for the body or for the soul, do come only of God's mercy and mere favour, & not of them selves:
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but rather with the humble and poore Publicane, confesse them selues sinfull wretches, vnworthye to looke vp to heauen, callyng and crauyng for mercie, that with the Publicane they may be pronounced of Christ to be iustified.
but rather with the humble and poor Publican, confess them selves sinful wretches, unworthy to look up to heaven, calling and craving for mercy, that with the Publican they may be pronounced of christ to be justified.
yea they learne in such maners of speakyng a comfortable argument of Gods singuler fauour and loue, that attributeth that vnto vs and to our doynges, that he by his spirite worketh in vs,
yea they Learn in such manners of speaking a comfortable argument of God's singular favour and love, that attributeth that unto us and to our doings, that he by his Spirit works in us,
and feele the fruites and rewardes that folowe such godly lyuyng, so shall we knowe by proofe what profite and commoditie doth come of geuyng of almes, and succouring of the poore.
and feel the fruits and rewards that follow such godly living, so shall we know by proof what profit and commodity does come of giving of alms, and succouring of the poor.
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and howe muche God extendeth his fauour towardes them that are mercyfull, and what fruites and commodities doth come to them by it, they wishe very gladly with them selues that they also myght obteyne these benefites,
and how much God extendeth his favour towards them that Are merciful, and what fruits and commodities does come to them by it, they wish very gladly with them selves that they also might obtain these benefits,
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Oh that we had some cunning and skilful phisition that wer able to purge them of this so pestilent an humor, that so sore infecteth, not their bodies,
O that we had Some cunning and skilful Physician that were able to purge them of this so pestilent an humour, that so soar Infecteth, not their bodies,
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Wherein thou shalt not beleue me, but if thou haue fayth, and be a true Christian, beleue the holy ghost, geue credite to the aucthoritie of Gods worde that thus teacheth.
Wherein thou shalt not believe me, but if thou have faith, and be a true Christian, believe the holy ghost, give credit to the Authority of God's word that thus Teaches.
Euen as he prouideth seede for the sower in multipliyng it & geuing great encrease: so he wyl multiplie their goodes, & encrease them that there shalbe great aboundaunce.
Eve as he Provideth seed for the sour in multipliyng it & giving great increase: so he will multiply their goods, & increase them that there shall great abundance.
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And least we should thynke his sayinges to be but wordes and not trueth, we haue an example thereof in the thirde booke of kynges, which doth confirme and seale it vp as a moste certayne trueth.
And lest we should think his sayings to be but words and not truth, we have an Exampl thereof in the Third book of Kings, which does confirm and seal it up as a most certain truth.
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yet when she gaue parte therof vnto Elias, & defrauded her owne hungry belly, mercifully to releeue hym, she was so blessed of God, that neyther the meale nor the oyle was consumed all the tyme whyle that famine dyd laste,
yet when she gave part thereof unto Elias, & defrauded her own hungry belly, mercifully to relieve him, she was so blessed of God, that neither the meal nor the oil was consumed all the time while that famine did laste,
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This poore woman, in the time of an extreame & long dearth, had but one handfull of meale and a litle cruse of oyle, her onlye sonne was redy to perishe before her face for hunger,
This poor woman, in the time of an extreme & long dearth, had but one handful of meal and a little cruse of oil, her only son was ready to perish before her face for hunger,
and rather then she woulde omit the occasion geuen to geue almes, & worke a worke of ryghteousnes, she was content presentlye to hazarde her owne and her sonnes life.
and rather then she would omit the occasion given to give alms, & work a work of righteousness, she was content presently to hazard her own and her Sons life.
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will rather cast doubtes & perils of vnlikely penury, then you wyl part with any peece of your superfluities, to helpe to feed and succour the poore, hungry,
will rather cast doubts & perils of unlikely penury, then you will part with any piece of your superfluities, to help to feed and succour the poor, hungry,
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This poore and seely wydowe neuer cast doubtes in al her miserie what want she her selfe should haue, she neuer distrusted the promise that god made to her by the prophet,
This poor and silly widow never cast doubts in all her misery what want she her self should have, she never distrusted the promise that god made to her by the Prophet,
then we either desire gods kingdome, or feare the deuils dungeon. Hearken therfore ye mercylesse misers, what wyl be the end of this your vnmercyful dealyng.
then we either desire God's Kingdom, or Fear the Devils dungeon. Harken Therefore you mercylesse misers, what will be the end of this your unmerciful dealing.
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Then when other haue aboūdaunce and be fed at full, you shall vtterly waste and consume away your selues, your store shalbe destroyed, your goodes pluckt from you, all your glory and wealth shall perishe:
Then when other have abundance and be fed At full, you shall utterly waste and consume away your selves, your store shall destroyed, your goods plucked from you, all your glory and wealth shall perish:
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and that whiche when you had, you myght haue enioyed your selfe in peace, and might haue bestowed vpon other most godly, ye shal seke with sorow & sighes,
and that which when you had, you might have enjoyed your self in peace, and might have bestowed upon other most godly, you shall seek with sorrow & sighs,
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Alas what furie and madnesse doth possesse our myndes, that in a matter of trueth & certayntie, we wyll not geue credite to the trueth, testifying vnto that which is most certayne.
Alas what fury and madness does possess our minds, that in a matter of truth & certainty, we will not give credit to the truth, testifying unto that which is most certain.
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Christe sayth, that if we wyl first seeke the kyngdome of God, & do the workes of righteousnes therof, we shal not be left destitute, al other thinges shalbe geuen to vs plenteously.
Christ say, that if we will First seek the Kingdom of God, & do the works of righteousness thereof, we shall not be left destitute, all other things shall given to us plenteously.
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And as Ciprian sayth, whylest we stande in doubt least our goodes fayle, in being ouer liberall, we put it out of doubt that our life & health faileth, in not being liberall at al. Whilest we are carefull for diminishing of our stocke, we are altogether carelesse to diminishe our selues.
And as Cyprian say, whilst we stand in doubt lest our goods fail, in being over liberal, we put it out of doubt that our life & health Faileth, in not being liberal At all Whilst we Are careful for diminishing of our stock, we Are altogether careless to diminish our selves.
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This vaine feare to lacke our selues if we geue to the poore, is muche like the feare of children & fooles, which when they see the bright glimmering of a glasse, they do imagine straight way that it is the lightning,
This vain Fear to lack our selves if we give to the poor, is much like the Fear of children & Fools, which when they see the bright glimmering of a glass, they do imagine straight Way that it is the lightning,
& as by infinite testimonies and examples maye be proued) that whosoeuer serueth God faithfully and vnfaignedly in any vocation, god wil not suffer him to decay, much lesse to perish.
& as by infinite testimonies and Examples may be proved) that whosoever serveth God faithfully and unfeignedly in any vocation, god will not suffer him to decay, much less to perish.
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So mightily doth God worke to preserue & mainteine those whom he loueth, so carefull is he also to feede them who in anye state or vocation do vnfaignedly serue him.
So mightily does God work to preserve & maintain those whom he loves, so careful is he also to feed them who in any state or vocation do unfeignedly serve him.
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and left without foode? Or wyl Christe denie earthly thinges, vnto them whō he promiseth heauenly thinges for his true seruice? It can not be therfore (deare brethren) that by geuing of almes we shoulde at any time want our selues,
and left without food? Or will Christ deny earthly things, unto them whom he promises heavenly things for his true service? It can not be Therefore (deer brothers) that by giving of alms we should At any time want our selves,
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It is contrarye to Gods worde, it repugneth with his promise, it is agaynst Christes propertie and nature to suffer it, it is the craftie surmise of the deuill to perswade vs it.
It is contrary to God's word, it repugneth with his promise, it is against Christ's property and nature to suffer it, it is the crafty surmise of the Devil to persuade us it.
so long as we shall liue in this transitorie lyfe, and after our dayes here wel spent in his seruice and the loue of our brethrē, we shalbe crowned with euerlasting glory, to raigne with Christe our sauiour in heauen, to whom with the father & the holy ghost, be al honour & glorie for euer. Amen.
so long as we shall live in this transitory life, and After our days Here well spent in his service and the love of our brothers, we shall crowned with everlasting glory, to Reign with Christ our Saviour in heaven, to whom with the father & the holy ghost, be all honour & glory for ever. Amen.
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AMong al the creatures that god made in the beginnyng of the worlde most excellent and wonderfull in their kynde, there was none (as the Scripture beareth witnesse) to be compared almost in any poynt vnto manne, who aswell in bodye and in soule exceeded all other no lesse,
AMong all the creatures that god made in the beginning of the world most excellent and wonderful in their kind, there was none (as the Scripture bears witness) to be compared almost in any point unto man, who aswell in body and in soul exceeded all other no less,
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He was made accordyng to the image and similitude of GOD, he was indued with all kinde of heauenly giftes, he had no spot of vncleannesse in him, he was sounde and perfect in al partes, both outwardly and inwardly, his reason was vncorrupt, his vnderstandyng was pure and good, his wyll was obedient and godly, he was made altogether lyke vnto God, in ryghteousnesse, in holinesse, in wysdome, in trueth, to be short, in all kinde of perfection.
He was made according to the image and similitude of GOD, he was endued with all kind of heavenly Gifts, he had no spot of uncleanness in him, he was sound and perfect in all parts, both outwardly and inwardly, his reason was uncorrupt, his understanding was pure and good, his will was obedient and godly, he was made altogether like unto God, in righteousness, in holiness, in Wisdom, in truth, to be short, in all kind of perfection.
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For as it is sayde, God made him Lord and ruler ouer all the workes of his handes, that he should haue vnder his feete all sheepe & oxen, all beastes of the feelde, all foules of the ayre, all fishes of the sea,
For as it is said, God made him Lord and ruler over all the works of his hands, that he should have under his feet all sheep & oxen, all beasts of the field, all fowls of the air, all Fish of the sea,
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or greater felicitie desyred in this worlde? But as the common nature of all men is, in tyme of prosperitie and wealth, to forget not only them selues, but also God:
or greater felicity desired in this world? But as the Common nature of all men is, in time of Prosperity and wealth, to forget not only them selves, but also God:
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or rather moste wylfully breake it, in forgetting the straight charge of his maker, and geuing eare to the craftie suggestion of that wicked serpent the deuill.
or rather most wilfully break it, in forgetting the straight charge of his maker, and giving ear to the crafty suggestion of that wicked serpent the Devil.
so that the whole broode of Adams flesh should sustaine the selfe same fall & punishment, which their forefather by his offence most iustly had deserued.
so that the Whole brood of Adams Flesh should sustain the self same fallen & punishment, which their forefather by his offence most justly had deserved.
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so in Adam all men vniuersally receaued the reward of sinne, that is to say, became mortall & subiect vnto death, hauing in them selues nothyng but euerlasting dampnation both of body and soule.
so in Adam all men universally received the reward of sin, that is to say, became Mortal & Subject unto death, having in them selves nothing but everlasting damnation both of body and soul.
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O what a miserable & wofull state was this, that the synne of one man should destroy and condempne al men, that nothyng in all ye worlde might be looked for but only pangues of death,
O what a miserable & woeful state was this, that the sin of one man should destroy and condemn all men, that nothing in all the world might be looked for but only pangs of death,
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& paynes of hell? Had it ben any maruaile if mankinde had ben vtterlie driuen to desperation, beyng thus fallen from life to death, from saluation to destruction, from heauen to hell? But beholde the great goodnes & tender mercie of god in this behalf:
& pains of hell? Had it been any marvel if mankind had been utterly driven to desperation, being thus fallen from life to death, from salvation to destruction, from heaven to hell? But behold the great Goodness & tender mercy of god in this behalf:
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& to deliuer man out of the miserable curse and cursed miserie wherinto he was fallen headlong by disobeying the wyll & commaundement of the only Lord & maker.
& to deliver man out of the miserable curse and cursed misery whereinto he was fallen headlong by disobeying the will & Commandment of the only Lord & maker.
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After warde, the selfe same couenaunt was also more amplie & plainely renued vnto Abraham, where God promised him, that in his seede all nations & families of the earth should be blessed.
After ward, the self same Covenant was also more amply & plainly renewed unto Abraham, where God promised him, that in his seed all Nations & families of the earth should be blessed.
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& continue the same, by diuers and sundrye testimonies of his prophetes, who for the better perswasion of the thing, prophesied the tyme, the place, the maner and circumstaunce of his birth, the affliction of his life, the kinde of his death, the glory of his resurrection, the receauing of his kingdome, the deliueraunce of his people, with all other circumstaunces belonging thereunto.
& continue the same, by diverse and sundry testimonies of his Prophets, who for the better persuasion of the thing, prophesied the time, the place, the manner and circumstance of his birth, the affliction of his life, the kind of his death, the glory of his resurrection, the receiving of his Kingdom, the deliverance of his people, with all other Circumstances belonging thereunto.
Zacharie prophesied that he should come in pouertie, riding vpon an Asse. Malachie prophesied that he shoulde sende Elias before him, whiche was John the Baptist.
Zacharias prophesied that he should come in poverty, riding upon an Ass. Malachi prophesied that he should send Elias before him, which was John the Baptist.
Hieremie prophesied that he should be solde for thirtie peeces of siluer. &c. And all this was done, that the promise & couenaunt of God made vnto Abraham & his posteritie concerning the redemption of the worlde, myght be credited and fully beleued.
Jeremiah prophesied that he should be sold for thirtie Pieces of silver. etc. And all this was done, that the promise & Covenant of God made unto Abraham & his posterity Concerning the redemption of the world, might be credited and Fully believed.
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and make perfect satisfaction by his death, for the sinnes of all people, namely he sent his deare and only sonne Jesus Christ, made (as the Apostle sayth) of a woman,
and make perfect satisfaction by his death, for the Sins of all people, namely he sent his deer and only son jesus christ, made (as the Apostle say) of a woman,
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and fyrebrandes of hell fyre? In this (sayth Saint John) appeared the great loue of God, that he sent his onlye begotten sonne into the worlde to saue vs,
and fyrebrandes of hell fire? In this (say Saint John) appeared the great love of God, that he sent his only begotten son into the world to save us,
This and such other comparisons doth the Apostle vse, to amplifie and set forth the tender mercie & great goodnes of God, declared towardes mankinde, in sendyng downe a sauiour from heauen, euen Christe the Lorde.
This and such other comparisons does the Apostle use, to amplify and Set forth the tender mercy & great Goodness of God, declared towards mankind, in sending down a Saviour from heaven, even Christ the Lord.
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But here is a great controuersie betwene vs and the Jewes, whether the same Jesus which was borne of the virgin Marie, be the true Messias and true sauiour of the worlde,
But Here is a great controversy between us and the Jews, whither the same jesus which was born of the Virgae Marry, be the true Messias and true Saviour of the world,
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and to the Gentiles foolishnes, because they thinke it an absurde thing, and contrary to all reason, that a redemer and sauiour of the whole world, should be handled after suche a sort as he was,
and to the Gentiles foolishness, Because they think it an absurd thing, and contrary to all reason, that a redeemer and Saviour of the Whole world, should be handled After such a sort as he was,
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and also boldly confesse, that the same Jesus, which was borne of the virgin Marie, was the true Messias and mediatour betweene God and man, promised and prophecied of so long before. For as the Apostle writeth:
and also boldly confess, that the same jesus, which was born of the Virgae Marry, was the true Messias and Mediator between God and man, promised and prophesied of so long before. For as the Apostle Writeth:
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Yet shal it not be a lost labour to instruct and furnish you with a fewe places concerning this matter, that ye maye be able to stoppe the blasphemous mouthes of all them, that moste Jewishely,
Yet shall it not be a lost labour to instruct and furnish you with a few places Concerning this matter, that you may be able to stop the blasphemous mouths of all them, that most Jewishely,
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Behold the lambe of God that taketh away the sinnes of ye worlde. Thirdly, ye haue the witnesse and testimonie of God the father, who thundred from heauen,
Behold the lamb of God that Takes away the Sins of the world. Thirdly, you have the witness and testimony of God the father, who thundered from heaven,
To these myght be added a great number more, namely the witnesse & testimonie of the wise men that came to Herode, the witnes and testimonie of Simeon and Anna, the witnesse and testimonie of Andrew and Philip, Nathanael,
To these might be added a great number more, namely the witness & testimony of the wise men that Come to Herod, the witness and testimony of Simeon and Anna, the witness and testimony of Andrew and Philip, Nathanael,
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let thē not in any case seduce you, but cōfirme your selues with these & such other testimonies of holy scripture, whiche are so sure & certaine, that all ye deuils in hell shal neuer be able to withstand them.
let them not in any case seduce you, but confirm your selves with these & such other testimonies of holy scripture, which Are so sure & certain, that all you Devils in hell shall never be able to withstand them.
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We are euidently taught in the scripture, that our Lord and sauiour Christ consisteth of two seuerall natures, of his manhood, being thereby perfect man,
We Are evidently taught in the scripture, that our Lord and Saviour christ Consisteth of two several nature's, of his manhood, being thereby perfect man,
GOD was shewed in fleshe, iustified in spirite, seene of angels, preached to ye Gentiles, beleued on in the world, and receaued vp in glorye. Also in another place:
GOD was showed in Flesh, justified in Spirit, seen of Angels, preached to the Gentiles, believed on in the world, and received up in glory. Also in Another place:
In that he did hunger and thirst, eate and drinke, sleepe and wake, in that he preached his Gospell to the people, in that he wept and sorowed for Hierusalem, in that he payde tribute for him selfe and Peter, in that he dyed and suffered death, what other thing dyd he els declare,
In that he did hunger and thirst, eat and drink, sleep and wake, in that he preached his Gospel to the people, in that he wept and sorrowed for Jerusalem, in that he paid tribute for him self and Peter, in that he died and suffered death, what other thing did he Else declare,
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but onlye this, that he was perfect man as we are? For whiche cause he is called in holye scripture, sometyme the sonne of Dauid, sometime the sonne of man, sometime the sonne of Marie, sometime the sonne of Joseph, and so foorthe.
but only this, that he was perfect man as we Are? For which cause he is called in holy scripture, sometime the son of David, sometime the son of man, sometime the son of Marie, sometime the son of Joseph, and so forth.
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Nowe in that he forgaue sinnes, in that he wrought myracles, in that he dyd cast out deuils, in that he healed men with his only worde, in that he knewe the thoughtes of mens heartes, in that he had the seas at his cōmaundement;
Now in that he forgave Sins, in that he wrought Miracles, in that he did cast out Devils, in that he healed men with his only word, in that he knew the thoughts of men's hearts, in that he had the Seas At his Commandment;
What other thing dyd he shew therein, but only that he was perfect god, coequal with the father as touching his deitie? Therfore he sayth, The father and I are all one, which is to be vnderstood of his godhead.
What other thing did he show therein, but only that he was perfect god, coequal with the father as touching his deity? Therefore he say, The father and I Are all one, which is to be understood of his godhead.
For as touching his manhood, he sayth, The father is greater thē I am. Where are nowe those Marcionites, that denie Christ to haue ben borne in the fleshe,
For as touching his manhood, he say, The father is greater them I am. Where Are now those Marcionites, that deny christ to have been born in the Flesh,
or to haue ben perfect man? Where are nowe those Arians, whiche denye Christe to haue ben perfect God, of equall substaunce with the father? If there be any suche, ye may easyly reproue them with these testimonies of Gods word, and such other.
or to have been perfect man? Where Are now those Arians, which deny Christ to have been perfect God, of equal substance with the father? If there be any such, you may Easily reprove them with these testimonies of God's word, and such other.
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Moreouer he came in fleshe, and in the selfe same fleshe ascended into heauen, to declare and testifie vnto vs, that all faithfull people, whiche stedfastly beleue in hym, shall likewyse come vnto the same mansion place, whereunto he beyng, our chiefe captayne, is gone before.
Moreover he Come in Flesh, and in the self same Flesh ascended into heaven, to declare and testify unto us, that all faithful people, which steadfastly believe in him, shall likewise come unto the same mansion place, whereunto he being, our chief captain, is gone before.
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Thus ye haue hearde declared out of the scriptures, that Jesus Christe was the true Messias and sauiour of the world, that he was by nature & substaunce perfect God,
Thus you have heard declared out of the Scriptures, that jesus Christ was the true Messias and Saviour of the world, that he was by nature & substance perfect God,
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Nowe that we may be the more mindefull and thankefull vnto God in this behalfe, let vs briefly consyder and call to minde, the manifolde and great benefites that we haue receaued by the Natiuitie and byrth of this our Messias and sauiour.
Now that we may be the more mindful and thankful unto God in this behalf, let us briefly Consider and call to mind, the manifold and great benefits that we have received by the Nativity and birth of this our Messias and Saviour.
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Before Christes comming into the worlde, all men vniuersally in Adam, were nothyng els but a wicked and crooked generation, rotten and corrupt trees, stony ground ful of brambles and bryers, lost sheepe, prodigall sonnes, naughtie and vnprofitable seruauntes, vnryghteous stewardes, workers of iniquitie, the broode of Adders, blind guides, sitting in darknesse and in the shadowe of death:
Before Christ's coming into the world, all men universally in Adam, were nothing Else but a wicked and crooked generation, rotten and corrupt trees, stony ground full of brambles and briers, lost sheep, prodigal Sons, naughty and unprofitable Servants, unrighteous Stewards, workers of iniquity, the brood of Adders, blind guides, sitting in darkness and in the shadow of death:
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and beleue his word, good trees, & good ground, fruitefull and pleasaunt braunches, chyldren of light, citezins of heauen, sheepe of his folde, members of his body, heyres of his kyngdome, his true freendes and brethren, sweete and liuely bread, the elect and chosen people of God.
and believe his word, good trees, & good ground, fruitful and pleasant branches, children of Light, Citizens of heaven, sheep of his fold, members of his body, Heirs of his Kingdom, his true Friends and brothers, sweet and lively bred, the elect and chosen people of God.
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and whereas before we were sheepe going astray, he by his comming brought vs home agayne to the true shephearde and Byshop of our soules, makyng vs a chosen generatiō, a royall priesthood,
and whereas before we were sheep going astray, he by his coming brought us home again to the true shepherd and Bishop of our Souls, making us a chosen generation, a royal priesthood,
We were (sayth he) in tymes past vn wyse, disobedient, deceaued, seruing diuers lustes and pleasures, liuyng in hatred, enuie, maliciousnesse, and so foorth.
We were (say he) in times passed vn wise, disobedient, deceived, serving diverse lusts and pleasures, living in hatred, envy, maliciousness, and so forth.
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and by the renewyng of the holy ghost, whiche he powred vpon vs aboundauntly, through Jesus Christe our sauiour, that we beyng once iustified by his grace, shoulde be heyres of eterna•l lyfe, through hope and fayth in his blood.
and by the renewing of the holy ghost, which he poured upon us abundantly, through jesus Christ our Saviour, that we being once justified by his grace, should be Heirs of eterna•l life, through hope and faith in his blood.
In these and suche other places, is set out before our eyes as it were in a glasse, the aboundaunt grace of God, receaued in Christ Jesu, whiche is so muche the more wonderfull,
In these and such other places, is Set out before our eyes as it were in a glass, the aboundaunt grace of God, received in christ Jesu, which is so much the more wonderful,
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The ende of his comming, was to saue and deliuer his people, to fulfill the law for vs, to beare witnesse vnto the trueth, to teache and preache the wordes of his father, to geue light vnto the world, to cal sinners to repentaunce, the refreshe them that labour and be heauy laden, to cast out the prince of this worlde, to reconcile vs in the body of his fleshe, to desolue the workes of the deuill, last of all, to become a propitiation for our sinnes,
The end of his coming, was to save and deliver his people, to fulfil the law for us, to bear witness unto the truth, to teach and preach the words of his father, to give Light unto the world, to call Sinners to Repentance, the refresh them that labour and be heavy laden, to cast out the Prince of this world, to reconcile us in the body of his Flesh, to dissolve the works of the Devil, last of all, to become a propitiation for our Sins,
but onely for our sakes, that we might vnderstande the will of God, be partakers of his heauenly lyght, be delyuered out of the deuils clawes, releassed from the burthen of sinne, iustified through fayth in his blood,
but only for our sakes, that we might understand the will of God, be partakers of his heavenly Light, be Delivered out of the Devils claws, released from the burden of sin, justified through faith in his blood,
Was not this a great and singuler loue of Christ towardes mankynd, that being the expresse and liuelye image of God, he woulde notwithstanding humble him selfe,
Was not this a great and singular love of christ towards mankind, that being the express and lively image of God, he would notwithstanding humble him self,
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and take vppon him the fourme of a seruant, and that onely to saue and redeeme vs? O how much are we bounde to the goodnesse of God in this behalfe? Howe manye thankes and prayses do we owe vnto him for this our saluatiō wrought by his deare and onely sonne Christe? who became a pilgrime in earth, to make vs citizens in heauen, who became the sonne of man, to make vs the sonnes of God, who became obedient to the lawe, to deliuer vs from the cursse of the lawe, who became poore, to make vs rich, vyle, to make vs precious, subiect to death, to make vs liue for euer.
and take upon him the Form of a servant, and that only to save and Redeem us? O how much Are we bound to the Goodness of God in this behalf? Howe many thanks and praises do we owe unto him for this our salvation wrought by his deer and only son Christ? who became a pilgrim in earth, to make us Citizens in heaven, who became the son of man, to make us the Sons of God, who became obedient to the law, to deliver us from the curse of the law, who became poor, to make us rich, vile, to make us precious, Subject to death, to make us live for ever.
What greater loue coulde we seelye creatures desire or wishe to haue at Gods handes? Therefore dearelye beloued, let vs not forget this exceeding loue of our Lorde and sauiour, let vs not shew our selues vnmyndful or vnthankefull towardes him:
What greater love could we seely creatures desire or wish to have At God's hands? Therefore dearly Beloved, let us not forget this exceeding love of our Lord and Saviour, let us not show our selves vnmyndful or unthankful towards him:
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and remembraunce of that excellent worke of our redemption, wrought as about this time, through the great mercy and charitie of our sauiour Jesus Christ,
and remembrance of that excellent work of our redemption, wrought as about this time, through the great mercy and charity of our Saviour jesus christ,
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For if a mortal mans deede, done to the behofe of ye common wealth, be had in remembrance of vs, with thankes for the benefite and profite whiche we receaue thereby:
For if a Mortal men deed, done to the behoof of the Common wealth, be had in remembrance of us, with thanks for the benefit and profit which we receive thereby:
How much more redily shoulde we haue in memorie this excellent act and benefite of Christes death? whereby he hath purchased for vs, the vndoubted pardon and forgeuenes of our sinnes, whereby he made at one the father of heauen with vs, in suche wyse, that he taketh vs now for his louing children,
How much more readily should we have in memory this excellent act and benefit of Christ's death? whereby he hath purchased for us, the undoubted pardon and forgiveness of our Sins, whereby he made At one the father of heaven with us, in such wise, that he Takes us now for his loving children,
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so muche more doth Christes kindnes appeare vnto vs, in that it pleased him to deliuer him selfe of all his godly honour which he was equally in with his father in heauen,
so much more does Christ's kindness appear unto us, in that it pleased him to deliver him self of all his godly honour which he was equally in with his father in heaven,
and to come downe into this vale of miserye, to be made mortall man, and to be in the state of a most lowe seruaunt, seruing vs for our wealth and profite, vs I saye, whiche were his sworne enemies, whiche had renounced his holy law and commaundements,
and to come down into this vale of misery, to be made Mortal man, and to be in the state of a most low servant, serving us for our wealth and profit, us I say, which were his sworn enemies, which had renounced his holy law and Commandments,
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but onely the death of his onelye and welbeloued sonne, who will not stande in feare thereof? If we (my freendes) consyder this, that for our sinnes this most innocent lambe was driuen to death, we shall haue much more cause to bewayle our selues that we were the cause of his death,
but only the death of his only and well-beloved son, who will not stand in Fear thereof? If we (my Friends) Consider this, that for our Sins this most innocent lamb was driven to death, we shall have much more cause to bewail our selves that we were the cause of his death,
Let vs know for a certainetie, that if the most dearly beloued sonne of God was thus punished and stricken for the sinne which he had not done him self:
Let us know for a certainty, that if the most dearly Beloved son of God was thus punished and stricken for the sin which he had not done him self:
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No man can saye that he loueth Christe truely, and haue his great enemie (sinne I meane, the aucthour of his death) familiar and in frendship with him.
No man can say that he loves Christ truly, and have his great enemy (sin I mean, the author of his death) familiar and in friendship with him.
but all they (sayth saint Paule) crucifie agayne the sonne of God, as muche as is in them, whiche do commit vice and sinne, which brought him to his death.
but all they (say saint Paul) crucify again the son of God, as much as is in them, which do commit vice and sin, which brought him to his death.
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If we liue after the fleshe, and after the sinfull lustes thereof, saint Paule threatneth, yea almightie God in saint Paule threatneth, that we shal surely dye.
If we live After the Flesh, and After the sinful lusts thereof, saint Paul threatens, yea almighty God in saint Paul threatens, that we shall surely die.
If we be his children, let vs shew him our obedience, like as Christ openly declared his obedience to his father, which (as saint Paul wryteth) was obedient euen to the verye death, the death of the crosse.
If we be his children, let us show him our Obedience, like as christ openly declared his Obedience to his father, which (as saint Paul writes) was obedient even to the very death, the death of the cross.
yea, and the more hope may we take, that we shall receaue all other good thinges of his hand, in that we haue receaued the gifte of his onelye sonne, through his liberalitie.
yea, and the more hope may we take, that we shall receive all other good things of his hand, in that we have received the gift of his only son, through his liberality.
In his name whatsoeuer we aske, we shall haue it graunted vs. For so well pleased is the father almighty God, with Christ his sonne, that for his sake he fauoureth vs, and will denye vs nothyng.
In his name whatsoever we ask, we shall have it granted us For so well pleased is the father almighty God, with christ his son, that for his sake he favours us, and will deny us nothing.
So pleasant was this sacrifice and oblation of his sonnes death, which he so obediently and innocently suffred, that he would take it for the onelye and full amendes for all the sinnes of the worlde.
So pleasant was this sacrifice and oblation of his Sons death, which he so obediently and innocently suffered, that he would take it for the only and full amends for all the Sins of the world.
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For in this standeth the continual pardon of our daylye offences, in this resteth our iustification, in this we be allowed, in this is purchased the euerlasting health of al our soules.
For in this Stands the continual pardon of our daily offences, in this rests our justification, in this we be allowed, in this is purchased the everlasting health of all our Souls.
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and infirmities, & therfore nothing worthy of them selues to stirre God to anye fauour, muche lesse to chalenge the glory that is due to Christes acte & merite.
and infirmities, & Therefore nothing worthy of them selves to stir God to any favour, much less to challenge the glory that is due to Christ's act & merit.
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He was nothing moued with the intollerable paynes that he suffered in the whole course of his long passion, to repent him thus to do good to his enemies:
He was nothing moved with the intolerable pains that he suffered in the Whole course of his long passion, to Repent him thus to do good to his enemies:
how should it not become vs to beare paciently our small crosses of aduersitie, and the troubles of this world? For surely (as saith sayn• Peter) Christ therefore suffred, to leaue vs an example to folow his steps.
how should it not become us to bear patiently our small Crosses of adversity, and the Troubles of this world? For surely (as Says sayn• Peter) christ Therefore suffered, to leave us an Exampl to follow his steps.
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Not that the sufferaunce of this transitory lyfe should be worthy of that glory to come, but gladly should we be contented to suffer, to be lyke Christ in our lyfe, that so by our workes we may glorifie our father which is in heauen.
Not that the sufferance of this transitory life should be worthy of that glory to come, but gladly should we be contented to suffer, to be like christ in our life, that so by our works we may Glorify our father which is in heaven.
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but if vndeseruinglye we suffer losse of goodes and lyfe, if we suffer to be euill spoken of for the loue of Christe, this is thankfull afore God, for so did Christ suffer.
but if vndeseruinglye we suffer loss of goods and life, if we suffer to be evil spoken of for the love of Christ, this is thankful afore God, for so did christ suffer.
Yea, he in whom perfect charitie is, careth so litle to reuenge, that he rather studieth to do good for euill, to blesse & say well of them that curse him, to pray for them that pursue him, according to the example of our sauiour Christe, who is the most perfect example & paterne of all meekenes & sufferaunce, whiche hanging vpō his crosse, in most seruent anguish bleeding in euery part of his blessed body, being set in the middes of his enemies & crucifiers:
Yea, he in whom perfect charity is, Careth so little to revenge, that he rather studieth to do good for evil, to bless & say well of them that curse him, to pray for them that pursue him, according to the Exampl of our Saviour Christ, who is the most perfect Exampl & pattern of all meekness & sufferance, which hanging upon his cross, in most servent anguish bleeding in every part of his blessed body, being Set in the mids of his enemies & crucifiers:
& hee, notwithstanding the intollerable paynes which they saw in him, being of them mocked & scorned despitefully without all fauour and compassion, had yet towardes them such compassion in heart, that he prayed to his father of heauen for them, & said:
& he, notwithstanding the intolerable pains which they saw in him, being of them mocked & scorned despitefully without all favour and compassion, had yet towards them such compassion in heart, that he prayed to his father of heaven for them, & said:
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What pacience was it also which he shewed, when one of his own apostles & seruaunts which was put in trust of him, came to betray him vnto his enemies to ye death? He said nothing worse to him,
What patience was it also which he showed, when one of his own Apostles & Servants which was put in trust of him, Come to betray him unto his enemies to you death? He said nothing Worse to him,
For if we loue but them which loue & say wel by vs, what great thing is it that we do, saith Christ? Do not the Panims & open sinners so? We must be more perfect in our charitie then thus,
For if we love but them which love & say well by us, what great thing is it that we do, Says christ? Do not the Painims & open Sinners so? We must be more perfect in our charity then thus,
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For if we will not put wrath and displeasure forth of our hearts to our christian brother, no more wil God forgeue the displeasure and wrath that our sinnes haue deserued afore him.
For if we will not put wrath and displeasure forth of our hearts to our christian brother, no more will God forgive the displeasure and wrath that our Sins have deserved afore him.
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For howsoeuer vnworthy he is, yet is Christ worthy to haue thee do thus much for his sake, he hath deserued it of thee, that thou shouldest forgeue thy neighbour.
For howsoever unworthy he is, yet is christ worthy to have thee do thus much for his sake, he hath deserved it of thee, that thou Shouldst forgive thy neighbour.
And God is also to be obeyed, which commaundeth vs to forgeue, if we will haue any part of the pardon which our sauiour Christ purchased once of God the father by shedding of his precious blood.
And God is also to be obeyed, which commandeth us to forgive, if we will have any part of the pardon which our Saviour christ purchased once of God the father by shedding of his precious blood.
Let vs then be fauourable one to another, and praye we one for another, that we maye be healed from all frailties of our lyfe, the lesse to offende one the other,
Let us then be favourable one to Another, and pray we one for Another, that we may be healed from all frailties of our life, the less to offend one the other,
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By these meanes shal we moue God to be mercifull to our sinnes, yea, and we shall be hereby the more redy to receaue our sauiour and maker in his blessed sacrament, to our euerlasting comfort and health of soule.
By these means shall we move God to be merciful to our Sins, yea, and we shall be hereby the more ready to receive our Saviour and maker in his blessed sacrament, to our everlasting Comfort and health of soul.
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God geue vs all grace to folow Christes example in peace and in charitie, in pacience & sufferaunce, that we now may haue him our ghest to enter and dwel within vs,
God give us all grace to follow Christ's Exampl in peace and in charity, in patience & sufferance, that we now may have him our guessed to enter and dwell within us,
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and will also frame our selfe in such wyse to bestowe our selues, and all that we haue by charitie, to the behoofe of our neyghbour, as Christe spent him selfe whollye for our profite,
and will also frame our self in such wise to bestow our selves, and all that we have by charity, to the behoof of our neighbour, as Christ spent him self wholly for our profit,
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then do we truelye remember Christes death, and being thus folowers of Christes steps, we shal be sure to followe him thyther where he sitteth now with the father and the holye ghost, to whom be all honour and glory. Amen.
then do we truly Remember Christ's death, and being thus followers of Christ's steps, we shall be sure to follow him thither where he Sitteth now with the father and the holy ghost, to whom be all honour and glory. Amen.
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it behoueth vs to descende into the bottome of our conscience, & deeply to consider the first and principall cause wherefore he was compelled so to do.
it behooves us to descend into the bottom of our conscience, & deeply to Consider the First and principal cause Wherefore he was compelled so to do.
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When our great graundfather Adam had broken Gods commaundement, in eating the apple forbidden him in paradice, at the motion and suggestion of his wyfe, he purchased therby, not onelye to him selfe,
When our great grandfather Adam had broken God's Commandment, in eating the apple forbidden him in paradise, At the motion and suggestion of his wife, he purchased thereby, not only to him self,
but also to his posteritie for euer, the iust wrath & indignation of God, who according to his former sentence pronoūced at the geuing of the cōmaundement, condemned both him & all his to euerlasting death, both of body and soule.
but also to his posterity for ever, the just wrath & Indignation of God, who according to his former sentence pronounced At the giving of the Commandment, condemned both him & all his to everlasting death, both of body and soul.
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Adam toke vppon him to eate thereof, and in so doing he dyed the death, that is to saye, he became mortall, he lost the fauour of God, he was cast out of paradice, he was no longer a citizen of heauen:
Adam took upon him to eat thereof, and in so doing he died the death, that is to say, he became Mortal, he lost the favour of God, he was cast out of paradise, he was no longer a citizen of heaven:
To this doth our sauiour beare witnesse in the Gospell, callyng vs loste sheepe, which haue goue astray & wandred from the true shephearde of our soules.
To this does our Saviour bear witness in the Gospel, calling us lost sheep, which have gove astray & wandered from the true shepherd of our Souls.
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and obtayned forgeuenes at Gods handes, then had his case ben somwhat tollerable, because he might haue attempted some way how to deliuer him selfe from eternall death.
and obtained forgiveness At God's hands, then had his case been somewhat tolerable, Because he might have attempted Some Way how to deliver him self from Eternal death.
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And howe then coulde he worke his owne saluation? Should he go about to pacifie gods heauie displeasure by offering vp brent sacrifices according as it was ordayned in the olde lawe? by offering vp the blood of Oxen, the blood of calues, the blood of goates, the blood of lambes,
And how then could he work his own salvation? Should he go about to pacify God's heavy displeasure by offering up brent Sacrifices according as it was ordained in the old law? by offering up the blood of Oxen, the blood of calves, the blood of Goats, the blood of Lambs,
and so foorth? O these thinges were of no force nor strēgth to take away sinnes, they could not put away the anger of God, they could not coole the heate of his wrath,
and so forth? O these things were of no force nor strength to take away Sins, they could not put away the anger of God, they could not cool the heat of his wrath,
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and nothing els, Reade the Epistle to the Hebrues, there shall you find this matter largely discussed, there shal you learne in most plaine wordes, that the blooddy sacrifice of the olde lawe was vnperfect,
and nothing Else, Read the Epistle to the Hebrews, there shall you find this matter largely discussed, there shall you Learn in most plain words, that the bloody sacrifice of the old law was unperfect,
& so purchase to him selfe eternall life? In deede, if Adam and his posteritie had ben able to satisfie and fulfill the lawe perfectly, in louyng God aboue all thinges,
& so purchase to him self Eternal life? In deed, if Adam and his posterity had been able to satisfy and fulfil the law perfectly, in loving God above all things,
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then shoulde they haue easily quenched the Lordes wrath, and escaped the terrible sentence of eternall death pronounced agaynst them by the mouth of almightie God. For it is written.
then should they have Easily quenched the lords wrath, and escaped the terrible sentence of Eternal death pronounced against them by the Mouth of almighty God. For it is written.
But suche was the frailtie of mankinde after his fall, suche was his weakenes & imbecilitie, that he could not walke vpryghtly in Gods commaundementes though he woulde neuer so faine,
But such was the frailty of mankind After his fallen, such was his weakness & imbecility, that he could not walk vpryghtly in God's Commandments though he would never so feign,
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but dayly and hourely fell from his bounden duetie, offending the Lord his God diuers wayes, to the great encrease of his condempnation, insomuch that the prophete Dauid cryeth out on this wyse:
but daily and hourly fell from his bounden duty, offending the Lord his God diverse ways, to the great increase of his condemnation, insomuch that the Prophet David Cries out on this wise:
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And in the booke of Deuteronomie it is written, Cursed be he (sayth God) which abydeth not in all thinges that are written in the booke of the lawe to do them.
And in the book of Deuteronomy it is written, Cursed be he (say God) which Abideth not in all things that Are written in the book of the law to do them.
Behold, the lawe bringeth a curse with it, and maketh vs giltie, not because it is of it self naught or vnholy (God forbid we shoulde so thinke) but because the frailtie of our sinfull fleshe is such, that we can neuer fulfill it, accordyng to the perfection that the Lorde requireth.
Behold, the law brings a curse with it, and makes us guilty, not Because it is of it self nought or unholy (God forbid we should so think) but Because the frailty of our sinful Flesh is such, that we can never fulfil it, according to the perfection that the Lord requires.
& neuer able to pacifie Gods heauie displeasure, nor yet to escape the terrible iudgement of God, wherinto he and all his posteritie were fallen, by disobeying the straight commaundement of the Lorde theyr God.
& never able to pacify God's heavy displeasure, nor yet to escape the terrible judgement of God, whereinto he and all his posterity were fallen, by disobeying the straight Commandment of the Lord their God.
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Then, euen then dyd Christ the sonne of God, by the appoyntment of his father, come downe frō heauen, to be wounded for our sakes, to be reputed with the wicked, to be cōdempned vnto death, to take vpon him the rewarde of our sinnes,
Then, even then did christ the son of God, by the appointment of his father, come down from heaven, to be wounded for our sakes, to be reputed with the wicked, to be condemned unto death, to take upon him the reward of our Sins,
Christe hath once died & suffered for our sinnes, the iust for ye vniust, &c. To these myght be added an infinite number of other places to the same effect:
Christ hath once died & suffered for our Sins, the just for you unjust, etc. To these might be added an infinite number of other places to the same Effect:
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Now then (as it was said at ye beginning) let vs ponder & weigh the cause of his death, that therby we may be the more moued to glorifie him in our whole lyfe.
Now then (as it was said At you beginning) let us ponder & weigh the cause of his death, that thereby we may be the more moved to Glorify him in our Whole life.
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Did he not therefore will ye childes name to he called Jesus, because, he should saue his people from their sinnes? When John the Baptist preached Christ,
Did he not Therefore will you child's name to he called jesus, Because, he should save his people from their Sins? When John the Baptist preached christ,
Dyd he not playnely say vnto them, Behold the lambe of God whiche taketh away the sinnes of the worlde? When the woman of Canaan besought Christ to helpe her daughter which was possest with a deuil:
Did he not plainly say unto them, Behold the lamb of God which Takes away the Sins of the world? When the woman of Canaan besought christ to help her daughter which was possessed with a Devil:
did he not openly confesse that he was sent to saue the lost sheepe of the house of Israel, by geuing his life for theyr sinnes? It was sinne then, O man,
did he not openly confess that he was sent to save the lost sheep of the house of Israel, by giving his life for their Sins? It was sin then, Oh man,
If thou haddest kept thy selfe vyryght, if thou haddest obserued the commaundementes, yf thou haddest not presumed to transgresse the wyll of God in thy fyrst father Adam:
If thou Hadst kept thy self vyryght, if thou Hadst observed the Commandments, if thou Hadst not presumed to transgress the will of God in thy fyrst father Adam:
But to these and many other suche extremities, was he dryuen by thy sinne, which was so manifolde & great, that god could be onlye pleased in hym, and none other. Canst thou thinke of this;
But to these and many other such extremities, was he driven by thy sin, which was so manifold & great, that god could be only pleased in him, and none other. Canst thou think of this;
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and sorowe of heart? Did Christ suffer his passion for thee, and wylt thou shewe no compassion towardes hym? Whyle Christe was yet hangyng on the Crosse, and yelding vp the ghost, the Scripture witnesseth that ye vale of the temple did rent in twaine,
and sorrow of heart? Did christ suffer his passion for thee, and wilt thou show no compassion towards him? While Christ was yet hanging on the Cross, and yielding up the ghost, the Scripture Witnesseth that you vale of the temple did rend in twaine,
And shall the heart of man be nothyng moued to remember how greeuously and cruelly he was handled of the Jewes for our sinnes? Shall man shew himselfe to be more hard hearted then stones, to haue lesse compassion thē dead bodies? Call to minde, O sinful creature,
And shall the heart of man be nothing moved to Remember how grievously and cruelly he was handled of the Jews for our Sins? Shall man show himself to be more hard hearted then stones, to have less compassion them dead bodies? Call to mind, Oh sinful creature,
Thinke thou seest his body stretched out in length vppon the crosse, his head crowned with sharpe thorne, his handes & his feete pearsed with nailes, his heart opened with a long speare, his fleshe rente and torne with whippes, his browes sweating water and blood.
Think thou See his body stretched out in length upon the cross, his head crowned with sharp thorn, his hands & his feet pierced with nails, his heart opened with a long spear, his Flesh rend and torn with whips, his brows sweating water and blood.
Couldest thou behold this wofull sight, or heare this mournefull voyce without teares, consydering that he suffered all this, not for any desart of his owne,
Couldst thou behold this woeful sighed, or hear this mournful voice without tears, considering that he suffered all this, not for any desert of his own,
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May we not iustly crye wo worth the time that euer we sinned? O my brethren, let this image of Christe crucified, be alwayes printed in our heartes, let it stirre vs vp to the hatred of sinne,
May we not justly cry woe worth the time that ever we sinned? O my brothers, let this image of Christ Crucified, be always printed in our hearts, let it stir us up to the hatred of sin,
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For why? Is not sinne thinke you, a greuous thing in his sight, seing for the transgressing of Gods precept in eating of one apple, he condempned all the world to perpetuall death,
For why? Is not sin think you, a grievous thing in his sighed, sing for the transgressing of God's precept in eating of one apple, he condemned all the world to perpetual death,
when he destroyed Sodome & Gomorra with fire and brimstone, when in three dayes space he killed with pestilence threescore and ten thousande for Dauids offence,
when he destroyed Sodom & Gomorra with fire and brimstone, when in three days Molle he killed with pestilence threescore and ten thousande for David offence,
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when he drowned Pharao and al his hoast in the red sea, when he turned Nabuchodonozor the kyng into the fourme of a bruite beast, creeping vppon all foure,
when he drowned Pharaoh and all his host in the read sea, when he turned Nebuchadnezzar the King into the Form of a bruit beast, creeping upon all foure,
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when he suffered Achitophel & Iudas to hang them selues vpō the remorse of sinne, whiche was so terrible to theyr eyes? A thousand such examples are to be found in scripture,
when he suffered Ahithophel & Iudas to hang them selves upon the remorse of sin, which was so terrible to their eyes? A thousand such Examples Are to be found in scripture,
He hath taken vpon him the iust rewarde of sinne, which was death, & by death hath ouerthrowen death, that we beleuing in him, myght lyue for euer, and not dye.
He hath taken upon him the just reward of sin, which was death, & by death hath overthrown death, that we believing in him, might live for ever, and not die.
as it were, plucke God out of heauen, to make him feele the horrours and paynes of death? O that we would sometimes consyder this in the middest of our pompes & pleasures, it would bridle the outragiousnesse of the fleshe, it would abate and asswage our carnall affectes, it woulde restraine our fleshly appetites, that we shoulde not run at randon as we commonly do.
as it were, pluck God out of heaven, to make him feel the horrors and pains of death? O that we would sometime Consider this in the midst of our pomps & pleasures, it would bridle the outrageousness of the Flesh, it would abate and assuage our carnal affects, it would restrain our fleshly appetites, that we should not run At random as we commonly do.
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Which thing if it were denc•• printed in all mens heartes, then shoulde not sinne raigne euery where so much as it doth, to ye great griefe and torment of Christe, nowe sittyng in heauen.
Which thing if it were denc•• printed in all men's hearts, then should not sin Reign every where so much as it does, to you great grief and torment of Christ, now sitting in heaven.
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So God loued the worlde (sayth saint John) that he gaue his only begotten sōne, that whosoeuer beleued in hym, shoulde not perishe, but haue life euerlasting.
So God loved the world (say saint John) that he gave his only begotten son, that whosoever believed in him, should not perish, but have life everlasting.
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how can we of ryght but loue him agayne? Was not this a sure pledge of his loue, to geue vs his own sonne from heauen? He myght haue geuen vs an angel if he would,
how can we of right but love him again? Was not this a sure pledge of his love, to give us his own son from heaven? He might have given us an angel if he would,
Was not this a singuler token of great loue? But to whom did he geue him? He gaue him to the whole worlde, that is to say, to Adam and all that should come after him.
Was not this a singular token of great love? But to whom did he give him? He gave him to the Whole world, that is to say, to Adam and all that should come After him.
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O lord what had Adam or anye other man deserued at Gods handes, that he should geue vs his owne sonne? We are all miserable persons, sinfull persons, dampnable persōs, iustly driuen out of paradice, iustly excluded from heauen, iustly condempned to hell fyre:
O lord what had Adam or any other man deserved At God's hands, that he should give us his own son? We Are all miserable Persons, sinful Persons, damnable Persons, justly driven out of paradise, justly excluded from heaven, justly condemned to hell fire:
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And yet (see a wonderfull token of Gods loue) he gaue vs his only be gotten sonne, vs I say, that were his extreme and deadly enemies, that we by vertue of his blood shed vppon ye crosse, might be cleane purged from our sinnes,
And yet (see a wonderful token of God's love) he gave us his only be got son, us I say, that were his extreme and deadly enemies, that we by virtue of his blood shed upon you cross, might be clean purged from our Sins,
Who can chose but maruaile, to heare that god should she we such vnspeakable loue towardes vs, that were his deadly enemies? Indeede, O mortall man, thou oughtest of ryght to marueyle at it & to acknowledge therein Gods great goodnesse and mercie towards mankind, which is so wonderful, that no fleshe, be it neuer so worldly wyse, may wel conceaue it or expresse it.
Who can chosen but marvel, to hear that god should she we such unspeakable love towards us, that were his deadly enemies? Indeed, Oh Mortal man, thou Ought of right to marvel At it & to acknowledge therein God's great Goodness and mercy towards mankind, which is so wondered, that no Flesh, be it never so worldly wise, may well conceive it or express it.
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Therefore thou sinful creature, when thou hearest that GOD gaue his sonne to dye for the sinnes of the worlde, thinke not he dyd it for any desert or goodnes that was in thee,
Therefore thou sinful creature, when thou Hearst that GOD gave his son to die for the Sins of the world, think not he did it for any desert or Goodness that was in thee,
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But fall downe vpon thy knees, and crye with the prophete Dauid, O Lorde, what is man, that thou art so mindefull of him? or the sonne of man, that thou so regardest him? And seeing he hath so greatlye loued thee, endeuour thy self to loue him againe, with all thy heart, with all thy soule,
But fallen down upon thy knees, and cry with the Prophet David, Oh Lord, what is man, that thou art so mindful of him? or the son of man, that thou so regardest him? And seeing he hath so greatly loved thee, endeavour thy self to love him again, with all thy heart, with all thy soul,
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I report me to thyne owne conscience, whether thou wouldest not thinke thy loue ill bestowed vpon him, that could not finde in his heart to loue thee agayne? If this be true (as it is most true) then thinke howe greatly it behoueth to thy duetie to loue God, whiche hath so greatly loued thee, that he hath no• spared his owne onlye sonne from so cruell and shamefull a death for thy sake.
I report me to thine own conscience, whither thou Wouldst not think thy love ill bestowed upon him, that could not find in his heart to love thee again? If this be true (as it is most true) then think how greatly it behooves to thy duty to love God, which hath so greatly loved thee, that he hath no• spared his own only son from so cruel and shameful a death for thy sake.
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Almightie God commonly worketh by meanes, and in this thing he hath also ordained a certaine meane, wherby we may take fruite and profite to our soules health.
Almighty God commonly works by means, and in this thing he hath also ordained a certain mean, whereby we may take fruit and profit to our Souls health.
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GOD sent his sonne into the worlde (sayth Saint John.) To what end? that whosoeuer beleueth in hym, shoulde not perishe, but haue lyfe euerlasting. Marke these wordes: that whosoeuer beleueth in him.
GOD sent his son into the world (say Saint John.) To what end? that whosoever Believeth in him, should not perish, but have life everlasting. Mark these words: that whosoever Believeth in him.
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After the Euangelist had described and set foorth vnto vs at large, the life and the death of ye Lorde Jesus, in the end he concludeth with these wordes:
After the Evangelist had described and Set forth unto us At large, the life and the death of the Lord jesus, in the end he Concludeth with these words:
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By this then, 〈 … 〉 wel perceaue, that the only meane and instrument of saluation required of our partes, is faith, that is to saye, a sure trust and 〈 ◊ 〉 in the mercies of God, Whereby we perswade our selues, that God both hath and 〈 ◊ 〉 our sinnes, that he hath accepted vs againe into his sauour, that he hath released vs frō the bondes of dampnation,
By this then, 〈 … 〉 well perceive, that the only mean and Instrument of salvation required of our parts, is faith, that is to say, a sure trust and 〈 ◊ 〉 in the Mercies of God, Whereby we persuade our selves, that God both hath and 〈 ◊ 〉 our Sins, that he hath accepted us again into his savour, that he hath released us from the bonds of damnation,
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For it is one fayth that must saue both vs and them, euen a sure and stedfast fayth in Christ Jesu, who as ye haue heard, came into the worlde for this ende, that whosoeuer beleue in him, shoulde not perishe, but haue lyfe euerlasting.
For it is one faith that must save both us and them, even a sure and steadfast faith in christ Jesu, who as you have herd, Come into the world for this end, that whosoever believe in him, should not perish, but have life everlasting.
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and once offring of him selfe vpon the crosse, hath taken away our sinnes, & hath restored vs agayne into Gods fauour so fully and perfectly, that no other sacrifice for sinne, shall hereafter be requisite or nedefull in all the worlde.
and once offering of him self upon the cross, hath taken away our Sins, & hath restored us again into God's favour so Fully and perfectly, that no other sacrifice for sin, shall hereafter be requisite or needful in all the world.
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For as all they whiche behelde stedfastly the brasen serpent, were healed and deliuered at the very sight therof, from their corporall diseases, and bodyly stinges:
For as all they which beheld steadfastly the brazen serpent, were healed and Delivered At the very sighed thereof, from their corporal diseases, and bodily stings:
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euen so all they which beholde Christe crucified, with a true and liuely fayth, shal vndoubtedly be deliuered from the greuous woundes of the soule, be they neuer so deadly or many in number.
even so all they which behold Christ Crucified, with a true and lively faith, shall undoubtedly be Delivered from the grievous wounds of the soul, be they never so deadly or many in number.
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and dampnation, let vs then vse that meane which God hath appoynted in his word, to wit, the meane of faith, which is the only instrument of saluation nowe left vnto vs. Let vs stedfastly beholde Christe crucified with the eyes of our heart.
and damnation, let us then use that mean which God hath appointed in his word, to wit, the mean of faith, which is the only Instrument of salvation now left unto us Let us steadfastly behold Christ Crucified with the eyes of our heart.
Let vs only trust to be saued by his death and passion, & to haue our sinnes cleane wasshed away through his most precious blood, that in the end of the world,
Let us only trust to be saved by his death and passion, & to have our Sins clean washed away through his most precious blood, that in the end of the world,
and place vs in the number of his elect and chosen people, there to be partakers of that immortal and euerlasting life, whiche he hath purchased vnto vs by vertue of his bloddy woundes:
and place us in the number of his elect and chosen people, there to be partakers of that immortal and everlasting life, which he hath purchased unto us by virtue of his bloddy wounds:
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IF euer at any tyme ye greatnesse or excellencie of anye matter spirituall or temporall, hath stirred vp your mindes to geue diligent eare (good Christian people,
IF ever At any time you greatness or excellency of any matter spiritual or temporal, hath stirred up your minds to give diligent ear (good Christian people,
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and welbeloued in our Lord and Sauiour Jesus Christe) I doubt not but that I shall haue you nowe at this present season moste diligent and ready hearers of the matter, whiche I haue at this tyme to open vnto you.
and well-beloved in our Lord and Saviour jesus Christ) I doubt not but that I shall have you now At this present season most diligent and ready hearers of the matter, which I have At this time to open unto you.
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So great surely is the matter of this article, and of so great wayght and importaunce, that it was thought worthie to kepe our sayde Sauiour still on earth fourtie dayes after he was rysen from death to lyfe, to the confirmation and stablishment therof in the heartes of his disciples.
So great surely is the matter of this article, and of so great weight and importance, that it was Thought worthy to keep our said Saviour still on earth fourtie days After he was risen from death to life, to the confirmation and establishment thereof in the hearts of his Disciples.
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So that (as Luke clearlye testifieth in the first Chapter of the Actes of the Apostles) he was conuersaunt with his disciples by the space of fourtie dayes continuallye together, to thintent he would in his person beyng nowe glorified, teache and instruct them, whiche shoulde be the teachers of other, fullye and in most absolute and perfect wise, the trueth of this moste Christian article, whiche is the grounde and foundation of our whole religion,
So that (as Lycia clearly Testifieth in the First Chapter of the Acts of the Apostles) he was conversant with his Disciples by the Molle of fourtie days continually together, to intent he would in his person being now glorified, teach and instruct them, which should be the Teachers of other, Fully and in most absolute and perfect wise, the truth of this most Christian article, which is the ground and Foundation of our Whole Religion,
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But nowe is he rysen agayne from death (sayth the Apostle Paul) to be the first fruites of them that be a sleepe, to thintent to raise them to euerlasting life agayne:
But now is he risen again from death (say the Apostle Paul) to be the First fruits of them that be a sleep, to intent to raise them to everlasting life again:
nor that he sent downe from heauen vnto vs the holy ghost, nor that he sitteth on the right hand of his heauenly father, hauing the rule of heauen & earth, raigning (as the prophete sayth) from sea to sea,
nor that he sent down from heaven unto us the holy ghost, nor that he Sitteth on the right hand of his heavenly father, having the Rule of heaven & earth, reigning (as the Prophet say) from sea to sea,
That these linkes therefore of our faith should al hang together in stedfast establishment and confirmation, it pleased our Sauiour not straight way to withdrawe himselfe from the bodyly presence & sight of his disciples,
That these links Therefore of our faith should all hang together in steadfast establishment and confirmation, it pleased our Saviour not straight Way to withdraw himself from the bodily presence & sighed of his Disciples,
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He began saith Luke) at Moyses and al the prophetes, and expounded vnto them the prophesies that were written in all the scriptures of him, to thintent to confirme the trueth of his resurrection, long before spoken of:
He began Says Lycia) At Moses and all the Prophets, and expounded unto them the prophecies that were written in all the Scriptures of him, to intent to confirm the truth of his resurrection, long before spoken of:
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After this, he appeared vnto James, and last of all he was visibly seene of all the Apostles, at suche tyme as he was taken vp into heauen ▪ Thus at sundry tymes he shewed hymselfe after he was rysen agayne, to confyrme and stablish this article.
After this, he appeared unto James, and last of all he was visibly seen of all the Apostles, At such time as he was taken up into heaven ▪ Thus At sundry times he showed himself After he was risen again, to confirm and establish this article.
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Ye see (good Christian people) howe necessarie this article of our fayth is, seeing it was proued of Christe him selfe by suche euident reasons and tokens, by so long time and space.
You see (good Christian people) how necessary this article of our faith is, seeing it was proved of Christ him self by such evident Reasons and tokens, by so long time and Molle.
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Thus is death swallowed vp by Christes victorie, thus is hell spoyled for euer. If any man doubt of this victorie, let Christes glorious resurrection declare hym the thyng.
Thus is death swallowed up by Christ's victory, thus is hell spoiled for ever. If any man doubt of this victory, let Christ's glorious resurrection declare him the thing.
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If Christ had the victorie of them all by the power of his death, and openly proued it by his most victorious and valiaunt resurrection (as it was not possible for his great myght to be subdued of them) and then this true that Christ died for our synnes,
If christ had the victory of them all by the power of his death, and openly proved it by his most victorious and valiant resurrection (as it was not possible for his great might to be subdued of them) and then this true that christ died for our Sins,
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and the Apostle Paul, Where is thy darte O death? where is thy victorie O hell? Thankes be vnto God, say they, whiche hath geuen vs the victorie by our Lorde Christe Jesus.
and the Apostle Paul, Where is thy dart Oh death? where is thy victory Oh hell? Thanks be unto God, say they, which hath given us the victory by our Lord Christ jesus.
By his death, hath he wrought for vs this victorie, and by his resurrection, hath he purchased euerlastyng lyfe and righteousnesse for vs. It has not ben enough to be delyuered by his death from synne,
By his death, hath he wrought for us this victory, and by his resurrection, hath he purchased everlasting life and righteousness for us It has not been enough to be Delivered by his death from sin,
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And it shoulde not auayle vs to be delyuered from death, except he had rysen againe to open for vs the gates of heauen, to enter into lyfe euerlastyng.
And it should not avail us to be Delivered from death, except he had risen again to open for us the gates of heaven, to enter into life everlasting.
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because he hath begotten vs (sayth he) vnto a lyuely hope by the resurrection of Jesus Christe from death, to enioy an inheritaunce immortall, that neuer shall perish, which is layd vp in heauen for them that be kept by the power of God through fayth.
Because he hath begotten us (say he) unto a lively hope by the resurrection of jesus Christ from death, to enjoy an inheritance immortal, that never shall perish, which is laid up in heaven for them that be kept by the power of God through faith.
He dyed to destroy the rule of the deuill in vs, and he rose agayne to sende downe his holy spirite to rule in our heartes, to endowe vs with perfect righteousnes.
He died to destroy the Rule of the Devil in us, and he rose again to send down his holy Spirit to Rule in our hearts, to endow us with perfect righteousness.
If thou doubtest of so great wealth & felicitie that is wrought for thee O man, call to thy mynde that therefore haste thou receaued into thyne owne possession the euerlasting veritie our sauiour Jesus Christ, to confyrme to thy conscience the trueth of all this matter.
If thou doubtest of so great wealth & felicity that is wrought for thee Oh man, call to thy mind that Therefore haste thou received into thine own possession the everlasting verity our Saviour jesus christ, to confirm to thy conscience the truth of all this matter.
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euen the Lorde Jesus Christe, whiche shall change our vile bodyes, that they may be fashioned like his glorious body, which he shal do by the same power wherby he rose from death,
even the Lord jesus Christ, which shall change our vile bodies, that they may be fashioned like his glorious body, which he shall do by the same power whereby he rose from death,
as howe that he hath raunsomed synne, ouercome the deuill, death, and hell, and hath victoriouslye gotten the better hande of them all, to make vs free and safe from them,
as how that he hath ransomed sin, overcome the Devil, death, and hell, and hath victoriously got the better hand of them all, to make us free and safe from them,
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vnto lyfe euerlastyng, beyng in full suretie of our hope, that we shall haue our bodyes lykewyse raysed agayne from death, to haue them glorified in immortalitie,
unto life everlasting, being in full surety of our hope, that we shall have our bodies likewise raised again from death, to have them glorified in immortality,
By whose assistence we be replenished with all ryghteousnes, by whose power we shalbe able to subdue all our euyll affections, rysyng agaynst the pleasure of God.
By whose assistance we be replenished with all righteousness, by whose power we shall able to subdue all our evil affections, rising against the pleasure of God.
These thynges I say well consydered, let vs nowe in the rest of our lyfe declare our fayth that we haue to this moste fruitful article, by framyng our selues therunto, in rysyng dayly from sinne, to righteousnes & holines of lyfe.
These things I say well considered, let us now in the rest of our life declare our faith that we have to this most fruitful article, by framing our selves thereunto, in rising daily from sin, to righteousness & holiness of life.
For what shall it auayle vs (sayth saint Peter) to be escaped & deliuered from the filthynesse of the worlde, through the knowledge of the Lorde and sauiour Jesus Christe,
For what shall it avail us (say saint Peter) to be escaped & Delivered from the filthiness of the world, through the knowledge of the Lord and Saviour jesus Christ,
then after it is knowne and receaued, to turne backwarde agayne from the holy commaundement of God geuen vnto vs. For so shall the prouerbe haue place in vs, where it is sayde:
then After it is known and received, to turn backward again from the holy Commandment of God given unto us For so shall the proverb have place in us, where it is said:
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What a shame were it for vs, beyng thus so clearely and freely washed from our synne, to returne to the filthynesse thereof agayne? What a follie were it,
What a shame were it for us, being thus so clearly and freely washed from our sin, to return to the filthiness thereof again? What a folly were it,
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for the vyle and transitorie pleasure of synne? And what an vnkyndenesse shoulde it be, where our sauiour Christe of his mercie is come to vs, to dwell within vs as our g•este, to dryue hym from vs,
for the vile and transitory pleasure of sin? And what an vnkyndenesse should it be, where our Saviour Christ of his mercy is come to us, to dwell within us as our g•este, to drive him from us,
and to banishe hym violently out of our soules, and in steade of hym in whom is all grace and vertue, to receaue the vngratious spirite of the deuyil, the founder of all naughtines and mischeefe.
and to banish him violently out of our Souls, and in stead of him in whom is all grace and virtue, to receive the ungracious Spirit of the deuyil, the founder of all naughtiness and mischief.
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and goodnesse) and feare not I say, the daunger and peryll of so traiterous a defiaunce and departure? Good Christian brethren and sisters aduise your selues, consyder the dignite that ye be nowe set in, let not follie lose the thyng that grace hath so preciously offered and purchased, let not wylfulnesse and blindnesse put out so great lyght that is now shewed vnto you.
and Goodness) and Fear not I say, the danger and peril of so traitorous a defiance and departure? Good Christian brothers and Sisters advise your selves, Consider the dignity that you be now Set in, let not folly loose the thing that grace hath so preciously offered and purchased, let not wylfulnesse and blindness put out so great Light that is now showed unto you.
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Remember ye be bought from your vain conuersation, and that your freedome is purchased neyther with golde nor syluer, but with the price of the precious blood of that most innocent lambe Jesus Christe, which was ordeined to the same purpose before the worlde was made.
remember you be bought from your vain Conversation, and that your freedom is purchased neither with gold nor silver, but with the price of the precious blood of that most innocent lamb jesus Christ, which was ordained to the same purpose before the world was made.
So nowe lyke obedient chyldren, thus purified by fayth, geue your selues to walk that way which God moueth you to, that ye may receaue the end of your fayth, the saluation of your soules.
So now like obedient children, thus purified by faith, give your selves to walk that Way which God moves you to, that you may receive the end of your faith, the salvation of your Souls.
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and what be the heauenly thynges aboue, that ye should seeke and ensue: saint Paul in the Epistle to the Collossians declareth, when he exhorteth vs thus:
and what be the heavenly things above, that you should seek and ensue: saint Paul in the Epistle to the Colossians Declareth, when he exhorteth us thus:
and couetousnesse, whiche is worshipping of idols, for the whiche thinges, the wrath of god is wont to fal on the children of vnbeleefe, in which thinges once ye walked, when ye liued in them.
and covetousness, which is worshipping of Idols, for the which things, the wrath of god is wont to fall on the children of unbelief, in which things once you walked, when you lived in them.
Let your affection from henceforth be set on heauenly thinges, sue and searche for mercie, kyndnesse, meekenes patience, forbearing one another, and forgeuyng one another.
Let your affection from henceforth be Set on heavenly things, sue and search for mercy, kindness, meekness patience, forbearing one Another, and forgeuyng one Another.
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Ye must consyder that ye be therefore cleansed & renued, that ye shoulde from hencefoorth serue God in holines & righteousnesse al the dayes of your lyues, that ye may raigne with them in euerlastyng lyfe.
You must Consider that you be Therefore cleansed & renewed, that you should from henceforth serve God in holiness & righteousness all the days of your lives, that you may Reign with them in everlasting life.
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and to reuenge this mockage of his holy sacramentes in so great abusyng of them? Apply your selues (good freends) to lyue in Christ, that Christ may still liue in you, whose fauour & assistence if ye haue,
and to revenge this mockage of his holy Sacraments in so great abusing of them? Apply your selves (good Friends) to live in christ, that christ may still live in you, whose favour & assistance if you have,
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Whatsoeuer is hitherto done & cōmitted, Christ ye se hath offered you pardon, & clearly receaued you to his fauour agayne, in ful suretie wherof, ye haue him now inhabiting and dwelling within you.
Whatsoever is hitherto done & committed, christ you see hath offered you pardon, & clearly received you to his favour again, in full surety whereof, you have him now inhabiting and Dwelling within you.
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Only shew yourselues thankefull in your liues, determine with your selues to refuse & auoyde al such thinges in your conuersations as shoulde offend his eyes of mercy.
Only show yourselves thankful in your lives, determine with your selves to refuse & avoid all such things in your conversations as should offend his eyes of mercy.
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Hard it is to subdue and resist our nature, so corrupt & leauened with the sowre bitternes of the poyson whiche we receaued by the inheritaunce of our olde father Adam.
heard it is to subdue and resist our nature, so corrupt & leavened with the sour bitterness of the poison which we received by the inheritance of our old father Adam.
In trust of his mercie, take you in hande to purge this olde leauen of sinne, that corrupteth and sowreth the sweetenes of your lyfe before God, that ye may be as newe and freshe dowe, voyde of all sowre leauen of wyckednesse,
In trust of his mercy, take you in hand to purge this old leaven of sin, that corrupteth and soureth the sweetness of your life before God, that you may be as new and fresh dow, void of all sour leaven of wickedness,
Euen so let vs kepe our Easter feast in the thankfull remembraunce of Christes benefites, whiche he hath plentifully wrought for vs by his resurrection & passing to his father, whereby we be delyuered from the captiuitie and thraldome of all our enemies.
Even so let us keep our Easter feast in the thankful remembrance of Christ's benefits, which he hath plentifully wrought for us by his resurrection & passing to his father, whereby we be Delivered from the captivity and thraldom of all our enemies.
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but from the old leauen of synne, the leauen of malitiousnes and wyckednesse. Let vs cast from vs the leauen of corrupt doctrine, that wyl infect our soules.
but from the old leaven of sin, the leaven of maliciousness and wickedness. Let us cast from us the leaven of corrupt Doctrine, that will infect our Souls.
Thus shal we declare that Christes giftes and graces haue their effect in vs, and that we haue the ryght beleefe and knowledge of his holy resurrection:
Thus shall we declare that Christ's Gifts and graces have their Effect in us, and that we have the right belief and knowledge of his holy resurrection:
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where truely if we apply our fayth to the vertue thereof, and in our lyfe confourme vs to the example & signification meant thereby, we shalbe sure to ryse hereafter to euerlastyng glory, by the goodnesse and mercie of our Lord Jesus Christ, to whom with the father and the holy ghost, be all glory, thankes geuyng,
where truly if we apply our faith to the virtue thereof, and in our life confourme us to the Exampl & signification meant thereby, we shall sure to rise hereafter to everlasting glory, by the Goodness and mercy of our Lord jesus christ, to whom with the father and the holy ghost, be all glory, thanks giving,
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THE great loue of our Sauiour Christ towardes mankynd (good Christian people) doth not onlye appeare in that deare bought benefite of our redemption & saluation by his death & passiō,
THE great love of our Saviour christ towards mankind (good Christian people) does not only appear in that deer bought benefit of our redemption & salvation by his death & passion,
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So our Lorde and sauiour thought it not sufficient to purchase for vs his fathers fauour agayne (whiche is that deepe fountayne of all goodnesse and eternall lyfe) but also inuented the wayes most wysely, whereby they myght redound to our commoditie & profite.
So our Lord and Saviour Thought it not sufficient to purchase for us his Father's favour again (which is that deep fountain of all Goodness and Eternal life) but also invented the ways most wisely, whereby they might redound to our commodity & profit.
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Whiche although it seeme of small vertue to some, yet beyng ryghtly done by the faythfull, it doth not onlye helpe their weaknesse (who be by their poysoned nature redyer to remember iniuries then benefites) but strengthneth & comforteth their in ward man with peace & gladnesse,
Which although it seem of small virtue to Some, yet being rightly done by the faithful, it does not only help their weakness (who be by their poisoned nature redyer to Remember injuries then benefits) but strengtheneth & comforts their in ward man with peace & gladness,
And as of olde tyme God decreed his wonderous benefites of the delyueraunce of his people to be kepte in memorie by the eatyng of the passeouer, with his rites and ceremonies:
And as of old time God decreed his wondrous benefits of the deliverance of his people to be kept in memory by the eating of the passover, with his Rites and ceremonies:
So our louyng Sauiour hath ordeyned and establyshed the remembraunce of his great mercie expressed in his passion, in the institution of his heauenly supper, where euery one of vs must be ghestes and not gasers, eaters,
So our loving Saviour hath ordained and established the remembrance of his great mercy expressed in his passion, in the Institution of his heavenly supper, where every one of us must be guests and not gazers, eaters,
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So we must addresse our selues to frequent the same in reuerent and due maner, least as phisike prouided for the body, beyng misused, more hurteth then profiteth:
So we must address our selves to frequent the same in reverent and due manner, lest as physic provided for the body, being misused, more hurteth then profiteth:
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Wherefore that it be not saide to vs, as it was to the ghest of that great supper, Freende howe camest thou in, not hauing the mariage garment? And that we maye fruitfully vse Saint Paules counsell, Let a man proue hym selfe,
Wherefore that it be not said to us, as it was to the guessed of that great supper, Friend how camest thou in, not having the marriage garment? And that we may fruitfully use Saint Paul's counsel, Let a man prove him self,
We muste certaynelye knowe, that three thynges be requisite in hym which woulde seemely, as becommeth suche hygh mysteries, resorte to the Lordes table.
We must Certainly know, that three things be requisite in him which would seemly, as becomes such high Mysteres, resort to the lords table.
Let vs rather in these matters folowe the aduice of Ciprian in the lyke cases, that is, cleaue fast to the firste beginnyng, holde fast the Lordes tradition, do that in the Lordes cōmemoration which he him selfe did, he him selfe commaunded, & his apostles confirmed.
Let us rather in these matters follow the Advice of Cyprian in the like cases, that is, cleave fast to the First beginning, hold fast the lords tradition, do that in the lords commemoration which he him self did, he him self commanded, & his Apostles confirmed.
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This caution or foresight yf we vse, then may we see to those thynges that be requisit in the worthy receauer, wherof this was the fyrste, that we haue a ryght vnderstandyng of the thyng it selfe.
This caution or foresight if we use, then may we see to those things that be requisite in the worthy receiver, whereof this was the First, that we have a right understanding of the thing it self.
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To auoyde then these harmes, vse the aduice of the wyse man, who wylleth thee when thou sittest at an earthlye kynges table, to take diligent heede what thinges are set before thee:
To avoid then these harms, use the Advice of the wise man, who willeth thee when thou Sittest At an earthly Kings table, to take diligent heed what things Are Set before thee:
But to come nygher to the matter, Saint Paul blaming the Corinthians for the prophaning of the Lordes supper, concludeth that ignoraunce both of the thing it selfe;
But to come nygher to the matter, Saint Paul blaming the Corinthians for the profaning of the lords supper, Concludeth that ignorance both of the thing it self;
Ought not we then by the monition of the wise man, by the wisdome of God, by the fearefull example of the Corinthians, to take aduised heede, that we thrust not our selues to this table, with rude and vnreuerent ignoraunce, the smart whereof Christes Churche hath rued and lamented these many dayes and yeres? For what hath ben the cause of the ruyne of Gods religion,
Ought not we then by the monition of the wise man, by the Wisdom of God, by the fearful Exampl of the Corinthians, to take advised heed, that we thrust not our selves to this table, with rude and unreverent ignorance, the smart whereof Christ's Church hath rued and lamented these many days and Years? For what hath been the cause of the ruin of God's Religion,
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but the ignoraunce hereof? What hath ben the cause of this grosse idolatrie, but the ignoraunce hereof? What hath ben the cause of this mummishe massyng,
but the ignorance hereof? What hath been the cause of this gross idolatry, but the ignorance hereof? What hath been the cause of this mummishe massing,
but the ignoraunce hereof? Let vs therfore so trauaile to vnderstand the Lordes Supper, that we be no cause of the decaye of Gods worship, of no idolatrie, of no dumme massing, of no hate and malice,
but the ignorance hereof? Let us Therefore so travail to understand the lords Supper, that we be no cause of the decay of God's worship, of no idolatry, of no dumb massing, of no hate and malice,
But this muche he must be sure to hold, that in the supper of the Lorde there is no vaine ceremonie, no bare signe, no vntrue figure of a thing absent:
But this much he must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bore Signen, no untrue figure of a thing absent:
yea the Communion of the bodye and blood of the Lorde, in a marueylous incorporation, whiche by the operation of the holye ghost (the verye bonde of our con•unction with Christe) is through fayth wrought in the soules of the faythfull, whereby not onlye theyr soules lyue to eternall lyfe,
yea the Communion of the body and blood of the Lord, in a marvelous incorporation, which by the operation of the holy ghost (the very bond of our con•unction with Christ) is through faith wrought in the Souls of the faithful, whereby not only their Souls live to Eternal life,
the auncient Catholique Fathers, both perceauing them selues, and commendyng to theyr people, were not afrayde to call this Supper, some of them, the salue of immortalitie and soueraigne preseruatiue agaynst death, other, a deificall Communion, other, the sweete dainties of our Sauiour, the pledge of eternall health, the defence of fayth, the hope of the resurrection, other the foode of immortalitie, the healthfull grace,
the ancient Catholic Father's, both perceiving them selves, and commending to their people, were not afraid to call this Supper, Some of them, the salve of immortality and sovereign preservative against death, other, a deificall Communion, other, the sweet dainties of our Saviour, the pledge of Eternal health, the defence of faith, the hope of the resurrection, other the food of immortality, the healthful grace,
and oftentimes to couet after this breade, continuallye to thirste for this foode? Not as speciallye regarding the terrene & earthly creatures which remayne:
and oftentimes to covet After this bread, continually to thirst for this food? Not as specially regarding the terrene & earthly creatures which remain:
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Here they may feele wrought the tranquilitie of conscience, the encrease of fayth, the strengthning of hope, the large spreadyng abrode of brotherly kindnes, with many other sundry graces of God.
Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God.
From the whiche (O beloued) washe your selues with the liuyng waters of Gods worde, whence you maye perceaue and know, both the spirituall foode of this costly supper,
From the which (Oh Beloved) wash your selves with the living waters of God's word, whence you may perceive and know, both the spiritual food of this costly supper,
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Now it foloweth to haue with this knowledge a sure and constant faith, not only that the death of Christe is auayleable for the redemption of all the world,
Now it Followeth to have with this knowledge a sure and constant faith, not only that the death of Christ is available for the redemption of all the world,
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so that thou acknowledgest no other Sauiour, redeemer, mediatour, aduocate, intercessour, but Christe only, and that thou mayst say with the Apostle, that he loued thee,
so that thou acknowledgest no other Saviour, redeemer, Mediator, advocate, intercessor, but Christ only, and that thou Mayest say with the Apostle, that he loved thee,
and not earthly, an inuisible meate, and not bodylye, a ghostly substaunce, and not carnall, so that to thinke that without fayth we maye enioye the eatyng and drynkyng therof,
and not earthly, an invisible meat, and not bodily, a ghostly substance, and not carnal, so that to think that without faith we may enjoy the eating and drinking thereof,
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Take then this lesson (O thou that art desyrous of this table) of Emissenus a godly father, that when thou goest vp to the reuerent Communion, to be satisfied with spirituall meates, thou loke vp with faith vpon the holy body and blood of thy god, thou maruel with reuerence, thou touche it with thy minde, thou receaue it with the hand of thy heart,
Take then this Lesson (Oh thou that art desirous of this table) of Emissenus a godly father, that when thou goest up to the reverent Communion, to be satisfied with spiritual Meats, thou look up with faith upon the holy body and blood of thy god, thou marvel with Reverence, thou touch it with thy mind, thou receive it with the hand of thy heart,
Thus we see (beloued) that resortyng to this table, we must plucke vp all the rootes of infidelitie, al distrust in Gods promises, we must make our selues lyuing members of Christes bodye.
Thus we see (Beloved) that resorting to this table, we must pluck up all the roots of infidelity, all distrust in God's promises, we must make our selves living members of Christ's body.
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Wherefore let vs proue and trye our selues vufaignedly, without flattering our selues, whether we be plantes of that fruitful Oliue, liuyng braunches of the true vine, members in deede of Christes mystical body,
Wherefore let us prove and try our selves vufaignedly, without flattering our selves, whither we be plants of that fruitful Olive, living branches of the true vine, members in deed of Christ's mystical body,
but the spirituall thing also, not the figure, but the trueth, not the shadowe only, but the bodye, not to death, but to lyfe, not to destruction, but to saluation:
but the spiritual thing also, not the figure, but the truth, not the shadow only, but the body, not to death, but to life, not to destruction, but to salvation:
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IN the Homilee of late rehearsed vnto you, ye haue hearde (good people) why it pleased our sauiour Christe to institute that heauenly memorie of his death and passion,
IN the Homily of late rehearsed unto you, you have heard (good people) why it pleased our Saviour Christ to institute that heavenly memory of his death and passion,
Nowe foloweth the thirde thing necessarie in him that woulde not eate of this breade, nor drinke of this cuppe vnworthyly, which is, newnesse of lyfe, and godlinesse of conuersation.
Now Followeth the Third thing necessary in him that would not eat of this bread, nor drink of this cup unworthily, which is, newness of life, and godliness of Conversation.
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•e maye learne by the eating of the tipicall lambe, whervnto no man was admitted, but he that was a Jewe, that was circumcized, that was before sancti••ed.
•e may Learn by the eating of the typical lamb, whereunto no man was admitted, but he that was a Jew, that was Circumcised, that was before sancti••ed.
God ouerthrewe those in the wyldernesse, and that for our example, that is, that we Christians shoulde take heede we resorte vnto our Sacramentes with holinesse of lyfe, not trustyng in the outwarde receauing of them,
God overthrew those in the Wilderness, and that for our Exampl, that is, that we Christians should take heed we resort unto our Sacraments with holiness of life, not trusting in the outward receiving of them,
Wherefore (•ayth Bas•l) it behoueth him that commeth to the bodye and blood of Christe in commemoration of hym that dyed and rose agayne, not only to be pure from all filthynesse of the fleshe and spirite,
Wherefore (•ayth Bas•l) it behooves him that comes to the body and blood of Christ in commemoration of him that died and rose again, not only to be pure from all filthiness of the Flesh and Spirit,
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but also to shewe out euidently, a memorie of hym that dyed & rose agayne for vs, in this point, that he be mortified to sinne and the world, to liue now to God in Christe Jesu our Lorde.
but also to show out evidently, a memory of him that died & rose again for us, in this point, that he be mortified to sin and the world, to live now to God in Christ Jesu our Lord.
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So then we must shewe outwarde testimonie, in folowyng the signification of Christes death, amongst the which this is not esteemed least, to render thankes to almightie God for all his benefites, briefely comprised in the death, passion,
So then we must show outward testimony, in following the signification of Christ's death, among the which this is not esteemed least, to render thanks to almighty God for all his benefits, briefly comprised in the death, passion,
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Nowe yf you stacke, ye shewe your selues most vnthankfull, and that no other benefite can euer stirre you to thanke God, who so litle regarde here so many,
Now if you stack, you show your selves most unthankful, and that no other benefit can ever stir you to thank God, who so little regard Here so many,
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Seeyng then that the name & thing it selfe doth monishe vs of thanks, let vs (as saint Paul sayth) offer alwayes to god, the hoste or sacrifice of prayse by Christe, that is, the fruite of the lippes which confesse his name. For as Dauid singeth:
Seeing then that the name & thing it self does monish us of thanks, let us (as saint Paul say) offer always to god, the host or sacrifice of praise by Christ, that is, the fruit of the lips which confess his name. For as David sings:
and but one only returned to geue thankes for his health. Yea happye it were, yf among fourtie Communicantes, we coulde see two vnfaignedly geue thankes.
and but one only returned to give thanks for his health. Yea happy it were, if among fourtie Communicantes, we could see two unfeignedly give thanks.
So vnkinde we be, so obliuious we be, so proude beggers we be, that partly we care not for our owne commoditie, partlye we knowe not our duetie to God,
So unkind we be, so oblivious we be, so proud beggars we be, that partly we care not for our own commodity, partly we know not our duty to God,
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O let vs therfore learne to geue God here thankes aright, and so to agnise his exceeding graces powred vppon vs, that they beyng shutte vp in the treasure house of our heart, maye in due tyme and season in our lyfe and conuersation, appeare to the glorifying of his holye name.
O let us Therefore Learn to give God Here thanks aright, and so to agnize his exceeding graces poured upon us, that they being shut up in the treasure house of our heart, may in due time and season in our life and Conversation, appear to the glorifying of his holy name.
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As yf they shoulde saye, none ought to sit downe there, that were out of loue and charitie, who bore grudge & vengeaunce in his heart, who also dyd not professe his kynd affection by some charitable reliefe,
As if they should say, none ought to fit down there, that were out of love and charity, who boar grudge & vengeance in his heart, who also did not profess his kind affection by Some charitable relief,
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But O wretched creatures that we be at these daies, who be without reconciliation of our brethren whō we haue offended, without satisfying them whom we haue caused to fall, without any kynde of thought or compassion toward them whō we myght easyly relieue, without any conscience of slaunder, disdayne, misr•poet, diuision, rancour, or inwarde bitternes.
But Oh wretched creatures that we be At these days, who be without reconciliation of our brothers whom we have offended, without satisfying them whom we have caused to fallen, without any kind of Thought or compassion towards them whom we might Easily relieve, without any conscience of slander, disdain, misr•poet, division, rancour, or inward bitterness.
Yea, being accombred with the cloked hatred of Caine, with the long couered malice of Esau, with the dissembled falshood of Ioab, dare ye presume to come vp to these sacred and fearefull mysteries? O man, whyther rushest thou vnaduisedly? It is a table of peace,
Yea, being accombred with the cloaked hatred of Cain, with the long covered malice of Esau, with the dissembled falsehood of Ioab, Dare you presume to come up to these sacred and fearful Mysteres? O man, whither rushest thou unadvisedly? It is a table of peace,
Doest thou neyther feare GOD the maker of this feast? nor reuerence his Christe the refection and meate? nor regardest his spouse his beloued ghest? nor weighest thyne owne conscience which is sometime thyne inwarde accuser? Wherfore (O man) tender thyne owne saluation, examine and trye thygood wyl and loue towardes the chyldren of God, the members of Christe, the heyres of the heauenly heritage:
Dost thou neither Fear GOD the maker of this feast? nor Reverence his Christ the refection and meat? nor regardest his spouse his Beloved guessed? nor weighest thine own conscience which is sometime thine inward accuser? Wherefore (Oh man) tender thine own salvation, examine and try thygood will and love towards the children of God, the members of Christ, the Heirs of the heavenly heritage:
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If thou haue fostred hatred and malice, nowe openly shewe thy loue and charitie, yea be ••este and redye to procure thy neyghbours health of soule, wealth, commoditie, and pleasure as thyne owne.
If thou have fostered hatred and malice, now openly show thy love and charity, yea be ••este and ready to procure thy neighbours health of soul, wealth, commodity, and pleasure as thine own.
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Last of all, as there is here the mysterie of peace, and the Sacrament of Christian societie, wherby we vnderstand what sincere loue ought to be betwixt the true communicantes:
Last of all, as there is Here the mystery of peace, and the Sacrament of Christian society, whereby we understand what sincere love ought to be betwixt the true communicantes:
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So here be the tokens of purenesse and innocencie of lyfe, whereby we maye perceaue that we ought to purge our owne soule from all vncleannesse, iniquitie,
So Here be the tokens of pureness and innocence of life, whereby we may perceive that we ought to purge our own soul from all uncleanness, iniquity,
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and wickednesse, lest when we receaue the mysticall bread (as Origen saith) we eate it in an vncleane place, that is, in a soule defiled and polluted with sinne.
and wickedness, lest when we receive the mystical bred (as Origen Says) we eat it in an unclean place, that is, in a soul defiled and polluted with sin.
And shal we thinke that the wicked and sinfull person shalbe excurable at the table of the Lord? •e both •eade in S. Paul, that the Churche at Corinth, was scourged of the Lorde,
And shall we think that the wicked and sinful person shall excurable At the table of the Lord? •e both •eade in S. Paul, that the Church At Corinth, was scourged of the Lord,
Yea nowe at the least, let vs call our selues to an accompt, that it may greeue vs of our former euyll conuersation, that we may hate sinne, that we may sorowe and mourne for our offences, that we may with teares powre them out before god, that we may with sure trust desire and craue the salue of his mercie, bought and purchased with the blood of his dearelye beloued sonne Jesus Christe, to heale our deadly woundes withall.
Yea now At the least, let us call our selves to an account, that it may grieve us of our former evil Conversation, that we may hate sin, that we may sorrow and mourn for our offences, that we may with tears pour them out before god, that we may with sure trust desire and crave the salve of his mercy, bought and purchased with the blood of his dearly Beloved son jesus Christ, to heal our deadly wounds withal.
For surely yf we do not with earnest repentance clense the filthy stomacke of our soule, it must needes come to passe, that as wholsome meate receaued into a rawe stomacke corrupteth and marreth all,
For surely if we do not with earnest Repentance cleanse the filthy stomach of our soul, it must needs come to pass, that as wholesome meat received into a raw stomach corrupteth and marreth all,
Why cryed the Deacon in the primatiue Church, If any be holy, let him draw neare? Why dyd they celebrate these mysteries, the quier doore beyng shut? Why were the publique penitentes and learners in religion, commaunded at this tyme to auoyde? Was it not because this table receaued no vnholye, vncleane,
Why cried the Deacon in the primitive Church, If any be holy, let him draw near? Why did they celebrate these Mysteres, the quire door being shut? Why were the public Penitents and learners in Religion, commanded At this time to avoid? Was it not Because this table received no unholy, unclean,
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Let vs take heede we come not with our sinnes vnexamined, into this presence of our Lorde & iudge? If they be worthy blame, which kisse the Princes hand with a filthy & vncleane mouth:
Let us take heed we come not with our Sins unexamined, into this presence of our Lord & judge? If they be worthy blame, which kiss the Princes hand with a filthy & unclean Mouth:
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shalt thou be blamelesse whiche with a filthy stinking soule, ful of couetousnesse, fornication, drunkennesse, pride, full of wretched cogitations & thoughts, doest breath out iniquitie and vncleannesse on the bread and cup of the Lorde.
shalt thou be blameless which with a filthy stinking soul, full of covetousness, fornication, Drunkenness, pride, full of wretched cogitations & thoughts, dost breath out iniquity and uncleanness on the bred and cup of the Lord.
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Thus haue you heard, howe you shoulde come reuerently and decentlye to the table of the Lord, hauing the knowledge out of his word, of the thing it selfe,
Thus have you herd, how you should come reverently and decently to the table of the Lord, having the knowledge out of his word, of the thing it self,
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but shal by fayth, in knowledge and amendement of lyfe in fayth, be here so vnited to Christe our head in his mysteries, to our comfort, that after we shall haue full fruition of him indeede, to our euerlasting ioy and eternall lyfe, to the which he bryng vs, that dyed for vs,
but shall by faith, in knowledge and amendment of life in faith, be Here so united to Christ our head in his Mysteres, to our Comfort, that After we shall have full fruition of him indeed, to our everlasting joy and Eternal life, to the which he bring us, that died for us,
and redeemed vs, Jesus Christe the righteous, to whom with the father and the holy ghost, one true and eternall God, be al prayse, honour, and dominion for euer. Amen.
and redeemed us, jesus Christ the righteous, to whom with the father and the holy ghost, one true and Eternal God, be all praise, honour, and dominion for ever. Amen.
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You shall therefore vnderstande, that the feast of Pentecoste, was alwayes kept the fiftie day after Easter, a great & solempne feast among the Jewes, wherein they dyd celebrate the memoriall of their deliueraunce out of Egypt,
You shall Therefore understand, that the feast of Pentecost, was always kept the fiftie day After Easter, a great & solemn feast among the Jews, wherein they did celebrate the memorial of their deliverance out of Egypt,
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but by the mouth of the Lorde him selfe, as we reade in Leuit. 23. & Deut. 16. The place appoynted for the obseruation thereof, was Hierusalem, where was great recourse of people from all partes of the worlde,
but by the Mouth of the Lord him self, as we read in Levites 23. & Deuteronomy 16. The place appointed for the observation thereof, was Jerusalem, where was great recourse of people from all parts of the world,
as may well appeare in the second Chapter of the Actes, wherein mention is made of Parthians, Medes, Elamites, inhabitours of Mesopotamia, inhabitours of Iurie, Capadocia, Pontus, Asia, Phrygia, Pamphylia, & diuers other such places, whereby we may also partly gather, what great and royal solempnitie was commonly vsed in that feast.
as may well appear in the second Chapter of the Acts, wherein mention is made of Parthians, Medes, Elamites, inhabitors of Mesopotamia, inhabitors of Jury, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, & diverse other such places, whereby we may also partly gather, what great and royal solemnity was commonly used in that feast.
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Which miracle, that it myght be had in perpetuall remembraunce, the Church hath thought good, to solemnize and kepe holy this day, commonly called Whitsunday.
Which miracle, that it might be had in perpetual remembrance, the Church hath Thought good, to solemnize and keep holy this day, commonly called Whitsunday.
so was the preaching of the Gospell, through the myghtie power of the holy ghost, geuen to the Apostles in the mount Sion, the fiftie day after Easter.
so was the preaching of the Gospel, through the mighty power of the holy ghost, given to the Apostles in the mount Sion, the fiftie day After Easter.
For (as Saint Luke writeth in the actes of the Apostles.) When fiftie dayes were come to an ende, the Disciples beyng altogether with one accorde in one place, the holy ghost came sodenly among them,
For (as Saint Lycia Writeth in the acts of the Apostles.) When fiftie days were come to an end, the Disciples being altogether with one accord in one place, the holy ghost Come suddenly among them,
Whiche thing was vndoubtedly done, to teache the Apostles and all other men, that it is he whiche geueth eloquence & vtteraunce in preaching the Gospel, that it is he which openeth the mouth to declare the mightie workes of God, that it is he whiche engendreth a burnyng zeale towardes Goddes worde,
Which thing was undoubtedly done, to teach the Apostles and all other men, that it is he which Giveth eloquence & utterance in preaching the Gospel, that it is he which Openeth the Mouth to declare the mighty works of God, that it is he which engendereth a burning zeal towards Goddess word,
So that if any man be a dumbe Christiā, not prosessing his fayth openly, but clokyng and colouring hym selfe for feare of daunger in tyme to come, he geueth men occasion, iustly and with good conscience to doubt,
So that if any man be a dumb Christian, not processing his faith openly, but cloaking and colouring him self for Fear of danger in time to come, he Giveth men occasion, justly and with good conscience to doubt,
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Likewyse, when Christe dyd fyrste institute and ordeyne the sacrament of baptisme, he sent his disciples into the whole world, willyng them to baptize al nations in the name of the father, the sonne, and the holy ghost.
Likewise, when Christ did First institute and ordain the sacrament of Baptism, he sent his Disciples into the Whole world, willing them to baptise all Nations in the name of the father, the son, and the holy ghost.
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Agayne, when the comforter shall come whom I wyll sende from my father. &c. These and suche other places of the newe Testament, do so playnly and euidently confirme the distinction of the holy ghost, from the other persons in the trinitie, that no man possibly can doubt thereof,
Again, when the comforter shall come whom I will send from my father. etc. These and such other places of the new Testament, do so plainly and evidently confirm the distinction of the holy ghost, from the other Persons in the trinity, that no man possibly can doubt thereof,
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Fyrste it is euident, that he did wonderfully gouerne and direct the heartes of the patriarkes and prophetes in olde tyme, illuminating their myndes with the knowledge of the true Messias,
First it is evident, that he did wonderfully govern and Direct the hearts of the Patriarchs and Prophets in old time, illuminating their minds with the knowledge of the true Messias,
Moreouer, was not the holy ghost a mightie worker in the conception and the natiuitie of Christe our sauiour? Saint Matthewe sayth, that the blessed virgin was founde with chylde of the holy ghost,
Moreover, was not the holy ghost a mighty worker in the conception and the Nativity of Christ our Saviour? Saint Matthew say, that the blessed Virgae was found with child of the holy ghost,
But where the holy ghoste worketh, there nothyng is vnpossible, as maye further also appeare by the inwarde regeneration and sanctification of mankynde.
But where the holy ghost works, there nothing is unpossible, as may further also appear by the inward regeneration and sanctification of mankind.
he was greatly amazed in his mynde, and began to reason with Christe, demaundyng howe a man myght be borne whiche was olde? Can he enter (sayth he) into his mothers wombe agayn,
he was greatly amazed in his mind, and began to reason with Christ, demanding how a man might be born which was old? Can he enter (say he) into his mother's womb again,
Whereas otherwyse, yf he had knowne the great power of the holye ghost in this behalfe, that it is he whiche in wardlye worketh the regeneration and newe byrth of mankynde, he woulde neuer haue marueyled at Christes wordes,
Whereas otherwise, if he had known the great power of the holy ghost in this behalf, that it is he which in wardlye works the regeneration and new birth of mankind, he would never have marveled At Christ's words,
So haue they three seuerall and sundrye offices proper vnto eache of them. The father to create, the sonne to redeeme, the holy ghost to sanctifie and regenerate.
So have they three several and sundry Offices proper unto each of them. The father to create, the son to Redeem, the holy ghost to sanctify and regenerate.
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Wherof the last, the more it is hidde from our vnderstandyng, the more it ought to moue all men to wonder at the secrete and mightie workyng of Gods holy spirite whiche is within vs. For it is the holy ghost,
Whereof the last, the more it is hid from our understanding, the more it ought to move all men to wonder At the secret and mighty working of God's holy Spirit which is within us For it is the holy ghost,
and no other thyng, that doth quicken the mindes of men, stirring vp good and godly motions in their heartes, which are agreeable to the wil & commaundement of God, suche as otherwyse of their owne crooked and peruerse nature they shoulde neuer haue.
and no other thing, that does quicken the minds of men, stirring up good and godly motions in their hearts, which Are agreeable to the will & Commandment of God, such as otherwise of their own crooked and perverse nature they should never have.
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Man of his owne nature is fleshly and carnal, corrupt and nought, synnefull and disobedient to God, without any sparke of goodnes in hym, without any vertuous or godly motion, onely geuen to euyl thoughtes and wicked deedes.
Man of his own nature is fleshly and carnal, corrupt and nought, sinful and disobedient to God, without any spark of Goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked Deeds.
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Dyd not Gods holy spirite miraculously worke in the childe Dauid, when of a poore shephearde, he became a princelike prophet? Dyd not Gods holy spirite miraculously worke in Matthewe, sitting at the receipte of custome,
Did not God's holy Spirit miraculously work in the child David, when of a poor shepherd, he became a princelike Prophet? Did not God's holy Spirit miraculously work in Matthew, sitting At the receipt of custom,
when of a proude Publicane, he became an humble and lowly Euangelist? And who can choose but maruayle to consyder, that Peter shoulde become of a simple fisher, a cheefe and mightie Apostle? Paul of a cruell and bloody persecutour, a faythful disciple of Christe, to teache the Gentiles.
when of a proud Publican, he became an humble and lowly Evangelist? And who can choose but marvel to Consider, that Peter should become of a simple fisher, a chief and mighty Apostle? Paul of a cruel and bloody persecutor, a faithful disciple of Christ, to teach the Gentiles.
and that his spirite dwelleth in you? Knowe ye not that your bodies are the temples of the holy ghost, which is within you? Agayne he sayth, You are not in the fleshe, but in the spirite.
and that his Spirit dwells in you? Knowe you not that your bodies Are the Temples of the holy ghost, which is within you? Again he say, You Are not in the Flesh, but in the Spirit.
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If God be with vs (as the Apostle sayth) who can be agaynst vs? O but howe shall I knowe that the holy ghost is within me, some man perchaunce wyll say? Forsoth,
If God be with us (as the Apostle say) who can be against us? O but how shall I know that the holy ghost is within me, Some man perchance will say? Forsooth,
The holy ghost doth alwayes declare hym selfe by his fruitefull and gratious gyftes, namely by the worde of wysedome, by the worde of knowledge, whiche is the vnderstandyng of the scriptures, by fayth, in doyng of miracles, by healyng them that are diseased, by prophesie, whiche is the declaration of Gods mysteries, by discerning of spirites, diuersities of tonges, interpretation of tonges, and so foorth.
The holy ghost does always declare him self by his fruitful and gracious Gifts, namely by the word of Wisdom, by the word of knowledge, which is the understanding of the Scriptures, by faith, in doing of Miracles, by healing them that Are diseased, by prophesy, which is the declaration of God's Mysteres, by discerning of spirits, diversities of tongues, Interpretation of tongues, and so forth.
Who wyll not marueyle at that whiche is wrytten in the Actes of the Apostles, to heare their bolde confession before the counsell at Jerusalem? And to consyder that they went away with ioy and gladnesse, reioycing that they were counted worthy to suffer rebukes and checkes for the name and fayth of Christe Jesus? This was the myghtie worke of the holy ghost, who because he geueth patience and ioyfulnesse of heart in temptation and affliction, hath therefore worthyly obtayned this name in holye scripture, to be called a comforter.
Who will not marvel At that which is written in the Acts of the Apostles, to hear their bold Confessi before the counsel At Jerusalem? And to Consider that they went away with joy and gladness, rejoicing that they were counted worthy to suffer rebukes and Checks for the name and faith of Christ jesus? This was the mighty work of the holy ghost, who Because he Giveth patience and joyfulness of heart in temptation and affliction, hath Therefore worthily obtained this name in holy scripture, to be called a comforter.
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Who wyl not also marueyle to reade the learned and heauenly sermons of Peter, and the disciples, consyderyng that they were neuer brought vp in schole of learnyng,
Who will not also marvel to read the learned and heavenly Sermons of Peter, and the Disciples, considering that they were never brought up in school of learning,
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This was lykewyse the mightie worke of the holy ghost, who because he doth instruct the hearts of the simple in the true knowledge of God and his holy worde, is moste iustly tearmed by this name and title, to be the spirite of trueth.
This was likewise the mighty work of the holy ghost, who Because he does instruct the hearts of the simple in the true knowledge of God and his holy word, is most justly termed by this name and title, to be the Spirit of truth.
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Eusebius in his ecclesiasticall historie, telleth a straunge storie of a certayne learned and subtill Philosopher, who beyng an extreame aduersarie to Christ and his doctrine, could by no kynd of learnyng be conuerted to the fayth but was able to withstande all the argumentes that coulde be brought agaynst hym, with litle or no labour.
Eusebius in his ecclesiastical history, Telleth a strange story of a certain learned and subtle Philosopher, who being an extreme adversary to christ and his Doctrine, could by no kind of learning be converted to the faith but was able to withstand all the Arguments that could be brought against him, with little or no labour.
The Byshoppes and other learned men standyng by, were marueylously abashed at the matter, thinking that by his doynges they shoulde be all confounded and put to open shame.
The Bishops and other learned men standing by, were marvelously abashed At the matter, thinking that by his doings they should be all confounded and put to open shame.
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He notwithstandyng goeth on, and begynnyng in the name of the Lorde Jesus, brought the Philosopher to suche poynte in the ende, contrary to all mens expectation, that he coulde not choose but acknowledge the power of God in his wordes,
He notwithstanding Goes on, and beginning in the name of the Lord jesus, brought the Philosopher to such point in the end, contrary to all men's expectation, that he could not choose but acknowledge the power of God in his words,
Was not this a miraculous worke, that one seely soule of no learnyng, shoulde do that whiche many byshops of great knowledge and vnderstanding, were neuer able to bryng to passe? So true is the saying of Bede:
Was not this a miraculous work, that one silly soul of no learning, should do that which many Bishops of great knowledge and understanding, were never able to bring to pass? So true is the saying of Bede:
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so to worke in our heartes by the power of this holy spirite, that we beyng regenerate and newely borne agayne in all goodnesse, righteousnesse, sobrietie and trueth, may in the end be made partakers of euerlastyng lyfe in his heauenly kyngdome, through Jesus Christe our Lorde and sauiour. Amen.
so to work in our hearts by the power of this holy Spirit, that we being regenerate and newly born again in all Goodness, righteousness, sobriety and truth, may in the end be made partakers of everlasting life in his heavenly Kingdom, through jesus Christ our Lord and Saviour. Amen.
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The seconde part of the Homilee concernyng the holy ghoste, dissoluing this doubt: whether al men rightly chalenge to them selues the holy ghost or no.
The seconde part of the Homily Concerning the holy ghost, dissolving this doubt: whither all men rightly challenge to them selves the holy ghost or no.
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OUR sauiour Christe departyng out of the worlde vnto his father, promised his disciples to sende downe another comforter, that shoulde continue with thē for euer,
OUR Saviour Christ departing out of the world unto his father, promised his Disciples to send down Another comforter, that should continue with them for ever,
For vnles the holy ghost had ben alwaies present, gouernyng and preseruing the Churche from the begynnyng, it coulde neuer haue sustayned so many and great bruntes of affliction and persecution, with so litle dammage and harme as it hath.
For unless the holy ghost had been always present, governing and preserving the Church from the beginning, it could never have sustained so many and great brunts of affliction and persecution, with so little damage and harm as it hath.
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And the wordes of Christe are moste playne in this behalfe, saying, that the spirite of trueth shoulde abyde with them for euer, that he woulde be with them alwayes (he meaneth by grace, vertue,
And the words of Christ Are most plain in this behalf, saying, that the Spirit of truth should abide with them for ever, that he would be with them always (he means by grace, virtue,
Whether al men do iustly arrogate to thē selues the holy ghost, or no? The Byshops of Rome haue for a long tyme made a sore chalenge therunto, reasoning for them seues after this sort.
Whither all men do justly arrogate to them selves the holy ghost, or no? The Bishops of Room have for a long time made a soar challenge thereunto, reasoning for them seues After this sort.
& whatsoeuer thynges we decree, are vndoubted verities, and oracles of the holy ghost. That ye may perceaue the weakenes of this argument, it is needfull to teach you,
& whatsoever things we Decree, Are undoubted verities, and oracles of the holy ghost. That you may perceive the weakness of this argument, it is needful to teach you,
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The true Churche is an vniuersal congregation, or felowship of Gods faythfull and elect people, buylt vppon the foundation of the apostles and prophets, Jesus Christe hym selfe beyng the head corner stone.
The true Church is an universal congregation, or fellowship of God's faithful and elect people, built upon the Foundation of the Apostles and Prophets, jesus Christ him self being the head corner stone.
But haue so intermyngled their owne traditions and inuentions, by choppyng & chaungyng, by addyng and pluckyng away, that now they may seeme to be conuerted into a new guyse.
But have so intermyngled their own traditions and Inventions, by chopping & changing, by adding and plucking away, that now they may seem to be converted into a new guise.
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Christ ordeyned no other element to be vsed in baptisme, but only water, wherunto when the word is ioyned, it is made (as S. Augustine saith) a ful & perfect sacrament:
christ ordained no other element to be used in Baptism, but only water, whereunto when the word is joined, it is made (as S. Augustine Says) a full & perfect sacrament:
vnles they vse cōiuration, vnles they halow the water, vnles there be oyle, salt, spittle, tapers and suche other dumbe ceremonies, seruing to no vse, contrary to the playne rule of.
unless they use conjuration, unless they hallow the water, unless there be oil, salt, spittle, Tapers and such other dumb ceremonies, serving to no use, contrary to the plain Rule of.
To be shorte, looke what our sauiour Christe pronounced of the Scribes and Pharisees, in the Gospell, the same may we boldly and with safe conscience pronounce of the bishops of Rome,
To be short, look what our Saviour Christ pronounced of the Scribes and Pharisees, in the Gospel, the same may we boldly and with safe conscience pronounce of the Bishops of Room,
Which thyng beyng true, as al they which haue any light of Gods word must needes confesse, we may wel conclude according to the rule of Augustine: That the byshoppes of Rome & their adherents, are not the true church of Christe, muche lesse then to be taken as cheefe heades and rulers of the same.
Which thing being true, as all they which have any Light of God's word must needs confess, we may well conclude according to the Rule of Augustine: That the Bishops of Rome & their adherents, Are not the true Church of Christ, much less then to be taken as chief Heads and Rulers of the same.
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Where is now the holy ghost whiche they so stoutly do clayme to them selues? Where is now the spirite of trueth, that wil not suffer them in any wise to erre? If it be possible to be there where the true Churche is not, then is it at Rome:
Where is now the holy ghost which they so stoutly do claim to them selves? Where is now the Spirit of truth, that will not suffer them in any wise to err? If it be possible to be there where the true Church is not, then is it At Room:
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But here they wyll alleage for them selues, that there are diuers necessarie poyntes not expressed in holy scripture, whiche were left to the reuelation of the holy ghost.
But Here they will allege for them selves, that there Are diverse necessary points not expressed in holy scripture, which were left to the Revelation of the holy ghost.
To this we may easily aunswere by the playne wordes of Christe, teachyng vs that the proper office of the holy ghoste is, not to institute and bring in newe ordinaunces, contrary to his doctrine before taught:
To this we may Easily answer by the plain words of Christ, teaching us that the proper office of the holy ghost is, not to institute and bring in new ordinances, contrary to his Doctrine before taught:
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Agayne, he shall bryng you in remembraunce of all thynges that I haue tolde you, it is not then the duetie and part of any christian, vnder pretence of the holy ghost, to bryng in his owne dreames and phantasies into the Churche:
Again, he shall bring you in remembrance of all things that I have told you, it is not then the duty and part of any christian, under pretence of the holy ghost, to bring in his own dreams and fantasies into the Church:
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as touching that they wil be tearmed vniuersall byshoppes and heades of all Christian Churches through the world, we haue the iudgement of Gregory expresly against them, who wrytyng to Maritius the Emperour, condemneth John, bishop of Constantinople, in that behalfe, calling him the prince of pryde, Lucifers successour, and the forerunner of Antechriste.
as touching that they will be termed universal Bishops and Heads of all Christian Churches through the world, we have the judgement of Gregory expressly against them, who writing to Maritius the Emperor, Condemneth John, bishop of Constantinople, in that behalf, calling him the Prince of pride, Lucifers successor, and the forerunner of Antichrist.
Saint Barnarde also agreeing thereunto, sayth, What greater pride can there be, then that one man should preferre his owne iudgement before the whole congregation,
Saint Barnard also agreeing thereunto, say, What greater pride can there be, then that one man should prefer his own judgement before the Whole congregation,
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as though he onlye had the spirite of God? And Chrisostome pronounceth a terrible sentence agaynst them, affyrming playnly, that whosoeuer seeketh to be cheefe in earth, shall finde confusion in heauen,
as though he only had the Spirit of God? And Chrysostom pronounceth a terrible sentence against them, affirming plainly, that whosoever seeks to be chief in earth, shall find confusion in heaven,
Do not these places sufficiently conuince their outragious pride, in vsurping to them selues a superioritie aboue all other, aswell ministers and byshops,
Do not these places sufficiently convince their outrageous pride, in usurping to them selves a superiority above all other, aswell Ministers and Bishops,
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and to lye flat downe before his table, there to gnaw bones lyke a dogge? Shal we thynke that he had Gods holy spirite within hym? and not rather the spirite of the deuil? Such a tyraunt was pope Clement the sixt.
and to lie flat down before his table, there to gnaw bones like a dog? Shall we think that he had God's holy Spirit within him? and not rather the Spirit of the Devil? Such a tyrant was pope Clement the sixt.
What shall we say of hym that proudly and contemptuously trode Fredericke the Emperour vnder his feete, applying the vearse of the Psalme vnto him selfe:
What shall we say of him that proudly and contemptuously trodden Frederick the Emperor under his feet, applying the vearse of the Psalm unto him self:
Thou shalt go vpon the Lion and the Adder, the young Lion & the Dragon thou shalt tread vnder thy foote? Shal we say that he had Gods holy spirite within hym? & not rather the spirite of the deuyll? Suche a tyraunt was pope Alexander the thirde.
Thou shalt go upon the lion and the Adder, the young lion & the Dragon thou shalt tread under thy foot? Shall we say that he had God's holy Spirit within him? & not rather the Spirit of the Devil? Suche a tyrant was pope Alexander the Third.
& to be cruelly famished to death, contrary to the law both God, and also of nature? Shall we say that he had Gods holy spirite within hym? and not rather the spirite of the deuyll? Suche a tyraunt was pope Pascall the seconde.
& to be cruelly famished to death, contrary to the law both God, and also of nature? Shall we say that he had God's holy Spirit within him? and not rather the Spirit of the Devil? Suche a tyrant was pope Pascal the seconde.
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and dyed lyke a dogge? Shal we say that he had Gods holy spirite within hym? and not rather the spirite of the deuyll? Suche a tyraunt was pope Boniface the eyght.
and died like a dog? Shall we say that he had God's holy Spirit within him? and not rather the Spirit of the Devil? Suche a tyrant was pope Boniface the eyght.
What shall we say of hym that made Henrye the Emperour, with his wyfe and his young childe, to stande at the gates of the Citie in the rough winter, bare footed and bare legged, only clothed in lincie wol•ie, eatyng nothyng from mornyng to nyght,
What shall we say of him that made Henry the Emperor, with his wife and his young child, to stand At the gates of the city in the rough winter, bore footed and bore legged, only clothed in lincie wol•ie, eating nothing from morning to night,
and that for the space of three dayes? Shal we say that he had Gods holy spirite within hym? and not rather the spirite of the deuyll? Suche a tyraunt was pope Hildebrande, moste worthy to be called a fyrebrand,
and that for the Molle of three days? Shall we say that he had God's holy Spirit within him? and not rather the Spirit of the Devil? Suche a tyrant was pope Hildebrand, most worthy to be called a fyrebrand,
Of pope Iulius the seconde, that wilfully cast Saint Peters keyes into the ryuer Tiberis. Ofpope Vrban the sixte, that caused fiue Cardinals to be put in sackes and cruelly drowned.
Of pope Julius the seconde, that wilfully cast Saint Peter's keys into the river Tiberis. Ofpope Urban the sixte, that caused fiue Cardinals to be put in sacks and cruelly drowned.
and to be hanged vp a whole day by the heere, then to be set vpon an Asse with his face backward towardes the taile, to be caryed round about the Citie in dispite, to be miserablye beaten with roddes, laste of all, to be thrust out of his countrye,
and to be hanged up a Whole day by the Here, then to be Set upon an Ass with his face backward towards the tail, to be carried round about the city in despite, to be miserably beaten with rods, laste of all, to be thrust out of his country,
But to conclude and make an ende, ye shall breefly take this shorte lesson, Wheresoeuer ye fynde the spirite of arrogancye and pryde, the spirite of enuye, hatred, contention, crueltie, murder, extortion, witchcraft, necromancie. &c. Assure your selues that there is the spirite of the deuill,
But to conclude and make an end, you shall briefly take this short Lesson, Wheresoever you find the Spirit of arrogance and pride, the Spirit of envy, hatred, contention, cruelty, murder, extortion, witchcraft, necromancy. etc. Assure your selves that there is the Spirit of the Devil,
For as the Gospell teacheth vs, the spirit of Jesus is a good spirit, an holy spirit, a sweete spirite, a lowely spirite, a mercifull spirite, full of charitie and loue, ful of forgeuenes and pitie, not rendring euil for euill, extremitie for extremitie:
For as the Gospel Teaches us, the Spirit of jesus is a good Spirit, an holy Spirit, a sweet Spirit, a lowly Spirit, a merciful Spirit, full of charity and love, full of forgiveness and pity, not rendering evil for evil, extremity for extremity:
The Lorde of heauen and earth de•fende vs from their tirannie and pryde, that they neuer enter into his vineyarde agayne, to the disturbaunce of his feely poore flocke:
The Lord of heaven and earth de•fende us from their tyranny and pride, that they never enter into his vineyard again, to the disturbance of his feely poor flock:
And he of his great mercy so worke in al mens heartes, by the mighty power of the holy ghost, that the comfortable Gospell of his sonne Christe may be truely preached,
And he of his great mercy so work in all men's hearts, by the mighty power of the holy ghost, that the comfortable Gospel of his son Christ may be truly preached,
& all the kingdome of Antichrist, that lyke scattered and dispearsed sheepe, beyng at length gathered into one folde, we maye in the ende rest altogether in the bosome of •braham, Isaac,
& all the Kingdom of Antichrist, that like scattered and dispersed sheep, being At length gathered into one fold, we may in the end rest altogether in the bosom of •braham, Isaac,
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I Am purposed this day (good deuout Christian people) to declare vnto you the most deserued praise & commendation of almighty God, not only in the consyderation of the marueylous creation of this worlde,
I Am purposed this day (good devout Christian people) to declare unto you the most deserved praise & commendation of almighty God, not only in the consideration of the marvelous creation of this world,
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And to this matter, being so worthye to entreate of, and so profitable for you to heare, I trust I shal not neede with much circumstaunce of words to stirre you to geue your attendance to heare what shalbe said.
And to this matter, being so worthy to entreat of, and so profitable for you to hear, I trust I shall not need with much circumstance of words to stir you to give your attendance to hear what shall said.
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Only I would wish your affection inflamed in secrete wyse within your selfe, to rayse vp some motion of thankes geuing to the goodnes of almightie God, in euery 〈 … 〉che poynt as shal be opened by my declaration particulerly vnto you.
Only I would wish your affection inflamed in secret wise within your self, to raise up Some motion of thanks giving to the Goodness of almighty God, in every 〈 … 〉che point as shall be opened by my declaration particularly unto you.
if the hearing of suche matter moueth vs no further but to knowe it onely? What auayled it the wyse men of the worlde to haue a knowledge of the power and diuinitie of God, by the secrete inspiration of him:
if the hearing of such matter moves us no further but to know it only? What availed it the wise men of the world to have a knowledge of the power and divinity of God, by the secret inspiration of him:
where they did not honor and glorifie him in their knowledges as God? What prayse was it to them, by the consyderation of the creation of the world, to behold his goodnesse:
where they did not honour and Glorify him in their knowledges as God? What praise was it to them, by the consideration of the creation of the world, to behold his Goodness:
yet vanished they away blyndly, in their thoughtes became fooles, & perished in their folly. There can be none other ende of suche as draweth nygh to God by knowledge,
yet vanished they away blindly, in their thoughts became Fools, & perished in their folly. There can be none other end of such as draws High to God by knowledge,
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O Lord (sayth he) what soeuer they be that forsake thee, shalbe confounded, they that depart from thee, shalbe written in the earth and soone forgotten.
Oh Lord (say he) what soever they be that forsake thee, shall confounded, they that depart from thee, shall written in the earth and soon forgotten.
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Let vs esche we the maner of these before rehearsed, and folowe rather the example of that holye Apostle Saint Paul, whiche when in a deepe meditation he dyd beholde the marueylous proceedinges of almyghtie God,
Let us esche we the manner of these before rehearsed, and follow rather the Exampl of that holy Apostle Saint Paul, which when in a deep meditation he did behold the marvelous proceedings of almighty God,
for his deserts vnto vs. And that the entreating of this matter in hand may be to the glory of almighty God, let vs in one faith and charitie call vpon the father of mercy, from whom commeth euery good gyfte,
for his deserts unto us And that the entreating of this matter in hand may be to the glory of almighty God, let us in one faith and charity call upon the father of mercy, from whom comes every good gift,
It passeth farre the darke vnderstanding of wysedome of a mortall man, to speake sufficiently of that diuine maiestie whiche the Angels cannot vnderstand.
It passes Far the dark understanding of Wisdom of a Mortal man, to speak sufficiently of that divine majesty which the Angels cannot understand.
His power and wisedome, compelleth vs to take hym for God omnipotent, inuisible, hauyng rule in heauen and earth, hauyng all thynges in his subiection,
His power and Wisdom, compelleth us to take him for God omnipotent, invisible, having Rule in heaven and earth, having all things in his subjection,
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By the reason of this nature, he is called in Scripture, consumyng fyre, he is called a terrible and fearefull GOD ▪ Of this behalfe therefore, we maye haue no familiaritie, no accesse vnto hym,
By the reason of this nature, he is called in Scripture, consuming fire, he is called a terrible and fearful GOD ▪ Of this behalf Therefore, we may have no familiarity, no access unto him,
It was his mercye to haue vs borne among the number of christian people, & thereby in a muche more nyghnes to saluation, where we might haue ben borne (if his goodnes had not ben) among the Panims, cleane voyde from God,
It was his mercy to have us born among the number of christian people, & thereby in a much more nyghnes to salvation, where we might have been born (if his Goodness had not been) among the Painims, clean void from God,
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If they were asked againe, who should be thanked for their regeneration? for theyr iustification? and for their saluation? whether their desertes? or Gods goodnes only? Although in this poynt, euery one confesse sufficiently the truth of this matter in his owne person:
If they were asked again, who should be thanked for their regeneration? for their justification? and for their salvation? whither their deserts? or God's Goodness only? Although in this point, every one confess sufficiently the truth of this matter in his own person:
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If we shoulde aske agayne, from whence came their glorious workes and deedes, which they wrought in their lyues, wherewith God was so hyghly pleased and worshipped by them? Let some other witnesse be brought in, to testifie this matter, that in the mouth of two or three may the truth be knowen.
If we should ask again, from whence Come their glorious works and Deeds, which they wrought in their lives, wherewith God was so highly pleased and worshipped by them? Let Some other witness be brought in, to testify this matter, that in the Mouth of two or three may the truth be known.
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If ye wil know furthermore, where they had their gyftes and sacrifices, which they offred continually in their liues to almighty god, they cannot but agree with Dauid, where he sayth:
If you will know furthermore, where they had their Gifts and Sacrifices, which they offered continually in their lives to almighty god, they cannot but agree with David, where he say:
If this holy company therfore confesseth so constantly, that al the goodes and graces wherewith they were indued in soule, came of the goodnes of God only:
If this holy company Therefore Confesses so constantly, that all the goods and graces wherewith they were endued in soul, Come of the Goodness of God only:
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what more can be sayde to proue that all that is good, commeth from almightie God? Is it meete to thynke that all spiritual goodnes commeth from God aboue onely:
what more can be said to prove that all that is good, comes from almighty God? Is it meet to think that all spiritual Goodness comes from God above only:
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and that other good thinges, eyther of nature or of fortune (as we call them) commeth of any other cause? Doeth God of his goodnes adourne the soule, with all the powers thereof, as it is:
and that other good things, either of nature or of fortune (as we call them) comes of any other cause? Doth God of his Goodness adorn the soul, with all the Powers thereof, as it is:
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and commeth the giftes of the body, wherwith it is indued, from any other? If he doth the more, can not he do the lesse? To iustifie a synner, to newe create hym from a wicked person to a ryghteous man, is a greater act (sayeth S. Augustine) then to make such a new heauen and earth as is alredy made.
and comes the Gifts of the body, wherewith it is endued, from any other? If he does the more, can not he do the less? To justify a sinner, to new create him from a wicked person to a righteous man, is a greater act (Saith S. Augustine) then to make such a new heaven and earth as is already made.
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but he styl preserueth it by his goodnes, he styll stayeth it in his creation. For els without his speciall goodnes, it coulde not stande long in his condition.
but he still Preserveth it by his Goodness, he still stays it in his creation. For Else without his special Goodness, it could not stand long in his condition.
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And therfore saint Paule sayth, that he preserueth all thynges, and beareth them vp styl in his word, left they should fall without hym to their nothing againe, wherof of they were made.
And Therefore saint Paul say, that he Preserveth all things, and bears them up still in his word, left they should fallen without him to their nothing again, whereof of they were made.
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howe coulde it be that the maine sea, so ragyng and labouring to ouerflowe the earth, could be kept within his bondes and banks as it is? That holy man Job euidentlye spyed the goodnes of God in this poynt,
how could it be that the main sea, so raging and labouring to overflow the earth, could be kept within his bonds and banks as it is? That holy man Job evidently spied the Goodness of God in this point,
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Howe coulde it be that the elementes, so dyuers and contrary as they be among them selues, should yet agree and abyde together in a concorde, without destruction one of another to serue our vse,
Howe could it be that the elements, so Diverse and contrary as they be among them selves, should yet agree and abide together in a concord, without destruction one of Another to serve our use,
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if it were left loose to go whyther it woulde, and not stayed in his sphere by the goodnesse of God, measurably to heate these inferiour creatures to their ryping? Consyder the huge substaunce of the earth,
if it were left lose to go whither it would, and not stayed in his sphere by the Goodness of God, measurably to heat these inferior creatures to their riping? Consider the huge substance of the earth,
Howe coulde it so stande stablye in the place as it doth, if Gods goodnes reserued it not so for vs to trauayle on? It is thou O Lorde (sayeth Dauid) which haste founded the earth in his stabilitie,
How could it so stand stablye in the place as it does, if God's Goodness reserved it not so for us to travail on? It is thou Oh Lord (Saith David) which haste founded the earth in his stability,
Of whom came the inuention thus to subdue them, and make them fit for our commodities? Was it by mans braine? Nay rather this inuētion came by the goodnes of God, which inspyred mans vnderstandyng to haue his purpose of euerye creature.
Of whom Come the invention thus to subdue them, and make them fit for our commodities? Was it by men brain? Nay rather this invention Come by the Goodness of God, which inspired men understanding to have his purpose of every creature.
except the goodnes of almyghtye God had ben present with men, and had stirred their wittes and studies of purpose, to knowe the natures and disposition of all his creatures, to serue vs sufficiently in our needs and necessities.
except the Goodness of almighty God had been present with men, and had stirred their wits and studies of purpose, to know the nature's and disposition of all his creatures, to serve us sufficiently in our needs and necessities.
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and the vertues of the elementes, the beginning and ende of tymes, the change and diuersities of them, the course of the yere, the order of ye starres, the natures of beastes,
and the Virtues of the elements, the beginning and end of times, the change and diversities of them, the course of the year, the order of you Stars, the nature's of beasts,
If the wise man thus confesseth all these thinges to be of God, why should not we acknowledge it? and by the knowledge of it, consyder our dutye to Godward,
If the wise man thus Confesses all these things to be of God, why should not we acknowledge it? and by the knowledge of it, Consider our duty to Godward,
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and geue him thanks for his goodnes? I perceaue that I am farre here ouercharged with the plentie and copye of matter, that myght be brought in for the proofe of this cause.
and give him thanks for his Goodness? I perceive that I am Far Here overcharged with the plenty and copy of matter, that might be brought in for the proof of this cause.
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howe marueylous they be in their creation, howe beawtified in their order, howe necessary they be to our vse, all with one voyce muste needes graunt their aucthour to be none other but almighty God, his goodnes must they needes extoll and magnifie euery where, to whom be all honour and glory for euermore.
how marvelous they be in their creation, how beautified in their order, how necessary they be to our use, all with one voice must needs grant their author to be none other but almighty God, his Goodness must they needs extol and magnify every where, to whom be all honour and glory for evermore.
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IN the former part of this Homilee (good Christian people) I haue declared to your contemplation, the great goodnes of almightie God, in the creation of this world, with all ye furniture thereof,
IN the former part of this Homily (good Christian people) I have declared to your contemplation, the great Goodness of almighty God, in the creation of this world, with all the furniture thereof,
And I trust it hath wrought not onelye credit in you, but also it hath moued you to render your thankes secretly in your heartes to almightie God for his louing kyndnes.
And I trust it hath wrought not only credit in you, but also it hath moved you to render your thanks secretly in your hearts to almighty God for his loving kindness.
Now then consyder, good people, if any aucthour there be of suche thinges concurraunt with mans labour and indeuour, were it meete to ascribe them to any other then to God? as the Panim Philosophers and Poets did erre, which toke Fortune,
Now then Consider, good people, if any author there be of such things concurraunt with men labour and endeavour, were it meet to ascribe them to any other then to God? as the Panim Philosophers and Poets did err, which took Fortune,
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and made her a Goddesse to be honoured for such thynges? God forbid (good Christian people) that this imagination shoulde earnestlye be receaued of vs that be worshippers of the true God, whose workes and proceedings be expressed manifestly in his worde.
and made her a Goddess to be honoured for such things? God forbid (good Christian people) that this imagination should earnestly be received of us that be worshippers of the true God, whose works and proceedings be expressed manifestly in his word.
Thinkest thou that I am a God of the place nye me (sayeth the Lorde) and not a God farre of? Can a man hide him selfe in so secrete a corner, that I shall not see him? Do not I fulfill and replenishe both heauen & earth, sayth the Lorde? whiche of these two shoulde be most beleued? Fortune, whom they paynte to be blynde of both eyes, euer vnstable & vnconstant in her wheele, in whose handes they saye these thyngs be? Or God, in whose hand and power these thynges be in deede, who for his truth and constance was yet neuer reproued? For his sight loketh thorowe heauen and earth,
Thinkest thou that I am a God of the place High me (Saith the Lord) and not a God Far of? Can a man hide him self in so secret a corner, that I shall not see him? Do not I fulfil and replenish both heaven & earth, say the Lord? which of these two should be most believed? Fortune, whom they paint to be blind of both eyes, ever unstable & unconstant in her wheel, in whose hands they say these things be? Or God, in whose hand and power these things be in deed, who for his truth and constance was yet never reproved? For his sighed looketh thorough heaven and earth,
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It shal make vs not to aduaunce our selues before our neyghbour, to despise him for that he hath fewer giftes, seeyng God geueth his giftes where he wyll.
It shall make us not to advance our selves before our neighbour, to despise him for that he hath fewer Gifts, seeing God Giveth his Gifts where he will.
why gloriest in thy selfe, as though thou haddest not receaued it? To confesse that all good thinges commeth from almightie God, is a great poynt of wysdome my freendes:
why gloriest in thy self, as though thou Hadst not received it? To confess that all good things comes from almighty God, is a great point of Wisdom my Friends:
After I knew (sayth he) that otherwyse I coulde not be chast, except God graunted it, (and this was as he there wryteth, hye wysdome to know whose gyft it was) I made haste to the Lorde,
After I knew (say he) that otherwise I could not be chaste, except God granted it, (and this was as he there writes, high Wisdom to know whose gift it was) I made haste to the Lord,
If the marchaunt and worldlye occupyer knewe that God is the geuer of riches, he would content himself with so much as by iust meanes appproued of God he could get to his liuing,
If the merchant and worldly occupyer knew that God is the giver of riches, he would content himself with so much as by just means appproued of God he could get to his living,
Ueryly so manye as increase them selues by vsurie, by extortion, by periurie, by stealth, by deceytes and crafte, they haue theyr goodes of the deuils gyfte.
Verily so many as increase them selves by Usury, by extortion, by perjury, by stealth, by Deceits and craft, they have their goods of the Devils gift.
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and are become worshippers of the deuill, to haue their lukers and aduauntages. They be suche as kneele downe to the deuill at his bidding, and worship hym.
and Are become worshippers of the Devil, to have their lukers and advantages. They be such as kneel down to the Devil At his bidding, and worship him.
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They therefore whiche beleueth perfectly in theyr hearte that God is to be honoured, and requested for the gyft of all thynges necessarie, woulde vse no other meanes to relieue their necessities but trueth and veritie,
They Therefore which Believeth perfectly in their heart that God is to be honoured, and requested for the gift of all things necessary, would use no other means to relieve their necessities but truth and verity,
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Besides, to beleue certaynely god to be the aucthour of all the giftes that we haue, shal make vs to be in scilence & pacience when they be taken againe from vs. For as God of his mercie doth graunt vs them to vse:
Beside, to believe Certainly god to be the author of all the Gifts that we have, shall make us to be in silence & patience when they be taken again from us For as God of his mercy does grant us them to use:
howe much doth it greeue hym to be so esteemed? Thinke ye that these beleue constantly that God is the aucthour of these giftes? If they beleue it veryly,
how much does it grieve him to be so esteemed? Think you that these believe constantly that God is the author of these Gifts? If they believe it verily,
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He hath good angels, he hath euill angels, he hath good men, and he hath euyll men, he hath hayle and rayne, he hath winde and thunder, he hath heate and colde.
He hath good Angels, he hath evil Angels, he hath good men, and he hath evil men, he hath hail and rain, he hath wind and thunder, he hath heat and cold.
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For as the same aucthour sayth, He armeth the creature, to reuenge his enemies. And otherwhiles to the probation of our fayth, styrreth he vp suche stormes.
For as the same author say, He armeth the creature, to revenge his enemies. And otherwhiles to the probation of our faith, stirreth he up such storms.
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Such meekenesse was in that holy king and prophete Dauid, when he was reuyled of Semei, in the presence of all his hoast, he toke it patiently, & reuyled not agayne.
Such meekness was in that holy King and Prophet David, when he was reviled of Shimei, in the presence of all his host, he took it patiently, & reviled not again.
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And though ye minister otherwhyses doth euill in his acte, proceedyng of malice, yet forasmuch as God turneth his euil act to a profe of our pacience, we shoulde rather submit our selfe in patience,
And though you minister otherwhyses does evil in his act, proceeding of malice, yet forasmuch as God turns his evil act to a proof of our patience, we should rather submit our self in patience,
Let vs in lyke maner truely acknowledge all our gyftes and prerogatiues, to be so gods giftes, that we shalbe ready to resigne them vp at his wyll and pleasure againe.
Let us in like manner truly acknowledge all our Gifts and prerogatives, to be so God's Gifts, that we shall ready to resign them up At his will and pleasure again.
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Let vs throughout our whole lyues confesse all good thinges to come of God, of what name and nature soeuer they be, not of these corruptible thynges only, whereof I haue nowe last spoken,
Let us throughout our Whole lives confess all good things to come of God, of what name and nature soever they be, not of these corruptible things only, whereof I have now last spoken,
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Let vs consyder ye trueth of this matter, and heare what is testified fyrst of the gyfte of faith, the first entrie into the Christian life, without the which no man can please God.
Let us Consider you truth of this matter, and hear what is testified fyrst of the gift of faith, the First entry into the Christian life, without the which no man can please God.
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Saint Paul wyll not suffer fleshe and clay to presume to such arrogancie, & therfore sayth, All is of God, which hath reconciled vs to hym selfe by Jesus Christe.
Saint Paul will not suffer Flesh and clay to presume to such arrogancy, & Therefore say, All is of God, which hath reconciled us to him self by jesus Christ.
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For vpon him he put our sinnes, vpon him he made our raunsome, hym he made the meane betwixt vs & him selfe, whose mediation was so acceptable to GOD the father, through his profound and perfect obedience, that he toke his acte for a full satisfaction of all our disobedience & rebellion, whose ryghteousnesse he toke to waye agaynst our sinnes, whose redemption he would haue stande agaynst our dampnation.
For upon him he put our Sins, upon him he made our ransom, him he made the mean betwixt us & him self, whose mediation was so acceptable to GOD the father, through his profound and perfect Obedience, that he took his act for a full satisfaction of all our disobedience & rebellion, whose righteousness he took to Way against our Sins, whose redemption he would have stand against our damnation.
In this poynt, what haue we to muse within our selues good freendes? I thinke no lesse then that which saint Paul sayde, in the remembraunce of this wonderfull goodnesse of God, Thankes be to almightie God, through Christe Jesus our Lorde:
In this point, what have we to muse within our selves good Friends? I think no less then that which saint Paul said, in the remembrance of this wonderful Goodness of God, Thanks be to almighty God, through Christ jesus our Lord:
It is he whom the father in heauen delyghteth to haue for his welbeloued sonne, whom he aucthorised to be our teacher, whom he charged vs to heare, saying, Heare him.
It is he whom the father in heaven delighteth to have for his well-beloved son, whom he authorised to be our teacher, whom he charged us to hear, saying, Hear him.
And thereupon to execute his aucthoritie committed, after that he had brought sinne and the deuill to captiuitie, to be no more hurtfull to his members, he ascended vp to his father agayne,
And thereupon to execute his Authority committed, After that he had brought sin and the Devil to captivity, to be no more hurtful to his members, he ascended up to his father again,
& from thence sent liberall gyftes to his welbeloued seruauntes, and hath styll the power to the worldes ende to distribute his fathers giftes continually in his Churche, to the establishment and comfort thereof.
& from thence sent liberal Gifts to his well-beloved Servants, and hath still the power to the world's end to distribute his Father's Gifts continually in his Church, to the establishment and Comfort thereof.
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Remember I say once againe your duetie of thankes, let thē be neuer to want, still ioyne your selfe to continue in thankes geuyng, ye can offer to God ne better sacrifice. For he sayth hym selfe:
remember I say once again your duty of thanks, let them be never to want, still join your self to continue in thanks giving, you can offer to God ne better sacrifice. For he say him self:
This knowledge and feeling is not in our selfe, by our selfe it is not possible to come by it, a great pitie it were that we shoulde lose so profitable knowledge.
This knowledge and feeling is not in our self, by our self it is not possible to come by it, a great pity it were that we should loose so profitable knowledge.
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& from our mediatour Christ, that he woulde assist vs, and inspire vs with his presence, that in him we may be able to heare the goodnes of god declared vnto vs to our saluation.
& from our Mediator christ, that he would assist us, and inspire us with his presence, that in him we may be able to hear the Goodness of god declared unto us to our salvation.
Send him downe therefore (prayeth he to God) from thy holy heauens, & from the trone of thy maiestie, that he may be with me and labour with me, that so I may knowe what is acceptable before thee.
Send him down Therefore (Prayeth he to God) from thy holy heavens, & from the throne of thy majesty, that he may be with me and labour with me, that so I may know what is acceptable before thee.
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In his power shall we haue sufficient abilitie to knowe our duetie to God, in him shall we be comforted and couraged to walke in our duetie, in hym shall we be meete vessels to receaue the grace of almightie God:
In his power shall we have sufficient ability to know our duty to God, in him shall we be comforted and couraged to walk in our duty, in him shall we be meet vessels to receive the grace of almighty God:
He lyghtneth the heart to conceaue worthy thoughtes to almyghtie God, he sitteth in the tongue of man to stirre him to speake his honour, no language is hyd from him,
He lyghtneth the heart to conceive worthy thoughts to almighty God, he Sitteth in the tongue of man to stir him to speak his honour, no language is hid from him,
To hold the way whiche God had prepared for vs, to walke ryghtly in our iourney, we must acknowledge that it is in the power of his spirite which helpeth our infirmitie.
To hold the Way which God had prepared for us, to walk rightly in our journey, we must acknowledge that it is in the power of his Spirit which Helpeth our infirmity.
That we may boldly come in prayer, and call vpon almyghtie God as our father, it is by this holy spirite, whiche maketh intercession for vs with continuall sighes.
That we may boldly come in prayer, and call upon almighty God as our father, it is by this holy Spirit, which makes Intercession for us with continual sighs.
If any gyft we haue wherewith we may worke to the glory of God, & profite of our neyghbour, all is wrought by his owne & selfe same spirite, whiche maketh his distributions peculierly to euerye man as he wyl.
If any gift we have wherewith we may work to the glory of God, & profit of our neighbour, all is wrought by his own & self same Spirit, which makes his distributions peculiarly to every man as he will.
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and righteousnes in the earth, for in these thinges I delight saith the Lorde. This wysdome can not be attayned, but by the direction of the spirite of God,
and righteousness in the earth, for in these things I delight Says the Lord. This Wisdom can not be attained, but by the direction of the Spirit of God,
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And no where can we more certainely searche for the knowledge of this wyll of God (by the which we must direct al our workes & deedes) but in the holy scriptures,
And no where can we more Certainly search for the knowledge of this will of God (by the which we must Direct all our works & Deeds) but in the holy Scriptures,
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With whō whosoeuer is indued in heart by faith, & rooted fast in charitie, hath layde a sure foundation to buylde on, whereby he may be able to comprehende with al saintes what is the breadth, length,
With whom whosoever is endued in heart by faith, & rooted fast in charity, hath laid a sure Foundation to build on, whereby he may be able to comprehend with all Saints what is the breadth, length,
I might with many wordes moue some of this audience to searche for this wysdome, to sequester their reason, to folowe gods commaundemēt, to cast frō them ye wittes of their braines, to fauour this wysdome, to renounce the wysedome & pollicie of this fonde worlde, to taste and sauour that whereunto the fauour & wyll of god hath called them,
I might with many words move Some of this audience to search for this Wisdom, to sequester their reason, to follow God's Commandment, to cast from them the wits of their brains, to favour this Wisdom, to renounce the Wisdom & policy of this fond world, to taste and savour that whereunto the favour & will of god hath called them,
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So know they againe that in time it is found, and can therefore attemper them selues to the occasion of the time, to suffer no time to passe away, wherein they maye labour for this wysdome.
So know they again that in time it is found, and can Therefore attemper them selves to the occasion of the time, to suffer no time to pass away, wherein they may labour for this Wisdom.
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They see the tyme passe away, and therefore take holde on it, in such wise, that otherwhyles they wyll with losse of theyr sleepe & ease, with suffering many paynes, catche the offer of their time, knowyng that that which is once past, can not be retourned agayne, repentaunce maye folowe, but remedie is none.
They see the time pass away, and Therefore take hold on it, in such wise, that otherwhiles they will with loss of their sleep & ease, with suffering many pains, catch the offer of their time, knowing that that which is once past, can not be returned again, Repentance may follow, but remedy is none.
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Why shoulde not they then that be spiritually wyse in their generation, waite their time to encrease as fast in their state, to win & gaine euerlastinglye? They reason what a bruite forgetfulnes it were in man indued with reason, to he ignoraunt of their times and tides,
Why should not they then that be spiritually wise in their generation, wait their time to increase as fast in their state, to win & gain everlastingly? They reason what a bruit forgetfulness it were in man endued with reason, to he ignorant of their times and tides,
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Yea christian men for that they heare how greuously God complaineth, and threatneth in the scriptures them whiche wyll not knowe the tyme of his visitations, are learned thereby, the rather earnestly to apply them selues thereunto.
Yea christian men for that they hear how grievously God Complaineth, and threatens in the Scriptures them which will not know the time of his visitations, Are learned thereby, the rather earnestly to apply them selves thereunto.
At the least way, let the malice of the deuil, the naughtines of the worlde which we see exercised in these perilous and last times, wherin we see our dayes so daungerously set, prouoke vs to watche diligently to our vocation, to walke and go forwarde therein.
At the least Way, let the malice of the Devil, the naughtiness of the world which we see exercised in these perilous and last times, wherein we see our days so dangerously Set, provoke us to watch diligently to our vocation, to walk and go forward therein.
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while we haue them in our handes, & seriously stirre vs to be wise, and to expend the gratious good wyl of God to vs ward, which all the day long stretcheth out his handes (as the prophete sayth) vnto vs,
while we have them in our hands, & seriously stir us to be wise, and to expend the gracious good will of God to us ward, which all the day long Stretcheth out his hands (as the Prophet say) unto us,
for the moste part his mercyfull handes, sometyme his heauy handes, that we beyng learned thereby, may escape the daunger that must needes fal on the vniust, who leade their dayes in felicitie & pleasure, without the knowyng of Gods wyll towarde them,
for the most part his merciful hands, sometime his heavy hands, that we being learned thereby, may escape the danger that must needs fall on the unjust, who lead their days in felicity & pleasure, without the knowing of God's will toward them,
If we do our endeuour, we shall not neede to feare, we shall be able to ouercome all our enemies that lyght agaynst vs. Onely let vs apply our selfe to accept that grace that is offred vs. Of almightie God we haue comfort by his goodnes, of our sauiour Christes mediation we may be sure.
If we do our endeavour, we shall not need to Fear, we shall be able to overcome all our enemies that Light against us Only let us apply our self to accept that grace that is offered us Of almighty God we have Comfort by his Goodness, of our Saviour Christ's mediation we may be sure.
But in the worlde to come, in that euerlasting felicitie, we shall no more begge and seeke our particuler comfortes and commodities of dyuers creatures:
But in the world to come, in that everlasting felicity, we shall no more beg and seek our particular comforts and commodities of Diverse creatures:
and that of much more blessed fassion and more sufficient contentation, then euer these creatures were vnto vs, with much more declaration then euer mans reason is able to conceaue.
and that of much more blessed fashion and more sufficient contentation, then ever these creatures were unto us, with much more declaration then ever men reason is able to conceive.
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The eie of man is not able to behold, nor his eare can heare, nor it can be compassed in the heart of man, what ioye it is that God hath prepared for them that loue him.
The eye of man is not able to behold, nor his ear can hear, nor it can be compassed in the heart of man, what joy it is that God hath prepared for them that love him.
To him which is able to do aboundauntlye beyonde our desyres and thoughtes, accordyng to the power workyng in vs, be glory and prayse in his Church, by Christ Jesus for euer, world without ende. Amen.
To him which is able to do abundantly beyond our Desires and thoughts, according to the power working in us, be glory and praise in his Church, by christ jesus for ever, world without end. Amen.
❧ An exhortation to be spoken to such parisshes where they vse their perambulation in rogation weeke for the ouersight of the bondes and limits of their Towne.
❧ an exhortation to be spoken to such Parishes where they use their perambulation in rogation Week for the oversight of the bonds and Limits of their Town.
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ALthough we be nowe assembled together (good Christian people) moste pryncipallye to laude and thanke almyghty GOD for his great benefytes, by beholdyng the feeldes replenished with all maner fruite, to the maynteynaunce of our corporall necessities,
ALthough we be now assembled together (good Christian people) most principally to laud and thank almighty GOD for his great benefits, by beholding the fields replenished with all manner fruit, to the maynteynaunce of our corporal necessities,
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for our foode and sustenaunce, and partelye also to make our humble suytes in prayers to his Fatherlye prouidence to conserue the same fruites, in sending vs seasonable weather, whereby we maye gather in the sayde fruites, to that ende for which his fatherly goodnesse hath prouided thē:
for our food and sustenance, and partly also to make our humble suits in Prayers to his Fatherly providence to conserve the same fruits, in sending us seasonable weather, whereby we may gather in the said fruits, to that end for which his fatherly Goodness hath provided them:
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Yet haue we occasion secondarilye geuen vs in our walkes on these dayes, to consyder the olde auncient bondes and limittes belongyng to our owne Towneship,
Yet have we occasion secondarily given us in our walks on these days, to Consider the old ancient bonds and Limits belonging to our own Township,
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or clayming one of the other, further then that in auncient ryght and custome our forefathers haue peaceablye layde out vnto vs for our commoditie and comfort.
or claiming one of the other, further then that in ancient right and custom our Forefathers have peaceably laid out unto us for our commodity and Comfort.
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Surely a great ouersight it were in vs, which be christian men in one profession of faith, daylye looking for that heauenlye inheritaunce which is bought for euery one of vs by the bloodshedding of our sauiour Jesus Christe, to striue and fall to variaunce for the earthly boundes of our townes, to the dis•uyet of our lyfe betwixte our selues, to the wasting of our goods by vaine expences and costes in the lawe.
Surely a great oversight it were in us, which be christian men in one profession of faith, daily looking for that heavenly inheritance which is bought for every one of us by the bloodshedding of our Saviour jesus Christ, to strive and fallen to variance for the earthly bounds of our Towns, to the dis•uyet of our life betwixt our selves, to the wasting of our goods by vain expenses and costs in the law.
or with the hurt of godly peace and quyet, by the whiche we be knit together in one generall fellowship of Christes familie, in one common housholde of God, that is vtterly forbidden.
or with the hurt of godly peace and quiet, by the which we be knit together in one general fellowship of Christ's family, in one Common household of God, that is utterly forbidden.
Why rather suffer ye not wronge? Why rather suffer ye not harme? If Saint Paule blameth the Christian men, whereof some of them for their owne right, went conten iouslye so to lawe, commending thereby the profession of patience in a Christian man:
Why rather suffer you not wrong? Why rather suffer you not harm? If Saint Paul blameth the Christian men, whereof Some of them for their own right, went conten iouslye so to law, commending thereby the profession of patience in a Christian man:
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If Christe our Sauiour woulde haue vs rather to suffer wronge, and to turne our left cheeke to hym whiche hath smitten the ryght, to suffer one wrong after another, rather then by breach of charitie to defende our owne:
If Christ our Saviour would have us rather to suffer wrong, and to turn our left cheek to him which hath smitten the right, to suffer one wrong After Another, rather then by breach of charity to defend our own:
In what state be they before God, who do the wronge? What curses do they fall into, which by false witnesse defraude eyther their neyghbour or towneship of his due ryght and iust possession? which will not let to take an othe by the holy name of God, the aucthour of all trueth, to set out a falshoode and a wrong? Know ye not (sayth saint Paule) that the vnryghteous shall not inherite the kyngdom of God? What shall we then winne to encrease a little the boundes and possessions of the earth,
In what state be they before God, who do the wrong? What curses do they fallen into, which by false witness defraud either their neighbour or township of his due right and just possession? which will not let to take an other by the holy name of God, the author of all truth, to Set out a falsehood and a wrong? Know you not (say saint Paul) that the unrighteous shall not inherit the Kingdom of God? What shall we then win to increase a little the bounds and possessions of the earth,
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and loose the possession of the inheritaunce euerlastyng? Let vs therfore take such heede in mainteyning of our boundes and possessions, that we commit not wrong by encroching vppon other.
and lose the possession of the inheritance everlasting? Let us Therefore take such heed in maintaining of our bounds and possessions, that we commit not wrong by encroaching upon other.
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And lest we should esteeme it to be but a lyght offence so to do, we shall vnderstande, that it is reckoned among the curses of God pronounced vpon sinners.
And lest we should esteem it to be but a Light offence so to do, we shall understand, that it is reckoned among the curses of God pronounced upon Sinners.
They do much prouoke the wrath of God vppon them selues, which vse to grynde vp the doles and markes, whiche of auncient tyme were layde for diuision of meeres and balkes in the feeldes, to bryng the owners to theyr ryght.
They do much provoke the wrath of God upon them selves, which use to grynde up the doles and marks, which of ancient time were laid for division of Meres and balks in the fields, to bring the owners to their right.
They do wickedlye whiche do turne vp the auncient terries of the feeldes, that olde men before tymes with great paynes did treade out, whereby the Lordes recordes (whiche be the tenauntes euidences) be peruerted and translated, sometyme to the disheriting of the ryght owner, to the oppression of the poore fatherlesse, or the poore wyddowe.
They do wickedly which do turn up the ancient terries of the fields, that old men before times with great pains did tread out, whereby the lords records (which be the tenants evidences) be perverted and translated, sometime to the disheriting of the right owner, to the oppression of the poor fatherless, or the poor widow.
God is the God of all equitie and ryghteousnesse, and therefore forbiddeth all suche deceipt and subtiltie in his lawe, by these wordes, Ye shall not do vniustlye in iudgement, in lyne, in wayght, or measure.
God is the God of all equity and righteousness, and Therefore forbiddeth all such deceit and subtlety in his law, by these words, You shall not do unjustly in judgement, in line, in weight, or measure.
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Furthermore, what is the cause of penurie and scarcenesse, of dearth and famine? any other thing but a token of Gods yre, reuengyng our wronges and iniuries one done to another? Ye haue sowen muche (obraydeth God by his prophete Aggei) and yet bryng in little, ye eate,
Furthermore, what is the cause of penury and scarceness, of dearth and famine? any other thing but a token of God's ire, revenging our wrongs and injuries one done to Another? You have sown much (obraydeth God by his Prophet Haggai) and yet bring in little, you eat,
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howe couetous men nowe a dayes plowe vp so nyghe the common balkes and walkes, whiche good men before tyme made the greater and broder, partlye for the commodious walke of his neyghbour, partlye for the better shacke in haruest tyme, to the more comfort of his poore neighbours cattell.
how covetous men now a days plow up so High the Common balks and walks, which good men before time made the greater and brother, partly for the commodious walk of his neighbour, partly for the better shack in harvest time, to the more Comfort of his poor neighbours cattle.
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Your hye wayes should be consydered in your walkes, to vnderstād where to bestow your daies works, accordyng to the good Statutes prouided for the same.
Your high ways should be considered in your walks, to understand where to bestow your days works, according to the good Statutes provided for the same.
It is a good deede of mercy, to amend the daungerous and noysome wayes, whereby thy poore neyghbour sitting on his seely weake beast foundereth not in the deepe thereof,
It is a good deed of mercy, to amend the dangerous and noisome ways, whereby thy poor neighbour sitting on his silly weak beast foundereth not in the deep thereof,
Which almighty God respected cheefly, in making his ciuile lawes for his people the Israelites, in chargyng the owners not to gather vp their corne to nye at haruest season,
Which almighty God respected chiefly, in making his civil laws for his people the Israelites, in charging the owners not to gather up their corn to High At harvest season,
so to fill vppe the barnes with corne, and the wyne presses with wyne and oyle, he I say, who recompenseth all kynde of benefites in the resurrection of the iust, he will assuredly recompence all mercifull deedes shewed to the needy, howsoeuer vnable the poore is, vpon whom it is bestowed.
so to fill up the Barns with corn, and the wine presses with wine and oil, he I say, who recompenseth all kind of benefits in the resurrection of the just, he will assuredly recompense all merciful Deeds showed to the needy, howsoever unable the poor is, upon whom it is bestowed.
He wyll geue you peace and quyete to gather in your prouision, that ye may sit euery man vnder his owne vyne quyetly, without feare of the forrayne enemyes to inuade you.
He will give you peace and quiet to gather in your provision, that you may fit every man under his own vine quietly, without Fear of the foreign enemies to invade you.
He wyll geue you not onelye foode to feede on, but stomackes and good appetites to take comforte of your fruites, whereby in all thinges ye may haue sufficiencie.
He will give you not only food to feed on, but stomachs and good appetites to take Comfort of your fruits, whereby in all things you may have sufficiency.
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Finally he will blesse you with all maner aboundaunce in this transitorye lyfe, and endue you with all maner benediction in the nexte worlde, in the kyngdome of heauen, through the merites of our Lorde and Sauiour, to whom with the father and the holy ghost, be all honour euerlastyngly. Amen.
Finally he will bless you with all manner abundance in this transitory life, and endue you with all manner benediction in the Next world, in the Kingdom of heaven, through the merits of our Lord and Saviour, to whom with the father and the holy ghost, be all honour everlastingly. Amen.
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It is instituted of God, to ye intent that man & woman should liue lawfully in a perpetuall frendly felowship, to bring forth fruit, and to auoyde fornication.
It is instituted of God, to the intent that man & woman should live lawfully in a perpetual friendly fellowship, to bring forth fruit, and to avoid fornication.
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By whiche meanes a good conscience might be preserued on both parties, in brideling the corrupt inclinations of the fleshe, within ye limits of honestie.
By which means a good conscience might be preserved on both parties, in bridling the corrupt inclinations of the Flesh, within the Limits of honesty.
Furthermore it is also ordeyned, that the church of God & his kingdom might by this kinde of lyfe be conserued and enlarged, not only in that God geueth children by his blessing,
Furthermore it is also ordained, that the Church of God & his Kingdom might by this kind of life be conserved and enlarged, not only in that God Giveth children by his blessing,
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but also in that they be brought vp by ye parents godly, in the knowledge of Gods word, that thus the knowledge of God and true religion myght be deliuered by succession from one to another, that finally many might enioye that euerlasting immortalitie.
but also in that they be brought up by you Parents godly, in the knowledge of God's word, that thus the knowledge of God and true Religion might be Delivered by succession from one to Another, that finally many might enjoy that everlasting immortality.
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for that he hath so ruled our heartes, that ye folowe not the example of the wicked worlde, who set their delyght in filthynesse of sinne, where both of you stande in the feare of God, and abhorre all filthynesse.
for that he hath so ruled our hearts, that you follow not the Exampl of the wicked world, who Set their delight in filthiness of sin, where both of you stand in the Fear of God, and abhor all filthiness.
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For that is surelye the singuler gyft of God, where the common example of the worlde declareth how the deuill hath their heartes bound and entangled in dyuers snares,
For that is surely the singular gift of God, where the Common Exampl of the world Declareth how the Devil hath their hearts bound and entangled in Diverse snares,
For he will eyther labour to breake this godly knot once begun betwixt you, or els at the leaste he will labour to encumber it with diuers greefes and displeasures.
For he will either labour to break this godly knot once begun betwixt you, or Else At the jest he will labour to encumber it with diverse griefs and displeasures.
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And because fewe do consyder this thing, but more fewe do perfourme it (I saye to praye diligently) we see howe wonderfull the deuill deludeth and scorneth this state,
And Because few do Consider this thing, but more few do perform it (I say to pray diligently) we see how wonderful the Devil deludeth and scorneth this state,
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or stripes, which is surely compassed by the deuill, whose temptation, if it be folowed, must needes begin & weaue the web of all miseries and sorrowes.
or stripes, which is surely compassed by the Devil, whose temptation, if it be followed, must needs begin & weave the web of all misery's and sorrows.
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For this is moste certaynly true, that of suche beginninges must needes ensue the breache of true concorde in heart, whereby all loue must needes shortly be banished.
For this is most Certainly true, that of such beginnings must needs ensue the breach of true concord in heart, whereby all love must needs shortly be banished.
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Then can it not be but a miserable thing to beholde, that yet they are of necessitie compelled to lyue together, which yet cannot be in quyet together.
Then can it not be but a miserable thing to behold, that yet they Are of necessity compelled to live together, which yet cannot be in quiet together.
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howe to make thy earnest prayer to God, that he would gouerne both your heartes by his holy spirite, to restrayne the deuils power, whereby your concorde may remayne perpetuallye.
how to make thy earnest prayer to God, that he would govern both your hearts by his holy Spirit, to restrain the Devils power, whereby your concord may remain perpetually.
For they say that it is a token of womanishe cowardnesse, and therfore they thynke that it is a mans parte to fume in anger, to fyght with fiste and staffe.
For they say that it is a token of womanish cowardness, and Therefore they think that it is a men part to fume in anger, to fight with fist and staff.
Yea he sayth more, that the woman ought to haue a certayne honour attributed to her, that is to say, she muste be spared and borne with, the rather for that she is the weaker vessel, of a frayle heart, inconstant,
Yea he say more, that the woman ought to have a certain honour attributed to her, that is to say, she must be spared and born with, the rather for that she is the Weaker vessel, of a frail heart, inconstant,
But he which wyl do al thynges with extremitie and seueritie, and doth vse alwaies rigour in wordes & stripes, what wyll that auayle in the conclusion? Ueryly nothyng,
But he which will do all things with extremity and severity, and does use always rigour in words & stripes, what will that avail in the conclusion? Verily nothing,
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when they be at hate betwixt them selues? Now, if the ayde of prayer be taken away, by what meanes can they sustayne them selues in any comfort? For they can not otherwyse eyther resist the deuill,
when they be At hate betwixt them selves? Now, if the aid of prayer be taken away, by what means can they sustain them selves in any Comfort? For they can not otherwise either resist the Devil,
Thus all discommodities, aswell worldly as ghostly, folowe this frowarde testinesse, and cumbrous fiercenes, in maners, which be more meete for brute beastes, then for reasonable creatures.
Thus all Discomforts, aswell worldly as ghostly, follow this forward testiness, and cumbrous fierceness, in manners, which be more meet for brutus beasts, then for reasonable creatures.
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A good wyfe by obeying her husbande, shall beare the rule, so that he shal haue a delyght and a gladnesse, the sooner at al tymes to returne home to her.
A good wife by obeying her husband, shall bear the Rule, so that he shall have a delight and a gladness, the sooner At all times to return home to her.
But on the contrary part, when the wyues be stubborne, froward, and malapert, their husbandes are compelled therby to abhorre and flee from their owne houses,
But on the contrary part, when the wives be stubborn, froward, and malapert, their Husbands Are compelled thereby to abhor and flee from their own houses,
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but in putting their whole hope in God, and in obeying their husbandes, as Sara obeyed Abraham, calling hym lord, whose daughters ye be (saith he) if ye folowe her example.
but in putting their Whole hope in God, and in obeying their Husbands, as Sarah obeyed Abraham, calling him lord, whose daughters you be (Says he) if you follow her Exampl.
Trueth it is, that they must specially feele the greefe and paynes of their matrimonie, in that they relinquish the libertie of their owne rule, in the payne of their traueling, in the bryngyng vp of their chyldren:
Truth it is, that they must specially feel the grief and pains of their matrimony, in that they relinquish the liberty of their own Rule, in the pain of their traveling, in the bringing up of their children:
But saint Peter sayth, that this is the cheefe ornament of holy matrones, in that they set their hope and trust in God, that is to say, in that they refused not from mariage for the busynes therof,
But saint Peter say, that this is the chief ornament of holy matrons, in that they Set their hope and trust in God, that is to say, in that they refused not from marriage for the business thereof,
And beyond all this, God shall folowe thee with his benediction, that all thynges shal well prosper, both to thee and to thy husband, as the Psalme sayth:
And beyond all this, God shall follow thee with his benediction, that all things shall well prosper, both to thee and to thy husband, as the Psalm say:
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This let the wyfe haue euer in minde, the rather admonyshed therto by the apparell of her head, whereby is signified, that she is vnder couert and obedience of her husbande.
This let the wife have ever in mind, the rather admonished thereto by the apparel of her head, whereby is signified, that she is under covert and Obedience of her husband.
But if thou louest hym only because he is gentle & curtesse, what rewarde wyll God geue thee therefore? Yet I speake not these thynges that I would wish the husbandes to be sharpe towardes their wyues:
But if thou love him only Because he is gentle & curtesse, what reward will God give thee Therefore? Yet I speak not these things that I would wish the Husbands to be sharp towards their wives:
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whiche matter Sara toke so litle to greefe, that she neuer once suffered her tong to speake such wordes as the cōmon maner of womē is wont to do in these daies,
which matter Sarah took so little to grief, that she never once suffered her tonge to speak such words as the Common manner of women is wont to do in these days,
Yea, besydes all this, after the sayde Lot had thus his wyll, and left to his vnkle the lesser portion of lande, he chaunceth to fall into extreame peryll.
Yea, besides all this, After the said Lot had thus his will, and left to his uncle the lesser portion of land, he chanceth to fallen into extreme peril.
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Furthermore, all that time when she was baren, and toke no paynes as other women did, by bringing foorth fruite in his house? What dyd he? He complayned not to his wyfe, but to almyghtie God.
Furthermore, all that time when she was baren, and took no pains as other women did, by bringing forth fruit in his house? What did he? He complained not to his wife, but to almighty God.
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and that Abraham hym selfe was somwhat prouoked against her, which must needes be an intollerable matter & a payneful, to a free hearted woman and a chast.
and that Abraham him self was somewhat provoked against her, which must needs be an intolerable matter & a payneful, to a free hearted woman and a chaste.
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And whereas we be commaunded to forsake our father and mother, for our wyues sake, and yet thereby do worke them none iniurie, but do fulfill the law of God.
And whereas we be commanded to forsake our father and mother, for our wives sake, and yet thereby do work them none injury, but do fulfil the law of God.
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for whose sake God hath commaunded thee to leaue parents? Yea, who can suffer such despite? Who can worthi•y expresse the inconuenience that is, to see what weepynges and waylinges be made in the open streates,
for whose sake God hath commanded thee to leave Parents? Yea, who can suffer such despite? Who can worthi•y express the inconvenience that is, to see what weepings and wailings be made in the open streets,
when neighbours runne together to the house of so vnruly an husband, as to a bedlem man, who goeth about to ouerturne all that he hath at home? Who would not think that it were better for such a man to wish the ground to open,
when neighbours run together to the house of so unruly an husband, as to a bedlam man, who Goes about to overturn all that he hath At home? Who would not think that it were better for such a man to wish the ground to open,
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and to swallowe hym in, then once euer after to be seene in the market? But peraduēture thou wilt obiect, that the woman prouoketh thee to this point.
and to swallow him in, then once ever After to be seen in the market? But Peradventure thou wilt Object, that the woman provoketh thee to this point.
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But consyder thou again that the woman is a frayle vessel, & thou art therefore made the ruler and head ouer her, to beare the weakenes of her in this her subiection.
But Consider thou again that the woman is a frail vessel, & thou art Therefore made the ruler and head over her, to bear the weakness of her in this her subjection.
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For euen as the kyng appeareth so muche the more noble, the more excellent and noble he maketh his officers and leefetenauntes, whom if he should dishonour,
For even as the King appears so much the more noble, the more excellent and noble he makes his Officers and leefetenauntes, whom if he should dishonour,
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Euen so, if thou doest despise her that is set in the nexte roome besyde thee, thou doest much derogate and decay the excellencie and vertue of thyne owne aucthorite.
Even so, if thou dost despise her that is Set in the Next room beside thee, thou dost much derogate and decay the excellency and virtue of thine own Authority.
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if thou wouldest diligently applye thy selfe to weede out by litle and litle the noysome weedes of vncomly maners out of her mind, with holsome precepts, it could not be,
if thou Wouldst diligently apply thy self to weed out by little and little the noisome weeds of uncomely manners out of her mind, with wholesome Precepts, it could not be,
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For though thou shouldest be greeued with neuer so manye things, yet shalt thou find nothing more greuous then to want the beneuolence of thy wyfe at home.
For though thou Shouldst be grieved with never so many things, yet shalt thou find nothing more grievous then to want the benevolence of thy wife At home.
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But if thou shouldest beat her, thou shalt encrease her euil affections. For frowardnes & sharpnes, is not amended with frowardnes: but with softnes and gentlenes.
But if thou Shouldst beatrice her, thou shalt increase her evil affections. For forwardness & sharpness, is not amended with forwardness: but with softness and gentleness.
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For where thou myghtest beate her, and yet for the respecte of the feare of God, thou wilt abstaine and beare patiently her great offences, the rather in respect of that lawe which forbiddeth that a man shoulde caste out his wyfe what faulte soeuer she be combred with, thou shalt haue a very great rewarde,
For where thou Mightest beat her, and yet for the respect of the Fear of God, thou wilt abstain and bear patiently her great offences, the rather in respect of that law which forbiddeth that a man should cast out his wife what fault soever she be cumbered with, thou shalt have a very great reward,
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Wherefore, seeyng many men be farre behynd the wysedome of this man, my counsell is, that fyrste and before all thynges, that man do his best endeuour to get hym a good wyfe, endued with all honestie and vertue.
Wherefore, seeing many men be Far behind the Wisdom of this man, my counsel is, that First and before all things, that man do his best endeavour to get him a good wife, endued with all honesty and virtue.
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For the marchaunt man, except he fyrst be at composition with his factour to vse his interaffayres quietly, he wyll neyther stirre his shippe to sayle,
For the merchant man, except he fyrst be At composition with his factor to use his interaffayres quietly, he will neither stir his ship to sail,
So shall all thynges turne to our commoditie and pleasure, if we drawe this yoke in one concorde of heart and mynd Whereupon do your best endeuour, that after this sorte ye vse your matrimonie,
So shall all things turn to our commodity and pleasure, if we draw this yoke in one concord of heart and mind Whereupon do your best endeavour, that After this sort you use your matrimony,
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yet in this common trouble and aduersitie, lyfte vp both your handes vnto heauen, call vppon the helpe and assistaunce of God, the aucthour of your mariage,
yet in this Common trouble and adversity, lift up both your hands unto heaven, call upon the help and assistance of God, the author of your marriage,
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For els we shall neuer feele how comfortable Gods helpe is vnto vs. Therefore geue thankes to God for his great benefite, in that ye haue taken vpon you this state of wedlocke,
For Else we shall never feel how comfortable God's help is unto us Therefore give thanks to God for his great benefit, in that you have taken upon you this state of wedlock,
and pray you instauntly, that almyghtie God may luckely defende and maynteyne you therein, that neyther ye be ouercommed with any temptation, nor with any aduersitie.
and pray you instantly, that almighty God may luckily defend and maintain you therein, that neither you be overcomed with any temptation, nor with any adversity.
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For there is no stronger defence and stay in all our lyfe, then is prayer, in the which we may call for the helpe of God and obteyne it, whereby we may winne his blessyng, his grace, his defence and protection,
For there is no Stronger defence and stay in all our life, then is prayer, in the which we may call for the help of God and obtain it, whereby we may win his blessing, his grace, his defence and protection,
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as agreeable to their sensuall affection, & all labour and trauayle is diligently auoyded, as a thyng paynful & repugnaunt to the pleasure of the flesh:
as agreeable to their sensual affection, & all labour and travail is diligently avoided, as a thing painful & repugnant to the pleasure of the Flesh:
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It is necessarie to be declared vnto you, that by the ordinance of God, which he hath set in the nature of man, euery one ought in his lawful vocation and callyng, to geue hymselfe to labour:
It is necessary to be declared unto you, that by the Ordinance of God, which he hath Set in the nature of man, every one ought in his lawful vocation and calling, to give himself to labour:
And that idlenes, beyng repugnaunt to the same ordinaunce, is a greeuous sinne, & also for the great inconueniences & mischeefes which spryng thereof, an intollerable euill:
And that idleness, being repugnant to the same Ordinance, is a grievous sin, & also for the great inconveniences & mischiefs which spring thereof, an intolerable evil:
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to thintent that when ye vnderstande the same, ye may diligently flee from it, & on the other part earnestlye applye your selues, euery man in his vocation, to honest labour and busynes, which as it is enioyned vnto man by Gods appoyntment,
to intent that when you understand the same, you may diligently flee from it, & on the other part earnestly apply your selves, every man in his vocation, to honest labour and business, which as it is enjoined unto man by God's appointment,
But when he had transgressed gods commaundement, eating the fruite of the tree which was forbidden hym, almyghtie God foorth with did cast him out of paradice into this wofull vale of miserie, enioyning him to labour the grounde that he was taken out of,
But when he had transgressed God's Commandment, eating the fruit of the tree which was forbidden him, almighty God forth with did cast him out of paradise into this woeful vale of misery, enjoining him to labour the ground that he was taken out of,
It is the appoyntment and wyll of God, that euery man, during the tyme of this mortall and transitorie lyfe, should geue himself to some honest and godly exercise & labour,
It is the appointment and will of God, that every man, during the time of this Mortal and transitory life, should give himself to Some honest and godly exercise & labour,
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And we are commaunded by Jesus Syrach, not to hate painefull workes, neyther husbandry, or other such mysteries of trauaile, which the highest hath created.
And we Are commanded by jesus Sirach, not to hate painful works, neither Husbandry, or other such Mysteres of travail, which the highest hath created.
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but were busybodyes, not getting their owne liuing with their owne trauaile, but eating other mens bread of free coste, dyd commaunde ye said Thessalonians, not only to withdrawe them selues,
but were busybodies, not getting their own living with their own travail, but eating other men's bred of free cost, did command the said Thessalonians, not only to withdraw them selves,
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and abstaine from the familier company of such inordinate persons, but also that yf there were any such among them that would not labour, the same shoulde not eate,
and abstain from the familiar company of such inordinate Persons, but also that if there were any such among them that would not labour, the same should not eat,
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So euery one (except by reason of age, debilitie of body, or want of health, he be vnapt to labour at all) ought both for the getting of his owne liuyng honestly,
So every one (except by reason of age, debility of body, or want of health, he be unapt to labour At all) ought both for the getting of his own living honestly,
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or by what other meanes soeuer he be occupied, so that a profite and benefite redound thereof vnto others, the same person is not to be accompted idle,
or by what other means soever he be occupied, so that a profit and benefit redound thereof unto Others, the same person is not to be accounted idle,
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Bodyly labour is not required of them which by reason of their vocation and office, are occupied in the labour of the minde, to the profite and helpe of others.
Bodily labour is not required of them which by reason of their vocation and office, Are occupied in the labour of the mind, to the profit and help of Others.
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The horrible and straunge kynde of destruction of that citie, and al the countrey about the same, (which was fyre and brimstone raigning from heauen) most manifestly declareth, what a greeuous sinne idlenesse is,
The horrible and strange kind of destruction of that City, and all the country about the same, (which was fire and brimstone reigning from heaven) most manifestly Declareth, what a grievous sin idleness is,
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then do we breake the Lordes cōmaundement, we go astray from our vocation, and incurre the daunger of Gods wrath and heauie displeasure to our endlesse destruction,
then do we break the lords Commandment, we go astray from our vocation, and incur the danger of God's wrath and heavy displeasure to our endless destruction,
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Agayne, he that tillleth his lande, shall haue plenteousnesse of bread, but he that floweth in idlenesse, is a very foole, and shall haue pouertie enough.
Again, he that tillleth his land, shall have plenteousness of bred, but he that flows in idleness, is a very fool, and shall have poverty enough.
But what shall we nede to stand much about the prouing of this, that pouertie foloweth idlenesse? We haue to much experience therof (the thing is the more to be lamented) in this Realme.
But what shall we need to stand much about the proving of this, that poverty Followeth idleness? We have to much experience thereof (the thing is the more to be lamented) in this Realm.
But these and suche lyke incommodities, albeit they be great & noysome, yet because they concerne chiefely the body and externall goodes, they are not to be compared with the mischeefes & inconueniences, which through idlenesse happen to the soule, whereof we wyll recite some.
But these and such like incommodities, albeit they be great & noisome, yet Because they concern chiefly the body and external goods, they Are not to be compared with the mischiefs & inconveniences, which through idleness happen to the soul, whereof we will recite Some.
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Saint Barnarde calleth it the mother of al euyls, and stepdame of all vertues, addyng moreouer, that it doth prepare and as it were treade the way to hell fyre.
Saint Barnard calls it the mother of all evils, and stepdame of all Virtues, adding moreover, that it does prepare and as it were tread thee Way to hell fire.
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The one in kyng Dauid, who tarying at home idelly (as the scripture sayth) at suche tymes as other kynges go foorth to battaile, was quicklye seduced of Satan to forsake the Lord his God,
The one in King David, who tarrying At home idly (as the scripture say) At such times as other Kings go forth to battle, was quickly seduced of Satan to forsake the Lord his God,
and the other of strength, and such men as neuer coulde by vexation, labour, or trouble, be ouercome, were ouerthrowen and fell into greeuous sinnes, by geuing them selues for a short time to ease and idlenesse,
and the other of strength, and such men as never could by vexation, labour, or trouble, be overcome, were overthrown and fell into grievous Sins, by giving them selves for a short time to ease and idleness,
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What sinne, what mischeefe, what inconuenience and plague is not to be feared of them whiche all theyr lyfe long geue them selues wholye to idlenesse and ease? Let vs not deceaue our selues, thynkyng litle hurte to come of doyng nothyng.
What sin, what mischief, what inconvenience and plague is not to be feared of them which all their life long give them selves wholly to idleness and ease? Let us not deceive our selves, thinking little hurt to come of doing nothing.
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He hym selfe is euer occupied, neuer idle, but walketh continually seekyng to deuoure vs. Let vs resist hym with our diligent watching, in labour, and in well doyng.
He him self is ever occupied, never idle, but walks continually seeking to devour us Let us resist him with our diligent watching, in labour, and in well doing.
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and want of thinges necessarie, we see howe easyly suche a man is induced for his gaine, to lye, to practise howe he maye deceaue his neyghbour, to foresweare him selfe, to beare false witnesse,
and want of things necessary, we see how Easily such a man is induced for his gain, to lie, to practise how he may deceive his neighbour, to foresweare him self, to bear false witness,
losse of name, fame, reputation, & life here in this worlde, and without the great mercie of god, the purchasyng of euerlasting destruction in the worlde to come.
loss of name, fame, reputation, & life Here in this world, and without the great mercy of god, the purchasing of everlasting destruction in the world to come.
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Haue not al men then good cause to beware and take heede of idlenesse, seeyng they that embrace and folowe it, haue commonly of their pleasant idlenesse, sharpe and sowre displeasures? Doubtlesse good and godly men waying the great and manifold harme that come by idlenesse to a common weale, haue from tyme to tyme prouided with all diligence, that sharpe and seuere lawes myght be made,
Have not all men then good cause to beware and take heed of idleness, seeing they that embrace and follow it, have commonly of their pleasant idleness, sharp and sour displeasures? Doubtless good and godly men weighing the great and manifold harm that come by idleness to a Common weal, have from time to time provided with all diligence, that sharp and severe laws might be made,
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The Athenians dyd chastice sluggishe and slouthful people, no lesse then they dyd heynous & greeuous offenders, consydering (as the trueth is) that idlenesse causeth much mischeefe.
The Athenians did chastise sluggish and slothful people, no less then they did heinous & grievous offenders, considering (as the truth is) that idleness Causes much mischief.
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And yf they founde anye loyterers that dyd not profite the common weale by one meanes or other, they were driuen out and banished as vnprofitable members, that dyd onlye hurt and corrupt the body.
And if they found any loiterers that did not profit the Common weal by one means or other, they were driven out and banished as unprofitable members, that did only hurt and corrupt the body.
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And in this Realme of Englande, good and godlye lawes haue ben diuers times made, that no idle vagaboundes and loytring runnagates, should be suffered to go from towne to towne, from place to place, without punishment, which neyther serue God nor their prince,
And in this Realm of England, good and godly laws have been diverse times made, that no idle vagabonds and loitering runagates, should be suffered to go from town to town, from place to place, without punishment, which neither serve God nor their Prince,
and murtherers, refusing all honest labour, and geue them selues to nothyng els, but to inuent and do mischeefe, whereof they are more desyrous and greedy,
and murderers, refusing all honest labour, and give them selves to nothing Else, but to invent and do mischief, whereof they Are more desirous and greedy,
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so bring them vp eyther in good learnyng, labour, or some honest occupation or trade, whereby they may be able in time to come, not only to sustaine them selues competently,
so bring them up either in good learning, labour, or Some honest occupation or trade, whereby they may be able in time to come, not only to sustain them selves competently,
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The prophet Dauid thinketh him happy that liueth vpon his labour, saying, When thou eatest the labours of thyne handes, happy art thou, and wel is thee.
The Prophet David Thinketh him happy that lives upon his labour, saying, When thou Eatest the labours of thine hands, happy art thou, and well is thee.
And to conclude, the labouryng man and his familie, whyles they are busilie occupied in their labour, be free from many temptations and occasions of sinne, which they that liue in idlenesse, are subiect vnto.
And to conclude, the labouring man and his family, whiles they Are busily occupied in their labour, be free from many temptations and occasions of sin, which they that live in idleness, Are Subject unto.
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and theyr duetie to their neighbour, least they abuse their tyme in idlenesse, so defraudyng them whiche be at charge both with great wages, and deare commons.
and their duty to their neighbour, lest they abuse their time in idleness, so defrauding them which be At charge both with great wages, and deer commons.
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Wherevppon he that wyll haue a good conscience to God, that labouring man, I say, which dependeth wholye vpon Gods benediction, ministring all thynges sufficient for his liuing, let hym vse his tyme in faythful labour,
Whereupon he that will have a good conscience to God, that labouring man, I say, which dependeth wholly upon God's benediction, ministering all things sufficient for his living, let him use his time in faithful labour,
and when his labour by sicknes or other misfortune doth ceasse, yet let him think for that in his health he serued GOD and his neyghbour truely, he shall not want in tyme of necessitie.
and when his labour by sickness or other misfortune does cease, yet let him think for that in his health he served GOD and his neighbour truly, he shall not want in time of necessity.
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God vppon respect of his fidelitie in health, wyll recompence his indigence, to moue the heartes of good men, to relieue suche decayed men in sicknesse.
God upon respect of his Fidis in health, will recompense his indigence, to move the hearts of good men, to relieve such decayed men in sickness.
Let the labouryng man therfore eschew for his part, this vice of idlenesse and deceipt, remembring that saint Paul exhorteth euery man to lay away al deceipt, dissimulation and lying,
Let the labouring man Therefore eschew for his part, this vice of idleness and deceit, remembering that saint Paul exhorteth every man to lay away all deceit, dissimulation and lying,
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And here myght be charged the seruing men of this Realme, who spend their tyme in much idlenesse of life, nothyng regardyng the oportunitie of their time, forgetting how seruice is no heritage,
And Here might be charged the serving men of this Realm, who spend their time in much idleness of life, nothing regarding the opportunity of their time, forgetting how service is no heritage,
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or haue families vnder their gouernance, to labour to redres this great enormitie, of al such as liue idelly and vnprofitably in the cōmon weale, to the great dishonour of God,
or have families under their governance, to labour to redress this great enormity, of all such as live idly and unprofitably in the Common weal, to the great dishonour of God,
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Let them not mainteyne vagaboundes and idle persons, but deliuer the Realme and their householdes from suche noysome loyterers, that idlenesse, the mother of al mischeefe, being cleane taken away, almyghtie God may turne his dreadful anger away from vs,
Let them not maintain vagabonds and idle Persons, but deliver the Realm and their Households from such noisome loiterers, that idleness, the mother of all mischief, being clean taken away, almighty God may turn his dreadful anger away from us,
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& cōfirme the couenant of peace vpon vs for euer, through the merites of Jesus Christ our only Lord & sauiour, to whom with the father and the holy ghost, be all honour and glory, worlde without ende. Amen.
& confirm the Covenant of peace upon us for ever, through the merits of jesus christ our only Lord & Saviour, to whom with the father and the holy ghost, be all honour and glory, world without end. Amen.
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For we do daily and hourely by our wickednes and stubburne disobedience, horriblye fall awaye from God, thereby purchasing vnto our selues (yf he shoulde deale with vs accordyng to his iustice) eternall dampnation.
For we do daily and hourly by our wickedness and stubborn disobedience, horribly fallen away from God, thereby purchasing unto our selves (if he should deal with us according to his Justice) Eternal damnation.
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And veryly the true preachers of the Gospell of the kingdome of heauen, and of the glad and ioyfull tidinges of saluation, haue alwayes in their godly sermons and preachinges vnto the people, ioyned these two together, I meane repentance and forgeuenes of sinnes,
And verily the true Preachers of the Gospel of the Kingdom of heaven, and of the glad and joyful tidings of salvation, have always in their godly Sermons and preachings unto the people, joined these two together, I mean Repentance and forgiveness of Sins,
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And therefore the holy Apostle doth in the actes speake after this maner: I haue witnessed both to the Jewes & to the Gentiles, that repentaunce towardes God,
And Therefore the holy Apostle does in the acts speak After this manner: I have witnessed both to the Jews & to the Gentiles, that Repentance towards God,
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and his anger asswaged, that the fiercenes of his furie, and the plagues or destruction, which by his ryghteous iudgement he had determined to bring vpō vs, maye depart, be remoued and taken away.
and his anger assuaged, that the fierceness of his fury, and the plagues or destruction, which by his righteous judgement he had determined to bring upon us, may depart, be removed and taken away.
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For although ye do by your sinnes deserue to be vtterly destroyed, and God by his righteous iudgemēts hath determined to bryng no smal destruction vppon you,
For although you do by your Sins deserve to be utterly destroyed, and God by his righteous Judgments hath determined to bring no small destruction upon you,
For sith that God in the scriptures wylbe called our father, doubtlesse he doth followe the nature and propertie of gentle and mercifull fathers, which seeke nothing so much,
For sith that God in the Scriptures wylbe called our father, doubtless he does follow the nature and property of gentle and merciful Father's, which seek nothing so much,
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Rent your heartes and not your garments. &c. In which wordes, he comprehendeth al maner of things that can be spoken of repentaunce, whiche is a returning agayne of the whole man vnto God, from whom we be fallen away by sinne.
Rend your hearts and not your garments. etc. In which words, he comprehendeth all manner of things that can be spoken of Repentance, which is a returning again of the Whole man unto God, from whom we be fallen away by sin.
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But that ye whole discourse thereof may the better be borne away, we shall fyrst consyder in order foure principall poyntes, that is, from what we must returne, to whom we must returne, by whom we may be able to conuert,
But that you Whole discourse thereof may the better be born away, we shall fyrst Consider in order foure principal points, that is, from what we must return, to whom we must return, by whom we may be able to convert,
and hide his face, that he wyll not heare vs. But vnder ye name of sinne, not only those grosse wordes and deedes, which by the common iudgement of men are counted to be filthy and vnlawfull, and so consequently abominable sinnes:
and hide his face, that he will not hear us But under the name of sin, not only those gross words and Deeds, which by the Common judgement of men Are counted to be filthy and unlawful, and so consequently abominable Sins:
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Thirdly, because we haue of our owne selues nothing to present vs to God, and do no lesse flee from him after our fall then our fyrst parent Adam did, which when he had sinned, did seeke to hyde hym selfe from the syght of God, we haue nede of a mediatour for to bring and reconcile vs vnto him, who for our sinnes is angry with vs. The same is Jesus Christe, who being true and naturall God, equall and of one substaunce with the father, did at the tyme appoynted take vpon hym our frayle nature, in the blessed virgins wombe,
Thirdly, Because we have of our own selves nothing to present us to God, and do no less flee from him After our fallen then our fyrst parent Adam did, which when he had sinned, did seek to hide him self from the sight of God, we have need of a Mediator for to bring and reconcile us unto him, who for our Sins is angry with us The same is jesus Christ, who being true and natural God, equal and of one substance with the father, did At the time appointed take upon him our frail nature, in the blessed Virgins womb,
Therefore they are greatlye deceaued that preache repentaunce without Christ, and teach the simple and ignoraunt that it consisteth onely in the workes of men.
Therefore they Are greatly deceived that preach Repentance without christ, and teach the simple and ignorant that it Consisteth only in the works of men.
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Fourthly, this holy prophete Joel doth lyuelye expresse the maner of this our returning or repētaunce, comprehendyng all the inward and outwarde thinges that may be here obserued.
Fourthly, this holy Prophet Joel does lively express the manner of this our returning or Repentance, comprehending all the inward and outward things that may be Here observed.
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Secondlye, he requyreth a sincere & pure loue of godlynes, & of the true worshipping and seruice of God, that is to say, that forsakyng al maner of thinges that are repugnaunt and contrary vnto Gods wil, we do geue our heartes vnto him,
Secondly, he requireth a sincere & pure love of godliness, & of the true worshipping and service of God, that is to say, that forsaking all manner of things that Are repugnant and contrary unto God's will, we do give our hearts unto him,
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And because that we are letted by the natural corruption of our owne fleshe, & the wycked affections of the same, he doeth bid vs also to returne with fasting, not thereby vnderstanding a superstitious abstinence and chosing of meates:
And Because that we Are letted by the natural corruption of our own Flesh, & the wicked affections of the same, he doth bid us also to return with fasting, not thereby understanding a superstitious abstinence and choosing of Meats:
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but a true discipline or tamyng of the fleshe, whereby the norishmentes of filthy lustes, and of stubborne contumacie and pryde, may be withdrawen and pluckt awaye from it.
but a true discipline or taming of the Flesh, whereby the norishmentes of filthy lusts, and of stubborn contumacy and pride, may be withdrawn and plucked away from it.
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Whereunto he doth adde weeping and mourning, whiche do conteine an outwarde profession of repentaunce, which is very needefull & necessary, that so we may partly set foorth the ryghteousnes of God,
Whereunto he does add weeping and mourning, which do contain an outward profession of Repentance, which is very needful & necessary, that so we may partly Set forth the righteousness of God,
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This did Dauid see, who beyng not content to haue be wept and be wailed his sinnes priuately, would publiquelye in his Psalmes declare and set forth the ryghteousnes of God, in punishing sinne,
This did David see, who being not content to have be wept and be wailed his Sins privately, would publicly in his Psalms declare and Set forth the righteousness of God, in punishing sin,
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and also stay them that mought haue abused his example to sinne the more boldely. Therfore they are farthest from true repentaunce, that wyll not confesse and acknowledge their sinnes,
and also stay them that might have abused his Exampl to sin the more boldly. Therefore they Are farthest from true Repentance, that will not confess and acknowledge their Sins,
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Now least any man shoulde thinke that repentaunce doeth consist in outward weeping and mourning onely, he doth rehearse that wherein ye cheefe of the whole matter doth lye, when he sayth:
Now lest any man should think that Repentance doth consist in outward weeping and mourning only, he does rehearse that wherein the chief of the Whole matter does lie, when he say:
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He teacheth then, that an other maner of thing is requyred, that is, that they be contrite in their heartes, that they must vtterlye detest and abhorre sinnes,
He Teaches then, that an other manner of thing is required, that is, that they be contrite in their hearts, that they must utterly detest and abhor Sins,
Euen so most specially in this matter, muste we take heede and beware that we suffer not our selues to be perswaded that all that we do is but labour lost.
Even so most specially in this matter, must we take heed and beware that we suffer not our selves to be persuaded that all that we do is but labour lost.
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Least any suche thing then shoulde happen vnto them, he doth certifie them of the grace and goodnes of God, who is alwayes moste redye to receaue them into fauour agayne, that turne speedylye vnto him.
lest any such thing then should happen unto them, he does certify them of the grace and Goodness of God, who is always most ready to receive them into favour again, that turn speedily unto him.
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For he is gracious and merciful, slowe to anger, of great kyndnesse, and repenteth hym of the eui••, thatis, suche a one as is sorye for your afflictious.
For he is gracious and merciful, slow to anger, of great kindness, and Repenteth him of the eui••, Thatis, such a one as is sorry for your Afflictious.
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Secondly, he doth attribute vnto him mercy, or rather (accordyng to the Hebrewe word) the bowels of mercies, whereby he signifyed the naturall affections of parentes towardes their children.
Secondly, he does attribute unto him mercy, or rather (according to the Hebrew word) the bowels of Mercies, whereby he signified the natural affections of Parents towards their children.
for he knoweth whereof we be made, he remembreth that we are but duste. Thyrdlye, he sayth, that he is slowe to anger, that is to saye, long sufferyng,
for he Knoweth whereof we be made, he Remember that we Are but dust. Thirdly, he say, that he is slow to anger, that is to say, long suffering,
Fourthly, that he is of muche kindnesse, for he is that bottomlesse well of all goodnesse, who reioyceth to do good vnto vs. Therefore did he create and make men, that he myght haue whom he shoulde do good vnto,
Fourthly, that he is of much kindness, for he is that bottomless well of all Goodness, who rejoices to do good unto us Therefore did he create and make men, that he might have whom he should do good unto,
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Whereupon we do not without a iust cause, detest and abhorre the dampnable oppinion of them which do most wickedlye go about to perswade the simple and ignoras•t people, that if we chaunce after we be once come to God,
Whereupon we do not without a just cause, detest and abhor the damnable opinion of them which doe most wickedly go about to persuade the simple and ignoras•t people, that if we chance After we be once come to God,
and graffed in his sonne Jesu Christe, to fall into some ho•rible sinne, repentaunce shall be vnprofitable vnto vs, there is no more hope of reconciliation,
and graffed in his son Jesu Christ, to fallen into Some ho•rible sin, Repentance shall be unprofitable unto us, there is no more hope of reconciliation,
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And that they may geue the better colour vnto their pestilent and pernicious errour, they do commonlye bryng in the sixth & tenth Chapters of the Epistle to the Hebrues,
And that they may give the better colour unto their pestilent and pernicious error, they do commonly bring in the sixth & tenth Chapters of the Epistle to the Hebrews,
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and the second Chapter of the seconde Epistle of Peter, not consyderyng that in those places the holy Apostles do not speake of the daily falles, that we as long as we cary about this body of sinne are subiect vnto:
and the second Chapter of the seconde Epistle of Peter, not considering that in those places the holy Apostles do not speak of the daily falls, that we as long as we carry about this body of sin Are Subject unto:
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because that they that do vtterlye forsake the knowen trueth, do hate Christe and his worde, they do crucifie and mocke him (but to their vtter destruction) and therefore fall into desperation, and cannot repent.
Because that they that do utterly forsake the known truth, do hate Christ and his word, they do crucify and mock him (but to their utter destruction) and Therefore fallen into desperation, and cannot Repent.
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And that this is the true meanyng of the holy spirite of God, it appeareth by manye other places of the Scriptures, which promiseth vnto all true repentaunt sinners,
And that this is the true meaning of the holy Spirit of God, it appears by many other places of the Scriptures, which promises unto all true repentant Sinners,
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Nowe, vnto all them that will returne vnfaynedlye vnto the Lorde their God, the fauour and mercye of God vnto forgeuenesse of sinnes, is liberally offered.
Now, unto all them that will return unfeignedly unto the Lord their God, the favour and mercy of God unto forgiveness of Sins, is liberally offered.
Whereby it followeth necessarilye, that although we do, after we be once come to God and graffed in his sonne Jesus Christe, fall into great sinnes (for there is no ryghteous man vpon the earth that sinneth not,
Whereby it follows necessarily, that although we do, After we be once come to God and graffed in his son jesus Christ, fallen into great Sins (for there is no righteous man upon the earth that Sinneth not,
and with a full purpose of amendement of lyfe do flee vnto the mercye of God, taking sure holde thereupon, through fayth in his sonne Jesu Christe, there is an assured and infallible hope of pardon and remission of the same,
and with a full purpose of amendment of life do flee unto the mercy of God, taking sure hold thereupon, through faith in his son Jesu Christ, there is an assured and infallible hope of pardon and remission of the same,
I haue founde a man accordyng to myne owne heart, or, I haue found Dauid the sonne of Jesse, a man accordyng to myne owne heart, who will do all thinges that I wyll.
I have found a man according to mine own heart, or, I have found David the son of Jesse, a man according to mine own heart, who will do all things that I will.
It is also moste certayne, that he did stedfastly beleue the promise that was made hym, touching the Messias, who shoulde come of him touching the fleshe,
It is also most certain, that he did steadfastly believe the promise that was made him, touching the Messias, who should come of him touching the Flesh,
and yet afterwards he fell horribly, committing moste detestable adultrye and damnable murther, and yet assone as he cryed peccaui, I haue sinned vnto the Lord, his sinne beyng forgeuen, he was receaued into fauour agayne.
and yet afterwards he fell horribly, committing most detestable adultrye and damnable murder, and yet As soon as he cried peccaui, I have sinned unto the Lord, his sin being forgiven, he was received into favour again.
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These words are sufficient to proue that Peter was alredye iustifyed, through this his lyuelye fayth in the onely begotten sonne of god, wherof he made so notable and so solemyne a confession.
These words Are sufficient to prove that Peter was already justified, through this his lively faith in the only begotten son of god, whereof he made so notable and so solemyne a Confessi.
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Whosoeuer denyeth me before men, I wyll denye hym before my father? Neuerthelesse, assone as with weeping eyes & with a sobbyng heart he did acknowledge his offence,
Whosoever denyeth me before men, I will deny him before my father? Nevertheless, As soon as with weeping eyes & with a sobbing heart he did acknowledge his offence,
and with earnest repentance did flee vnto the mercy of God, taking sure holde thereupon, through faith in him whom he had so shamefullye denyed, his sinne was forgeuen him,
and with earnest Repentance did flee unto the mercy of God, taking sure hold thereupon, through faith in him whom he had so shamefully denied, his sin was forgiven him,
After the same holy Apostle had on Whitsondaye with the reste of the Disciples receaued the gyft of the holy ghost most aboundauntly, he committed no smal offence in Antiochia, by brynging the consciences of the faythfull into doubt by his example, so that Paule was faine to rebuke him to his face,
After the same holy Apostle had on Whit sunday with the rest of the Disciples received the gift of the holy ghost most abundantly, he committed no small offence in Antiochia, by bringing the Consciences of the faithful into doubt by his Exampl, so that Paul was feign to rebuke him to his face,
but to the ende that if through the fraylenesse of our owne fleshe and the temptation of the Deuill we fall into the lyke sinnes, we shoulde in no wyse dispayre of the mercy and goodnes of God:
but to the end that if through the fraylenesse of our own Flesh and the temptation of the devil we fallen into the like Sins, we should in no wise despair of the mercy and Goodness of God:
These thinges beyng consydered, let vs earnestlye pray vnto the liuyng God our heauenlye father, that he wyll vouchsafe by his holye spirite, to worke a true and vnfained repentance in vs, that after the paynefull labours and trauayles of this lyfe, we may liue eternally with his sonne Jesus Christe, to whom be all prayse and glorye for euer and euer. Amen.
These things being considered, let us earnestly pray unto the living God our heavenly father, that he will vouchsafe by his holy Spirit, to work a true and unfeigned Repentance in us, that After the painful labours and travails of this life, we may live eternally with his son jesus Christ, to whom be all praise and glory for ever and ever. Amen.
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& his Apostles, and that forasmuche as it is the conuertion or turning agayne of the whole man vnto God, from whom we go away by sinne, these four pointes ought to be obserued, That is, from whence or from what thinges we muste returne,
& his Apostles, and that forasmuch as it is the conuertion or turning again of the Whole man unto God, from whom we go away by sin, these four points ought to be observed, That is, from whence or from what things we must return,
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Ye haue also learned, that as the opinion of them that denie the benefite of repentaunce vnto those that after they be come to God and graffed in our sauiour Jesu Christe, do through the fraylenesse of theyr fleshe,
You have also learned, that as the opinion of them that deny the benefit of Repentance unto those that After they be come to God and graffed in our Saviour Jesu Christ, do through the fraylenesse of their Flesh,
So we muste beware, that we do in no wyse thynke that we are able of our owne selues and of our own strength to retourne vnto the Lorde our God, from whom we are gone awaye by our wyckednesse and sinne.
So we must beware, that we do in no wise think that we Are able of our own selves and of our own strength to return unto the Lord our God, from whom we Are gone away by our wickedness and sin.
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Repentaunce (as it is sayde before) is a true returning vnto God, whereby men, forsakyng vtterlye their idolatrie and wickednes, do with a lyuelye fayth embrace, loue,
Repentance (as it is said before) is a true returning unto God, whereby men, forsaking utterly their idolatry and wickedness, do with a lively faith embrace, love,
Nowe there be foure partes of repentaunce, which beyng set together, maye be lykened to an easie and short ladder, whereby we may clymbe from the bottomles pit of perdition, that we caste our selues into by our daylye offences and greeuous sinnes, vp into the castle or to wre of eternal and endelesse saluation.
Now there be foure parts of Repentance, which being Set together, may be likened to an easy and short ladder, whereby we may climb from the bottomless pit of perdition, that we cast our selves into by our daily offences and grievous Sins, up into the castle or to were of Eternal and endless salvation.
For we must be earnestly sorye for our sinnes, and vnfaynedlye lament & be wayle that we haue by them so greuously offended our most bounteous and mercifull God, who so tenderlye loued vs, that he gaue his onely begotten sonne to dye a most bitter death,
For we must be earnestly sorry for our Sins, and unfeignedly lament & be wail that we have by them so grievously offended our most bounteous and merciful God, who so tenderly loved us, that he gave his only begotten son to die a most bitter death,
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But that this may take place in vs, we must be diligent to reade and heare the scriptures and worde of God, whiche most lyuely do paynt out before your eyes our naturall vncleanlynesse,
But that this may take place in us, we must be diligent to read and hear the Scriptures and word of God, which most lively doe paint out before your eyes our natural vncleanlynesse,
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For vnlesse we haue a through feeling of our sinnes, how can it be that we shoulde earnestlie be sorye for them? Afore Dauid did heare the worde of the Lorde by the mouth of the prophet Nathan, what heauinesse I praye you was in hym for the adultrie and murther that he had committed? So that it myght be sayd right wel, that he slept in his owne sinne.
For unless we have a through feeling of our Sins, how can it be that we should earnestly be sorry for them? Afore David did hear the word of the Lord by the Mouth of the Prophet Nathan, what heaviness I pray you was in him for the adultery and murder that he had committed? So that it might be said right well, that he slept in his own sin.
They therefore that haue no mynde at all neyther to reade, nor yet to heare Gods word, there is but smal hope of them that they wil as muche as once set their feete,
They Therefore that have no mind At all neither to read, nor yet to hear God's word, there is but small hope of them that they will as much as once Set their feet,
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or heauines for their sinnes, forasmuch as they want the salue and comfort of Gods worde, which they do dispyse, it will be vnto them rather a meane to bryng them to vtter desperation then otherwyse.
or heaviness for their Sins, forasmuch as they want the salve and Comfort of God's word, which they do despise, it will be unto them rather a mean to bring them to utter desperation then otherwise.
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The seconde is, an vnfayned confession and acknowledgyng of our sinnes vnto God, whom by them we haue so greeuouslye offended, that if he shoulde deale with vs accordyng to his iustyce, we do deserue a thousande helles,
The seconde is, an unfeigned Confessi and acknowledging of our Sins unto God, whom by them we have so grievously offended, that if he should deal with us according to his Justice, we do deserve a thousande Hells,
and without the whiche we shal neuer obteyne pardon and forgeuenesse of our sinnes. In deede, besydes this there is another kynde of confession, whiche is needefull and necessarye.
and without the which we shall never obtain pardon and forgiveness of our Sins. In deed, besides this there is Another kind of Confessi, which is needful and necessary.
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or malyce, hauyng rysen or growen among them one to another, that a brotherlye reconciliation maye be had, without the which nothing that we do can be acceptable vnto God,
or malice, having risen or grown among them one to Another, that a brotherly reconciliation may be had, without the which nothing that we do can be acceptable unto God,
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It may also be thus taken, that we ought to confesse our weakenesse and infirmities one to another, to the ende that knowing eche others frailnesse, we may the more earnestly pray together vnto almyghtye God our heauenly father, that he will vouchsafe to pardon vs our infirmities,
It may also be thus taken, that we ought to confess our weakness and infirmities one to Another, to the end that knowing eke Others frailness, we may the more earnestly pray together unto almighty God our heavenly father, that he will vouchsafe to pardon us our infirmities,
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For fyrst and foremoste whence had he aucthoritie to bynde the whole Churche, syth that he was only Byshoppe of the Churche of Hierusalem? except thou wylt saye that the same Church was at the beginnyng the head Church,
For fyrst and foremost whence had he Authority to bind the Whole Church, sith that he was only Bishop of the Church of Jerusalem? except thou wilt say that the same Church was At the beginning the head Church,
If we say we haue no synne, we deceaue our selues, and the trueth is not in vs. And where that they do alleage this saying of our sauiour Jesu Christe vnto the Leaper, to proue auriculer confession to stande on Gods worde, Go thy way and shewe thy selfe vnto the prieste:
If we say we have no sin, we deceive our selves, and the truth is not in us And where that they do allege this saying of our Saviour Jesu Christ unto the Leaper, to prove Auricular Confessi to stand on God's word, Go thy Way and show thy self unto the priest:
Do they not see that the Leaper was cleansed from his leprosie afore he was by Christ sent vnto the priest for to shewe hym selfe vnto hym? By the same reason we must be cleansed from our spirituall leprosie, I meane, our synnes muste be forgeuen vs afore that we come to confession.
Do they not see that the Leaper was cleansed from his leprosy afore he was by christ sent unto the priest for to show him self unto him? By the same reason we must be cleansed from our spiritual leprosy, I mean, our Sins must be forgiven us afore that we come to Confessi.
Who is the true prieste, but he whiche is the prieste for euer after the order of Melchisedech? Whereby this holy father doth vnderstande, that both the priesthood and the law beyng chaunged, we ought to acknowledge none other prieste for delyueraunce from our synnes but our Sauiour Jesus Christe, who beyng our soueraigne Byshop, doth with the sacrifice of his body and blood, offered once for euer vppon the aulter of the crosse, moste effectuallye cleanse the spirituall leprosie,
Who is the true priest, but he which is the priest for ever After the order of Melchizedek? Whereby this holy father does understand, that both the priesthood and the law being changed, we ought to acknowledge none other priest for deliverance from our Sins but our Saviour jesus Christ, who being our sovereign Bishop, does with the sacrifice of his body and blood, offered once for ever upon the alter of the cross, most effectually cleanse the spiritual leprosy,
It is moste euident and playne, that this auriculer confession hath not his warraunt of Gods worde, els it had not ben lawfull for Nectarius Byshoppe of Constantinople, vpon a iust occasion to haue put it downe.
It is most evident and plain, that this Auricular Confessi hath not his warrant of God's word, Else it had not been lawful for Nectarius Bishop of Constantinople, upon a just occasion to have put it down.
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What haue I to do with men, that they shoulde heare my confession, as though they were able to heale all my diseases? A curious sorte of men to knowe another mans lyfe,
What have I to do with men, that they should hear my Confessi, as though they were able to heal all my diseases? A curious sort of men to know Another men life,
Beyng therfore not led with the conscience therof, let vs with feare and tremblyng, and with a true contrite heart, vse that kynde of confession, that God doth commaunde in his worde,
Being Therefore not led with the conscience thereof, let us with Fear and trembling, and with a true contrite heart, use that kind of Confessi, that God does command in his word,
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or to some other godly learned man, and shewe the trouble & doubt of their conscience to them, that they may receaue at their hand the comfortable salue of Gods worde:
or to Some other godly learned man, and show the trouble & doubt of their conscience to them, that they may receive At their hand the comfortable salve of God's word:
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The third part of repentaunce, is fayth, wherby we do apprehende and take holde vppon the promises of God, touchyng the free pardon and forgeuenes of our synnes.
The third part of Repentance, is faith, whereby we do apprehend and take hold upon the promises of God, touching the free pardon and forgiveness of our Sins.
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For what should auayle and profite vs to be sorye for our sinnes, to lament and bewayle that we haue offended our moste bounteous and mercyfull father,
For what should avail and profit us to be sorry for our Sins, to lament and bewail that we have offended our most bounteous and merciful father,
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and put them out of remembraunce, and from his syght? Therfore they that teach repentaunce without a liuelye fayth in our sauiour Jesu Christe, do teache none other but Judas repentaunce,
and put them out of remembrance, and from his sight? Therefore they that teach Repentance without a lively faith in our Saviour Jesu Christ, do teach none other but Judas Repentance,
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when he sayde, I haue synned, betraying the innocent blood? And veryly this was a very bolde confession, whiche might haue brought hym to greate trouble.
when he said, I have sinned, betraying the innocent blood? And verily this was a very bold Confessi, which might have brought him to great trouble.
and the other wanted fayth, whereby he dyd dispayre of the goodnesse and mercie of God? It is euident and playn then, that although we be neuer so earnestly sorye for our synnes, acknowledge and confesse them:
and the other wanted faith, whereby he did despair of the Goodness and mercy of God? It is evident and plain then, that although we be never so earnestly sorry for our Sins, acknowledge and confess them:
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yet all these thynges shalbe but meanes to bryng vs to vtter desperation, except we do stedfastly beleue, that God our heauenly father wyll for his sonne Jesu Christes sake, pardon and forgeue vs our offences and trespasses,
yet all these things shall but means to bring us to utter desperation, except we do steadfastly believe, that God our heavenly father will for his son Jesu Christ's sake, pardon and forgive us our offences and Trespasses,
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Therefore, as we sayde before, they that teache repentaunce without Christe, and a lyuely fayth in the mercie of God, do onely teache Cains or Judas repentaunce.
Therefore, as we said before, they that teach Repentance without Christ, and a lively faith in the mercy of God, do only teach Cains or Judas Repentance.
For they that do truely repent, must be cleane altered and chaunged, they muste become newe creatures, they must be no more the same that they were before.
For they that do truly Repent, must be clean altered and changed, they must become new creatures, they must be no more the same that they were before.
And as they dyd before geue them selues to vncleannesse of lyfe, so wyll they from henceforwardes with all diligence, geue them selues to innocencie, purenesse of lyfe, and true godlynesse.
And as they did before give them selves to uncleanness of life, so will they from henceforwards with all diligence, give them selves to innocence, pureness of life, and true godliness.
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Heare may we ryght well adde the synfull woman, whiche when she came to our sauiour Jesu Christe, dyd powre downe suche aboundaunce of teares out of those wanton eyes of hers wherwith she had allured many vnto follie, that she dyd with them washe his feete, wypyng them with the heres of her head, whiche she was wont moste gloriously to set out, makyng of them a nette of the deuyll.
Hear may we right well add the sinful woman, which when she Come to our Saviour Jesu Christ, did pour down such abundance of tears out of those wanton eyes of hers wherewith she had allured many unto folly, that she did with them wash his feet, wiping them with the heres of her head, which she was wont most gloriously to Set out, making of them a net of the Devil.
and do good, and if we haue done anye man wrong, to endeuour our selues to make hym true amendes to the vttermoste of our power, folowyng in this the example of Zacheus,
and do good, and if we have done any man wrong, to endeavour our selves to make him true amends to the uttermost of our power, following in this the Exampl of Zacchaeus,
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It is therefore our partes, yf at least we be desyrous of the health and saluation of our owne selues, most earnestly to praye vnto our heauenly father, to assist vs with his holye spirite, that we may be able to hearken vnto the voyce of the true shephearde,
It is Therefore our parts, if At least we be desirous of the health and salvation of our own selves, most earnestly to pray unto our heavenly father, to assist us with his holy Spirit, that we may be able to harken unto the voice of the true shepherd,
as suche Infidels do, who abuse the tyme geuen them of God to repent, and turne it to continue their pride and contempt against God and man, whiche knowe not howe much they heape Gods wrath vppon them selues,
as such Infidels do, who abuse the time given them of God to Repent, and turn it to continue their pride and contempt against God and man, which know not how much they heap God's wrath upon them selves,
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IN the Nomilee last spoken vnto you (right welbeloued people in our sauiour Christ) ye heard of the true partes & tokens of repentaunce, that is, heartie contrition and sorowfulnes of our heartes, vnfaigned confession in worde of mouth for our vnworthy lyuyng before God, a stedfast fayth to the merites of our sauiour Christe for pardon,
IN the Nomilee last spoken unto you (right well-beloved people in our Saviour christ) you herd of the true parts & tokens of Repentance, that is, hearty contrition and sorowfulnes of our hearts, unfeigned Confessi in word of Mouth for our unworthy living before God, a steadfast faith to the merits of our Saviour Christ for pardon,
and a full conuersion to God in a newe lyfe, to glorifie his name, and to liue orderly and charitably, to the comfort of our neighbour, in al righteousnes,
and a full conversion to God in a new life, to Glorify his name, and to live orderly and charitably, to the Comfort of our neighbour, in all righteousness,
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and to lyue soberly and modestly to our selues, by vsing abstinence, and temperance in word & in deed, in mortifying our earthly members here vpō earth.
and to live soberly and modestly to our selves, by using abstinence, and temperance in word & in deed, in mortifying our earthly members Here upon earth.
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Nowe for a further perswasion to moue you to those partes of repentance, I wil declare vnto you some causes, which should ye rather moue you to repentaunce.
Now for a further persuasion to move you to those parts of Repentance, I will declare unto you Some Causes, which should you rather move you to Repentance.
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O ye chyldren of Israel (sayth he) turne agayne from your infidelitie, wherein ye drowned your selues, Againe, Turne you, turne you from your euil wayes:
O you children of Israel (say he) turn again from your infidelity, wherein you drowned your selves, Again, Turn you, turn you from your evil ways:
Therefore we must take good heede vnto our selues, least wheras we haue alredy by our manyfolde synnes and transgressions, prouoked and kindeled the wrath of God agaynst vs, we do by breakyng this his commaundemente, double our offences,
Therefore we must take good heed unto our selves, lest whereas we have already by our manifold Sins and transgressions, provoked and kindled the wrath of God against us, we do by breaking this his Commandment, double our offences,
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and so heape styll dampnation vppon our owne heades by our dayly offences and trespasses, whereby we prouoke the eyes of his maiestie, we do well deserue (if he should deale with vs accordyng to his iustice) to be put away for euer from the fruition of his glorye.
and so heap still damnation upon our own Heads by our daily offences and Trespasses, whereby we provoke the eyes of his majesty, we do well deserve (if he should deal with us according to his Justice) to be put away for ever from the fruition of his glory.
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At what tyme soeuer a synner doth repent hym of his synne, from the bottome of his heart, I wyll put all his wyckednesse out of my remembraunce (sayth the Lorde) so that they shalbe no more thought vpon.
At what time soever a sinner does Repent him of his sin, from the bottom of his heart, I will put all his wickedness out of my remembrance (say the Lord) so that they shall no more Thought upon.
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If we should suspect any vncleannes to be in vs, wherfore the earthly prince should lothe and abhorre the sight of vs, what paynes woulde we take to remoue & put it away? Howe muche more ought we with all diligence and speede that may be, to put away that vncleane filthynesse that doth separate and make a diuision betwixt vs and our God,
If we should suspect any uncleanness to be in us, Wherefore the earthly Prince should loath and abhor the sighed of us, what pains would we take to remove & put it away? Howe much more ought we with all diligence and speed that may be, to put away that unclean filthiness that does separate and make a division betwixt us and our God,
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syth that it dyd cost the deare heart blood of the onlye begotten sonne of God our sauiour & redeemer, to purge vs from it? Plato doth in a certayne place wryte, that if vertue coulde be seene with bodily eyes, all men woulde wonderfully be enflamed and kyndeled with the loue of it:
sith that it did cost the deer heart blood of the only begotten son of God our Saviour & redeemer, to purge us from it? Plato does in a certain place write, that if virtue could be seen with bodily eyes, all men would wonderfully be inflamed and kindled with the love of it:
or some filthy and abhominable synne, if it once come to lyght, or if they chaunce to haue a through feelyng of it, they be so ashamed (their owne conscience puttyng before their eyes the filthynes of their acte) that they dare looke no man in the face, muche lesse that they shoulde be able to stande in the syght of God.
or Some filthy and abominable sin, if it once come to Light, or if they chance to have a through feeling of it, they be so ashamed (their own conscience putting before their eyes the filthiness of their act) that they Dare look no man in the face, much less that they should be able to stand in the sight of God.
and sometymes feastyng and banquettyng with their freendes, do fall sodenly dead in the streetes, and otherwhyles vnder the boarde when they are yet at meate.
and sometimes feasting and banqueting with their Friends, do fallen suddenly dead in the streets, and otherwhiles under the board when they Are yet At meat.
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These daily examples, as they are moste terrible and dreadfull, so ought they to moue vs to seeke for to be at one with our heauenlye iudge, that we may with a good conscience appeare before hym, whensoeuer it shal please him for to cal vs,
These daily Examples, as they Are most terrible and dreadful, so ought they to move us to seek for to be At one with our heavenly judge, that we may with a good conscience appear before him, whensoever it shall please him for to call us,
Whiche wordes I desyre you to marke diligently, because they do most lyuely put before our eyes, the fondnesse of manye men, whiche abusyng the long sufferyng and goodnes of God, do neuer thynke on repentaunce or amendement of lyfe.
Which words I desire you to mark diligently, Because they do most lively put before our eyes, the fondness of many men, which abusing the long suffering and Goodness of God, do never think on Repentance or amendment of life.
Say not neyther, The mercie of god is great, he wil forgeue my manifold sinnes: For mercy and wrath come from him, and his indignation commeth vpon vnrepentant synners.
Say not neither, The mercy of god is great, he will forgive my manifold Sins: For mercy and wrath come from him, and his Indignation comes upon unrepentant Sinners.
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As if he should say? Art thou strong and myghtie? Art thou lustye and young? Haste thou the wealth and ryches of the worlde? Or when thou hast synned, hast thou receaued no punishment for it? Let none of all these thynges make thee to be the slower to repent,
As if he should say? Art thou strong and mighty? Art thou lusty and young? Haste thou the wealth and riches of the world? Or when thou hast sinned, hast thou received no punishment for it? Let none of all these things make thee to be the slower to Repent,
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Fifthly, the auoydyng of the plagues of God, and the vtter destructiō that by his ryghteous iudgement doth hang ouer the heades of them all that will in no wyse returne vnto the Lorde:
Fifthly, the avoiding of the plagues of God, and the utter destruction that by his righteous judgement does hang over the Heads of them all that will in no wise return unto the Lord:
But yet this is nothing in comparison of the intollerable and endlesse tormentes of hell fyre, whiche they shalbe fayne to suffer, who after their hardnesse of heart that can not repent, do heape vnto them selues wrath, against the day of anger,
But yet this is nothing in comparison of the intolerable and endless torments of hell fire, which they shall fain to suffer, who After their hardness of heart that can not Repent, do heap unto them selves wrath, against the day of anger,
after the paynefull trauayles of this lyfe, rewarde vs with the inheritaunce of his chyldren, whiche is the kyngdome of heauen, purchased vnto vs with the death of his sonne Jesu Christe our Lorde, to whom with the father and the holy ghoste, be all prayse, glory, and honour, worlde without ende. Amen.
After the painful travails of this life, reward us with the inheritance of his children, which is the Kingdom of heaven, purchased unto us with the death of his son Jesu Christ our Lord, to whom with the father and the holy ghost, be all praise, glory, and honour, world without end. Amen.
& remaynyng in paradise) shoulde obserue as a pledge and token of his due and bounden obedience, with denuntiation of death if he dyd transgresse & breake the said lawe & commaundement.
& remaining in paradise) should observe as a pledge and token of his due and bounden Obedience, with denunciation of death if he did transgress & break the said law & Commandment.
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And as God would haue man to be his obedient subiect, so did he make al earthly creatures subiect vnto man, who kept their due obedience vnto man so long as man remayned in his obedience vnto god:
And as God would have man to be his obedient Subject, so did he make all earthly creatures Subject unto man, who kept their due Obedience unto man so long as man remained in his Obedience unto god:
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so long dyd God embrace all his subiectes with his loue, fauour, and grace, whiche to enioy, is perfect felicitie, whereby it is euident, that obedience is the principall vertue of all vertues,
so long did God embrace all his Subjects with his love, favour, and grace, which to enjoy, is perfect felicity, whereby it is evident, that Obedience is the principal virtue of all Virtues,
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and moste bounden subiect, who by rebelling agaynst the maiestie of God, of the bryghtest and most glorious angell, is become the blackest and moste foulest feende & deuill:
and most bounden Subject, who by rebelling against the majesty of God, of the bryghtest and most glorious angel, is become the Blackest and most Foulest Fiend & Devil:
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Here you may see the first aucthour and founder of rebellion, and the rewarde thereof, here you maye see the graunde captayne and father of all rebels, who perswadyng the folowyng of his rebellion agaynst GOD their creator and Lorde,
Here you may see the First author and founder of rebellion, and the reward thereof, Here you may see the grand captain and father of all rebels, who persuading the following of his rebellion against GOD their creator and Lord,
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vnto our fyrst parentes Adam and Eue, brought them in high displeasure with GOD, wrought their exile and vanishment out of paradise, a place of all pleasure and goodnesse, into this wretched earth and vale of all miserie, procured vnto them sorowes of their mindes, mischeefes, sicknesse, diseases, death of theyr bodies,
unto our fyrst Parents Adam and Eue, brought them in high displeasure with GOD, wrought their exile and vanishment out of paradise, a place of all pleasure and Goodness, into this wretched earth and vale of all misery, procured unto them sorrows of their minds, mischiefs, sickness, diseases, death of their bodies,
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and whiche is farre more horrible then all worldly and bodyly mischeefes, he had wrought thereby theyr eternall and euerlastyng death and dampnation, had not GOD by the obedience of his sonne Jesus Christe repayred that, whiche man by disobedience and rebellion had destroyed,
and which is Far more horrible then all worldly and bodily mischiefs, he had wrought thereby their Eternal and everlasting death and damnation, had not GOD by the Obedience of his son jesus Christ repaired that, which man by disobedience and rebellion had destroyed,
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and besides the obedience due vnto his maiestie, he not onlye ordayned that in families and housholdes, the wyfe shoulde be obedient vnto her husbande, the chyldren vnto their parentes, the seruauntes vnto their maisters:
and beside the Obedience due unto his majesty, he not only ordained that in families and Households, the wife should be obedient unto her husband, the children unto their Parents, the Servants unto their masters:
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but also when mankynde increased, and spread it selfe more largely ouer the worlde, he by his holye worde dyd constitute and ordayne in Cities and Countreys seuerall and speciall gouernours and rulers,
but also when mankind increased, and spread it self more largely over the world, he by his holy word did constitute and ordain in Cities and Countries' several and special Governors and Rulers,
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that God defendeth them agaynst their enemies, and destroyeth their enemies horribly: that the anger and displeasure of the prince is as the roaring of a Lion,
that God defendeth them against their enemies, and Destroyeth their enemies horribly: that the anger and displeasure of the Prince is as the roaring of a lion,
The seconde place is in saint Peters first Epistle, and the second chapter, whose wordes are these, Submit yoūr selues vnto all maner ordinaunce of man for the lordes sake,
The seconde place is in saint Peter's First Epistle, and the second chapter, whose words Are these, Submit your selves unto all manner Ordinance of man for the Lords sake,
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and other Princes (for he speaketh of aucthoritie & power, be it in men or women) are ordeyned of God, are to be obeyed and honoured of their subiectes:
and other Princes (for he speaks of Authority & power, be it in men or women) Are ordained of God, Are to be obeyed and honoured of their Subjects:
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It commeth therfore neyther of chaunce and fortune (as they tearme it) nor of thambition of mortal men and women climing vp of theyr owne accorde to dominion, that there be Kynges, Queenes, Princes,
It comes Therefore neither of chance and fortune (as they term it) nor of thambition of Mortal men and women climbing up of their own accord to dominion, that there be Kings, Queens, Princes,
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so hath he constituted, ordayned, and set earthly princes ouer particuler kyngdomes and dominions in earth, both for the auoydyng of all confusion, whiche els woulde be in the worlde if it should be without such gouernours,
so hath he constituted, ordained, and Set earthly Princes over particular kingdoms and Dominions in earth, both for the avoiding of all confusion, which Else would be in the world if it should be without such Governors,
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And for that similitude that is betweene the heauenly Monarchie, and earthly kyngdomes wel gouerned, our sauiour Christe in sundry parables, sayth that the kyngdome of heauen is resembled vnto a man a kyng,
And for that similitude that is between the heavenly Monarchy, and earthly kingdoms well governed, our Saviour Christ in sundry parables, say that the Kingdom of heaven is resembled unto a man a King,
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Unto the which similitude of heaueuly gouernment, the nearer and nearer that an earthly prince doth come in his regiment, the greater blessing of Gods mercie is he vnto that countrey and people ouer whom he raigneth:
Unto the which similitude of heaueuly government, the nearer and nearer that an earthly Prince does come in his regiment, the greater blessing of God's mercy is he unto that country and people over whom he Reigneth:
and on the contrary part, the ouerthrowe of all vertue and godlinesse, and consequently the decay and vtter ruine of a Realme and people doth growe and come more by an vndiscrete and euill gouernour,
and on the contrary part, the overthrown of all virtue and godliness, and consequently the decay and utter ruin of a Realm and people does grow and come more by an undiscrete and evil governor,
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And agayne, A foolishe prince destroye•• the people, and a couetous kyng vndoeth his subiectes. Thus speake the scriptures, thus experience testifieth of good and euill princes.
And again, A foolish Prince destroye•• the people, and a covetous King undoth his Subjects. Thus speak the Scriptures, thus experience Testifieth of good and evil Princes.
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For who els be they that are moste enclined to rebellion, but suche hautie spirites? From whom springeth suche foule ruine of Realmes? Is not rebellion the greatest of all mischeefes? And who are most redye to the greatest mischeefes,
For who Else be they that Are most inclined to rebellion, but such haughty spirits? From whom springs such foul ruin of Realms? Is not rebellion the greatest of all mischiefs? And who Are most ready to the greatest mischiefs,
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What an vnworthy matter were it then to make the naughtiest subiectes, and moste enclined to rebellion and all euill, iudges ouer their princes, ouer their gouernment,
What an unworthy matter were it then to make the naughtiest Subjects, and most inclined to rebellion and all evil, judges over their Princes, over their government,
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and so intollerable that they must needes be remoued by rebels, beyng euer redy as the naughtiest subiectes, soonest to rebell agaynst the best Princes, specially yf they be young in age, women in sexe,
and so intolerable that they must needs be removed by rebels, being ever ready as the naughtiest Subjects, soonest to rebel against the best Princes, specially if they be young in age, women in sex,
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But whereas in deede a rebell is worse then the worst Prince, and rebellion worse then the worste gouernment of the worst prince that hitherto hath ben:
But whereas in deed a rebel is Worse then the worst Prince, and rebellion Worse then the worst government of the worst Prince that hitherto hath been:
or to cure anye litle greefes in gouernment, suche leude remedies beyng farre worse then anye other maladyes and disorders that can be in the bodye of a common wealth.
or to cure any little griefs in government, such leude remedies being Far Worse then any other maladies and disorders that can be in the body of a Common wealth.
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and folowe the example of obedient subiectes, as reason is that they whose vnderstandyng is blinded with so euyll an affection, shoulde geue place to them that be of sound iudgement,
and follow the Exampl of obedient Subjects, as reason is that they whose understanding is blinded with so evil an affection, should give place to them that be of found judgement,
But what yf the prince be vndiscrete, and euil in deede, and it also euident to all mens eyes, that he so is? I aske agayne, what yf it be long of the wickednesse of the subiectes, that the prince is vndiscrete and euyll? Shal the subiectes both by their wickednesse prouoke God for their deserued punishment to geue them an vndiscrete or euyll prince,
But what if the Prince be undiscrete, and evil in deed, and it also evident to all men's eyes, that he so is? I ask again, what if it be long of the wickedness of the Subjects, that the Prince is undiscrete and evil? Shall the Subjects both by their wickedness provoke God for their deserved punishment to give them an undiscrete or evil Prince,
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and also rebell agaynst hym, and withall agaynst God, who for the punishment of their sinnes dyd geue them suche a prince? Wyll you heare the scriptures concernyng this poynt? God (say the holy scriptures) maketh a wicked man to raigne for the sinnes of the people.
and also rebel against him, and withal against God, who for the punishment of their Sins did give them such a Prince? Wyll you hear the Scriptures Concerning this point? God (say the holy Scriptures) makes a wicked man to Reign for the Sins of the people.
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Agayne, God geueth a prince in his anger (meanyng an euyll one) and taketh away a prince in his displeasure, meanyng speciallye when he taketh away a good prince,
Again, God Giveth a Prince in his anger (meaning an evil one) and Takes away a Prince in his displeasure, meaning specially when he Takes away a good Prince,
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And contrarilye the scriptures do teache that God geueth wysdome vnto princes, and maketh a wyse and good kyng to raigne ouer that people whom he loueth, and who loueth hym.
And contrarily the Scriptures do teach that God Giveth Wisdom unto Princes, and makes a wise and good King to Reign over that people whom he loves, and who loves him.
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Els for subiectes to deserue through theyr synnes to haue an euyll prince, & then to rebel against hym, were double and treble euyll, by prouokyng GOD more to plague them:
Else for Subjects to deserve through their Sins to have an evil Prince, & then to rebel against him, were double and triple evil, by provoking GOD more to plague them:
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Wyll you heare the scriptures concerning this most necessarie poynt? I exhort therefore sayth saint Paul, that aboue all thinges, prayers, supplications, intercessions,
Will you hear the Scriptures Concerning this most necessary point? I exhort Therefore say saint Paul, that above all things, Prayers, supplications, intercessions,
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and geuing of thankes be had for all men, for kynges, and all that are in aucthoritie, that we maye liue a quiet and peaceable lyfe with all godlinesse:
and giving of thanks be had for all men, for Kings, and all that Are in Authority, that we may live a quiet and peaceable life with all godliness:
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And who I pray you was prince ouer the moste part of Christians, when Gods holye spirite by saint Paules pen gaue them this lesson? Forsoothe, Caligula, Clodius, or Nero? who were not onlye no Christians,
And who I pray you was Prince over the most part of Christians, when God's holy Spirit by saint Paul's pen gave them this Lesson? Forsooth, Caligula, Clodius, or Nero? who were not only no Christians,
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yea Hierusalem it selfe, and the holy temple, and had caryed the residue remayning aliue captiues with hym vnto Babylon? Wyll you heare yet what the prophete Baruch sayth vnto Gods people being in this captiuitie? Pray you, sayth the prophete,
yea Jerusalem it self, and the holy temple, and had carried the residue remaining alive captives with him unto Babylon? Wyll you hear yet what the Prophet baruch say unto God's people being in this captivity? prey you, say the Prophet,
for the lyfe of Nabuchodonozor kyng of Babylon, and for the lyfe of Balthaser his sonne, that theyr dayes may be as the dayes of heauen vpon the earth, that God also may geue vs strength,
for the life of Nebuchadnezzar King of Babylon, and for the life of Balthasar his son, that their days may be as the days of heaven upon the earth, that God also may give us strength,
And shall the olde Christians, by saint Paules exhortation, pray for Caligula, Clodius, or Nero? Shall the Jewes pray for Nabuchodonozor? these Emperours and kynges beyng straungers vnto them, beyng Pagans and Infidels, beyng murtherers, tyrauntes,
And shall the old Christians, by saint Paul's exhortation, pray for Caligula, Clodius, or Nero? Shall the Jews pray for Nebuchadnezzar? these emperors and Kings being Strangers unto them, being Pagans and Infidels, being murderers, Tyrants,
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and temples? And shall not we pray for the long, prosperous, and godly raigne of our naturall prince? No straunger (whiche is obserued as a great blessing in the scriptures) of our Christian, our most gratious Soueraigne, no heathen,
and Temples? And shall not we pray for the long, prosperous, and godly Reign of our natural Prince? No stranger (which is observed as a great blessing in the Scriptures) of our Christian, our most gracious Sovereign, no heathen,
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nor Pagan prince? Shall we not praye for the health of our moste mercifull, moste louyng Soueraigne, the preseruer of vs and our countrey, in so long peace, quietnesse,
nor Pagan Prince? Shall we not pray for the health of our most merciful, most loving Sovereign, the preserver of us and our country, in so long peace, quietness,
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and Countrey, as were those, for whom yet as ye haue hearde, Christians beyng theyr subiectes ought to praye? Let vs not commit so great ingratitude agaynst GOD and our Soueraigne,
and Country, as were those, for whom yet as you have heard, Christians being their Subjects ought to pray? Let us not commit so great ingratitude against GOD and our Sovereign,
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and shalbe most worthy to fall into all those mischeefes and miseries, which we and our countrey haue by Gods grace through her gouernment hytherto escaped.
and shall most worthy to fallen into all those mischiefs and misery's, which we and our country have by God's grace through her government hitherto escaped.
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and to make, not warre, but rebellion, to endaunger the person of suche a gratious Soueraigne, to hazarde the estate of theyr countrey (for whose defence they should be redye to spend their liues) and beyng Englishemen, to robbe, spoyle, destroy and burne in Englande Englishemen, to kyll and murther theyr owne neyghbours and kinsfolke, theyr owne countreymen, to do all euill and mischeefe,
and to make, not war, but rebellion, to endanger the person of such a gracious Sovereign, to hazard the estate of their country (for whose defence they should be ready to spend their lives) and being Englishmen, to rob, spoil, destroy and burn in England Englishmen, to kill and murder their own neighbours and kinsfolk, their own countrymen, to do all evil and mischief,
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yea and more to then forraigne enemies woulde, or coulde do? What shall we say of these men, who vse them selues thus rebelliously agaynst theyr gratious Soueraigne? Who,
yea and more to then foreign enemies would, or could do? What shall we say of these men, who use them selves thus rebelliously against their gracious Sovereign? Who,
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and to pray for him? What maye be spoken of them? so farre doth their vnkindnes, vnnaturalnesse, wickednesse, mischeuousnesse in their doynges, passe and excel any thing,
and to pray for him? What may be spoken of them? so Far does their unkindness, unnaturalness, wickedness, mischeuousnesse in their doings, pass and excel any thing,
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as such so horrible sinnes against the maiestie of God do require, who in most extreme vnthankfulnesse do ryse not only agaynst theyr gratious prince, agaynst theyr naturall countrey,
as such so horrible Sins against the majesty of God do require, who in most extreme unthankfulness do rise not only against their gracious Prince, against their natural country,
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and by so wicked an example agaynst all Christendome, and agaynst whole mankynde of all maner of people throughout the wide worlde, suche repentaunce, I say, suche sorowe of heart GOD graunt vnto all suche whosoeuer ryse of priuate and malitious purpose,
and by so wicked an Exampl against all Christendom, and against Whole mankind of all manner of people throughout the wide world, such Repentance, I say, such sorrow of heart GOD grant unto all such whosoever rise of private and malicious purpose,
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nay, that we maye be suche in deede, not onlye shewyng all obedience ourselues, but as manye of vs as be able, to the vttermost of our power, habilitie and vnderstandyng, to staye and represse all rebels,
nay, that we may be such in deed, not only show all Obedience ourselves, but as many of us as be able, to the uttermost of our power, hability and understanding, to stay and repress all rebels,
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and rebellions agaynst God, our gratious prince, and naturall countrey, at euery occasion that is offered vnto vs. And that which we all are able to do,
and rebellions against God, our gracious Prince, and natural country, At every occasion that is offered unto us And that which we all Are able to do,
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as forraigne enemies, that all domesticall rebellions beyng suppressed and pacified, and all outwarde inuasions repulled and abandoned, we may not onlye be sure,
as foreign enemies, that all domestical rebellions being suppressed and pacified, and all outward invasions repulled and abandoned, we may not only be sure,
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and long continue in all obedience vnto our gratious Soueraigne, and in that peaceable and quiet lyfe which hytherto we haue led vnder her Maiestie, with all securitie:
and long continue in all Obedience unto our gracious Sovereign, and in that peaceable and quiet life which hitherto we have led under her Majesty, with all security:
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and vnto his holy lawes, leade our liues so in this worlde, in all vertue and godlinesse, that in the worlde to come, we maye enioy his euerlastyng kyngdome:
and unto his holy laws, lead our lives so in this world, in all virtue and godliness, that in the world to come, we may enjoy his everlasting Kingdom:
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O Most mightie God, the Lorde of hoastes, the gouernour of all creatures, the onlye geuer of all victories, who alone art able to strengthen the weake agaynst the myghtie,
Oh Most mighty God, the Lord of hosts, the governor of all creatures, the only giver of all victories, who alone art able to strengthen the weak against the mighty,
as to their owne naturall Prince and countrye, and manifestlye to this crowne and Realme of Englande, whiche thou haste of thy diuine prouidence assigned in these our dayes to the gouernment of thy seruaunt, our Soueraigne and gratious Queene.
as to their own natural Prince and country, and manifestly to this crown and Realm of England, which thou haste of thy divine providence assigned in these our days to the government of thy servant, our Sovereign and gracious Queen.
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Lyghten we besech thee their ignoraunt hearts, to imbrace the trueth of thy worde, or els so abate their crueltie (O most mightie Lorde) that this our Christian region, with others that confesse thy holy Gospell, maye obteine by thine aide and strength, suretie from all enemies, without shedding of christian blood, wherby al they which be oppressed with their tyranny, may be releeued,
Lighten we beseech thee their ignorant hearts, to embrace the truth of thy word, or Else so abate their cruelty (Oh most mighty Lord) that this our Christian region, with Others that confess thy holy Gospel, may obtain by thine aid and strength, surety from all enemies, without shedding of christian blood, whereby all they which be oppressed with their tyranny, may be relieved,
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and that we for these thy mercies, ioyntly altogether with one consonant hart and voice, may thankfully render to thee al laud and praise, that we knit in one godlye concorde and vnitie amongst our selues, may continuallye magnifie thy glorious name, who with thy sonne our sauiour Jesus Christ,
and that we for these thy Mercies, jointly altogether with one consonant heart and voice, may thankfully render to thee all laud and praise, that we knit in one godly concord and unity among our selves, may continually magnify thy glorious name, who with thy son our Saviour jesus christ,
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¶ The second parte of the Homilee agaynst disobedience and wilfull Rebellion. AS in the fyrste parte of this treatie of obedience of subiectes to their Princes,
¶ The second part of the Homily against disobedience and wilful Rebellion. AS in the First part of this treaty of Obedience of Subjects to their Princes,
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so shal it be good for the better declaration and confirmation of the sayd holsome doctrine, to alleage one example or two out of the same holy scriptures, of the obedience of subiects, not onelye vnto their good and gratious gouernours, but also vnto their euill and vnkynd princes.
so shall it be good for the better declaration and confirmation of the said wholesome Doctrine, to allege one Exampl or two out of the same holy Scriptures, of the Obedience of Subjects, not only unto their good and gracious Governors, but also unto their evil and kind Princes.
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as beyng out of Gods fauour for his disobedience agaynst God in sparyng (in a wrong pitie) the kyng Agag, whom almyghtye God commaunded to be stayne, accordyng to the iustice of God against his sworne enemie:
as being out of God's favour for his disobedience against God in sparing (in a wrong pity) the King Agag, whom almighty God commanded to be stain, according to the Justice of God against his sworn enemy:
yet Saul was reproued for his wrong mercy and deuotiō, and was tolde that obedience woulde haue more pleased him then such lenitie, whiche sinfull humanitie (sayeth holy Chrisostome) is more cruell before God,
yet Saul was reproved for his wrong mercy and devotion, and was told that Obedience would have more pleased him then such lenity, which sinful humanity (Saith holy Chrysostom) is more cruel before God,
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Another tyme also Dauid entring by nyght with one Abisai a valiaunte and a fierce man, into the tent where Kyng Saule did lye a sleepe, where also he myght yet more easylye haue slayne hym,
another time also David entering by night with one Abishai a valiant and a fierce man, into the tent where King Saule did lie a sleep, where also he might yet more Easily have slain him,
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It shall not be amisse vnto these deedes of Dauid to adde his wordes, and to shewe you what he spake vnto such as encouraged him to take his oportunitie and aduantage to slaye kyng Saule,
It shall not be amiss unto these Deeds of David to add his words, and to show you what he spoke unto such as encouraged him to take his opportunity and advantage to slay King Saule,
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for that he had lost the feeld against his enemies the Philistines) the said Amalechite making great hast to bryng fyrst word and newes thereof vnto Dauid,
for that he had lost the field against his enemies the philistines) the said Amalekite making great haste to bring fyrst word and news thereof unto David,
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How happened it that thou wast not afrayde to lay thy handes vppon the Lordes annoynted to slea hym? Whereupon, immediatelye hee commaunded one of his seruauntes to kyll the messenger,
How happened it that thou wast not afraid to lay thy hands upon the lords anointed to slay him? Whereupon, immediately he commanded one of his Servants to kill the Messenger,
and sayd, Thy blood be vpon thyne owne head, for thine owne mouth hath wytnessed agaynst thy selfe, in confessyng that thou haste slayne the Lordes annoynted.
and said, Thy blood be upon thine own head, for thine own Mouth hath witnessed against thy self, in confessing that thou haste slain the lords anointed.
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for the better instruction of all Subiectes in theyr bounden duetie of obedience, and perpetuall fearyng of them from attemptyng of any rebellion, or hurt agaynst theyr Prince.
for the better instruction of all Subjects in their bounden duty of Obedience, and perpetual fearing of them from attempting of any rebellion, or hurt against their Prince.
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and delyuered hys countrey and countreymen from great daunger of Infidels, forraigne and most cruell enemies, horribly inuading the kyng, and hys countrey:
and Delivered his country and countrymen from great danger of Infidels, foreign and most cruel enemies, horribly invading the King, and his country:
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whiche as it increased the fauour of the people that knewe it, towardes Dauid, so did it make Dauids cause & case much differing from the case of common and absolute subiectes.
which as it increased the favour of the people that knew it, towards David, so did it make David cause & case much differing from the case of Common and absolute Subjects.
and that was knowen to many of his subiectes, for that he was openly rebuked of Samuel for his disobedience vnto God, whiche might make the people the lesse to esteeme him.
and that was known to many of his Subjects, for that he was openly rebuked of Samuel for his disobedience unto God, which might make the people the less to esteem him.
and therefore like not to prosper either in warre or peace, but to be hurtful and pernitious to the commō wealth? No sayth good and godly Dauid, Gods and such a kynges faythful subiect:
and Therefore like not to prosper either in war or peace, but to be hurtful and pernicious to the Common wealth? No say good and godly David, God's and such a Kings faithful Subject:
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and payneful seruice, or the safegarde of our posteritie? No sayth good Dauid, whom no such vnkyndnesse coulde cause to forsake his due obedience to his Soueraigne.
and payneful service, or the safeguard of our posterity? No say good David, whom no such unkindness could cause to forsake his due Obedience to his Sovereign.
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Shall we not, say they, ryse and rebell agaynst our knowen, mortall, and deadly enemie, that seeketh our lyues? No sayth godly Dauid, who had learned the lesson that our Sauiour afterwarde playnelye taught, that we should do no hurte to our fellow subiectes,
Shall we not, say they, rise and rebel against our known, Mortal, and deadly enemy, that seeks our lives? No say godly David, who had learned the Lesson that our Saviour afterward plainly taught, that we should do no hurt to our fellow Subjects,
What shall we then do to an euil, to an vnkynde prince, an enemye to vs, hated of God, hurtfull to the common wealth. &c. Lay no violent hand vpon him, sayth good Dauid,
What shall we then do to an evil, to an kind Prince, an enemy to us, hated of God, hurtful to the Common wealth. etc. Lay no violent hand upon him, say good David,
If kyng Dauid would make these aunsweres, as by his deedes and wordes recorded in the holy scriptures, in deede he doth make vnto al such demaundes concerning rebelling against euill Princes, vnkynde princes, cruell princes, princes that be to their good subiectes mortall enemies, princes that are out of Gods fauour,
If King David would make these answers, as by his Deeds and words recorded in the holy Scriptures, in deed he does make unto all such demands Concerning rebelling against evil Princes, kind Princes, cruel Princes, Princes that be to their good Subjects Mortal enemies, Princes that Are out of God's favour,
what aunswere thynke you, woulde he make to those that demaunde, whether they (beyng naughtie and vnkynd subiectes) may not, to the great hazard of the lyfe of many thousandes, and the vtter daunger of the state of the common wealth,
what answer think you, would he make to those that demand, whither they (being naughty and kind Subjects) may not, to the great hazard of the life of many thousandes, and the utter danger of the state of the Common wealth,
or to destroy their natural and louyng princes, enemie to none, good to al, euen to them the worst of al other, the mainteiner of perpetual peace, quietnes,
or to destroy their natural and loving Princes, enemy to none, good to all, even to them the worst of all other, the maintainer of perpetual peace, quietness,
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and securitie, most beneficiall to the common wealth, most necessarie for the safegarde of the whole Realme? What aunswere would Dauid make to their demaunde,
and security, most beneficial to the Common wealth, most necessary for the safeguard of the Whole Realm? What answer would David make to their demand,
whether they may not attempt cruelly and vnnaturally to destroy so peaceable and mercyfull a Princes, what I saye woulde Dauid so reuerently speaking of Saule,
whither they may not attempt cruelly and unnaturally to destroy so peaceable and merciful a Princes, what I say would David so reverently speaking of Saule,
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vnto him that slue the king his maister, though a most wicked prince? If he punished with death as a wicked doer, such a man? With what reproches of wordes would he reuile suche,
unto him that slew the King his master, though a most wicked Prince? If he punished with death as a wicked doer, such a man? With what Reproaches of words would he revile such,
what be they, who do rebell agaynst a most naturall and louyng Prince? And if Dauid being so good a subiect, that hee obeyed so euyll a king, was worthy of a subiect to be made a kyng hym selfe:
what be they, who do rebel against a most natural and loving Prince? And if David being so good a Subject, that he obeyed so evil a King, was worthy of a Subject to be made a King him self:
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who disdaining to be the quiet and happy subiectes of their good prince, are moste worthy to be the miserable captiues & vile slaues of that infernall tyraunt Satan, with hym to suffer eternall slauerie and tormentes.
who disdaining to be the quiet and happy Subjects of their good Prince, Are most worthy to be the miserable captives & vile slaves of that infernal tyrant Satan, with him to suffer Eternal slavery and torments.
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When proclamation or commaundement was sent into Jurie from Augustus the Emperour of Rome, that the people there should repayre vnto their owne cities and dwellyng places, there to be taxed:
When proclamation or Commandment was sent into Jury from Augustus the Emperor of Room, that the people there should repair unto their own cities and Dwelling places, there to be taxed:
neyther dyd the blessed virgin, though both highly in Gods fauour, and also beyng of the royal blood of the auncient natural kinges of Jurie, disdayne to obey the commaundement of an heathen & forraigne prince,
neither did the blessed Virgae, though both highly in God's favour, and also being of the royal blood of the ancient natural Kings of Jury, disdain to obey the Commandment of an heathen & foreign Prince,
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but all excuses set apart, she obeyed, and came to the appoynted place, where at her cōming she found such great resort and thronge of people, that fyndyng no place in any Inne, she was fayne after her long paynefull and tedious iourney, to take vp her lodging in a stable, where also she was deliuered of her blessed chylde:
but all excuses Set apart, she obeyed, and Come to the appointed place, where At her coming she found such great resort and throng of people, that finding no place in any Inn, she was fain After her long painful and tedious journey, to take up her lodging in a stable, where also she was Delivered of her blessed child:
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This obedience of this most noble, and most vertuous Ladye, to a forraigne and Pagan Prince, doth well teach vs (who in comparison to her are moste base and vyle) what redye obedience we do owe to our naturall and gratious Soueraigne.
This Obedience of this most noble, and most virtuous Lady, to a foreign and Pagan Prince, does well teach us (who in comparison to her Are most base and vile) what ready Obedience we do owe to our natural and gracious Sovereign.
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Howbeit, in this case the obedience of the whole Jewyshe nation (beyng otherwyse a stubburne people) vnto the commaundement of the same forraigne heathen prince, doth proue, that suche Christians as do not most redyly obey their natural gratious soueraigne, are farre worfe then the stuburne Jewes, whom yet we accompt as the worst of all people.
Howbeit, in this case the Obedience of the Whole Jewyshe Nation (being otherwise a stubborn people) unto the Commandment of the same foreign heathen Prince, does prove, that such Christians as do not most readily obey their natural gracious sovereign, Are Far worfe then the stuburne Jews, whom yet we account as the worst of all people.
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& finally, being brought before Pontius Pilate a stranger borne, and an heathen man, being Lord president of Jury, he atknowledged his aucthoritie and power to be geuen him from GOD,
& finally, being brought before Pontius Pilate a stranger born, and an heathen man, being Lord president of Jury, he atknowledged his Authority and power to be given him from GOD,
and obeyed paciently the sentence of most painful and shamefull death, which the sayd Judge pronounced and gaue most vniustlye agaynst hym, without any grudge, murmuring, or euyll word once geuyng.
and obeyed patiently the sentence of most painful and shameful death, which the said Judge pronounced and gave most unjustly against him, without any grudge, murmuring, or evil word once giving.
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There be manye other examples of the obedience to Princes, euen suche as bee euyll, in the newe Testament, to the vtter confusion of disobedient and rebellious people,
There be many other Examples of the Obedience to Princes, even such as bee evil, in the new Testament, to the utter confusion of disobedient and rebellious people,
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but this one may be an eternall example, which the sonne of GOD, and so the Lorde of all, Jesus Christ, hath geuen to vs his Christians and seruauntes,
but this one may be an Eternal Exampl, which the son of GOD, and so the Lord of all, jesus christ, hath given to us his Christians and Servants,
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and wrongfull, when God for our synnes shall place suche ouer vs. Whereby it followeth vnauoydably, that suche as doe disobey or rebell against their own natural gratious soueraignes, howsoeuer they call them selues,
and wrongful, when God for our Sins shall place such over us Whereby it follows avoidable, that such as do disobey or rebel against their own natural gracious sovereigns, howsoever they call them selves,
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and suche as shall neuer enioy the kyngdome of heauen, whiche Christ by his obedience purchased for true Christians, being obedient to him the king of all kinges,
and such as shall never enjoy the Kingdom of heaven, which christ by his Obedience purchased for true Christians, being obedient to him the King of all Kings,
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AS I haue in the first parte of this treatise shewed vnto you the doctrine of the holy scriptures as concernyng ye obience of true subiectes to their princes,
AS I have in the First part of this treatise showed unto you the Doctrine of the holy Scriptures as Concerning the obience of true Subjects to their Princes,
and securitie, with other Gods manifolde blessinges in this world, and by his mercies through our sauiour Christ, of lyfe euerlasting also in the world to come.
and security, with other God's manifold blessings in this world, and by his Mercies through our Saviour christ, of life everlasting also in the world to come.
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but he nameth the whole puddle and sinke of all sinnes agaynst God and man, agaynst his prince, his countrey, his countreymen, his parentes, his children, his kinsfolkes, his frendes,
but he names the Whole puddle and sink of all Sins against God and man, against his Prince, his country, his countrymen, his Parents, his children, his kinsfolks, his Friends,
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For concernyng the offence of Gods maiestie, who seeth not that rebellion ryseth first by contempt of God and of his holy ordinaunces and lawes, wherin he so straitly commaundeth obedience, forbiddeth disobedience and rebellion? And besydes the dishonour done by rebels vnto Gods holye name, by theyr breakyng of theyr othe made to their prince with the attestation of Gods name,
For Concerning the offence of God's majesty, who sees not that rebellion Riseth First by contempt of God and of his holy ordinances and laws, wherein he so straitly commandeth Obedience, forbiddeth disobedience and rebellion? And besides the dishonour done by rebels unto God's holy name, by their breaking of their other made to their Prince with the attestation of God's name,
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and callyng of his maiestie to witnesse, who heareth not the horrible othes, and blasphemies of Gods holy name, that are vsed dayly amongst rebels, that is either amongst them,
and calling of his majesty to witness, who hears not the horrible Oaths, and Blasphemies of God's holy name, that Are used daily among rebels, that is either among them,
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or heareth the trueth of their behauiour? Who knoweth not that rebels do not onelye them selues leaue all workes necessarye to be done vpon workedayes, vndone,
or hears the truth of their behaviour? Who Knoweth not that rebels do not only them selves leave all works necessary to be done upon workedayes, undone,
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and by doyng of his worke, making it the deuils daye, in steede of the Lordes day? Besydes that they compell good men that would gladly serue the lorde assembling in his Temple and Churche vpon his day,
and by doing of his work, making it the Devils day, in steed of the lords day? Besides that they compel good men that would gladly serve the lord assembling in his Temple and Church upon his day,
As concernyng the second table of Gods law, and all sinnes that may be committed agaynst man, who seeth not that they be not conteyned in rebellion? For fyrst the rebels do not only dishonour their prince, the parent of their country,
As Concerning the second table of God's law, and all Sins that may be committed against man, who sees not that they be not contained in rebellion? For fyrst the rebels do not only dishonour their Prince, the parent of their country,
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but also do dishonour and shame their naturall parents, if they haue any, do shame their kinred and freendes, do disherite and vndo for euer their children and heyres.
but also do dishonour and shame their natural Parents, if they have any, do shame their kindred and Friends, do disherit and undo for ever their children and Heirs.
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Theftes, robberies, and murthers, whiche of all sinnes are most lothed of most men, are in no men so much nor so pernitiously and mischeuously, as in rebels.
Thefts, robberies, and murders, which of all Sins Are most loathed of most men, Are in no men so much nor so perniciously and mischeuously, as in rebels.
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as they are not many in number, so spreadeth their wickednes and damnation vnto a fewe, they spoyle but a fewe, they shed the blood but of few in comparison.
as they Are not many in number, so spreadeth their wickedness and damnation unto a few, they spoil but a few, they shed the blood but of few in comparison.
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But rebels are the cause of infinite robberies, and murthers of great multitudes, & of those also whom they should defende from the spoyle and violence of other:
But rebels Are the cause of infinite robberies, and murders of great Multitudes, & of those also whom they should defend from the spoil and violence of other:
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And if whoredome and adultry amongst suche persons as are agreeable to suche wickednesse, are (as they in deede be moste damnable:) what are the forceable oppressions of matrones and mens wyues,
And if whoredom and adultery among such Persons as Are agreeable to such wickedness, Are (as they in deed be most damnable:) what Are the forceable oppressions of matrons and men's wives,
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and oth made to their Prince, be guiltie of moste damnable periurie, it is wonderous to see what false colors and fayned causes, by slaunderous lyes made vppon their prince,
and oath made to their Prince, be guilty of most damnable perjury, it is wondrous to see what false colours and feigned Causes, by slanderous lies made upon their Prince,
and the councellers, rebels will deuise to cloke theyr rebellion withall, which is the worst and moste damnable of all false witnes bearyng that may be possible.
and the councillors, rebels will devise to cloak their rebellion withal, which is the worst and most damnable of all false witness bearing that may be possible.
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and seruauntes in rebels, who by theyr wylles would leaue vnto no man any thyng of his owne? Thus you see that al gods lawes are by rebels violated and broken,
and Servants in rebels, who by their wills would leave unto no man any thing of his own? Thus you see that all God's laws Are by rebels violated and broken,
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so commeth it of a luciferian pryde and presumption, that a fewe rebellious subiects should set themselues vp against the maiestie of theyr prince, agaynst the wysedome of the counsellers, agaynst the power and force of all nobilitie,
so comes it of a luciferian pride and presumption, that a few rebellious Subjects should Set themselves up against the majesty of their Prince, against the Wisdom of the Counsellers, against the power and force of all Nobilt,
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As for enuie, wrath, murther, and desyre of blood, and couetousnes of other mens goodes, landes and lyuynges, they are the inseparable accidentes of all rebelles,
As for envy, wrath, murder, and desire of blood, and covetousness of other men's goods, Lands and livings, they Are the inseparable accidents of all rebels,
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Nowe suche as by riotousnesse, gluttonye, drunkennesse, excesse of apparell, and vnthriftie games, haue wasted their owne goodes vnthriftily, the same are moste apte vnto and most desyrous of rebellion, whereby they trust to come by other mens goodes, vnlawfully and vyolentlye.
Now such as by riotousness, gluttony, Drunkenness, excess of apparel, and unthrifty games, have wasted their own goods unthriftily, the same Are most apt unto and most desirous of rebellion, whereby they trust to come by other men's goods, unlawfully and violently.
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And where other gluttons and drunkardes take to muche of suche meates and drynkes as are serued to tables, rebelles waste and consume in short space al corne in barnes, feeldes, orels wher, whole garners, whole storehouses, whole cellers, deuour whole flockes of sheepe, whole droues of oxen and kyne.
And where other gluttons and drunkards take to much of such Meats and drinks as Are served to tables, rebels waste and consume in short Molle all corn in Barns, fields, Earls where, Whole garners, Whole storehouses, Whole cellars, deuour Whole flocks of sheep, Whole droves of oxen and kine.
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so much more do vnmaryed men worse then any stallandes or horsses, beyng now by rebellion set at libertie from correction of lawes whiche brydeled them before, whiche abuse by force other mens wyues,
so much more do unmarried men Worse then any stallandes or Horses, being now by rebellion Set At liberty from correction of laws which bridled them before, which abuse by force other men's wives,
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Thus all synnes by all names that synnes may be named, and by all meanes that all synnes maye be committted and wrought, do all wholly vppon heapes folowe rebellion,
Thus all Sins by all names that Sins may be nam, and by all means that all Sins may be committed and wrought, do all wholly upon heaps follow rebellion,
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Nowe whereas pestilence, famine & warre, are by the holy scriptures declared to be the greatest worldly plagues and miseries that lightly can be, it is euident, that all the miseries that all these plagues haue in them, do wholly altogether folowe rebellion, wherin as all their miseries be,
Now whereas pestilence, famine & war, Are by the holy Scriptures declared to be the greatest worldly plagues and misery's that lightly can be, it is evident, that all the misery's that all these plagues have in them, do wholly altogether follow rebellion, wherein as all their misery's be,
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so is there much more mischeefe then in them al. For it is knowne that in the resortyng of great companyes of men together, whiche in rebellion happeneth both vppon the parte of true subiectes,
so is there much more mischief then in them all For it is known that in the resorting of great companies of men together, which in rebellion Happeneth both upon the part of true Subjects,
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and of the rebelles, by their close lying together, and corruption of the ayre and place where they do lye, with ordure and muche fylth, in the hoatte weather:
and of the rebels, by their close lying together, and corruption of the air and place where they do lie, with ordure and much filth, in the hoatte weather:
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It is well knowne I say, that aswell plagues and pestilences, as all other kyndes of sicknesse and maladies by these meanes growe vpon and amongst men, whereby mo men are consumed at the length,
It is well known I say, that aswell plagues and pestilences, as all other Kinds of sickness and maladies by these means grow upon and among men, whereby more men Are consumed At the length,
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So that not onlye pestilences, but also all other sicknesse, diseases, and maladies, do folow rebellion, which are muche more horrible then plagues, pestilences,
So that not only pestilences, but also all other sickness, diseases, and maladies, do follow rebellion, which Are much more horrible then plagues, pestilences,
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and diseases sent directlye from god, as hereafter shall appeare more plainelye. And as for hunger and famine, they are the peculier companions of rebellion:
and diseases sent directly from god, as hereafter shall appear more plainly. And as for hunger and famine, they Are the peculiar Sodales of rebellion:
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and others, from their husbandrie, and other necessarie workes, wherby prouision should be made for times to come, who seeth not that extreame famine and hunger must needes shortly ensue and folowe rebellion? Now whereas the wyse kyng and godly prophete Dauid iudged warre to be worse then either famine or pestilence,
and Others, from their Husbandry, and other necessary works, whereby provision should be made for times to come, who sees not that extreme famine and hunger must needs shortly ensue and follow rebellion? Now whereas the wise King and godly Prophet David judged war to be Worse then either famine or pestilence,
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& destroyed, not onlye many very wealthy men, but whole countreyes to be impouerished, and vtterly beggered, manye thousandes of men to be slayne and murthered, women and maydes to be vyolated and deflowred:
& destroyed, not only many very wealthy men, but Whole countries to be impoverished, and utterly beggared, many thousandes of men to be slain and murdered, women and maids to be vyolated and deflowered:
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But when these mischeefes are wrought in rebellion by them that shoulde be freendes, by countreymen, by kynsmen, by those that should defende their countrey,
But when these mischiefs Are wrought in rebellion by them that should be Friends, by countrymen, by kinsmen, by those that should defend their country,
and countreymen from suche miseries, the miserie is nothyng so great, as is the mischeefe and wyckednesse when the subiectes vnnaturally do rebel against their prince, whose honour and lyfe they shoulde defende,
and countrymen from such misery's, the misery is nothing so great, as is the mischief and wickedness when the Subjects unnaturally do rebel against their Prince, whose honour and life they should defend,
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the brother to seeke, and often to worke the death of his brother, the sonne of the father, the father to seeke or procure the death of his sonnes, beyng at mans age,
the brother to seek, and often to work the death of his brother, the son of the father, the father to seek or procure the death of his Sons, being At men age,
and vniuersally in stead of all quietnesse, ioy, and felicitie, which do folow blessed peace and due obedience, to bryng in all trouble, sorowe, disquietnesse of myndes and bodyes,
and universally in stead of all quietness, joy, and felicity, which do follow blessed peace and due Obedience, to bring in all trouble, sorrow, disquietness of minds and bodies,
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and to set al vice and wickednesse, and all vicious and wycked men at libertie, to worke their wycked wylles, whiche were before brydeled by holesome lawes, to weaken, to ouerthrowe,
and to Set all vice and wickedness, and all vicious and wicked men At liberty, to work their wicked wills, which were before bridled by wholesome laws, to weaken, to overthrown,
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and to consume the strength of the Realme their naturall countrey, as well by the spendyng and wastyng of the money and treasure of the prince and Realme,
and to consume the strength of the Realm their natural country, as well by the spending and wasting of the money and treasure of the Prince and Realm,
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and so finallye to make their countrey thus by their mischeefe weakened, redy to be a pray and spoyle to al outwarde enemies that wyll inuade it, to the vtter and perpetuall captiuitie, slauerie,
and so finally to make their country thus by their mischief weakened, ready to be a prey and spoil to all outward enemies that will invade it, to the utter and perpetual captivity, slavery,
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and destruction of all their countreymen, their chyldren, their freendes, their kynsfolkes left alyue, whom by their wycked rebellion they procure to be deliuered into the handes of forraigne enemies,
and destruction of all their countrymen, their children, their Friends, their kinsfolks left alive, whom by their wicked rebellion they procure to be Delivered into the hands of foreign enemies,
yet wine they an honest commendation in this worlde, and dye in a good conscience, for seruing God, their prince, and their countrey, and be chyldren of eternall saluation:
yet wine they an honest commendation in this world, and die in a good conscience, for serving God, their Prince, and their country, and be children of Eternal salvation:
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But commonly they be rewarded with shamful deathes, their heades & carkases set vpon poles, or hanged in chaines, eaten with kytes and crowes, iudged vnworthie the honour of buryall,
But commonly they be rewarded with shameful deaths, their Heads & carcases Set upon poles, or hanged in chains, eaten with kites and crows, judged unworthy the honour of burial,
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and the rebels them selues are the very figures of feendes and deuyls, and their captayne the vngartious paterne of Luciser and Satan, the prince of darkenes, of whose rebellion as they be folowers,
and the rebels them selves Are the very figures of fiends and Devils, and their captain the vngartious pattern of Lucifer and Satan, the Prince of darkness, of whose rebellion as they be followers,
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so shal they of his damnation in hel vndoubtedly be partakers, and as vndoubtedlye children of peace the inheritours of heauen with God the father, God the sonne, and God the holy ghost:
so shall they of his damnation in hell undoubtedly be partakers, and as undoubtedly children of peace the inheritors of heaven with God the father, God the son, and God the holy ghost:
FOR your further instruction (good people) to shewe vnto you howe muche almyghtie God doth abhorre disobedience and wylfull rebellion, speciallye when rebelles aduaunce them selues so hie, that they arme them selues with weapon,
FOR your further instruction (good people) to show unto you how much almighty God does abhor disobedience and wilful rebellion, specially when rebels advance them selves so high, that they arm them selves with weapon,
if we call to remembraunce the heauie wrath and dreadfull indignation of almyghtie God agaynst such subiectes as do onlye but inwardely grudge, mutter,
if we call to remembrance the heavy wrath and dreadful Indignation of almighty God against such Subjects as doe only but inwardly grudge, mutter,
and murmure agaynst their gouernours, though their inwarde treason so priuilie hatched in their breastes, come not to open declaration of their doynges,
and murmur against their Governors, though their inward treason so privily hatched in their breasts, come not to open declaration of their doings,
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Whiche horrible destructions of suche Israelites as were murmurers agaynst Moyses, appoynted by God to be their head and cheefe magistrate, are recorded in the booke of Numbers,
Which horrible destructions of such Israelites as were murmurers against Moses, appointed by God to be their head and chief magistrate, Are recorded in the book of Numbers,
and other places of the scriptures for perpetual memorie and warnyng to al subiects, how hyghly God is displeased with the murmuring and euyll speakyng of subiectes agaynste their princes,
and other places of the Scriptures for perpetual memory and warning to all Subjects, how highly God is displeased with the murmuring and evil speaking of Subjects against their Princes,
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as it were for that purpose, caught hym by the great and long bush of his goodly heere, lappyng about it as he fledde hastily bareheaded vnder the sayde tree,
as it were for that purpose, caught him by the great and long bush of his goodly Here, lapping about it as he fled hastily bareheaded under the said tree,
God the king of al kinges being so offended with him, that rather then he should lacke due execution for his treason, euery tree by the way wyl be a gallous or gybbet vnto hym,
God the King of all Kings being so offended with him, that rather then he should lack due execution for his treason, every tree by the Way will be a gallous or gibbet unto him,
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for lacke of an hangman, a conuenient seruitour for suche a traytour, went and hanged vp hym selfe, a worthy end of al false rebelles, who rather then they shoulde lacke due execution, wyll by Gods iust iudgement, become hangmen vnto them selues.
for lack of an hangman, a convenient servitor for such a traitor, went and hanged up him self, a worthy end of all false rebels, who rather then they should lack due execution, will by God's just judgement, become hangmen unto them selves.
Lykewyse is it to be seene in the holy scriptures, how that great rebellion which the traytor Seba moued in Israel, was sodenly appeased, the head of the captayne traytor (by the meanes of a seely woman) beyng cut of.
Likewise is it to be seen in the holy Scriptures, how that great rebellion which the traitor Seba moved in Israel, was suddenly appeased, the head of the captain traitor (by the means of a silly woman) being Cut of.
but Abraham with his familie and kynsfolkes, an handefull of men in respect, owyng no subiection vnto Chodorlaomor, ouerthrēwe hym and all his hoast in battell,
but Abraham with his family and kinsfolks, an handful of men in respect, owing no subjection unto Chedorlaomer, ouerthrenwe him and all his host in battle,
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So that though warre be so dreadfull and cruell a thyng, as it is, yet doth God often prosper a fewe in lawefull warres with forraigne enemies agaynste manye thousandes:
So that though war be so dreadful and cruel a thing, as it is, yet does God often prosper a few in lawful wars with foreign enemies against many thousandes:
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as the redresse of the common wealth (which rebelliō of all other mischeefes doth most destroy) or reformation of religion (whereas rebellion is most agaynst all true religion) though they haue made a great shewe of holy meanyng by begynnyng their rebellions with a counterfet seruice of God, (as dyd wycked Absolon begyn his rebellion with sacrificing vnto God) though they display,
as the redress of the Common wealth (which rebellion of all other mischiefs does most destroy) or Reformation of Religion (whereas rebellion is most against all true Religion) though they have made a great show of holy meaning by beginning their rebellions with a counterfeit service of God, (as did wicked Absalom begin his rebellion with sacrificing unto God) though they display,
and beare about ensignes, and banners, whiche are acceptable vnto the rude ignoraunt common people, great multitudes of whom by such false pretences and shewes they do deceaue, and draw vnto them:
and bear about ensigns, and banners, which Are acceptable unto the rude ignorant Common people, great Multitudes of whom by such false pretences and shows they do deceive, and draw unto them:
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now cleane extinguished and gone, & seeke out the causes of the decay, you shall fynd that not lacke of issue & heires male, hath so muche wrought that decay,
now clean extinguished and gone, & seek out the Causes of the decay, you shall find that not lack of issue & Heirs male, hath so much wrought that decay,
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and religion nowe of late begynneth to be a colour of rebellion: let all godlye and discreete subiectes consyder well of both, and fyrste concerning religion.
and Religion now of late beginneth to be a colour of rebellion: let all godly and discreet Subjects Consider well of both, and First Concerning Religion.
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If peaceable king Salomon was iudged of God to be more meete to buylde his Temple (whereby the orderyng of religion is meant) then his father kyng Dauid,
If peaceable King Solomon was judged of God to be more meet to build his Temple (whereby the ordering of Religion is meant) then his father King David,
of this may all godly and reasonable subiects consyder, that a peaceable prince, specially our most peaceable and mercyfull Queene, who hath hitherto shed no blood at all, no not of her most deadly enemies, is more lyke and farre meeter eyther to set vp,
of this may all godly and reasonable Subjects Consider, that a peaceable Prince, specially our most peaceable and merciful Queen, who hath hitherto shed no blood At all, no not of her most deadly enemies, is more like and Far meeter either to Set up,
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euen as good a religion surely, as rebels be good men and obedient subiectes, and as rebellion is a good meane of redresse and reformation, beyng it selfe the greatest deformation of all that may possible be.
even as good a Religion surely, as rebels be good men and obedient Subjects, and as rebellion is a good mean of redress and Reformation, being it self the greatest deformation of all that may possible be.
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so hath a frantike religion neede of such furious maintenances as is rebellion, and of suche patrones as are rebels, beyng redy not to dye for the true religion,
so hath a frantic Religion need of such furious maintenances as is rebellion, and of such patroness as Are rebels, being ready not to die for the true Religion,
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Now concernyng pretences of any redresse of the common wealth, made by rebels, euerye man that hath but halfe an eye, may see howe vayne they be, rebellion being as I haue before declared, the greatest ruine & destruction of all common wealthes that may be possible.
Now Concerning pretences of any redress of the Common wealth, made by rebels, every man that hath but half an eye, may see how vain they be, rebellion being as I have before declared, the greatest ruin & destruction of all Common wealths that may be possible.
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And who so looketh on the one part vppon the persons and gouernement of the Queenes most honorable counsellers, by the experiment of so manye yeres proued honorable to her Maiestie,
And who so looks on the one part upon the Persons and government of the Queens most honourable Counsellers, by the experiment of so many Years proved honourable to her Majesty,
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& conditions of the rebels thē selues, the refourmers, as they take vpon them, of the present gouernment, he shall fynd that the most rash and harebrayned men, the moste greatest vnthryftes, that haue moste lewdely wasted their owne goodes and landes, those that are ouer the eares in debt,
& conditions of the rebels them selves, the reformers, as they take upon them, of the present government, he shall find that the most rash and harebrained men, the most greatest vnthryftes, that have most lewdly wasted their own goods and Lands, those that Are over the ears in debt,
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and suche as for their theftes, robberies, and murthers, dare not in anye well gouerned common wealth, where good lawes are in force, shewe their faces, suche as are of moste leud and wycked behauiour and lyfe,
and such as for their thefts, robberies, and murders, Dare not in any well governed Common wealth, where good laws Are in force, show their faces, such as Are of most lewd and wicked behaviour and life,
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And are not these meete men trowe you, to restore the common wealth decayed, who haue so spoyled and consumed all their owne wealth and thrifte? and very lyke to mende other mens maners, who haue so vyle vyces,
And Are not these meet men trow you, to restore the Common wealth decayed, who have so spoiled and consumed all their own wealth and thrift? and very like to mend other men's manners, who have so vile vices,
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and doth ryght well and to well appeare by their doyng in suche places of the countrey where rebelles do route, where though they tary but a very litle while, they make suche reformation, that they destroy al places,
and does right well and to well appear by their doing in such places of the country where rebels do rout, where though they tarry but a very little while, they make such Reformation, that they destroy all places,
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and borne by rebelles, though it haue the image of the plough paynted therein, with God speede the plough, wrytten vnder in great letters, knowyng that none hynder the plough more then rebels, who will neither go to the plough them selues,
and born by rebels, though it have the image of the plough painted therein, with God speed the plough, written under in great letters, knowing that none hinder the plough more then rebels, who will neither go to the plough them selves,
And though some rebels beare the picture of the fyue woundes painted against those who put their onlye hope of saluation in the woundes of Christe, not those woundes which are paynted in a clout by some leude painter,
And though Some rebels bear the picture of the fyue wounds painted against those who put their only hope of salvation in the wounds of Christ, not those wounds which Are painted in a clout by Some leude painter,
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though they litle knowyng what the crosse of Christe meaneth, whiche neyther caruer nor paynter can make, do beare the image of the crosse paynted in a ragge, against those that haue the crosse of Christe painted in their heartes,
though they little knowing what the cross of Christ means, which neither carver nor painter can make, do bear the image of the cross painted in a rag, against those that have the cross of Christ painted in their hearts,
or what other banner soeuer they shall beare, yet let no good & godly subiect vpon any hope of victorie or good successe, folowe suche standarde bearers of rebellion.
or what other banner soever they shall bear, yet let no good & godly Subject upon any hope of victory or good success, follow such standard bearer of rebellion.
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so not withstandyng these pretences made, and banners borne, are recorded withall vnto perpetuall memorie, the great & horrible murthers of infinite multitudes and thousandes of the common people slayne in rebellion, the dreadfull executions of the aucthours and captaynes, the pitifull vndoing of their wyues and chyldren,
so not withstanding these pretences made, and banners born, Are recorded withal unto perpetual memory, the great & horrible murders of infinite Multitudes and thousandes of the Common people slain in rebellion, the dreadful executions of the Authors and Captains, the pitiful undoing of their wives and children,
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and disheriting of the heyres of the rebelles for euer, the spoiling, wasting, and destruction of the people and countrey where rebellion was fyrst begun, that the childe then yet vnborne myght rue and lament it, with the finall ouerthrowe,
and disheriting of the Heirs of the rebels for ever, the spoiling, wasting, and destruction of the people and country where rebellion was fyrst begun, that the child then yet unborn might rue and lament it, with the final overthrown,
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as in the Chronicles of our owne countrey, some thereof beyng yet in freshe memorie, which yf they were collected together, woulde make many vollumes and bookes:
as in the Chronicles of our own country, Some thereof being yet in fresh memory, which if they were collected together, would make many volumes and books:
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and families, and disheriting of theyr heyres for euer, and aboue all thinges consydering the eternall dampnation that is prepared for all impenitent rebels in hell with Satan the first founder of rebellion,
and families, and disheriting of their Heirs for ever, and above all things considering the Eternal damnation that is prepared for all impenitent rebels in hell with Satan the First founder of rebellion,
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and eternall dampnation in the world to come, and enioye peace, quietnesse, and securitie, with all other Gods benefites and blessinges, which folowe obedience in this life,
and Eternal damnation in the world to come, and enjoy peace, quietness, and security, with all other God's benefits and blessings, which follow Obedience in this life,
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WHereas after both doctrine and examples of due obedience of subiectes to theyr princes, I declared lastlye vnto you what an abominable sinne agaynst God and man rebellion is,
WHereas After both Doctrine and Examples of due Obedience of Subjects to their Princes, I declared Lastly unto you what an abominable sin against God and man rebellion is,
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it shall not be eyther impertinent, or vnprofitable nowe to declare who they be, whom the deuyll the fyrst aucthour and founder of rebellion, doth cheefely vse to the stirring vp of subiectes to rebel agaynst their lawfull princes:
it shall not be either impertinent, or unprofitable now to declare who they be, whom the Devil the fyrst author and founder of rebellion, does chiefly use to the stirring up of Subjects to rebel against their lawful Princes:
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By ignoraunce, I meane no vnskilfulnesse in artes or sciences, but the lacke of knowledge of Gods blessed wyll declared in his holye worde, whiche teacheth both extremely to abhorre all rebellion as the roote of all mischeefe,
By ignorance, I mean no unskilfulness in arts or sciences, but the lack of knowledge of God's blessed will declared in his holy word, which Teaches both extremely to abhor all rebellion as the root of all mischief,
so are there specially two sortes of men in whom these vices do raigne, by whom the deuill the aucthour of al euill doth cheefely stirre vp all disobedience and rebellion.
so Are there specially two sorts of men in whom these vices do Reign, by whom the Devil the author of all evil does chiefly stir up all disobedience and rebellion.
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wherein when they can not preuaile agaynst the ordinarie aucthoritie and power of lawfull princes and gouernours them selues alone, they do seeke the ayde and helpe of the ignoraunt multitude, abusing them to theyr wicked purpose.
wherein when they can not prevail against the ordinary Authority and power of lawful Princes and Governors them selves alone, they do seek the aid and help of the ignorant multitude, abusing them to their wicked purpose.
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Wherfore seeing a fewe ambitious and malitious are the aucthours & heades, and multitudes of ignoraunt men are the ministers and furtherers of rebellion, the cheefe poynt of this part shalbe aswell to notifie to the simple and ignorant men, who they be, that haue ben and be the vsuall aucthours of rebellion, that they may knowe them:
Wherefore seeing a few ambitious and malicious Are the Authors & Heads, and Multitudes of ignorant men Are the Ministers and furtherers of rebellion, the chief point of this part shall aswell to notify to the simple and ignorant men, who they be, that have been and be the usual Authors of rebellion, that they may know them:
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that rebellions (though attempted by a fewe ambitious) through the lack of mayntenaunce by any multitudes, maye speedyly and easyly without any great labour, daunger,
that rebellions (though attempted by a few ambitious) through the lack of maintenance by any Multitudes, may speedily and Easily without any great labour, danger,
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howe our Sauiour Jesus Christe, and his holy Apostles the heades and cheefe of all true spirituall and ecclesiastical men, behaued them selues towards the princes and rulers of their tyme,
how our Saviour jesus Christ, and his holy Apostles the Heads and chief of all true spiritual and ecclesiastical men, behaved them selves towards the Princes and Rulers of their time,
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The holye scriptures do teache most expresly that our sauiour Christe him selfe, and his apostle saint Paul, saint Peter, with others, were vnto the magistrates and higher powers, which ruled at their beyng vppon the earth, both obed••nt them selues,
The holy Scriptures do teach most expressly that our Saviour Christ him self, and his apostle saint Paul, saint Peter, with Others, were unto the Magistrates and higher Powers, which ruled At their being upon the earth, both obed••nt them selves,
whereby it is euident that men of the Cleargie, and ecclesiasticall ministers, as theyr successours, ought both them selues specially and before others to be obedient vnto their princes,
whereby it is evident that men of the Clergy, and ecclesiastical Ministers, as their Successors, ought both them selves specially and before Others to be obedient unto their Princes,
Our sauiour Christe like wyse teachyng by his doctrine that his kingdome was not of this worlde, dyd by his example in fleeing from those that would haue made him kyng, confirme the same:
Our Saviour Christ like wise teaching by his Doctrine that his Kingdom was not of this world, did by his Exampl in fleeing from those that would have made him King, confirm the same:
both was Christes Churche more cleare from ambitious emulations and contentions, and the state of Christian kyngdomes, lesse subiect vnto tumultes and rebellions.
both was Christ's Church more clear from ambitious emulations and contentions, and the state of Christian kingdoms, less Subject unto tumults and rebellions.
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But after that ambition and desyre of dominion entred once into ecclesiasticall ministers, whose greatnes after the doctrine and example of our sauiour, shoulde cheefely stande in humbling of them selues:
But After that ambition and desire of dominion entered once into ecclesiastical Ministers, whose greatness After the Doctrine and Exampl of our Saviour, should chiefly stand in humbling of them selves:
and neuer yet well able to gouerne the same, did by intollerable ambition chalenge not only to be the head of all the Churche dispersed throughout the worlde,
and never yet well able to govern the same, did by intolerable ambition challenge not only to be the head of all the Church dispersed throughout the world,
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but also to be Lorde of all the kyngdomes of the worlde, as is expresly set foorth in the booke of his owne Cannon lawes, most contrary to the doctrine and example of our sauiour Christe, whose Uicar,
but also to be Lord of all the kingdoms of the world, as is expressly Set forth in the book of his own Cannon laws, most contrary to the Doctrine and Exampl of our Saviour Christ, whose Vicar,
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after his ambition entred, and this chalenge once made by the Byshop of Rome, he became at once the spoyler & destroyer both of the Church, which is the kyngdome of our sauiour Christe,
After his ambition entered, and this challenge once made by the Bishop of Room, he became At once the spoiler & destroyer both of the Church, which is the Kingdom of our Saviour Christ,
And whereas before that chalenge made, there was great amitie and loue amongst the Christians of al countreis, herevpon began emulation, and much hatred betweene the Bishop of Rome and his Cleargie and freendes on the one part,
And whereas before that challenge made, there was great amity and love among the Christians of all countries, hereupon began emulation, and much hatred between the Bishop of Rome and his Clergy and Friends on the one part,
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and the Grecian Cleargie and Christians of the East on the other part, for that they refused to acknowledge any such supreme aucthoritie of the Bishop of Rome ouer them:
and the Grecian Clergy and Christians of the East on the other part, for that they refused to acknowledge any such supreme Authority of the Bishop of Rome over them:
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but also neuer ceassing to persecute them, and the Emperours who had their see and continuaunce in Grece, by stirring of the subiectes to rebellion agaynst their soueraigne lordes,
but also never ceasing to persecute them, and the emperors who had their see and Continuance in Grece, by stirring of the Subjects to rebellion against their sovereign Lords,
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And when the Byshops of Rome had translated the title of the Emperour, and as much as in them dyd lye, the Empyre it selfe from their lorde the Emperour of Grece,
And when the Bishops of Rome had translated the title of the Emperor, and as much as in them did lie, the Empire it self from their lord the Emperor of Grece,
For the vsuall discharging of subiectes from their othe of fidelitie made vnto the Emperours of the West their soueraigne lordes, by the Byshops of Rome:
For the usual discharging of Subjects from their other of Fidis made unto the emperors of the West their sovereign Lords, by the Bishops of Room:
the most cruell and blooddy warres raysed amongst Christian princes of all kyngdomes: the horrible murder of infinite thousandes of Christian men beyng slayne by Christians:
the most cruel and bloody wars raised among Christian Princes of all kingdoms: the horrible murder of infinite thousandes of Christian men being slain by Christians:
and whiche ensued therevpon, the pitifull losses, of so manye goodlye Cities, countreys, dominions, and kyngdomes, sometime possessed by Christians in Asia, Africa, and Europa: the miserable fall of the Empyre and Church of Grece, sometime the moste florishyng part of Christendome into ye handes of Turkes:
and which ensued thereupon, the pitiful losses, of so many goodly Cities, Countries', Dominions, and kingdoms, sometime possessed by Christians in Asia, Africa, and Europa: the miserable fallen of the Empire and Church of Grece, sometime the most flourishing part of Christendom into the hands of Turkes:
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the dreadfull encrease of Paganitie, and power of the Infidelles and miscreantes, and al by the practise and procurement of the Byshop of Rome cheefely, is in the histories and chronicles written by the Byshop of Romes owne fauourers and frendes, to be seene,
the dreadful increase of Paganity, and power of the Infidels and miscreants, and all by the practice and procurement of the Bishop of Rome chiefly, is in the histories and chronicles written by the Bishop of Romes own favourers and Friends, to be seen,
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The ambitious intent and most subtill driftes of the Byshops of Rome in these their practises, appeared euidently by their bolde attempt in spoyling and robbing the Emperours of their Townes, Cities, Dominions,
The ambitious intent and most subtle drifts of the Bishops of Room in these their practises, appeared evidently by their bold attempt in spoiling and robbing the emperors of their Towns, Cities, Dominions,
And in deede since the tyme that the Byshops of Rome by ambition, treason, & vsurpation atcheued and atteined to this height and greatnesse, they behaued them selues more lyke princes, kinges,
And in deed since the time that the Bishops of Room by ambition, treason, & usurpation atcheued and attained to this height and greatness, they behaved them selves more like Princes, Kings,
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& Emperours in al things, then remained like priestes, bishops and ecclesiastical, or (as they would be called) spirituall persons in any one thing at al. For after this rate they haue handled other kings & princes of other Realmes throughout Christendome,
& emperors in all things, then remained like Priests, Bishops and ecclesiastical, or (as they would be called) spiritual Persons in any one thing At all For After this rate they have handled other Kings & Princes of other Realms throughout Christendom,
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Wherefore let al good subiectes, knowing these the speciall instrumentes, and ministers of the deuil, to the stirring vp of al rebellions, auoyde and flee them,
Wherefore let all good Subjects, knowing these the special Instruments, and Ministers of the Devil, to the stirring up of all rebellions, avoid and flee them,
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which God the father for ye same our sauiour Jesus Christ his sake graunt vnto vs al, to whō with ye holy ghost, be al honour & glory, world without ende. Amen.
which God the father for you same our Saviour jesus christ his sake grant unto us all, to whom with the holy ghost, be all honour & glory, world without end. Amen.
as against al other Christian kinges, and kingdomes, and their continual stirring of subiectes vnto rebellions agaynst theyr soueraigne lordes, whereof I haue partlye admonished you before, were intollerable:
as against all other Christian Kings, and kingdoms, and their continual stirring of Subjects unto rebellions against their sovereign Lords, whereof I have partly admonished you before, were intolerable:
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and it may seeme more then maruell, that any subiectes woulde after suche sorte holde with vnnaturall forraigne vsurpers agaynst theyr owne soueraigne lordes, and naturall countrey:
and it may seem more then marvel, that any Subjects would After such sort hold with unnatural foreign usurper's against their own sovereign Lords, and natural country:
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You shall vnderstande, that by ignoraunce of Gods worde, wherein they kept all men, speciallye the common people, they wrought & brought to passe all these thinges, makyng them beleue that all they sayde was true, all that they dyd was good and godlye:
You shall understand, that by ignorance of God's word, wherein they kept all men, specially the Common people, they wrought & brought to pass all these things, making them believe that all they said was true, all that they did was good and godly:
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Our sauiour Christ him selfe also foreshewed that it shoulde come to passe by ignoraunce, that those who should persecute and murther his true apostles and disciples, shoulde thinke they dyd God acceptable sacrifice, & good seruice:
Our Saviour christ him self also foreshowed that it should come to pass by ignorance, that those who should persecute and murder his true Apostles and Disciples, should think they did God acceptable sacrifice, & good service:
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For as it serued the ambitious humour of the Byshops of Rome, to compell all nations to vse the natural language of the citie of Rome, where they were Byshops, whiche shewed a certayne acknowledging of subiection vnto them:
For as it served the ambitious humour of the Bishops of Room, to compel all Nations to use the natural language of the City of Room, where they were Bishops, which showed a certain acknowledging of subjection unto them:
so yet serued it muche more their craftie purpose, thereby to keepe all people so blinde, that they not knowyng what they prayed, what they beleued, what they were commaunded by God, myght take all their commaundementes for Gods. For as they woulde not suffer the holy scriptures or Churche seruice to be vsed or had in any other language then the latine:
so yet served it much more their crafty purpose, thereby to keep all people so blind, that they not knowing what they prayed, what they believed, what they were commanded by God, might take all their Commandments for God's For as they would not suffer the holy Scriptures or Church service to be used or had in any other language then the latin:
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If the Emperours subiectes had knowen out of Gods worde their duetie to their prince, they would not haue suffered the Byshop of Rome to perswade them to forsake their Soueraigne lord the Emperour against their othe of fidelitie,
If the emperors Subjects had known out of God's word their duty to their Prince, they would not have suffered the Bishop of Room to persuade them to forsake their Sovereign lord the Emperor against their other of Fidis,
and to rebel against him, only for that he cast images (vnto the which idolatrie was committed) out of the Churches, which the Byshop of Rome bare them in hande to be heresie.
and to rebel against him, only for that he cast Images (unto the which idolatry was committed) out of the Churches, which the Bishop of Rome bore them in hand to be heresy.
If they had knowen of Gods word but asmuch as the ten commaundementes, they should haue founde that the Byshop of Rome was not onlye a traytour to the Emperour his liege Lorde,
If they had known of God's word but as as the ten Commandments, they should have found that the Bishop of Rome was not only a traitor to the Emperor his liege Lord,
and that which the Byshop of Rome toke for a iust cause to rebell agaynst his lawfull prince, they myght haue knowen to be a doubling and tripling of his most heynous wickednes, heaped with horrible impietie and blasphemie.
and that which the Bishop of Rome took for a just cause to rebel against his lawful Prince, they might have known to be a doubling and tripling of his most heinous wickedness, heaped with horrible impiety and blasphemy.
Had the Emperours subiectes likewyse knowen, and ben of anye vnderstandyng in Gods worde, woulde they at other times haue rebelled agaynst their Soueraigne Lorde,
Had the emperors Subjects likewise known, and ben of any understanding in God's word, would they At other times have rebelled against their Sovereign Lord,
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for the Emperour to geue any ecclesiasticall dignities, or promotions to his learned Chaplaines, or other of his learned cleargie, which all Christian Emperours before hym had done without controulement? woulde they, I say,
for the Emperor to give any ecclesiastical dignities, or promotions to his learned Chaplains, or other of his learned Clergy, which all Christian emperors before him had done without controlment? would they, I say,
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for that the Byshop of Rome bare them so in hande, haue rebelled by the space of more then fourtie yeres together agaynst hym, with so much shedding of Christian blood,
for that the Bishop of Rome bore them so in hand, have rebelled by the Molle of more then fourtie Years together against him, with so much shedding of Christian blood,
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or had any vnderstandyng in Gods word at all? And as these ambitious vsurpers the byshops of Rome haue ouerflowed all Italie and Germanie with streames of Christian blood, shed by the rebellions of ignoraunt subiectes agayng their naturall lordes the Emperous, whom they haue stirred there vnto by such false pretences:
or had any understanding in God's word At all? And as these ambitious usurper's the Bishops of Room have overflowed all Italy and Germany with streams of Christian blood, shed by the rebellions of ignorant Subjects agayng their natural Lords the Emperor, whom they have stirred there unto by such false pretences:
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so is there no countrey in Christendome, whiche by theyr lyke meanes and false pretences, hath not ben oursprinkled with the blood of subiectes by rebellion agaynst their naturall Soueraignes, styrred vp by the same Byshops of Rome.
so is there no country in Christendom, which by their like means and false pretences, hath not been oursprinkled with the blood of Subjects by rebellion against their natural Sovereigns, stirred up by the same Bishops of Room.
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The Byshop of Rome dyd pike a quarell to kyng John of Englande, about the election of Steuen Langton to the Byshoprike of Canterburie, wherein the kyng had auncient ryght, being vsed by his progenitours, all Christian Kynges of Englande before hym, the Byshops of Rome hauing no ryght,
The Bishop of Rome did pike a quarrel to King John of England, about the election of Stephen Langton to the Bishopric of Canterbury, wherein the King had ancient right, being used by his progenitors, all Christian Kings of England before him, the Bishops of Rome having no right,
proceeding euen by the same wayes & meanes, and lyke wyse cursing kyng John, & discharging his subiectes of their oth of fidelitie vnto theyr soueraigne Lord.
proceeding even by the same ways & means, and like wise cursing King John, & discharging his Subjects of their oath of Fidis unto their sovereign Lord.
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& for his fained discharging of them of their othe of fidelitie to their naturall Lorde, vpon so sclender or no grounde at all, haue rebelled agaynst their soueraigne lord ye king? Woulde Englishe subiectes haue taken part agaynst the king of Englande,
& for his feigned discharging of them of their other of Fidis to their natural Lord, upon so slender or no ground At all, have rebelled against their sovereign lord you King? Would English Subjects have taken part against the King of England,
and receaued the Dolphin of Fraunce with a great armie of Frenchmen into the Realme of Englande? Would they haue sworne fidelitie to ye Dolphin of Fraunce, breaking their othe of fidelitie to their naturall Lord the king of Englande,
and received the Dolphin of France with a great army of Frenchmen into the Realm of England? Would they have sworn Fidis to you Dolphin of France, breaking their other of Fidis to their natural Lord the King of England,
and haue stande vnder the Dolphins banner displaied agaynst the kyng of Englande? woulde they haue expelled their soueraigne lord the king of England out of London the cheefe citie of Englande,
and have stand under the Dolphins banner displayed against the King of England? would they have expelled their sovereign lord the King of England out of London the chief City of England,
and out of Lincolne it selfe also, and haue deliuered the possession thereof vnto the Dolphin of Fraunce, whereof he kept the possession a great whyle? Would they being Englishmen haue procured so great shedding of English blood,
and out of Lincoln it self also, and have Delivered the possession thereof unto the Dolphin of France, whereof he kept the possession a great while? Would they being Englishmen have procured so great shedding of English blood,
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& other infinite mischeefes & miseries vnto England their naturall countrey, as dyd folow those cruell warres & trayterous rebellion, ye fruites of the Byshop of Romes blessings? would they haue driuen their natural soueraigne lorde the kyng of Englande to suche extremitie, that he was inforced to submit hym selfe vnto that forraigne false vsurper the Byshoppe of Rome, who compelled hym to surrender vp the crowne of Englande into the handes of his Legate, who in token of possession kept it in his handes diuers dayes,
& other infinite mischiefs & misery's unto England their natural country, as did follow those cruel wars & traitorous rebellion, you fruits of the Bishop of Romes blessings? would they have driven their natural sovereign lord the King of England to such extremity, that he was enforced to submit him self unto that foreign false usurper the Bishop of Rome, who compelled him to surrender up the crown of England into the hands of his Legate, who in token of possession kept it in his hands diverse days,
and then deliuered it agayne to king John vpon that condition, that the kyng and his successours kinges of Englande, shoulde holde the crowne and kyngdome of Englande of the Byshop of Rome and his successours,
and then Delivered it again to King John upon that condition, that the King and his Successors Kings of England, should hold the crown and Kingdom of England of the Bishop of Room and his Successors,
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in token whereof, the kynges of Englande shoulde also paye an yerely tribute to the sayde Byshop of Rome as his vassals and liege men? woulde Englishemen haue brought their Soueraigne lorde,
in token whereof, the Kings of England should also pay an yearly tribute to the said Bishop of Room as his vassals and liege men? would Englishmen have brought their Sovereign lord,
and naturall countrey into this thraldome and subiection to a false forraigne vsurper, had they knowen and had any vnderstandyng in Gods worde at all? Out of the which most lamentable case,
and natural country into this thraldom and subjection to a false foreign usurper, had they known and had any understanding in God's word At all? Out of the which most lamentable case,
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& moste miserable tyrannye, rauenye, and spoyle of the most greedy Romishe wolues ensuing here vppon, the kinges and realme of Englande coulde not rid them selues by the space of many yeares after:
& most miserable tyranny, rauenye, and spoil of the most greedy Romish wolves ensuing Here upon, the Kings and realm of England could not rid them selves by the Molle of many Years After:
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but also with the same monye hyring and maynteyning forraigne enemies agaynst the realme and kinges of England, to kepe them in such his subiection, that they should not refuse to paye whatsoeuer those vnsaciable wolues did greedely gape for,
but also with the same money hiring and maintaining foreign enemies against the realm and Kings of England, to keep them in such his subjection, that they should not refuse to pay whatsoever those unsatiable wolves did greedily gape for,
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and suffer whatsoeuer those moste cruell tyrants would lay vpon them. Would Englishmen haue suffered this? would they by rebellion haue caused this trowe you,
and suffer whatsoever those most cruel Tyrants would lay upon them. Would Englishmen have suffered this? would they by rebellion have caused this trow you,
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and vnderstanded, that God doth curse the blessings, and blesse the cursinges of suche wicked vsurping bishops and tyrantes? as it appeared afterward in kyng Henrye the eyght his dayes,
and understanded, that God does curse the blessings, and bless the cursings of such wicked usurping Bishops and Tyrants? as it appeared afterwards in King Henry the eyght his days,
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And to ioyne vnto the reportes of Histories, matters of latter memorie, coulde the Byshop of Rome haue raysed the late rebellions in the North and Weste countries in the tymes of Kyng Henry,
And to join unto the reports of Histories, matters of latter memory, could the Bishop of Room have raised the late rebellions in the North and West countries in the times of King Henry,
and Kyng Edwarde, our gratious Soueraignes father and brother, but by abusing of the ignoraunt people? Or is it not most euident that the Byshop of Rome hath of late attempted by his Irish Patriarkes and Bishops sent from Rome with his bulles, (whereof some were apprehended) to breake downe the barres and hedges of the publibue peace in Ireland, onely vpon confidence easyly to abuse the ignoraunce of the wilde Irish men? Or who seeth not that vppon lyke confidence,
and King Edward, our gracious Sovereigns father and brother, but by abusing of the ignorant people? Or is it not most evident that the Bishop of Rome hath of late attempted by his Irish Patriarchs and Bishops sent from Room with his Bulls, (whereof Some were apprehended) to break down the bars and hedges of the publibue peace in Ireland, only upon confidence Easily to abuse the ignorance of the wild Irish men? Or who sees not that upon like confidence,
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yet more latelye he hath lykewyse procured the breache of the publique peace in Englande, (with the long and blessed continuaunce wherof he is sore greeued) by the ministery of his disguised Chaplaines, creeping in lay mens apparell into the houses,
yet more lately he hath likewise procured the breach of the public peace in England, (with the long and blessed Continuance whereof he is soar grieved) by the Ministry of his disguised Chaplains, creeping in lay men's apparel into the houses,
and whispering in the eares of certaine Northen borderers, being men most ignorant of their duetie to God and their prince of all people of the Realme, whom therefore as most meet and redy to execute his intended purpose, he hath by the said ignorant masse priestes,
and whispering in the ears of certain Northern borderers, being men most ignorant of their duty to God and their Prince of all people of the Realm, whom Therefore as most meet and ready to execute his intended purpose, he hath by the said ignorant mass Priests,
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and very daungerous to the state of the Realme, had not GOD of his mercye miraculouslye calmed that ragyng tempest, not onely without any ship wracke of the common wealth,
and very dangerous to the state of the Realm, had not GOD of his mercy miraculously calmed that raging tempest, not only without any ship wrack of the Common wealth,
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but almost without any shedding of christian and Englishe blood at al. And it is yet muche more to be lamented, that not onely cōmon people, by some other youthful or vnskilful Princes also, suffer them selues to be abused by the byshop of Rome, his Cardinalles & bishops, to oppressing of christian men their faithfull subiectes, either them selues,
but almost without any shedding of christian and English blood At all And it is yet much more to be lamented, that not only Common people, by Some other youthful or unskilful Princes also, suffer them selves to be abused by the bishop of Room, his Cardinals & Bishops, to oppressing of christian men their faithful Subjects, either them selves,
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or troubled with rebellions, that they haue neyther leasure nor habilitie to conferre their common forces to the defence of their felow christians agaynste suche inuasions of the common enemies of Christendome, the infidels and miscreantes.
or troubled with rebellions, that they have neither leisure nor hability to confer their Common forces to the defence of their fellow Christians against such invasions of the Common enemies of Christendom, the Infidels and miscreants.
and not also see and feele these newe and present oppressions of Christians, rebellions of subiectes, effusion of christian blood, destruction of christian men, decay & ruine of Christendom, increase of paganitie, most lamentable & pitifull to beholde, being procured in these our dayes, aswell as in tymes past, by the bishop of Rome and his ministers, abusing the ignoraunce of Gods word,
and not also see and feel these new and present oppressions of Christians, rebellions of Subjects, effusion of christian blood, destruction of christian men, decay & ruin of Christendom, increase of paganity, most lamentable & pitiful to behold, being procured in these our days, aswell as in times past, by the bishop of Room and his Ministers, abusing the ignorance of God's word,
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God like wise chargeth princes aswel as priestes, that they should indeuour them selues to get vnderstanding & knowledge in his worde, threatning his heauy wrath & destruction vnto them, yf they fayle thereof.
God like wise charges Princes aswell as Priests, that they should endeavour them selves to get understanding & knowledge in his word, threatening his heavy wrath & destruction unto them, if they fail thereof.
and that the people that will not learne, shall fall into great mischeefes, as did the people of Israel, who for their ignoraunce in Gods worde, were firste led into captiuitie,
and that the people that will not Learn, shall fallen into great mischiefs, as did the people of Israel, who for their ignorance in God's word, were First led into captivity,
and were so ignoraunt and blynde, that when they did most wickedlye and cruellye, they thought they did God good and acceptable seruice (as do manye by ignoraunce thynke euen at this daye:) finally through theyr ignorance and blyndnes, their country, townes, cities, Hierusalem it selfe,
and were so ignorant and blind, that when they did most wickedly and cruelly, they Thought they did God good and acceptable service (as doe many by ignorance think even At this day:) finally through their ignorance and blindness, their country, Towns, cities, Jerusalem it self,
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all are charged not to beleue eyther any dead man, nor if an Angell shoulde speake from heauen, muche lesse if the Pope do speake from Rome agaynst or contrarye to the worde of GOD, from the whiche we may not declyne,
all Are charged not to believe either any dead man, nor if an Angel should speak from heaven, much less if the Pope do speak from Room against or contrary to the word of GOD, from the which we may not decline,
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Let vs therfore awake from the sleepe and darknes of ignorance, & open our eyes that we may see the light, let vs ryse from the workes of darknesse, that we maye escape eternall darknesse, the due rewarde thereof:
Let us Therefore awake from the sleep and darkness of ignorance, & open our eyes that we may see the Light, let us rise from the works of darkness, that we may escape Eternal darkness, the due reward thereof:
which God the father of lightes, who dwelleth in light incomprehensible, and inaccessable, graunt vnto vs thorow the light of the worlde our sauiour Jesus Christe,
which God the father of lights, who dwells in Light incomprehensible, and inaccessible, grant unto us thorough the Light of the world our Saviour jesus Christ,
Psalm. 96. b. 8. &. 102 d. 20. & 148. a. 2. Dani. 3. c. 58. &. 7. c. 10. Mat. •6 c. 55 Coloss. 1. b 16. Heb. 1. b. 4. c. 14. Apoca. 19. b. 10. Gen. 2. c. 17. Gen. 1. d. 28.
Psalm. 96. b. 8. &. 102 worser. 20. & 148. a. 2. Daniel 3. c. 58. &. 7. c. 10. Mathew •6 c. 55 Coloss. 1. b 16. Hebrew 1. b. 4. c. 14. Apoc 19. b. 10. Gen. 2. c. 17. Gen. 1. worser. 28.
Iob. 34. d. 30. &. 36. a. 7. Eccl. 8. a. 2. &. 10. c. 16. 17. &. d. 20. Psal. 18. g. 50. &. 20. b 6. &. 21. a. 1. &. 144. a. 1. Pro. 8. b. 15
Job 34. worser. 30. &. 36. a. 7. Ecclesiastes 8. a. 2. &. 10. c. 16. 17. &. worser. 20. Psalm 18. g. 50. &. 20. b 6. &. 21. a. 1. &. 144. a. 1. Pro 8. b. 15
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Chriso. 10. 1. Home. 1. aduersus. Iudeos. 1. Reg. 18. c. 10. 12. 1. Reg. 16. c. 14. &. c. 15. 1. Re. 19. b. 9, &. c. 20. 1. Reg. 17. d. 26. &c. 1. Reg. 18. g. 27. 1. Reg. 19. a. 5. &. b. 8. 1. Reg. 23. 1. Reg. 27. 1. Reg. 16. d 25. 1. Reg. 19. a. 4. 1. Re. 24. b. 9• 1. Re. 18. c. 9. &. f. 25. g. 29. 1. Re. 19. b. 19. 1. Reg. 21. 1. Reg. 22. 1. Re 24. a. 5. 2. Re •4. b. 8 1. Re. 26 a. 6. 1. Re. 26. b. 9.
Christ. 10. 1. Home. 1. Adversus. Jews. 1. Reg. 18. c. 10. 12. 1. Reg. 16. c. 14. &. c. 15. 1. Re. 19. b. 9, &. c. 20. 1. Reg. 17. worser. 26. etc. 1. Reg. 18. g. 27. 1. Reg. 19. a. 5. &. b. 8. 1. Reg. 23. 1. Reg. 27. 1. Reg. 16. worser 25. 1. Reg. 19. a. 4. 1. Re. 24. b. 9• 1. Re. 18. c. 9. &. f. 25. g. 29. 1. Re. 19. b. 19. 1. Reg. 21. 1. Reg. 22. 1. Re 24. a. 5. 2. Re •4. b. 8 1. Re. 26 a. 6. 1. Re. 26. b. 9.
Mat. 17. d. 25. Mar. 12. b. 14. Lnk. 20. d. 25. Mat. 27. Luke. 23. Ro. 13. a. 1. &c. i. Ti. 2. a. 1. i. Pe. 2. c. 13 Ioh. 6. b. 15 &. 18. f. 36. Mat. 20. d 25 Mar. x. f. xlii. Luk. 22. c. xxv. Mat. 23. a. 8 Luk. ix. f. xlvi. ii. Cor. i. d xxiiii. i. Pet. 5. a. •
Mathew 17. worser. 25. Mar. 12. b. 14. Link 20. worser. 25. Mathew 27. Luke. 23. Ro. 13. a. 1. etc. i. Ti. 2. a. 1. i. Pe. 2. c. 13 John 6. b. 15 &. 18. f. 36. Mathew 20. worser 25 Mar. x. f. xlii. Luk. 22. c. xxv. Mathew 23. a. 8 Luk. ix. f. xlvi. ii. Cor. i. worser xxiiii. i. Pet. 5. a. •
Mat. 11. b. 15, &. 13. a. 9 f. 43. Luk. 8. a. 8. Ioh. 5. f. 39. Psalm. 1. Mat. 7. b. 7 Luk. 11. b. 9 Luk. 16. g. 30. 31. Gal. 1. b. 8. Deut. 5. d. 32.
Mathew 11. b. 15, &. 13. a. 9 f. 43. Luk. 8. a. 8. John 5. f. 39. Psalm. 1. Mathew 7. b. 7 Luk. 11. b. 9 Luk. 16. g. 30. 31. Gal. 1. b. 8. Deuteronomy 5. worser. 32.
