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Ioshua. 6.
Ioshua. 6.
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And Iericho was shut vp and closed, because of the children of Israel, neither might any man goe out or in.
And Jericho was shut up and closed, Because of the children of Israel, neither might any man go out or in.
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2. And the Lorde saide vnto Ioshua, behold, I haue giuen into thine hand, Iericho, and the King thereof, and the strong men of warre.
2. And the Lord said unto Ioshua, behold, I have given into thine hand, Jericho, and the King thereof, and the strong men of war.
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3. And yee shall compasse all the Citie &c. IN diuers maners god spake & opened himselfe to our fathers:
3. And ye shall compass all the city etc. IN diverse manners god spoke & opened himself to our Father's:
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by visions & dreames, by sacraments, by angels, by plaine expresse words, by allegories, by secret & mystical vnderstanding, where one thing is couered vnder another.
by visions & dreams, by Sacraments, by Angels, by plain express words, by allegories, by secret & mystical understanding, where one thing is covered under Another.
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And al this did he that he might cōdescende to our capacitie: that wee might bee conuerted and saued:
And all this did he that he might condescend to our capacity: that we might be converted and saved:
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that we might be guyded in the right way, and not goe aside, neither to the right hande nor to the left.
that we might be guided in the right Way, and not go aside, neither to the right hand nor to the left.
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By vision GOD spake to Ezechiel, as appeareth in the firste Chapter of his prophecie, The wheeles which he saw were horible to behold, they were ful of rings, and the rings were full of eyes:
By vision GOD spoke to Ezechiel, as appears in the First Chapter of his prophecy, The wheels which he saw were horrible to behold, they were full of rings, and the rings were full of eyes:
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the foure beasts were also terrible, they had faces like a man, like a lion, like a bullock, and like an eagle. the foure beasts were also terrible, they had faces like a man, like a Lion, like a bullock, and like an Eagl.
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In dream God spake to Samuel, saying, Beholde I wil doe a thing in Israel, wherof whosoeuer shal heare, his two eares shall tingle &c. Touching Sacramentes God him selfe saith, Thou shalt shew thy Sonne in that day, saying this is done,
In dream God spoke to Samuel, saying, Behold I will do a thing in Israel, whereof whosoever shall hear, his two ears shall tingle etc. Touching Sacraments God him self Says, Thou shalt show thy Son in that day, saying this is done,
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because of that which the Lord did vnto me whē I came out of Egipt, thou shalt set apart vnto the lord al that first openeth the wombe &c. And whē thy sonne shal aske thee to morrow, saying, What is this? thou shalt then say vnto him, with a mighty hande the Lorde brought vs out of Egypt, out of the house of bondage.
Because of that which the Lord did unto me when I Come out of Egypt, thou shalt Set apart unto the lord all that First Openeth the womb etc. And when thy son shall ask thee to morrow, saying, What is this? thou shalt then say unto him, with a mighty hand the Lord brought us out of Egypt, out of the house of bondage.
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For when Pharao was hard hearted agaynst our departure, the Lord then slue al the first borne in the lande of Egypt, from the first born of man,
For when Pharaoh was hard hearted against our departure, the Lord then slew all the First born in the land of Egypt, from the First born of man,
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euen to the first born of beast:
even to the First born of beast:
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therefore I sacrifice vnto the Lorde all the males that first open the wombe, but al the first borne of my sonnes I redeeme. Therefore I sacrifice unto the Lord all the males that First open the womb, but all the First born of my Sons I Redeem.
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Sometimes he spake by Angels, as by sundrye examples it may appeare.
Sometime he spoke by Angels, as by sundry Examples it may appear.
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Sometimes by him selfe in his owne person, as he spake to Moses face to face.
Sometime by him self in his own person, as he spoke to Moses face to face.
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Sometimes by playne expresse wordes, Thou shalt loue the Lorde thy God with all thy heart, and with all thy soule, and with all thy might.
Sometime by plain express words, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.
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And againe, Thou shalt haue none other goddes before my face, thou shalt make thee no grauen image &c. These are playne woordes:
And again, Thou shalt have none other God's before my face, thou shalt make thee not graven image etc. These Are plain words:
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these are the woordes which our Lord GOD hath spoken.
these Are the words which our Lord GOD hath spoken.
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Some tymes he expressed his holy will, not in words, or visions, or in such sort as I haue shewed,
some times he expressed his holy will, not in words, or visions, or in such sort as I have showed,
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but onely by some mysticall or secret Allegory, by some deede which the people sawe done before their eyes:
but only by Some mystical or secret Allegory, by Some deed which the people saw done before their eyes:
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of which kynd is this which we haue now to consider.
of which kind is this which we have now to Consider.
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Therefore hath God sayde by the Prophet, What coulde I haue done any more to my vineyard, that I haue not done vnto it? What shoulde I doe,
Therefore hath God said by the Prophet, What could I have done any more to my vineyard, that I have not done unto it? What should I do,
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but it hath byn done? What shoulde I say, but it hath been sayde? what warning shoulde I giue,
but it hath been done? What should I say, but it hath been said? what warning should I give,
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but it hath byn giuen? I haue byn carefull for my people, that they shoulde repent and turne to me, that all Israel shoulde be saued.
but it hath been given? I have been careful for my people, that they should Repent and turn to me, that all Israel should be saved.
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If they perish, I am free from their destruction they perishe in their owne wilfulnesse, they haue none excuse. If they perish, I am free from their destruction they perish in their own wilfulness, they have none excuse.
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Now touching an Allegory, whereof we are at this present to say: God opened his minde sometimes not by wordes, but by some notable kinde of deede:
Now touching an Allegory, whereof we Are At this present to say: God opened his mind sometime not by words, but by Some notable kind of deed:
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and the people heard GOD speak vnto them not with their eares, but with their eyes.
and the people herd GOD speak unto them not with their ears, but with their eyes.
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The people of Israel as they were passing through the wildernesse, lacked water to drinke,
The people of Israel as they were passing through the Wilderness, lacked water to drink,
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and were like to perishe, there stood a mighty great Rocke of harde stone whiche Moses smote with his rodde, it opened and yelded out a great streame of water, the whole people dranke of it, and was refreshed:
and were like to perish, there stood a mighty great Rock of harden stone which Moses smote with his rod, it opened and yielded out a great stream of water, the Whole people drank of it, and was refreshed:
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the same people being likewise in the same wildernesse vtterly voyde of bread, and all other substenance, was like to famish, God sent them Manna from heauen aboue, they gathered it, they ground it, and they ate of it:
the same people being likewise in the same Wilderness utterly void of bred, and all other substenance, was like to famish, God sent them Manna from heaven above, they gathered it, they ground it, and they ate of it:
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it was sweet and delicate, and full of comfort. This was an Allegorie, that is to say, a secret and mysticall kinde of vtterance.
it was sweet and delicate, and full of Comfort. This was an Allegory, that is to say, a secret and mystical kind of utterance.
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For, by this Manna, and by this Rocke, the people was ledde to vnderstand and thinke on that bread and that water that should come from heauen.
For, by this Manna, and by this Rock, the people was led to understand and think on that bred and that water that should come from heaven.
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Saint Paul saith, the Rocke was Christ: his side was clouen, his blood issued out, it is a water springing vp into euerlasting life, we drink of it, and liue for euer. Saint Paul Says, the Rock was christ: his side was cloven, his blood issued out, it is a water springing up into everlasting life, we drink of it, and live for ever.
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So likewise that Manna was the bodie of Christ, the people did eate of it, and liued by it.
So likewise that Manna was the body of christ, the people did eat of it, and lived by it.
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Christ had not yet taken vppon him a naturall bodye, yet they did eate his bodie:
christ had not yet taken upon him a natural body, yet they did eat his body:
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he had not yet shedde his blood, yet they dranke his blood.
he had not yet shed his blood, yet they drank his blood.
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Saint Paule saith, all did eate the same spirituall meate, that is, the body of Christ: Saint Paul Says, all did eat the same spiritual meat, that is, the body of christ:
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and all did drinke of the same spirituall drinke: and all did drink of the same spiritual drink:
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that is, the blood of Christ, and that as verily and as truely as we doe nowe,
that is, the blood of christ, and that as verily and as truly as we do now,
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and who so euer then did so eate Christ, liued for euer, not because the rocke was turned into his flesh,
and who so ever then did so eat christ, lived for ever, not Because the rock was turned into his Flesh,
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or the water into his blood: it was an Allegory, as al other Sacramentes be: the people hereby was taught to consider of other things.
or the water into his blood: it was an Allegory, as all other Sacraments be: the people hereby was taught to Consider of other things.
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When the people was strong with Serpentes in the wildernesse, and were swollen, and heaued vp,
When the people was strong with Serpents in the Wilderness, and were swollen, and heaved up,
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and perished in the wildernesse without hope of cure, Moses erected vp a brasen serpent vppon a pole:
and perished in the Wilderness without hope of cure, Moses erected up a brazen serpent upon a pole:
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the people beheld it, their anguish abated, their swelling slaked, and they were healed:
the people beheld it, their anguish abated, their swelling slaked, and they were healed:
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Christ was this serpent, he was lifted vpon the crosse, who so trusteth in him shal neuer be ashamed.
christ was this serpent, he was lifted upon the cross, who so Trusteth in him shall never be ashamed.
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In certaine of their sacrifices they had a Lambe, they stickte him, they killed him,
In certain of their Sacrifices they had a Lamb, they stickte him, they killed him,
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and made sacrifice of him, this Lambe was Christ the Sonne of GOD, he was killed, stickt,
and made sacrifice of him, this Lamb was christ the Son of GOD, he was killed, stickt,
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and made a sweete smelling Sacrifice for our sinnes.
and made a sweet smelling Sacrifice for our Sins.
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Of him sayeth God himselfe, This is my beloued Sonne in whom I am well pleased.
Of him Saith God himself, This is my Beloved Son in whom I am well pleased.
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Of him saith Iohn, Beholde the Lambe of God, which taketh away the sins of the world.
Of him Says John, Behold the Lamb of God, which Takes away the Sins of the world.
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Of him Saint Peter speaketh, among men there is none other name giuen vnder heauen, whereby we must be saued.
Of him Saint Peter speaks, among men there is none other name given under heaven, whereby we must be saved.
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In his righteousnesse onely we are receyued as righteous, his blood clenseth vs from all sinne, there is no other sacrifice wherewith we may be reconciled to GOD our heauenly Father:
In his righteousness only we Are received as righteous, his blood Cleanseth us from all sin, there is no other sacrifice wherewith we may be reconciled to GOD our heavenly Father:
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all these were Allegories, that is to say, certaine resemblaunces and significations of secrete matters.
all these were Allegories, that is to say, certain resemblances and significations of secret matters.
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That striking of the Rocke, that feeding vppon Manna, that lifting vp of the Serpent, that killing of the Lambe, were certayne mysticall kinds of speaking.
That striking of the Rock, that feeding upon Manna, that lifting up of the Serpent, that killing of the Lamb, were certain mystical Kinds of speaking.
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And let no man thinke these things are impertinent or frō the purpose:
And let no man think these things Are impertinent or from the purpose:
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they are incident vnto the matter, and grow necessarily of the things we haue to speake of.
they Are incident unto the matter, and grow necessarily of the things we have to speak of.
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When Iosuah that noble and worthy Captayne by Gods speciall conducte had past thorow the water of Iorden,
When Joshua that noble and worthy Captain by God's special conduct had passed thorough the water of Jordan,
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and taken possession in the Lande of Canaan, a Land flowing with mylke and hony, there to plant the people of Israel according to the promises that GOD had made them:
and taken possession in the Land of Canaan, a Land flowing with milk and honey, there to plant the people of Israel according to the promises that GOD had made them:
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the Citizens of Hiericho that stoode in the frontiers of the Countrey, rampyred their wall,
the Citizens of Jericho that stood in the frontiers of the Country, rampyred their wall,
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and placed their artillerie, and appoynted them selues to resist him, and to withstand his force.
and placed their Artillery, and appointed them selves to resist him, and to withstand his force.
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To assault this City, Iosuah practised a straunge kynd of battery.
To assault this city, Joshua practised a strange kind of battery.
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He commaunded that the Arke of Gods Maiesty shoulde be carried reuerently about the Walles seuen dayes together,
He commanded that the Ark of God's Majesty should be carried reverently about the Walls seuen days together,
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and that the whole hoste in armour shoulde goe before it: that after them shoulde followe seuen Priestes with seuen Trumpets:
and that the Whole host in armour should go before it: that After them should follow seuen Priests with seuen Trumpets:
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that all the rest of the people shoulde followe after the Arke: and that thus they should doe euery day once.
that all the rest of the people should follow After the Ark: and that thus they should do every day once.
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The seuenth day he encreased their labour, and bade them to goe about seuen times in like order.
The Seventh day he increased their labour, and bade them to go about seuen times in like order.
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The people within laughed them to scorne to see their folly. At the seuenth and last turne, Iosuah commaunded them all to make a showte.
The people within laughed them to scorn to see their folly. At the Seventh and last turn, Joshua commanded them all to make a shout.
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Straight way after so long silence, they lifted vp their voyces, and showted with a greate showte,
Straight Way After so long silence, they lifted up their voices, and shouted with a great shout,
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so many hundred thousands of men, women, and children:
so many hundred thousands of men, women, and children:
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the Trumpets blewe in euery corner, the whole Heauen and earth was ful of their noyse,
the Trumpets blew in every corner, the Whole Heaven and earth was full of their noise,
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and the Wall fell downe flat. Here let vs consider, and glorifie the power of God:
and the Wall fell down flat. Here let us Consider, and Glorify the power of God:
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there was neyther mine, nor ramme, nor other engine, nor warlike force, nor worldly pollicy practised:
there was neither mine, nor ram, nor other engine, nor warlike force, nor worldly policy practised:
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onely at this roare and sounde of Trumpets, and voyces of men, the rampyers were broken, the walles fell downe, and sunke,
only At this roar and sound of Trumpets, and voices of men, the rampyers were broken, the walls fell down, and sunk,
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and were made euen with the grounde:
and were made even with the ground:
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the Souldiers went ouer and slewe without mercy, man, woman, and child, and cattell, and whatsoeuer creature they found before them, they fired the citie,
the Soldiers went over and slew without mercy, man, woman, and child, and cattle, and whatsoever creature they found before them, they fired the City,
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and consumed it, and burnt it to ashes.
and consumed it, and burned it to Ashes.
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Then Ioshua sware at that time, saying, Cursed be the man before the Lorde, whosoeuer hence foorth shall take in hande to restore this City of Hiericho: let him lay the foundation thereof in the death of his eldest sonne,
Then Ioshua sware At that time, saying, Cursed be the man before the Lord, whosoever hence forth shall take in hand to restore this city of Jericho: let him lay the Foundation thereof in the death of his eldest son,
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and in the death of his youngest childe let him close vp and finishe the gates:
and in the death of his youngest child let him close up and finish the gates:
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let him neuer more reioyce in the fruite of his bodie, but let him liue as a manne accursed in the middes of the people:
let him never more rejoice in the fruit of his body, but let him live as a man accursed in the mids of the people:
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let his name and memorie, and all his posterity perish with him: this was the tenure of Ioshuas curse.
let his name and memory, and all his posterity perish with him: this was the tenure of Joshuas curse.
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Sixe hundred yeeres after in the time of the wicked King Achab, one Hiel (hauing no regarde to this curse) set vppon to restore Hiericho: and it came to passe euen as it was foresaide by Ioshua, Gods curse fell vppon him, he buryed his eldest sonne, bee huryed his youngest sonne, hee was left without comforte euen as a man that the Lorde had cursed:
Sixe hundred Years After in the time of the wicked King Ahab, one Hiel (having no regard to this curse) Set upon to restore Jericho: and it Come to pass even as it was foresaid by Ioshua, God's curse fell upon him, he buried his eldest son, be huryed his youngest son, he was left without Comfort even as a man that the Lord had cursed:
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for Gods will was that Hiericho: shoulde lye waste, and desolate for euer, as an euerlasting remembraunce of his wrath, that all people should feare to withstand his wil.
for God's will was that Jericho: should lie waste, and desolate for ever, as an everlasting remembrance of his wrath, that all people should Fear to withstand his will.
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This is the plaine story onely, according to the letter.
This is the plain story only, according to the Letter.
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But as touching the Allegorie, or the matter which therein lyeth couered, it hath a farre deeper meaning.
But as touching the Allegory, or the matter which therein lies covered, it hath a Far Deeper meaning.
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This Hiericho whereof the story speaketh, was a citie in Canaan, in a lowe, sowre, barren ground, in the middest of a rotten and pestilent water, by reason whereof before the same water was cured by the Prophet Elizeus, the men that dranke thereof died of sundry diseases,
This Jericho whereof the story speaks, was a City in Canaan, in a low, sour, barren ground, in the midst of a rotten and pestilent water, by reason whereof before the same water was cured by the Prophet Elisha, the men that drank thereof died of sundry diseases,
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& the women also became vnfruitfull.
& the women also became unfruitful.
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This citie withstoode the people of God, and laboured to keepe them from their inheritaunce that God had giuen them.
This City withstood the people of God, and laboured to keep them from their inheritance that God had given them.
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That Hiericho of whiche we haue nowe to consider, is a spirituall power of darknesse, that resteth onely in flesh,
That Jericho of which we have now to Consider, is a spiritual power of darkness, that rests only in Flesh,
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and in worldy promises, that withstandeth Gods people, and exalteth itselfe against God.
and in worldy promises, that withstandeth God's people, and Exalteth itself against God.
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For euen in this life, as there is a Ierusalem, so is there a Hiericho: as truth hath her house,
For even in this life, as there is a Ierusalem, so is there a Jericho: as truth hath her house,
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so is there also a house wherein falshoode and errour dwelleth. As there is a glory of the light, so is there a power of darkenesse.
so is there also a house wherein falsehood and error dwells. As there is a glory of the Light, so is there a power of darkness.
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This Hiericho of falsehood and darkenesse God ouerthroweth when it seemeth good in his sight, with the breath of his mouth,
This Jericho of falsehood and darkness God Overthroweth when it seems good in his sighed, with the breath of his Mouth,
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and with the blast of his holy woorde hee doeth ouerthrow it, and whosoeuer wil seek to restore it, shalbe accursed.
and with the blast of his holy word he doth overthrow it, and whosoever will seek to restore it, shall accursed.
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Three things therfore I haue thought good by Gods sufferance to treate of. 1 First,
Three things Therefore I have Thought good by God's sufferance to Treat of. 1 First,
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how high this Hiericho is built, and how strongly it is fenced, and yet how easily it is ouerthrowen. 2 How vainely,
how high this Jericho is built, and how strongly it is fenced, and yet how Easily it is overthrown. 2 How vainly,
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and how miserably they loose their labour, that seeke by any meanes to restore it. 3 What good remedies may be deuised, that this Hiericho be not restored againe.
and how miserably they lose their labour, that seek by any means to restore it. 3 What good remedies may be devised, that this Jericho be not restored again.
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Whatsoeuer my simple learning or vtterāce shalbe, yet I doubt not, but the very bare consideration hereof, of it selfe,
Whatsoever my simple learning or utterance shall, yet I doubt not, but the very bore consideration hereof, of it self,
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vnto the godly must needs be comfortable.
unto the godly must needs be comfortable.
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They that goe down to the sea in shippes, and occupy by the great waters, they see the works of the lord, & his wōders in the deep. They that go down to the sea in ships, and occupy by the great waters, they see the works of the lord, & his wonders in the deep.
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For God is maruelous in the surges and tempestes of the Sea: he is marueilous in the firmament of Heauen:
For God is marvelous in the surges and tempests of the Sea: he is marvelous in the firmament of Heaven:
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but much more marueilous is he in the surges and stormy Tempestes of his Church. Here may we beholde the worke of his hands.
but much more marvelous is he in the surges and stormy Tempests of his Church. Here may we behold the work of his hands.
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This is ye shop of his power, of his wisdome, of his light, and truth, and righteousnesse, and patience, and mercy.
This is the shop of his power, of his Wisdom, of his Light, and truth, and righteousness, and patience, and mercy.
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Here may we see the children of light, and the children of darknesse: the vessels of honour, and the vessels of shame:
Here may we see the children of Light, and the children of darkness: the vessels of honour, and the vessels of shame:
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the assaultes of falshood, and the glory and victory of truth. Here shall we see how God leadeth euen into Hell, and yet bringeth safely backe:
the assaults of falsehood, and the glory and victory of truth. Here shall we see how God leads even into Hell, and yet brings safely back:
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how he killeth, and yet reuiueth: howe he refuseth the full, and feedeth the hungrye: howe he is the ruine of many, and the resurrection of many.
how he kills, and yet reviveth: how he Refuseth the full, and feeds the hungry: how he is the ruin of many, and the resurrection of many.
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Here may we see the wonderfull wayes, and the vnsearcheable iudgments of GOD. It is a place full of terrour, and a place full of all comfort.
Here may we see the wonderful ways, and the unsearchable Judgments of GOD. It is a place full of terror, and a place full of all Comfort.
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In respect hereof the Prophete Dauid saith, O Lorde, our Lorde, how wonderful is thy name in al the world? Againe he saith, One thing haue I desired of the Lord, that I wil require, that I may dwel in the house of the Lorde al the daies of my life, to behold the beauty of the Lorde, and to visit his Temple.
In respect hereof the Prophet David Says, Oh Lord, our Lord, how wondered is thy name in all the world? Again he Says, One thing have I desired of the Lord, that I will require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple.
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Hiericho was a mighty strong Towne, wel manned, well victualed, well walled, well fenced: and in affiaunce thereof it withstood the whole power of Gods army.Jericho was a mighty strong Town, well manned, well victualed, well walled, well fenced: and in affiance thereof it withstood the Whole power of God's army.
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Iosuah (notwithstanding he had great force of armed men) during the assaulte, suffered no man to vse his weapon:Joshua (notwithstanding he had great force of armed men) during the assault, suffered no man to use his weapon:
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hee willed them all to walke quietly, and silent, without doyng violence:
he willed them all to walk quietly, and silent, without doing violence:
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his strength was not in the number and courage of men, but onely in the Arke, that is in the presence and power of God.
his strength was not in the number and courage of men, but only in the Ark, that is in the presence and power of God.
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Thus it fareth oftentimes in spirituall warfares: falsehood is armed, & truth goeth naked: falsehood maketh outcries, and trueth saith title:
Thus it fareth oftentimes in spiritual warfares: falsehood is armed, & truth Goes naked: falsehood makes Outcries, and truth Says title:
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falsehood is bold, and truth is outfaced. Blindenesse of it selfe naturally is hardy and ventrous:
falsehood is bold, and truth is outfaced. Blindness of it self naturally is hardy and venturous:
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and falsehoode is wyly and shifting.
and falsehood is wily and shifting.
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When the high priestes & captaines of the temple, & the elvers were come to lay handes on Christ, he said vnto them, This is your very houre, and the power of darknesse.
When the high Priests & Captains of the temple, & the elvers were come to lay hands on christ, he said unto them, This is your very hour, and the power of darkness.
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Their hearts were darkened, their eyes were blynded, they saw not their wayes, they knewe not their daungers, they would not vnderstand, they woulde not be taught:
Their hearts were darkened, their eyes were blinded, they saw not their ways, they knew not their dangers, they would not understand, they would not be taught:
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malice and frowardnes had made them blinde, therefore the feare of God was not before their eyes.
malice and forwardness had made them blind, Therefore the Fear of God was not before their eyes.
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Herein stoode their power, therfore they were bolde, and sayde, Let vs breake their bandes,
Herein stood their power, Therefore they were bold, and said, Let us break their bands,
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and cast their cordes from vs, Therefore they sayde, Wee will not haue this man to raigne ouer vs. Therefore they sayde, The word that thou hast spoken to vs in the name of the Lorde, we will not heare it of thee. Thus cryed they, and cast their cords from us, Therefore they said, we will not have this man to Reign over us Therefore they said, The word that thou hast spoken to us in the name of the Lord, we will not hear it of thee. Thus cried they,
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because of the blindnes which was in them, and because of the folly of their hearts.
Because of the blindness which was in them, and Because of the folly of their hearts.
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Yet is there no souldier so stoute in defence of Hiericho, as hee that thinketh his cause is good,
Yet is there no soldier so stout in defence of Jericho, as he that Thinketh his cause is good,
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and that his doing pleaseth God well, and therefore is moued thereto in conscience.
and that his doing Pleases God well, and Therefore is moved thereto in conscience.
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None so desperate and wilfull for the falsehoode and darkenes of Hiericho, as such who haue zeale without knowledge,
None so desperate and wilful for the falsehood and darkness of Jericho, as such who have zeal without knowledge,
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as are blinde, and followe their blinde guides:
as Are blind, and follow their blind guides:
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who when they slaunder, or persecute, or kill others for righteousnesse sake, thinke they make a sacrifice vnto God,
who when they slander, or persecute, or kill Others for righteousness sake, think they make a sacrifice unto God,
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and that GOD is highly pleased with their doing.
and that GOD is highly pleased with their doing.
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Such were they that cryed against Christ, Crucifie him, crucifie him: &, he hath blasphemed. Therefore Christe maketh his prayer for thē, Father, forgiue them, for they know not what they do. They know not me, they knowe not whence I come,
Such were they that cried against christ, Crucify him, crucify him: &, he hath blasphemed. Therefore Christ makes his prayer for them, Father, forgive them, for they know not what they do. They know not me, they know not whence I come,
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nor who it is that sent me, they take light for darkenesse, and darknesse for light.
nor who it is that sent me, they take Light for darkness, and darkness for Light.
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Therefore the wise man saith, Leane not vnto thine own wisdom, do not the thinges that seem right in thine own eies.
Therefore the wise man Says, Lean not unto thine own Wisdom, do not the things that seem right in thine own eyes.
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There is a way which seemeth right to a mā, but the issues therof are the waies of death. There is a Way which seems right to a man, but the issues thereof Are the ways of death.
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It seemeth Catholique, it seemeth holy, but the ende thereof leadeth to death. S. Paule saith of the Jewes.
It seems Catholic, it seems holy, but the end thereof leads to death. S. Paul Says of the Jews.
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If they had known the wisdome of God, they would not haue crucified the Lord of glory. If they had known the Wisdom of God, they would not have Crucified the Lord of glory.
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If their eyes had beene open to see him, if their heart and vnderstanding had been open to know him, they had not been guilty of innocent blood, they woulde not haue betrayed the Lord of glorie.
If their eyes had been open to see him, if their heart and understanding had been open to know him, they had not been guilty of innocent blood, they would not have betrayed the Lord of glory.
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But Hiericho is not onely thus fensed with blinde zeale and wilfull ignoraunce:
But Jericho is not only thus fenced with blind zeal and wilful ignorance:
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but also oftentimes hath helpe of mans strength, and the fauour and succour of worldly power.
but also oftentimes hath help of men strength, and the favour and succour of worldly power.
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The Aegyptians had mighty Chariots, straked and barred with yron, in the strength whereof they put their trust.
The egyptians had mighty Chariots, straked and barred with iron, in the strength whereof they put their trust.
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The people of Babylon built themselues a Tower as high as the Heauens, to shew forth their pryde, and get themselues a name.
The people of Babylon built themselves a Tower as high as the Heavens, to show forth their pride, and get themselves a name.
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Hereof Dauid sayth, The kinges of the earth band themselues, and the Princes are assembled together against the Lord, & against his Christ.
Hereof David say, The Kings of the earth band themselves, and the Princes Are assembled together against the Lord, & against his christ.
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He sayeth not, the vulgar people, or a sort of Raskals onely, but Kinges and Princes,
He Saith not, the Vulgar people, or a sort of Rascals only, but Kings and Princes,
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and they which beare authoritye in the worlde, assemble them selues against the Lord, and in this power they thinke they are inuincible.
and they which bear Authority in the world, assemble them selves against the Lord, and in this power they think they Are invincible.
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When Moses and Aaron did the message of God vnto Pharao, saying, Thus sayeth the Lorde God of Israel: Pharao sayd:
When Moses and Aaron did the message of God unto Pharaoh, saying, Thus Saith the Lord God of Israel: Pharaoh said:
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Who is the Lord, that I should heare his voyce, & let Israel goe? I know not the Lord, Who is the Lord, that I should hear his voice, & let Israel go? I know not the Lord,
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neither wil I let Israel goe. What is his power: what hurt can he doe: I knowe him not, I care not for him, Israel shall not depart my Countrey.neither will I let Israel go. What is his power: what hurt can he do: I know him not, I care not for him, Israel shall not depart my Country.
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So said Nabuchodonosor, who is that God, that can deliuer you out of mine hands? In like sort did Sennacherib king of the Assyriās vaunt himselfe in the pride of his strength,
So said Nebuchadnezzar, who is that God, that can deliver you out of mine hands? In like sort did Sennacherib King of the Assyrians vaunt himself in the pride of his strength,
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and bidde defiance against the God of Israel, Thus shal ye speake to Ezechiah king of Iuda,
and bid defiance against the God of Israel, Thus shall you speak to Hezekiah King of Iuda,
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and say, Let not thy God deceiue thee, in whom thou trustest, saying, Ierusalē shal not be deliuered into the hand of the King of Asshur.
and say, Let not thy God deceive thee, in whom thou trustest, saying, Ierusalē shall not be Delivered into the hand of the King of Asshur.
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Haue the gods of the heathen deliuered thē which my fathers haue destroied? And euē so doeth Saint Iohn bewray the folly of Babylon, She saith in her heart, I sit, being a Queene, and am no widow, and shall see no mourning. Have the God's of the heathen Delivered them which my Father's have destroyed? And even so doth Saint John bewray the folly of Babylon, She Says in her heart, I fit, being a Queen, and am no widow, and shall see no mourning.
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In trust heereof they sayde sometymes, and commāded the Apostles, that in no wise they should speake or teach in the name of Iesus.
In trust hereof they said sometimes, and commanded the Apostles, that in no wise they should speak or teach in the name of Iesus.
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They sayde, We are the children of Abraham, wee are the sonnes of the Prophetes. They sayde, we cannot erre, for it is written, The Priestes lippes should preserue knowledge,
They said, We Are the children of Abraham, we Are the Sons of the prophets. They said, we cannot err, for it is written, The Priests lips should preserve knowledge,
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and they shoulde seeke the Law at his mouth. In trust hereof they saide, Doeth any of the rulers or Pharisies beleue in him? but this people which know not the law are cursed. and they should seek the Law At his Mouth. In trust hereof they said, Doth any of the Rulers or Pharisees believe in him? but this people which know not the law Are cursed.
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In trust hereof they haue sayde:
In trust hereof they have said:
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Let vs cut them out of the land of the liuing, let the name of Israel he had no more in remembraunce, this doctrine is schismaticall, this Religion is new, it hath no grounde, it shall not preuayle, it shall not stande.
Let us Cut them out of the land of the living, let the name of Israel he had no more in remembrance, this Doctrine is Schismatical, this Religion is new, it hath no ground, it shall not prevail, it shall not stand.
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Such courage haue the Citizens of this ignoraunt Hiericho taken in the strength ofmannes arme, and in the helpe of worldely policy
Such courage have the Citizens of this ignorant Jericho taken in the strength ofmannes arm, and in the help of worldly policy
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Then they fell to sworde and persequution, and all kinde of tormentes and cruell death, the people despayred, the very electe beganne to faynte:
Then they fell to sword and persecution, and all kind of torments and cruel death, the people despaired, the very elect began to faint:
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Saint Paule sayeth, Wee are made a gasing stocke vnto the worlde, and to the Angels, and vnto men. Saint Paul Saith, we Are made a gazing stock unto the world, and to the Angels, and unto men.
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The Prophet Dauid prayeth vnto GOD against suche, Arise, O God, mainteine thine owne cause: remember thy dayly reproch by the foolish man.
The Prophet David Prayeth unto GOD against such, Arise, Oh God, maintain thine own cause: Remember thy daily reproach by the foolish man.
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So strong is the holde of this spirituall Hiericho: and so stoutely it fighteth against the Lord.
So strong is the hold of this spiritual Jericho: and so stoutly it fights against the Lord.
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Albeit Hiericho was so strong, and the walles thereof seemed inuincible, such as no power could pearce,
Albeit Jericho was so strong, and the walls thereof seemed invincible, such as no power could pierce,
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yet at the sound of seuen trūpets, and the showt of the people, they fel downe flat to the ground.
yet At the found of seuen trumpets, and the shout of the people, they fell down flat to the ground.
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So mightily did God in such weake meanes shew foorth his wonderfull and fatherly care to woorke the r•st and peace of his people.
So mightily did God in such weak means show forth his wonderful and fatherly care to work the r•st and peace of his people.
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Pharao had Israel euen in his mouth as a pray, the Sea was before them, and the hilles on eche side:Pharaoh had Israel even in his Mouth as a prey, the Sea was before them, and the hills on eke side:
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they were vnarmed, he had the power, and all the pollicie of his countrie: it seemed vnpossible they shoulde euer bee able to escape that daunger:
they were unarmed, he had the power, and all the policy of his country: it seemed unpossible they should ever be able to escape that danger:
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but marke the turning of Gods mighty hande, sodainly the Sea opened, Israel passed through the middes of it, as vppon dry land:
but mark the turning of God's mighty hand, suddenly the Sea opened, Israel passed through the mids of it, as upon dry land:
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Pharao followed after, and was swallowed, and drowned with all his men.Pharaoh followed After, and was swallowed, and drowned with all his men.
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Israel looked back and sawe the marueilous workes of God, howe it was now perfourmed which God had sayd vnto Pharao, Thou shalt perish from the earth, and in deede for this cause haue I appointed thee to shew my power in thee, Israel looked back and saw the marvelous works of God, how it was now performed which God had said unto Pharaoh, Thou shalt perish from the earth, and in deed for this cause have I appointed thee to show my power in thee,
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and to declare my name throughout all the world. Therfore they reioyced in God, and feared him, and made him sacrifice.and to declare my name throughout all the world. Therefore they rejoiced in God, and feared him, and made him sacrifice.
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Nabuchodonosor when he fell vpon Iurie, made the whole countrie to shake with the terrour of his name.Nebuchadnezzar when he fell upon Jury, made the Whole country to shake with the terror of his name.
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Hee was like to a mightye great tree, whose height reached to the heauens and the fight thereof through all the world:
He was like to a mighty great tree, whose height reached to the heavens and the fight thereof through all the world:
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yet sodainly was this mightie tree hewen, downe, as the holy one that came downe from heauen had said, Hew downe the tree, & destroye it.
yet suddenly was this mighty tree hewn, down, as the holy one that Come down from heaven had said, Hew down the tree, & destroy it.
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Nabuchodonosor was driuen frō men, and had his dwelling with the beasts of the field & did eate grasse & fodder as the oxen, seuen yers, til his heares were growne as Eagles feathers, Nebuchadnezzar was driven from men, and had his Dwelling with the beasts of the field & did eat grass & fodder as the oxen, seuen Years, till his hears were grown as Eagles Feathers,
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& his nailes like birds clawes. & his nails like Birds claws.
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The power of Senacherib was terrible y• people of Israel were not able to withstande it, hee did glory in the pride therof, he said no god was able to deliuer Ierusalem,
The power of Sennacherib was terrible y• people of Israel were not able to withstand it, he did glory in the pride thereof, he said no god was able to deliver Ierusalem,
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nor to saue it out of his hands:
nor to save it out of his hands:
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yet sodenly the Angel of the lord, in one night smote in the campe of Asshur an hundred fourescore and fiue thousande of his men: yet suddenly the Angel of the lord, in one night smote in the camp of Asshur an hundred fourescore and fiue thousande of his men:
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he fled away with the rest, & was slayne by his sounes, and the people of God left at libertie.
he fled away with the rest, & was slain by his sounes, and the people of God left At liberty.
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Though Babylon said, she should neuer mourn, nor feele any heauenes:
Though Babylon said, she should never mourn, nor feel any heavens:
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yet an Angell came downe from heauen, and cried out mightily with a loude voyce, saying, It is fallen, it is fallen, Babylon the great citie, yet an Angel Come down from heaven, and cried out mightily with a loud voice, saying, It is fallen, it is fallen, Babylon the great City,
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and is become the habitation of Deuils, and the hold of al foule spirits, and a cage of euery vnclean & hateful bird. and is become the habitation of Devils, and the hold of all foul spirits, and a cage of every unclean & hateful bird.
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It were an infinite labour, and yet very comfortable, to consider, how marueilously God in the old times hath ouerthrowne his enemies, and deliuered his poore seruants.
It were an infinite labour, and yet very comfortable, to Consider, how marvelously God in the old times hath overthrown his enemies, and Delivered his poor Servants.
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Dauid to saue his life, was faine to run frō king Saul and remained in a mountaine in the wildernes of Ziph, & Saul sought him euery day, David to save his life, was feign to run from King Saul and remained in a mountain in the Wilderness of Ziph, & Saul sought him every day,
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but God deliuered hym not into his hand.
but God Delivered him not into his hand.
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Dauid was not only wtout ayde or hope of ayde, but also without sustenaunce, & looked when he should be taken,David was not only without aid or hope of aid, but also without sustenance, & looked when he should be taken,
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& thought it not possible to escape: for Saul & his men compassed Dauid & his men round about to take thē.
& Thought it not possible to escape: for Saul & his men compassed David & his men round about to take them.
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But there came a messenger to Saul, saying, hast thee, and come, for the Philistims haue inuaded thy Land. Wherfore Saul returned from pursuinge Dauid: But there Come a Messenger to Saul, saying, hast thee, and come, for the philistines have invaded thy Land. Wherefore Saul returned from pursuing David:
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and thus poore Dauid was deliuered.
and thus poor David was Delivered.
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God is a helper in due season, he commeth with aide when things are desperate, hee helpeth when there is no hope of help els where, the counsels, attempts,
God is a helper in due season, he comes with aid when things Are desperate, he Helpeth when there is no hope of help Else where, the Counsels, attempts,
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& policies of the wicked are in vaine. He that dwelleth in the heauens shal laugh thē to scorn.
& policies of the wicked Are in vain. He that dwells in the heavens shall laugh them to scorn.
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The prophet Dauid found himselfe disquieted at the worldly prosperity of the wicked, & saith, As for mee, my feete were almost gone, my steps had welneere slipt: for I fretted at the foolish whē I saw the prosperitie of the wicked, &c. thē thought I to know this,
The Prophet David found himself disquieted At the worldly Prosperity of the wicked, & Says, As for me, my feet were almost gone, my steps had wellnear slipped: for I fretted At the foolish when I saw the Prosperity of the wicked, etc. them Thought I to know this,
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but it was to painful for me, vntil I went vp into y• Sanctuary of God, thē vnderstoode I their end.
but it was to painful for me, until I went up into y• Sanctuary of God, them understood I their end.
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Surely thou hast set them in slipperie places, & castest thē downe into desolation.
Surely thou hast Set them in slippery places, & Chastest them down into desolation.
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How sodenly are thei destroied, perished, & cōsumed? As for me, it is good to draw nere vnto god:
How suddenly Are they destroyed, perished, & consumed? As for me, it is good to draw never unto god:
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therfore haue I put my trust in y• Lord god, that I may declare al thy workes. Therefore have I put my trust in y• Lord god, that I may declare all thy works.
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A King is strong, a woman is stronge, and wine is stronge, but trueth dooth abyde and is stronge for euer. Truth is great and strongest.A King is strong, a woman is strong, and wine is strong, but truth doth abide and is strong for ever. Truth is great and Strongest.
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Whither may a man go from the spirit of the lord:
Whither may a man go from the Spirit of the lord:
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or whither may a mā fly from his presēce, If he ascend vp into heauen, the lord is there:
or whither may a man fly from his presence, If he ascend up into heaven, the lord is there:
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or if he descende into hell, the Lorde is there also. The face of the Lord is vpon them yt doo euill.
or if he descend into hell, the Lord is there also. The face of the Lord is upon them that do evil.
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When they shal say, peace and safetie, then shal come vpon them sodaine destruction.
When they shall say, peace and safety, then shall come upon them sudden destruction.
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Let no man be deceiued, and think that these thinges are wrought by the power of starres,
Let no man be deceived, and think that these things Are wrought by the power of Stars,
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or by the pleasure of princes, it is God that ruleth the world, and not the starres.
or by the pleasure of Princes, it is God that Ruleth the world, and not the Stars.
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It was not Ioshuah that ouerturned the walles of Hiericho, nor the crie of the people, & sounde of the trumpets.
It was not Joshua that overturned the walls of Jericho, nor the cry of the people, & sound of the trumpets.
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It was neither Constantinus, nor Iouinian, nor Valentinian, nor Theodosius, that planted the Gospel, and changed the heartes of the people.
It was neither Constantinus, nor Jovinian, nor Valentinian, nor Theodosius, that planted the Gospel, and changed the hearts of the people.
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These were vertuous and godly Emperours, yet those changes were not made by their power,
These were virtuous and godly emperors, yet those changes were not made by their power,
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but it was God which sent forth his spirite, and renewed the face of the earth.
but it was God which sent forth his Spirit, and renewed the face of the earth.
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Christe Iesus the sonne of righteousnesse had looked vpon them: The morninge starre from an high, had risen ouer them.
Christ Iesus the son of righteousness had looked upon them: The morning star from an high, had risen over them.
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Good princes, and good rulers, are the good instrumēts by whom God setteth foorth his glory, their hearts be in the handes of God, hee •endeth them,
Good Princes, and good Rulers, Are the good Instruments by whom God sets forth his glory, their hearts be in the hands of God, he •endeth them,
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and enclineth them to his purpose:
and Inclineth them to his purpose:
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but the trueth of the Gospel is not planted, and setled in our hearts, neither by the wyll of man,
but the truth of the Gospel is not planted, and settled in our hearts, neither by the will of man,
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nor by the authority of princes.
nor by the Authority of Princes.
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No creature can claime part of this glory, this glory belongeth vnto God, but vnto vs,
No creature can claim part of this glory, this glory belongeth unto God, but unto us,
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and to our fathers, to our kinges, and to our prophets, the confusiō of our faces.
and to our Father's, to our Kings, and to our Prophets, the confusion of our faces.
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This is the Lords doing, and it is maruelous in our eies. This is the lords doing, and it is marvelous in our eyes.
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This is ye day which the lord hath made let vs reioyce & be glad in it. This is the day which the lord hath made let us rejoice & be glad in it.
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This is a chāge wrought not by the Starres, but by the righte hand of the most high.
This is a change wrought not by the Stars, but by the right hand of the most high.
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The sōnes of God euen they which beleeue in him, ar borne not of blood, The Sons of God even they which believe in him, Are born not of blood,
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nor of the wil of flesh, nor of ye wil of man, but of god, as by the Prophet Ezechiel, God himself declareth, A new heart wil I giue you, & a new sprit wil I put within you, I wil put my sprit within you,
nor of the will of Flesh, nor of the will of man, but of god, as by the Prophet Ezechiel, God himself Declareth, A new heart will I give you, & a new Spirit will I put within you, I will put my Spirit within you,
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& cause you to walk in my statuts. & cause you to walk in my statutes.
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And by ye prophet Ieremy, I wil put my law in their inward parts, & write it in their harts, & wil be their God, and they shalbe my people.
And by the Prophet Ieremy, I will put my law in their inward parts, & write it in their hearts, & will be their God, and they shall my people.
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Let vs then know this our selues:
Let us then know this our selves:
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& of others let vs with the prophet Esay say, Therfore let them see and knowe & let them consider and vnderstande together, that the hand of the Lorde hath done this.
& of Others let us with the Prophet Isaiah say, Therefore let them see and know & let them Consider and understand together, that the hand of the Lord hath done this.
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Hee is able to set starres and heauens out of course, to set the Sunne backe,
He is able to Set Stars and heavens out of course, to Set the Sun back,
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and to make it stand, to open the earthe, to deuide the sea, to make the drie rocke to yeelde water, to make the clouds to giue breade, to make Children to preach, to make an Asse to speak, to make the diuels to confesse his holy name,
and to make it stand, to open the earth, to divide the sea, to make the dry rock to yield water, to make the Clouds to give bread, to make Children to preach, to make an Ass to speak, to make the Devils to confess his holy name,
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& to say, I know who thou art, euē ye holy one of god.
& to say, I know who thou art, even you holy one of god.
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With this power he blew downe the walles of Hiericho, with this power he beateth downe whatsoeuer holde is built vp against god.
With this power he blew down the walls of Jericho, with this power he beats down whatsoever hold is built up against god.
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This power standeth not in worldly strength, but is shewed in weakenesse.
This power Stands not in worldly strength, but is showed in weakness.
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God hath chosen the weake thinges of the worlde, to confounde the mightie things, saith the Apostle Paule. Some trust in chariots, & some in horses: God hath chosen the weak things of the world, to confound the mighty things, Says the Apostle Paul. some trust in chariots, & Some in Horses:
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but wee will remember the name of the Lorde our God. Our helpe is in the name of the Lorde, which hath made both heauen and earth. but we will Remember the name of the Lord our God. Our help is in the name of the Lord, which hath made both heaven and earth.
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Thus is the prince of darknesse caste out, thus is the Gospell of Christe caried throughoute the world:
Thus is the Prince of darkness cast out, thus is the Gospel of Christ carried throughout the world:
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this is the ouerthrowe of Hiericho: this is the might of Gods hande.
this is the overthrown of Jericho: this is the might of God's hand.
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But, is Hiericho so layde flat, that no mā wyl attempt or wishe to restore it? Uerily, it was afterward restored in the dayes of Achab: but bee that restored it was accursed.
But, is Jericho so laid flat, that no man will attempt or wish to restore it? Verily, it was afterwards restored in the days of Ahab: but bee that restored it was accursed.
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Euen so it fareth with this spirituall Hiericho, it is neuer so blowne downe, but some woulde wyshe to rayse it vp.
Eve so it fareth with this spiritual Jericho, it is never so blown down, but Some would wish to raise it up.
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God deliuered his people out of Egypt, and yet there were that looked backe, and wisht to bee there agayne:
God Delivered his people out of Egypt, and yet there were that looked back, and wished to be there again:
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and when they had Manna in their mouthes, they thought it a lothsome and a squamishe meate,
and when they had Manna in their mouths, they Thought it a loathsome and a squamishe meat,
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and wisht for their Goordes and Ouyons:
and wished for their Goordes and Ouyons:
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and hauinge the Angels of God to goe in visible forme before them to hee their guydes both daye and night,
and having the Angels of God to go in visible Form before them to he their guides both day and night,
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yet wyshed to bee vnder Pharao, in the house of bondage, to be tormented with labors, to liue in tyrannie and oppression, where they had their children slayne before their faces.
yet wished to be under Pharaoh, in the house of bondage, to be tormented with labors, to live in tyranny and oppression, where they had their children slain before their faces.
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Notwithstandinge God had deliuered his people from the captiuitie of Babilon, yet the greatest part of them remayned still there,
Notwithstanding God had Delivered his people from the captivity of Babylon, yet the greatest part of them remained still there,
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and would neuer returne to see Ierusalem. Babylon the great citie is fallen, and is become the habitation of deuils:
and would never return to see Ierusalem. Babylon the great City is fallen, and is become the habitation of Devils:
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yet Iohn sayeth, Many shall mourne, and weepe, & lament and cry ouer her, alas,
yet John Saith, Many shall mourn, and weep, & lament and cry over her, alas,
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alas the great citie Babilon the mightie citie Babilon, that was clothed in fine linnen and purple,
alas the great City Babylon the mighty City Babylon, that was clothed in fine linen and purple,
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& skarlet, & gylded with golde, & precious stone & pearles: What citie was like to this great citie? & scarlet, & gilded with gold, & precious stone & Pearls: What City was like to this great City?
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Dauid sayth, Their sounde is gone foorth through all yt earth, & their words into the ends of the world. David say, Their sound is gone forth through all that earth, & their words into the ends of the world.
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And the prophet Esaye, Howe beautifull vpō the mountaines are ye feete of him yt declareth & publisheth peace yt declareth good tydings & publisheth saluation? Yet S. Paul saith, They haue not al obeyed the gospel.
And the Prophet Isaiah, How beautiful upon the Mountains Are you feet of him that Declareth & Publisheth peace that Declareth good tidings & Publisheth salvation? Yet S. Paul Says, They have not all obeyed the gospel.
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And Esay, Lord who hath beleeued our report? or to whō is the arme of the lord reueled? And againe, I haue spred out my hands all the day vnto a rebellious people, whiche walked in a way yt was not good, after their owne imaginations.
And Isaiah, Lord who hath believed our report? or to whom is the arm of the lord revealed? And again, I have spread out my hands all the day unto a rebellious people, which walked in a Way that was not good, After their own Imaginations.
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The truth of god is not alway taken, & it is neuer so receiued, that euery man liketh thereof.
The truth of god is not always taken, & it is never so received, that every man liketh thereof.
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The Lord knoweth who are his, and to whom he wil make himselfe knowne.
The Lord Knoweth who Are his, and to whom he will make himself known.
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Christ himselfe was a stumblinge stone vnto the vnbeleeuinge Iewes, and a signe that should be spoken against. christ himself was a stumbling stone unto the unbelieving Iewes, and a Signen that should be spoken against.
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Saint Iohn saith, This is the condēnation, that light is come into the world, & men loued darknes rather thē light, because their deedes were euill. Saint John Says, This is the condemnation, that Light is come into the world, & men loved darkness rather them Light, Because their Deeds were evil.
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The Gospel of Christ is the power of god to saluation, it is the sauour of life vnto life,
The Gospel of christ is the power of god to salvation, it is the savour of life unto life,
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yet is it also the sauour of death vnto death.
yet is it also the savour of death unto death.
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For many wyll not suffer wholesome doctrine, but hauing their eares itching, shal after their owne lust get them a heape of teachers, For many will not suffer wholesome Doctrine, but having their ears itching, shall After their own lust get them a heap of Teachers,
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and shal turne their eares from the truth, and shal be giuē vnto fables, & shal giue heede vnto sprits of error, & doctrins of deuils. and shall turn their ears from the truth, and shall be given unto fables, & shall give heed unto spirits of error, & doctrines of Devils.
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Because wisdom cannot enter into a wicked hart, nor dwell in a body that is subiect to sinne, the deuil, the prince of this worlde was cast foorth:
Because Wisdom cannot enter into a wicked heart, nor dwell in a body that is Subject to sin, the Devil, the Prince of this world was cast forth:
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yet S. Peter sayeth, He walketh about like a roaring lion seking whō he may deuour. And euen so standeth it with Ierusalem the Cittie of the Lorde,
yet S. Peter Saith, He walks about like a roaring Lion seeking whom he may devour. And even so Stands it with Ierusalem the city of the Lord,
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and that cursed Cittie Hiericho. Many refuse the blessinge of the Lorde in their deliuerance from vnder Pharao, and feedinge them with heauenly Manna, and giuinge them his Angels to be their guides:
and that cursed city Jericho. Many refuse the blessing of the Lord in their deliverance from under Pharaoh, and feeding them with heavenly Manna, and giving them his Angels to be their guides:
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they wyll not returne home to their owne countrey out of their captiuitie in Babylon, though they see the iudgements of God done vpon proude Babilon, yet they mourne and lament ouer it, they looke not vpon the hands that are spread all the day vnto them, they obey not the gospel:
they will not return home to their own country out of their captivity in Babylon, though they see the Judgments of God done upon proud Babylon, yet they mourn and lament over it, they look not upon the hands that Are spread all the day unto them, they obey not the gospel:
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Christe is vnto them a stumbling stone:
Christ is unto them a stumbling stone:
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and so seeke they to restore agayne Hiericho, which the Lord hath ouerthrowen, and which he would not haue built againe,
and so seek they to restore again Jericho, which the Lord hath overthrown, and which he would not have built again,
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but curseth them that shall seeke to restore it.
but Curseth them that shall seek to restore it.
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And this doe they, because they knowe not how amiable the Tabernacles of the Lord are,
And this doe they, Because they know not how amiable the Tabernacles of the Lord Are,
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because they did neuer taste and see howe sweete the Lord is.
Because they did never taste and see how sweet the Lord is.
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Three speciall helpes the deuil hath vsed to further this purpose of restoring Hiericho. First, the hard heart, & blindnes of the people:
Three special helps the Devil hath used to further this purpose of restoring Jericho. First, the hard heart, & blindness of the people:
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secondly, the eloquēce, and subtil perswasion of the learned: thirdly, the sworde and violence of tyrants.
secondly, the eloquence, and subtle persuasion of the learned: Thirdly, the sword and violence of Tyrants.
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Of these three the first is the greatest, for blindnesse and stubburnnesse wyll preuayle, where cunning and tyranny can doo nothinge.
Of these three the First is the greatest, for blindness and stubbornness will prevail, where cunning and tyranny can do nothing.
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Hereof the prophet Ieremy complayneth, My people is foolish, they haue not known me: they ar foolish childrē, & haue none vnderstādīg:
Hereof the Prophet Ieremy Complaineth, My people is foolish, they have not known me: they Are foolish children, & have none understanding:
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they ar wise to do euil, but to do wel they haue no knowledge. they Are wise to do evil, but to do well they have no knowledge.
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Of this sort our sauiour speaketh, This peoples heart is waxed fat, & their eares are dul of hearing,
Of this sort our Saviour speaks, This peoples heart is waxed fat, & their ears Are dul of hearing,
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& with their eies haue they winked, least they shuld see with their eies, & heare with their eares,
& with their eyes have they winked, lest they should see with their eyes, & hear with their ears,
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and vnderstand with their hearts, & should returne, that I might heale them. and understand with their hearts, & should return, that I might heal them.
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Of this sort Esay reporteth, It is a rebellious people, lying children, and children that would not heare the law, of the Lorde whiche say vnto the Seers, see not:
Of this sort Isaiah Reporteth, It is a rebellious people, lying children, and children that would not hear the law, of the Lord which say unto the Seers, see not:
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& vnto the prophets, prophecie not vnto vs right things:
& unto the Prophets, prophecy not unto us right things:
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but speake flattering things vnto vs, prophesie errors, depart out of the way, goe out of the path, cause the holy one of Israel to cease from vs. Through blindnes & stubburnes, al the children of Israel murmured against Moses & Aaron ▪ Wherfore now hath the lord brought vs to this land to fal vpō the sworde? were it not better for vs to return into Egipt? Therfore ye lord said, I wil do to thē as they haue spoken, they shal not see the lande, whereof I sware to their fathers, but speak flattering things unto us, prophesy errors, depart out of the Way, go out of the path, cause the holy one of Israel to cease from us Through blindness & stubbornness, all the children of Israel murmured against Moses & Aaron ▪ Wherefore now hath the lord brought us to this land to fall upon the sword? were it not better for us to return into Egypt? Therefore you lord said, I will do to them as they have spoken, they shall not see the land, whereof I sware to their Father's,
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but their carcases shall fall in this wildernes, they shal not enter into my rest: with this blindnes, god doth punish those which obey not his word.
but their carcases shall fallen in this Wilderness, they shall not enter into my rest: with this blindness, god does Punish those which obey not his word.
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The Lord shal smite thee (sayth Moses) with madnes & blindnes, & wt astonyinge of heart, thou shalt grope at noone daies, The Lord shall smite thee (say Moses) with madness & blindness, & with astonyinge of heart, thou shalt grope At noon days,
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as the blinde gropeth in darknesse. as the blind gropeth in darkness.
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I wil take my spirit frō thee, I wyl command the cloudes, that they shal not giue thee raine:
I will take my Spirit from thee, I will command the Clouds, that they shall not give thee rain:
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thou hast forsaken me & I wyl forsake thee: I wyll cause the sunne to go downe at noone:
thou hast forsaken me & I will forsake thee: I will cause the sun to go down At noon:
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& I wyll darken the earth at cleare day, saith the Lorde.
& I will darken the earth At clear day, Says the Lord.
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I will send a famine vpon the lande, not a famine of bread, nor a thirst for water, I will send a famine upon the land, not a famine of bred, nor a thirst for water,
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but of hearing the word of the Lord: thei shal seek the word of the Lord and shal not finde it.
but of hearing the word of the Lord: they shall seek the word of the Lord and shall not find it.
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Saint Paul tolde the Iewes at Antiochia, Seeing you put the word from you, and iudge your selues vnworththy of euerlasting life ▪ loe, we turne to the Gentiles, you shal be left in your filthines. Saint Paul told the Iewes At Antiochia, Seeing you put the word from you, and judge your selves vnworththy of everlasting life ▪ lo, we turn to the Gentiles, you shall be left in your filthiness.
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Now what shal be done to these hard hearted & blind builders of ye spiritual Hiericho? Christ telleth vs, it shalbe easier in that day for thē of Sodom, then for that citie, which wil not receaue the Disciples.
Now what shall be done to these hard hearted & blind Builders of the spiritual Jericho? christ Telleth us, it shall Easier in that day for them of Sodom, then for that City, which will not receive the Disciples.
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And againe, Except ye beleeue that I am hee, you shall die in your sinnes. The ende of such is worse then the beginning.
And again, Except you believe that I am he, you shall die in your Sins. The end of such is Worse then the beginning.
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Al those plagues, & vtter destruction came vpon Hierusalem, because shee knew not the time of her visitation,
All those plagues, & utter destruction Come upon Jerusalem, Because she knew not the time of her Visitation,
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euen the daye of Gods mercy, as they were foretolde by the Prophet Ieremy, Behold, that which I haue built will I destroy, & that which I haue planted wyll I pluck vp, euen this whole lande.
even the day of God's mercy, as they were foretold by the Prophet Ieremy, Behold, that which I have built will I destroy, & that which I have planted will I pluck up, even this Whole land.
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So dooth god plague one sinne with another, & letteth thē whiche are filthy grow in filthinesse,
So doth god plague one sin with Another, & lets them which Are filthy grow in filthiness,
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because of the hardenes of their hart which can not repent: wherby they heape vnto themselues vengeance against the day of the Lords wrath:
Because of the hardens of their heart which can not Repent: whereby they heap unto themselves vengeance against the day of the lords wrath:
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such are not worthy to see Hierusalem: therefore are they left to perish in Hiericho. As for the eloquence and deceitefull persuasion of the learned, I wyll say nothing.
such Are not worthy to see Jerusalem: Therefore Are they left to perish in Jericho. As for the eloquence and deceitful persuasion of the learned, I will say nothing.
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Notwithstanding it hath bene, and is so vsed to the restoringe of Hierico, that a blinde man may perceiue it,
Notwithstanding it hath be, and is so used to the restoring of Jericho, that a blind man may perceive it,
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and all the world may rue it.
and all the world may rue it.
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One saide sometimes, that were the matter neuer so false, hee woulde prooue it by eloquence to bee true.
One said sometime, that were the matter never so false, he would prove it by eloquence to be true.
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Another sayde, the sunne and moone stand stil, and the earth goeth about. Another sayde, that snow is blacke, and that hee was able well to proue it,
another said, the sun and moon stand still, and the earth Goes about. another said, that snow is black, and that he was able well to prove it,
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and there were many whiche beleeued them.
and there were many which believed them.
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Such were they of whom it is written in the Prophet Esay, that spake good of euill, & euil of good:
Such were they of whom it is written in the Prophet Isaiah, that spoke good of evil, & evil of good:
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which put darkenes for light, and light for darkenesse, and put bitter for sweete, and sweet for sowre. which put darkness for Light, and Light for darkness, and put bitter for sweet, and sweet for sour.
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So they mocked the eyes of the ignoraunt, and abused the giftes of God.
So they mocked the eyes of the ignorant, and abused the Gifts of God.
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Thy wysedome and thy knowledge (saith the Prophet) they haue caused thee to rebel, and thou hast sayde in thine heart, I am, and none els: Thy Wisdom and thy knowledge (Says the Prophet) they have caused thee to rebel, and thou hast said in thine heart, I am, and none Else:
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thou art wearyed in the multitude of thy Counsels:
thou art wearied in the multitude of thy Counsels:
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let now the Astrologers, the Starre gasers, and Prognosticatours stande vp, and saue thee from these thinges that shall come vpon thee. let now the Astrologers, the Star gazers, and Prognosticatours stand up, and save thee from these things that shall come upon thee.
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We may answere such learned disputers, as Dauid answered the proud Goliah, thou com mest to me with a sword,
We may answer such learned disputers, as David answered the proud Goliath, thou come mest to me with a sword,
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and with a speare, and with a shield: that is, with great eloquence & shew of learning: and with a spear, and with a shield: that is, with great eloquence & show of learning:
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but I come to thee in the Name of the Lord of hostes, the god of the host of Israel, whom thou hast rayled vpon. but I come to thee in the Name of the Lord of hosts, the god of the host of Israel, whom thou hast railed upon.
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By the Prophet Ieremie thus sayeth the Lord.
By the Prophet Ieremie thus Saith the Lord.
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Let not the wise man glory in his wisdome, nor the strong mā glorie in his strength, Let not the wise man glory in his Wisdom, nor the strong man glory in his strength,
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neither the rich mā glorie in his riches: but let him that glorieth, glory in this, that he vnderstandeth and knoweth me. neither the rich man glory in his riches: but let him that Glorieth, glory in this, that he understandeth and Knoweth me.
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Agayne, it is written (sayth the Apostle) I wyll destroy the wisedome of the wise, & will cast away the vnderstanding of the prudent.
Again, it is written (say the Apostle) I will destroy the Wisdom of the wise, & will cast away the understanding of the prudent.
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And Eliphaz saith, He taketh the wise in their craftines, & the counsel of the wicked is made foolish:
And Eliphaz Says, He Takes the wise in their craftiness, & the counsel of the wicked is made foolish:
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he wyl open their errors, he will bewray theyr craftinesse, he will ouerthrow the cunning deuises of their wit:
he will open their errors, he will bewray their craftiness, he will overthrow the cunning devises of their wit:
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these helps shal not suffice to builde vp cursed Hiericho.
these helps shall not suffice to build up cursed Jericho.
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Now to speak of the third help, of the power of Princes, whom the wicked builders of this spirituall Hiericho haue in all ages deceiued.
Now to speak of the third help, of the power of Princes, whom the wicked Builders of this spiritual Jericho have in all ages deceived.
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The authoritie of a prince is great, he is the seruant of God, he carieth ye sword for God to take vengeance on hym that dooth euill.
The Authority of a Prince is great, he is the servant of God, he Carrieth you sword for God to take vengeance on him that doth evil.
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Salomon saith, The wrath of a king is as messēgers of death. Solomon Says, The wrath of a King is as messengers of death.
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Unto thē these builders haue recourse, & accuse the seruants of the lord, which haue waited vpon Iosuah,
Unto them these Builders have recourse, & accuse the Servants of the lord, which have waited upon Joshua,
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and haue done ye Lords wyll, vpon this wilfull and rebellious citie.
and have done you lords will, upon this wilful and rebellious City.
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The Heathen and Infidels vsed this helpe against the Christians, they accused thē before Kinges that they were wicked, that they worshipped strange gods, that they liued in adulterie,
The Heathen and Infidels used this help against the Christians, they accused them before Kings that they were wicked, that they worshipped strange God's, that they lived in adultery,
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and incest, that they killed theyr Children, and dyd feede vpon mans flesh.
and Incest, that they killed their Children, and did feed upon men Flesh.
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Before them they charged the Christians with diuisions and schismes, sayinge, You Christians agree not among your selues, you haue so many sects,
Before them they charged the Christians with divisions and schisms, saying, You Christians agree not among your selves, you have so many Sects,
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and one sect is at defiance with another, and condemneth one another: therefore your religion is not true, it is not of God.
and one sect is At defiance with Another, and Condemneth one Another: Therefore your Religion is not true, it is not of God.
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Since the time wee forsooke our Gods, these and these euils are come vpon vs. They charged Christians that they were stirrers vp of rebellion,
Since the time we forsook our God's, these and these evils Are come upon us They charged Christians that they were stirrers up of rebellion,
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and that they disquieted the mindes of the people. Let these Christians, said they, be cast to the Iyons.
and that they disquieted the minds of the people. Let these Christians, said they, be cast to the Iyons.
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Such complayntes were brought before Kinges and Princes againste the Christians of the Primitiue Church, and these false charges haue bene thoughte true:
Such complaints were brought before Kings and Princes against the Christians of the Primitive Church, and these false charges have be Thought true:
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therefore were there sharpe lawes made agaynst them.
Therefore were there sharp laws made against them.
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It was comaunded, that no man shoulde speake in the Name of Christ, and who did not obey this, shoulde dye the death.
It was commanded, that no man should speak in the Name of christ, and who did not obey this, should die the death.
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Who is able to expresse the miseries, whiche followed in the execution of those Lawes? There was no sworde nor weapen, no racke nor torment, no fire,
Who is able to express the misery's, which followed in the execution of those Laws? There was no sword nor weapen, no rack nor torment, no fire,
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nor water, but they were prepared for, and stayned with Christian blood, Souldiers were kept in whole garisons:
nor water, but they were prepared for, and stained with Christian blood, Soldiers were kept in Whole garrisons:
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princes made Leagues, kepte Councils, deuised new and cruell lawes, vsed conspiracies, practised al kindes of strange and terrible deathes for the defence of Hiericho: they kylled Christians by thousandes Maximianus burnt in one Temple twentie thousande, assembled together to celebrate the memorie of the Natiuity of Christ.
Princes made Leagues, kept Councils, devised new and cruel laws, used conspiracies, practised all Kinds of strange and terrible deaths for the defence of Jericho: they killed Christians by thousandes Maximianus burned in one Temple twentie thousande, assembled together to celebrate the memory of the Nativity of christ.
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Dioclesian made proclamation for the ouerthrowinge of the Christian Churches throughout all the Romane Empyre: hee caused the Bookes of holy Scripture to bee burned in the open Market place:Diocletian made proclamation for the overthrowing of the Christian Churches throughout all the Roman Empire: he caused the Books of holy Scripture to be burned in the open Market place:
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and displaced with great ignomie suche Christians as were Magistrates, and all other that bare any office.
and displaced with great ignomy such Christians as were Magistrates, and all other that bore any office.
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These thought, that heerby the gospel of Christ should be abolished, and quite ouerthrowne. But the Lorde, which was mightie to saue Daniel in the middes of the lyons,
These Thought, that hereby the gospel of christ should be abolished, and quite overthrown. But the Lord, which was mighty to save daniel in the mids of the lyons,
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and Ionas in the whales bellye, and his three seruantes in the flaming fire, and Israel in the redde Seat whose eyes are ouer the righteous,
and Ionas in the Whale's belly, and his three Servants in the flaming fire, and Israel in the red Seat whose eyes Are over the righteous,
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and whiche is nigh vnto all that call vpon hym: was also able to make his owne cause good, to giue courage to his Seruantes,
and which is High unto all that call upon him: was also able to make his own cause good, to give courage to his Servants,
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& tremblinge and anguish of minde to their enemies. For the more his seruannts were deminished, the more they encreased:
& trembling and anguish of mind to their enemies. For the more his seruannts were diminished, the more they increased:
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and the more tyrants preuailed, the more they were weakened. He that should die was bold and carelesse:
and the more Tyrants prevailed, the more they were weakened. He that should die was bold and careless:
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he that shoulde kyl, was fearefully amazed: the tormentor mourned, the condemned reioyced: the dead had the glorie, the Tyrantes the shame:
he that should kill, was fearfully amazed: the tormentor mourned, the condemned rejoiced: the dead had the glory, the Tyrants the shame:
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their sacrifices decayed, their Temples were forsaken, theyr Goddes laught to scorne, their Priestes were wood, and lacked their large offringes:
their Sacrifices decayed, their Temples were forsaken, their God's laughed to scorn, their Priests were wood, and lacked their large offerings:
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the Lorde did let the curse fall vpon them, whiche he made by his seruant Ioshuah,
the Lord did let the curse fallen upon them, which he made by his servant Joshua,
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and whiche shall come vpon al those that wyll seeke to raise vp Hiericho.
and which shall come upon all those that will seek to raise up Jericho.
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To rehearse the examples of Gods myghtye hande, and to declare what hee hath done in all ages, to shew foorth his power, no tongue is able:
To rehearse the Examples of God's mighty hand, and to declare what he hath done in all ages, to show forth his power, no tongue is able:
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yet it is expedient to giue foorth one or two examples thereof.
yet it is expedient to give forth one or two Examples thereof.
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Licinius an vngodly Emperour, after hee had extended his force against the Christians to suppresse them,Licinius an ungodly Emperor, After he had extended his force against the Christians to suppress them,
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and gaue greatest shew of his fauour to such about him, as could best deuise new and straunge torments, felt ye plagues of god, was sundry times vanquished by Constantinus, to whom he yeelded himself,
and gave greatest show of his favour to such about him, as could best devise new and strange torments, felt you plagues of god, was sundry times vanquished by Constantinus, to whom he yielded himself,
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and led a priuate life in Thessalia, vntill at length hee which had beene before the enemy vnto al learning, was slayne by his own souldiers.
and led a private life in Thessalia, until At length he which had been before the enemy unto all learning, was slain by his own Soldiers.
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The palme of the hande whiche Balthazar saw write vpon the plaster of the wall, did more amaze him, his countenance was more changed,
The palm of the hand which Balthazar saw write upon the plaster of the wall, did more amaze him, his countenance was more changed,
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and his thoughts more troubled therwith, then if he dad bene assaulted with the force of a hundred thousand men.
and his thoughts more troubled therewith, then if he dad be assaulted with the force of a hundred thousand men.
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King Pharaoh first saide to the messengers of God Moses & Aaron, I know not the Lord, I care not for him.
King Pharaoh First said to the messengers of God Moses & Aaron, I know not the Lord, I care not for him.
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But when he felt the smart of Gods hand, he cried out vnto them. The Lord is righteous, but I and my people are wicked:
But when he felt the smart of God's hand, he cried out unto them. The Lord is righteous, but I and my people Are wicked:
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pray ye vnto the Lord (for it is enough) that there be no more mighty thunders, pray you unto the Lord (for it is enough) that there be no more mighty Thunders,
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& haile, and I wil let you goe, and you shal tarie no longer. & hail, and I will let you go, and you shall tarry no longer.
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Antiochus placed idols in the Temple of God, and blasphemed his name, and brought Ierusalem into bondage, he burnt the bookes of the Lawe in the fire, Antiochus placed Idols in the Temple of God, and blasphemed his name, and brought Ierusalem into bondage, he burned the books of the Law in the fire,
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and cut them in pieces, that so, the name of God might no more be remembred:
and Cut them in Pieces, that so, the name of God might no more be remembered:
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but when the tormentes which God cast vpon him began to vexe him, then hee began to leaue off his great pride and selfe wil:
but when the torments which God cast upon him began to vex him, then he began to leave off his great pride and self will:
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when he was plagued, & came to the knowledge of him selfe with the scourge of God,
when he was plagued, & Come to the knowledge of him self with the scourge of God,
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when he himselfe might not abide his owne stinke, he said, It is meet to be subiect vnto God,
when he himself might not abide his own stink, he said, It is meet to be Subject unto God,
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& that a man which is mortal, should not thinke himselfe equall to God through pride. & that a man which is Mortal, should not think himself equal to God through pride.
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Then he prayed to the Lord, then he deliuered the Iewes, thē he would restore the temple,
Then he prayed to the Lord, then he Delivered the Iewes, them he would restore the temple,
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then he would also become a Iew himselfe, and goe through al the world, and preach the power of God.
then he would also become a Iew himself, and go through all the world, and preach the power of God.
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Maximianus practising the like attemptes, was likewise striken: Maximianus practising the like attempts, was likewise stricken:
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his fleshe was eaten with lice, his body rotted in wardly, hee was not able to abyde the smel of himselfe,
his Flesh was eaten with lice, his body rotted in wardly, he was not able to abide the Smell of himself,
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Then hee confessed his errour, found his guilte, called in his proclamation, stayed his sword,
Then he confessed his error, found his guilt, called in his proclamation, stayed his sword,
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and (albeit it were against his mynd) commaunded that the Christians shoulde haue their Bookes,
and (albeit it were against his mind) commanded that the Christians should have their Books,
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and vse their Churches, and heare the Scriptures and call vppon the name of Christ, as they had done before.
and use their Churches, and hear the Scriptures and call upon the name of christ, as they had done before.
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Iuliane of all other began most politiquely and subtlely, and therefore most mightely to set vp Hiericho. He gaue commandement that no Christian mans childe should goe to schoole, deuising thereby to keepe them rude and barbarous, that no Christian shoulde beare office,Julian of all other began most politicly and subtly, and Therefore most mightily to Set up Jericho. He gave Commandment that no Christian men child should go to school, devising thereby to keep them rude and barbarous, that no Christian should bear office,
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or liue in any manner authoritye, thereby to make them vyle:
or live in any manner Authority, thereby to make them vile:
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that they should neuer be Captaynes or souldiers, that so they might be kept in weaknes, he remoued the Christians out of his court.
that they should never be Captains or Soldiers, that so they might be kept in weakness, he removed the Christians out of his court.
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He opened againe the temple of the Heathen, & did erecte Idolles in them, and the more to giue credit and countenaunce to the matter, he himselfe being the Emperour, tooke vpon him the office of a Bishop, and did offer sacrifice:
He opened again the temple of the Heathen, & did erect Idols in them, and the more to give credit and countenance to the matter, he himself being the Emperor, took upon him the office of a Bishop, and did offer sacrifice:
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many of the nobles, & many of ye people, applied themselues to followe this example, and did the like.
many of the Nobles, & many of you people, applied themselves to follow this Exampl, and did the like.
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He licēced the Iewes to returne home again, & to build vp Ierusalem, he allowed them mony, he gaue them liberties,
He licenced the Iewes to return home again, & to built up Ierusalem, he allowed them money, he gave them Liberties,
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and all this onely in the despite of Christ: onelye to discredite and deface the glory of the sonne of God.
and all this only in the despite of christ: only to discredit and deface the glory of the son of God.
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Hereby the Heretikes vpbrayded and defied Christ: the faithfull were dismayed, and the church of GOD was brought to great confusion.
Hereby the Heretics upbraided and defied christ: the faithful were dismayed, and the Church of GOD was brought to great confusion.
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But now let vs enter into the sanctuary of the Lordes counsels, and behold the later end of these doinges.
But now let us enter into the sanctuary of the lords Counsels, and behold the later end of these doings.
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The Iewes fell to woorke, layd their foundation, prouided al thinges needefull, and began to buylde:
The Iewes fell to work, laid their Foundation, provided all things needful, and began to build:
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sodainely brake out an earthquake, and ouerthrew their worke:
suddenly brake out an earthquake, and overthrew their work:
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lighteninges fel from heauen and burnt their tooles in their handes, and their coates on their backs.
lightenings fell from heaven and burned their tools in their hands, and their coats on their backs.
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The print that the lightning made in their garments was a crosse, in token that they were the enemies of the crosse of Christe.
The print that the lightning made in their garments was a cross, in token that they were the enemies of the cross of Christ.
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Then was the name of Christ more glorious, and his Gospell more beautiful then before.
Then was the name of christ more glorious, and his Gospel more beautiful then before.
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Iulian tooke his iourney into Persia, and had made great threates, yt at his returne hee would consume the name of Christians, roote, out the name of the Galilaeans, and not leaue one Christian aliue,Iulian took his journey into Persiam, and had made great Treats, that At his return he would consume the name of Christians, root, out the name of the Galilaeans, and not leave one Christian alive,
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and would set vp the Image of Venus in all his Churches.
and would Set up the Image of Venus in all his Churches.
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But, being in the field, he was sodainely striken in the breast with an arrow from heauen:
But, being in the field, he was suddenly stricken in the breast with an arrow from heaven:
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he pulled it out, the wound was deadly, he cursed Christ, hee tooke of the blood into his hande, threwe it vp into the ayre, and thus cried, Vicisti Galilaee, O thou Christ of Galilee, thou hast conquered.
he pulled it out, the wound was deadly, he cursed christ, he took of the blood into his hand, threw it up into the air, and thus cried, Vicisti Galilee, Oh thou christ of Galilee, thou hast conquered.
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Thus sodēly the tyrant was s•aine, his attempts were accursed, his frame of Hiericho would not stand.
Thus suddenly the tyrant was s•aine, his attempts were accursed, his frame of Jericho would not stand.
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The faithful Christians were set at liberty, they went to their Churches, they gaue God y• glory, they made triumphs & were ioyful.
The faithful Christians were Set At liberty, they went to their Churches, they gave God y• glory, they made Triumphos & were joyful.
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Thus God looketh vpon his faithful: such is the power and readines of his hand.
Thus God looks upon his faithful: such is the power and readiness of his hand.
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The diuel himselfe confessed, that when any Christian was present, his mouth was musted, he could not speake, he could doe nothing.
The Devil himself confessed, that when any Christian was present, his Mouth was musted, he could not speak, he could do nothing.
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The like might be said of Nero, Caligula, Maximinus, Dioclesian, Valerian, & others:
The like might be said of Nero, Caligula, Maximinus, Diocletian, Valerian, & Others:
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they had •ōquered Fraunce, Spain, Germany, Englād, Hungarie, Dalmatia, Arabia, India, Persia, & Scithia: they had the world at commandement,
they had •onquered France, Spain, Germany, Englād, Hungary, Dalmatia, Arabia, India, Persiam, & Scythia: they had the world At Commandment,
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yet a few poore Christians, artificers, women, & maydens, ignorant and vnlearned people, they coulde neuer conquer.
yet a few poor Christians, artificers, women, & maidens, ignorant and unlearned people, they could never conquer.
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Nero had crucified Peter, and beheaded Paule that preached the Gospel, but the Gospel whiche they preached, they could not behead, they could not crucifie.Nero had Crucified Peter, and beheaded Paul that preached the Gospel, but the Gospel which they preached, they could not behead, they could not crucify.
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Nero, Caligula, Commodus, and sundry others like •yrants were slain.Nero, Caligula, Commodus, and sundry Others like •yrants were slave.
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Dioclesian, as it is thought, was striken mad, made vnable to rule, and therfore left the Empire.Diocletian, as it is Thought, was stricken mad, made unable to Rule, and Therefore left the Empire.
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Valerian was taken in the field by Sapores King of Persia, and tyed in a chaine,Valerian was taken in the field by Sapores King of Persiam, and tied in a chain,
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and being the Emperour of the worlde, was made to lie downe on all foure, that Sapores might set his feete on his shoulders, and so get to horsebacke.
and being the Emperor of the world, was made to lie down on all foure, that Sapores might Set his feet on his shoulders, and so get to horseback.
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Al this notwithstanding the Gospel of Christ grewe stil and went forwarde.
All this notwithstanding the Gospel of christ grew still and went forward.
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Suche successe shal they haue, that take in hand to builde Hiericho. The Lorde wil smyte his enemies vpon the cheeke bone, he will breake the teeth of the wicked.
Suche success shall they have, that take in hand to build Jericho. The Lord will smite his enemies upon the cheek bone, he will break the teeth of the wicked.
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Well may they barke, they shal not byte. God knoweth the way of the righteous, and the way of the wicked shal perish.
Well may they bark, they shall not bite. God Knoweth the Way of the righteous, and the Way of the wicked shall perish.
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God resisteth the proude, but giueth grace to the lowly.
God Resisteth the proud, but gives grace to the lowly.
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Yet a little while (saith Dauid) & the wicked shall not appeare, and thou shalt looke after his place, and hee shall not be found: Yet a little while (Says David) & the wicked shall not appear, and thou shalt look After his place, and he shall not be found:
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The remembraunce of him shall perish. Euery plant which our heauenly father hath not planted, shalbe rooted out.
The remembrance of him shall perish. Every plant which our heavenly father hath not planted, shall rooted out.
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Put not your trust then in princes, nor in the sonnes of men, which cannot saue themselues:
Put not your trust then in Princes, nor in the Sons of men, which cannot save themselves:
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their breath departeth, and they returne to their earth.
their breath departeth, and they return to their earth.
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It is God that is king of kings, which loueth the righteous, & ouerthroweth the way of the wicked.
It is God that is King of Kings, which loves the righteous, & Overthroweth the Way of the wicked.
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All flesh is grasse, and al the grace thereof is as the floure of the field, the grasse withereth, the floure fadeth: All Flesh is grass, and all the grace thereof is as the flower of the field, the grass withereth, the flower fades:
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but the word of our God shall stande for euer. but the word of our God shall stand for ever.
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Was God able in those daies to auenge the cr•elty of Tyrantes, to withstand the proud, to defend the humble and lowlie,
Was God able in those days to avenge the cr•elty of Tyrants, to withstand the proud, to defend the humble and lowly,
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& shal we thinke that his hande is shortened? great is our God, & his power is wonderfull,
& shall we think that his hand is shortened? great is our God, & his power is wonderful,
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and there is no ende of his iudgements.
and there is no end of his Judgments.
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O what leagues, and confederacies, what practises, & pollicies haue we seene defeyted? what aboundaunce of blood hath been shed by sword,
O what leagues, and confederacies, what practises, & policies have we seen defeated? what abundance of blood hath been shed by sword,
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and by fire? the workers thereof are gone, the end of many of them was horrible,
and by fire? the workers thereof Are gone, the end of many of them was horrible,
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yet the Gospel continueth, and encreaseth in all places.
yet the Gospel Continueth, and increases in all places.
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Aeneas Siluius, who was afterward Pope, and called Pius the seconde, sheweth in his storie of Bohemia, what great preparation was made to mainteyne the Church of Rome, and to destroy al those which professed the Gospel, whom they called Hussites and Calixtians, because they defended the receyuing of the cup, Aeneas Siluius, who was afterwards Pope, and called Pius the seconde, shows in his story of Bohemia, what great preparation was made to maintain the Church of Rome, and to destroy all those which professed the Gospel, whom they called Hussites and Calixtians, Because they defended the receiving of the cup,
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as well as of the bread in the Lordes Supper. Two Cardinals, the one of them Cardinall Beauford, an English man,
as well as of the bred in the lords Supper. Two Cardinals, the one of them Cardinal Beauford, an English man,
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& Bishop of Win, the other Iulianus, were sent into Germany to leauy power:
& Bishop of Win, the other Iulianus, were sent into Germany to leafy power:
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at whose intreaty the Emperour and States appoynted three armies of men to fulfill the Popes purpose.
At whose entreaty the Emperor and States appointed three armies of men to fulfil the Popes purpose.
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But (saith the story) Non visum hostem fugerunt, They fled before they did see the enimie.
But (Says the story) Non visum hostem fugerunt, They fled before they did see the enemy.
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And againe the secōd time, Priusquam hostis vllus daretur in cospectu, foedis sima caepta fuga, They fledde away with shame,
And again the secōd time, Priusquam hostis vllus daretur in cospectu, foedis sima caepta fuga, They fled away with shame,
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before any enimy came to fight. before any enemy Come to fight.
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here of one of the Cardinals Iulianus, writeth thus to Eugenius the fourth, Nonne videbitur hic digitus Dei? Ecce, exercitus armatorum toties fugit à facie eorum,
Here of one of the Cardinals Iulianus, Writeth thus to Eugenius the fourth, Nonne videbitur hic Digitus Dei? Ecce, Exercitus armatorum Twice Fugitive à fancy Their,
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& nunc similiter Ecclesia vniuersalis fugit: ecce, nec armis, nec literis vinci poss•t. Videbitur miraculum Dei euideter, demonstrans illos ver a sentire, nos falsa.
& nunc similiter Ecclesia Universalis Fugitive: ecce, nec armis, nec literis Vinci poss•t. Videbitur miraculum Dei euideter, demonstrans Illos for a sentire, nos Falsa.
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Is not the power of God here to be seene? our armies of souldiers haue fled before thē many times,
Is not the power of God Here to be seen? our armies of Soldiers have fled before them many times,
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and now the vuiuersal Church fleeth. They cannot be ouercome, neither by weapons, nor by learning.
and now the vuiuersal Church fleeth. They cannot be overcome, neither by weapons, nor by learning.
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This must needs appeare a miracle wrought by God, to declare that their opinion is true, and ours false. This must needs appear a miracle wrought by God, to declare that their opinion is true, and ours false.
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Thus we see how vainly, and miserably they encumber themselues which take vpon them to restore Hiericho. God withstandeth them & defeateth their purpose,
Thus we see how vainly, and miserably they encumber themselves which take upon them to restore Jericho. God withstandeth them & defeateth their purpose,
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as wee may see this day.
as we may see this day.
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Let vs therfore reioyce in God, and let vs saye with the people of Israel, I will sing vnto the Lord; for he hath triumphed gloriously:
Let us Therefore rejoice in God, and let us say with the people of Israel, I will sing unto the Lord; for he hath triumphed gloriously:
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the horse and him that rode vpon him hath he ouerthrowen in the sea. the horse and him that road upon him hath he overthrown in the sea.
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It is not enough, that wee looke backe and gaze at this decayed citie of Hiericho, and beholde the rampiers loosed, the walles throwen downe, the houses burned, and the people thereof slayne.
It is not enough, that we look back and gaze At this decayed City of Jericho, and behold the rampiers loosed, the walls thrown down, the houses burned, and the people thereof slain.
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God can giue peace, God can withdrawe it:
God can give peace, God can withdraw it:
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we haue seene the iudgements of the Lord vpon them, wee haue seene the turning of the Lords hand towards vs. That thing whiche hath bin done, may be done again.
we have seen the Judgments of the Lord upon them, we have seen the turning of the lords hand towards us That thing which hath been done, may be done again.
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The Arke of God was taken by the Philistims, and God suffered his temple to be spoyled:
The Ark of God was taken by the philistines, and God suffered his temple to be spoiled:
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not that he was offended with the Arke, or with the temple, but for the vnworthines of the people.
not that he was offended with the Ark, or with the temple, but for the unworthiness of the people.
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He neuer forsaketh, but he is first forsaken. As he saith, Seeing ye haue forsaken mee, I wil also forsake you.
He never Forsaketh, but he is First forsaken. As he Says, Seeing you have forsaken me, I will also forsake you.
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God himself telleth vs by the prophet Ieremie, as you heard before.
God himself Telleth us by the Prophet Ieremie, as you herd before.
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That which I haue built wil I destroy, & that which I haue planted wil I plucke vp. That which I have built will I destroy, & that which I have planted will I pluck up.
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When Christ rebuked the vnthankfulnes of the Iewes, he said vnto them, The kingdom of God shalbe taken frō you,
When christ rebuked the unthankfulness of the Iewes, he said unto them, The Kingdom of God shall taken from you,
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and shalbe giuen to a nation, whiche shall bring forth the fruites thereof. and shall given to a Nation, which shall bring forth the fruits thereof.
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And agayne, The children of the kingdom shalbe cast out into vtter darknes, for many are called,
And again, The children of the Kingdom shall cast out into utter darkness, for many Are called,
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but fewe are chosen. It behoueth vs not therfore, ouermuch to glory in victory. It is fickle, and casuall, and may be lost. but few Are chosen. It behooves us not Therefore, overmuch to glory in victory. It is fickle, and casual, and may be lost.
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Let vs humble our selues vnder the mighty hande of God, let vs acknowledge the woonderfull woorke that he hath wrought in our dayes,
Let us humble our selves under the mighty hand of God, let us acknowledge the wondered work that he hath wrought in our days,
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and praye him to continue the good thinge hee hath begunne among vs. In him we haue our lyuing, our mouing, and our being.
and pray him to continue the good thing he hath begun among us In him we have our living, our moving, and our being.
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We are nothing but claye before him, that he which reioyceth, may reioyce in the Lorde.
We Are nothing but clay before him, that he which rejoices, may rejoice in the Lord.
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Now it remaineth we consider what wholsome remedies may be deuised, that Hiericho be neuer againe restored.
Now it remains we Consider what wholesome remedies may be devised, that Jericho be never again restored.
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Here of I wil say somewhat, the time so requireth.
Here of I will say somewhat, the time so requires.
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Heere might wee marke the practises and policies of noble cōquerors, what wayes they take to keepe themselues in safety,
Here might we mark the practises and policies of noble conquerors, what ways they take to keep themselves in safety,
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and their conquered subiectes from rebellion, Some when they had gotten a citie, thought it enough to ouerthrow the walles therof, Some razed al the castels,
and their conquered Subjects from rebellion, some when they had got a City, Thought it enough to overthrow the walls thereof, some razed all the Castles,
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& threw down al the holdes.
& threw down all the holds.
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Others haue built strong places, and Towers, and furnished them with munition to bridle the people.
Others have built strong places, and Towers, and furnished them with munition to bridle the people.
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Others haue spoyled them, and kept thē poore. Others haue vnarmed them, & kept them from all weapon.
Others have spoiled them, and kept them poor. Others have unarmed them, & kept them from all weapon.
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Others to withdrawe them from vnquiet fancies, haue set them to Plough the ground, and to other bodily labour.
Others to withdraw them from unquiet fancies, have Set them to Plough the ground, and to other bodily labour.
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Others haue cut off their captaines, and al such as might seem able to leade the people, and to moue rebellion.
Others have Cut off their Captains, and all such as might seem able to lead the people, and to move rebellion.
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Some haue killed their male children. Some dissolued the old Lawes, and gaue them new.
some have killed their male children. some dissolved the old Laws, and gave them new.
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Others haue forbidden banquets & feasts, and al other conuenticles or assēblies, to make them strange one to another.
Others have forbidden banquets & feasts, and all other conventicles or assemblies, to make them strange one to Another.
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Others haue purposely sowed and mainteined factions, & set city against citie, surname against surname, blood against blood, that no man might safely trust another.
Others have purposely sowed and maintained factions, & Set City against City, surname against surname, blood against blood, that no man might safely trust Another.
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Some haue deuised othes and bands, of conscience: some haue deuised lawes martial, & other crueltie:
some have devised Oaths and bans, of conscience: Some have devised laws martial, & other cruelty:
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some haue transported, and caried away the whole people, man, woman, and child: as Nabuchodonozor did the Iewes into Babilō, & put others in their place.
Some have transported, and carried away the Whole people, man, woman, and child: as Nebuchadnezzar did the Iewes into Babilō, & put Others in their place.
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By these, and such other like wayes, as much as wisedom and pollicie could deuise, they thought to keepe countries and nations in obedience.
By these, and such other like ways, as much as Wisdom and policy could devise, they Thought to keep countries and Nations in Obedience.
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But, as touching our spiritual Hiericho, Iosuah suffered nothing to stand, he burnt houses, and palaces,
But, as touching our spiritual Jericho, Joshua suffered nothing to stand, he burned houses, and palaces,
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and killed man, woman, & child, & cattel without mercy, altogether.
and killed man, woman, & child, & cattle without mercy, altogether.
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For so God had giuen him in commandement, and so is it often written of him, that where the Lord gaue any people into his hands, he left nothing remayning, no, were it neuer so little. Of this pollicie Moses speaketh.
For so God had given him in Commandment, and so is it often written of him, that where the Lord gave any people into his hands, he left nothing remaining, no, were it never so little. Of this policy Moses speaks.
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If you wil not driue out the inhabitāts of the land before you, thē those which ye let remaine of them, shalbe pricks in your eies, If you will not driven out the inhabitants of the land before you, them those which you let remain of them, shall pricks in your eyes,
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& thornes in your sides, & shall vexe you in the land wherein ye dwell. Destroy not some onely, to leaue some:& thorns in your sides, & shall vex you in the land wherein you dwell. Destroy not Some only, to leave Some:
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you shall leaue nothing, no not a little. If you doe leaue, you breake the commandement of God.
you shall leave nothing, no not a little. If you do leave, you break the Commandment of God.
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In religion, no part is to be called little. A heare is but little, yet it hath a shadowe.
In Religion, no part is to be called little. A hear is but little, yet it hath a shadow.
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In the bodie, a little disquiet is oftentimes cause of death. The Ciniphes were but litle, yet are thei reckoned among the great plagues of God.
In the body, a little disquiet is oftentimes cause of death. The Ciniphes were but little, yet Are they reckoned among the great plagues of God.
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Metellus a noble man of Rome, by receiuing a haere in his milke, was choked with it, & died thereof.Metellus a noble man of Room, by receiving a Hare in his milk, was choked with it, & died thereof.
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Some thinges are smal and do no hurt: some things though they be smal, do great hurt.
some things Are small and do no hurt: Some things though they be small, do great hurt.
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Therefore doth God straightly charge his people to keepe the law saying, Thou shalte not turne awaye from it, neither to the right hand nor to the left.
Therefore does God straightly charge his people to keep the law saying, Thou shalt not turn away from it, neither to the right hand nor to the left.
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And S. Paul saith, A litle leauen leaueneth the whole lumpe.
And S. Paul Says, A little leaven leaveneth the Whole lump.
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I speake not this, because I thinke nothing at al may be left to any special purpose.
I speak not this, Because I think nothing At all may be left to any special purpose.
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For euē in Hiericho, where was made a general destruction, God himselfe commanded, that all siluer & gold,
For even in Jericho, where was made a general destruction, God himself commanded, that all silver & gold,
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and vessels of brasse & iron should be saued, & not saued only, but be brought into the Lords treasurie.
and vessels of brass & iron should be saved, & not saved only, but be brought into the lords treasury.
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How be it, the things that may bee reserued, must not be dust, or chaffe, or hay, or stubble:
How be it, the things that may be reserved, must not be dust, or chaff, or hay, or stubble:
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but gold, and siluer, & yron, and brasse, I meane, they may not be things meet to furnish and mainteine superstition,
but gold, and silver, & iron, and brass, I mean, they may not be things meet to furnish and maintain Superstition,
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but such thinges as be strong, and may serue either directly to serue God, or els for comelines and good order. Such thinges may be reserued.
but such things as be strong, and may serve either directly to serve God, or Else for comeliness and good order. Such things may be reserved.
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notwithstanding they came out of the spoyle of Hiericho. Now to stay the restoring of Hiericho, many good wayes may be deuised.
notwithstanding they Come out of the spoil of Jericho. Now to stay the restoring of Jericho, many good ways may be devised.
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For our consideration at this present, and because the time is farre spent, I will name onely foure vnto you.
For our consideration At this present, and Because the time is Far spent, I will name only foure unto you.
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The first, Maintenaunce of schooles & learning. Secondly, vnderstanding of the cause:
The First, Maintenance of Schools & learning. Secondly, understanding of the cause:
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that is, that euery man may consider, what hee hath left, & what he hath receyued:
that is, that every man may Consider, what he hath left, & what he hath received:
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out of what darknes, into what light he is come. Thirdly, kindnes towards God, & thākfulnes.
out of what darkness, into what Light he is come. Thirdly, kindness towards God, & thankfulness.
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Fourthly the discipline of ye church. With these 4. by gods grace, we may keepe Hiericho from restoring.
Fourthly the discipline of the Church. With these 4. by God's grace, we may keep Jericho from restoring.
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Of eche of these a few words, & so I wil end.
Of eke of these a few words, & so I will end.
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That learning and knowledge, is able to hinder the builders of Hiericho, it is so playne that it needeth no speech.
That learning and knowledge, is able to hinder the Builders of Jericho, it is so plain that it needs no speech.
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In the time of Moses Law, Aaron the great Bishop and high Priest, had writtē in a tablet before his brest, doctrine, and truth: not onely learning, but also trueth:
In the time of Moses Law, Aaron the great Bishop and high Priest, had written in a tablet before his breast, Doctrine, and truth: not only learning, but also truth:
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wherby was meant, that neither might be without other.
whereby was meant, that neither might be without other.
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For, as learning is daungerous and hurtfull without religion, so is religion vnable to defend it selfe,
For, as learning is dangerous and hurtful without Religion, so is Religion unable to defend it self,
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and to conuince the gaine sayers, without learning.
and to convince the gain sayers, without learning.
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For this cause, the Heathen, when they erected temples in the honour of their gods, did also builde libraries, that is, places to keepe bookes:
For this cause, the Heathen, when they erected Temples in the honour of their God's, did also build libraries, that is, places to keep books:
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that by such meanes, their priests might grow in knowledge, & be better able to perswade others to their religion.
that by such means, their Priests might grow in knowledge, & be better able to persuade Others to their Religion.
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Strabo writeth of the Smyrnians, that they builte a temple in the honour of Homer, and ioyned therto a library.Strabo Writeth of the Smyrnians, that they built a temple in the honour of Homer, and joined thereto a library.
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Augustus the Emperour, built a temple and also a library in the honour of Apollo, Traianus in like maner built a library and called it Ulpia after his own name.Augustus the Emperor, built a temple and also a library in the honour of Apollo, Trajan in like manner built a library and called it Ulpia After his own name.
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At Rome in the Capitol, where al yt gods •ad a solemn place for to be worshipped in, there was also placed a library.
At Room in the Capitol, where all that God's •ad a solemn place for to be worshipped in, there was also placed a library.
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Athens was a famous Uniuersitie, & had many colledges, and schooles •f learning, Academia, S•oa, Lyc•um, Canopus, Pritanneum, Tempe, Cynosura, in whiche places were diuers sects of Philosophers.Athens was a famous university, & had many Colleges, and Schools •f learning, Academia, S•oa, Lyc•um, Canopus, Pritanneum, Tempe, Cynosura, in which places were diverse Sects of Philosophers.
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Such were •n Persia the wise men, whom they called Ma•i: in Babylon, the Chaldees: in India, Brachma•es: in Aethiopia, Gimnosophistae: in Fraunce and England Druides, & others in other countries.
Such were •n Persiam the wise men, whom they called Ma•i: in Babylon, the Chaldees: in India, Brachma•es: in Ethiopia, Gimnosophistae: in France and England Druids, & Others in other countries.
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In al times yt kings & princes which did set forth religion, were also builders of schooles and colleges, & auācers of learning.
In all times that Kings & Princes which did Set forth Religion, were also Builders of Schools and Colleges, & avancers of learning.
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The people of Israel were neuer in better state (as P. Phagius, a •earned man noteth out of their story) then whē they had in euery towne & village Bathe chenesioth, and Bathe medraschoth, that is, Synagogues wherein they assembled together, and places to preach in.
The people of Israel were never in better state (as P. Phagius, a •earned man notes out of their story) then when they had in every town & village bath chenesioth, and bath medraschoth, that is, Synagogues wherein they assembled together, and places to preach in.
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The same Phagius reporteth of Hierusalem, that there were in it more then 4. hundred common schooles & Synagogues, in which y• Law of God was taught.
The same Phagius Reporteth of Jerusalem, that there were in it more then 4. hundred Common Schools & Synagogues, in which y• Law of God was taught.
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The Patriarke Iacob was called Minister domus doctrinae, a Minister of the house of learning, because he applied himself to the knowledge of ye law of god, & to godlines.
The Patriarch Iacob was called Minister domus Doctrine, a Minister of the house of learning, Because he applied himself to the knowledge of the law of god, & to godliness.
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The Prophets of God had their schooles, to breed vp vnder them such as might after their death draw ye people from idolatrye, and resist the false Prophets.
The prophets of God had their Schools, to breed up under them such as might After their death draw you people from idolatry, and resist the false prophets.
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They which were so taught by them, were called Filij Prophetarum, The sonnes of the Prophetes, Samuel taught in such sort at Rama. Elias and Elizeus the Prophetes, in suche sorte, taught the Law of God besides Hiericho. Saint Iohn the Euangelist, taught at Ephesus: and Eusebius reporteth out of Philo, that S. Marke had at Alexandria sundrye schollers, which gaue themselues to reading and reasoning, and expounding of the Scriptures.
They which were so taught by them, were called Filij Prophetarum, The Sons of the prophets, Samuel taught in such sort At Rama. Elias and Elisha the prophets, in such sort, taught the Law of God beside Jericho. Saint John the Evangelist, taught At Ephesus: and Eusebius Reporteth out of Philo, that S. Mark had At Alexandria sundry Scholars, which gave themselves to reading and reasoning, and expounding of the Scriptures.
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Others did the like at Antioche, and at other places.
Others did the like At Antioch, and At other places.
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Out of such schooles it pleased God to take many excellent men, and place them in his Church,
Out of such Schools it pleased God to take many excellent men, and place them in his Church,
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as Origen, Tertullian, Cyprian, Lactantius, Arnobius, Basilius, Nazianzenus, Chrysostomus, Hieronimus, Ambrosius, Augustinus, who were brought vp in al kind of learning,
as Origen, Tertullian, Cyprian, Lactantius, Arnobius, Basil, Nazianzenus, Chrysostom, Jerome, Ambrosius, Augustine, who were brought up in all kind of learning,
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and became shyning starres, & bright lightes in the house of God, notable defenders of religion, ouerthrowers of idols, and confounders of Heretikes.
and became shining Stars, & bright lights in the house of God, notable defenders of Religion, overthrowers of Idols, and confounders of Heretics.
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Christiā princes herein haue witnessed their zeale, in setting foorth the glory of God.
Christian Princes herein have witnessed their zeal, in setting forth the glory of God.
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After Charles ye great had made his notable conquests, he erected fiue famous Uniuersities, one at Paris, another at Tolouse, another at Papia, another at Padua, & another at Prage.
After Charles you great had made his notable conquests, he erected fiue famous Universities, one At paris, Another At Toulouse, Another At Papia, Another At Padua, & Another At Prage.
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Suidas reporteth of Leo the Emperour, Cum aliquādo Eulogio Philōsopho stipendium dari iussisset, &c. Whē Leo on a time cōmanded that E•logius a Philosopher shold haue his princely reward a noble mā of his court saide, that that money would be better employed for maintenance of souldiers. Suidas Reporteth of Leo the Emperor, Cum aliquādo Eulogio Philōsopho stipendium dari iussisset, etc. When Leo on a time commanded that E•logius a Philosopher should have his princely reward a noble man of his court said, that that money would be better employed for maintenance of Soldiers.
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Nay (saith hee) I would rather it might be brought to passe in my time, that the wages whiche are nowe bestowed vpon souldiers, might bee giuen to mainteyne Philosophers. Nay (Says he) I would rather it might be brought to pass in my time, that the wages which Are now bestowed upon Soldiers, might be given to maintain Philosophers.
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Alexander Seuerus so highly esteemed that famous and notable Lawyer Vlpian, that when certain of his souldiers ran fiercely vpon Vlpian purposing to slay him, the Emperor stept forth, Alexander Severus so highly esteemed that famous and notable Lawyer Ulpian, that when certain of his Soldiers ran fiercely upon Ulpian purposing to slay him, the Emperor stepped forth,
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and set himself between the body of Vlpian, and the furie of the souldiers, and couered him with his own roabes, that the souldiers might know how careful he was for the good estate of Vlpiā.
and Set himself between the body of Ulpian, and the fury of the Soldiers, and covered him with his own robes, that the Soldiers might know how careful he was for the good estate of Vlpiā.
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As also for the contrarie, such as haue practised cruelty vpon learned men, and haue hated knowledge, are worthely discommended in the stories of all ages.
As also for the contrary, such as have practised cruelty upon learned men, and have hated knowledge, Are worthily discommended in the stories of all ages.
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I told you before of that wicked Apostata Iulian, how he forbad yt Christiās should bring vp their childrē in learning.
I told you before of that wicked Apostata Iulian, how he forbade that Christiās should bring up their children in learning.
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Such an enemie to knowledge was also Licinius the Emperour, who called learning the poison and ouerthrowe of common weales.
Such an enemy to knowledge was also Licinius the Emperor, who called learning the poison and overthrown of Common weals.
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The like is reported of Caligula, Caracalla and Domitianus, that either they vtterly hated all maner of learning,
The like is reported of Caligula, Caracalla and domitianus, that either they utterly hated all manner of learning,
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or had some special malice against ye writinges of some one notable man, and therefore sought to destroy them.
or had Some special malice against the writings of Some one notable man, and Therefore sought to destroy them.
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Such was the policy of Satan, so thought he to get the vpper hande, & to restore againe his wicked Hiericho.
Such was the policy of Satan, so Thought he to get the upper hand, & to restore again his wicked Jericho.
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And were these the practises of Heathē princes onely? May not we remember the like attempts wrought in our daies.
And were these the practises of Heathen Princes only? May not we Remember the like attempts wrought in our days.
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Who wil cal to minde the time that is not farre past, shal finde that this ignoraunt Hiericho had many friends, who by all meanes drew men from knowledge:
Who will call to mind the time that is not Far passed, shall find that this ignorant Jericho had many Friends, who by all means drew men from knowledge:
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they gaue liberty rather to doe any thing, thē to seeke vnderstanding, and yet suffered rather the vse and reading of fabulous & vncleane writers,
they gave liberty rather to do any thing, them to seek understanding, and yet suffered rather the use and reading of fabulous & unclean writers,
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then of the holy scriptures, and bookes whiche carried fruitful instruction. Good letters, and studie to increase knowledge, are not to be neglected.
then of the holy Scriptures, and books which carried fruitful instruction. Good letters, and study to increase knowledge, Are not to be neglected.
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Such as presume of Gods spirit ouer boldely, that without their endeuour to vse the wholesome meanes which he hath left vnto his Church they shal and do by special inspiration vnderstand his wil, do tempt God.
Such as presume of God's Spirit over boldly, that without their endeavour to use the wholesome means which he hath left unto his Church they shall and do by special inspiration understand his will, do tempt God.
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The prophet Dauid prayed for the presēce of Gods spirit, but to the purpose he might take profite & fruit of his reading in the law of God.
The Prophet David prayed for the presence of God's Spirit, but to the purpose he might take profit & fruit of his reading in the law of God.
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Therfore he saith, Open mine eies, that I may see the wonders of thy law: and giue me vnderstanding, and I wil keepe thy law.
Therefore he Says, Open mine eyes, that I may see the wonders of thy law: and give me understanding, and I will keep thy law.
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And againe, encline mine heart vnto thy testimonies. S. Paul taught ye Corinthians. That no mā cā say that Iesus is the Lord, but by the holy Ghost:
And again, incline mine heart unto thy testimonies. S. Paul taught you Corinthians. That no man can say that Iesus is the Lord, but by the holy Ghost:
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And in ye 2. Chapter of his first Epistle, saith, Now we haue receiued, not the spirit of the world, but the spirt which is of god, that we might know the things yt are giuen to vs of god. This spirit prepared the heart of Paul, yet sent him to Ananias, that by him it might be tolde him what he should do.
And in you 2. Chapter of his First Epistle, Says, Now we have received, not the Spirit of the world, but the spirt which is of god, that we might know the things that Are given to us of god. This Spirit prepared the heart of Paul, yet sent him to Ananias, that by him it might be told him what he should do.
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This spirit prepared the hearts of the Eunuch, & of Cornelius: yet sent vnto thē Phillip and Peter to open the scriptures vnto them.
This Spirit prepared the hearts of the Eunuch, & of Cornelius: yet sent unto them Philip and Peter to open the Scriptures unto them.
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Lydia heard Paul, & the Lord opened her heart, that shee attended vnto the things that Paul spake. Lydia herd Paul, & the Lord opened her heart, that she attended unto the things that Paul spoke.
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I haue planted, saith he, Apollos watred, but god gaue the increase. I have planted, Says he, Apollos watered, but god gave the increase.
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Thus are we taught, not to forsake the helps of reading, of hearinge, and such like: Thus Are we taught, not to forsake the helps of reading, of hearing, and such like:
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yet to know that neither of them can settle vs vnto godlinesse, without the especiall grace of Gods spirit.
yet to know that neither of them can settle us unto godliness, without the especial grace of God's Spirit.
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Augustin saith wel, Non verbis hominis fit vt intelligatur verbum Dei: facit Deus vt intelligatis. The wordes of man doe not cause that Gods worde is vnderstoode: God giueth the vnderstanding thereof. Augustin Says well, Non verbis hominis fit vt intelligatur verbum Dei: facit Deus vt intelligatis. The words of man do not cause that God's word is understood: God gives the understanding thereof.
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And Chrysostome vpon these wordes of the Apostle, Suche trust haue we through christ to god, not that we are sufficient of our selues to thinke any thing,
And Chrysostom upon these words of the Apostle, Such trust have we through Christ to god, not that we Are sufficient of our selves to think any thing,
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as of our selues, but our sufficiēcy is of god, saith:as of our selves, but our sufficiency is of god, Says:
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Hoc est, non it a dicebam fiduciam habemus, vt id partim sit nostrum, partim sit deised totū illi tribuo, acceptum { que } fero: Hoc est, non it a dicebam fiduciam habemus, vt id Partim sit nostrum, Partim sit deised totū illi tribuo, acceptum { que } Fero:
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that is, I did not so say we haue trust, yt this work is partly ours, & partly gods:
that is, I did not so say we have trust, that this work is partly ours, & partly God's:
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but I allow it, & yeelde it wholly vnto God. but I allow it, & yield it wholly unto God.
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The consideration hereof putteth vs in mind to ioyne humble and heartye prayer to our diligent reading & hearing, yt God wil giue vs vnderstanding and knowledge.
The consideration hereof putteth us in mind to join humble and hearty prayer to our diligent reading & hearing, that God will give us understanding and knowledge.
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Nowe to conclude this first remedy, whereby Hiericho may bee kept from buylding:
Now to conclude this First remedy, whereby Jericho may be kept from building:
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we may say that of the vse of good learning, which S: Augustine speaketh against those that charge the scriptures with vnnecessary speeches:
we may say that of the use of good learning, which S: Augustine speaks against those that charge the Scriptures with unnecessary Speeches:
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Solo vomere terra proscinditur: sed vt hoc fieri possit, etiam caetera aratri membra sunt necessaria. Solo Vomere terra proscinditur: sed vt hoc fieri possit, etiam caetera aratri membra sunt necessaria.
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The share onelie renteth the grounde, but to helpe this woorke, the other partes of the plough are also needeful. The share only renteth the ground, but to help this work, the other parts of the plough Are also needful.
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We say, eloquence and other liberal artes are to be likened to that part of the Carpenters wimble, which turneth about, goeth rounde,
We say, eloquence and other liberal arts Are to be likened to that part of the Carpenters wimble, which turns about, Goes round,
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and by litle and litle draweth in the iron, or steele bit. The wooden handle entreth not into the wood, but wreatheth in the pearser:
and by little and little draws in the iron, or steel bit. The wooden handle entereth not into the wood, but wreatheth in the pearser:
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so do these artes, if they be rightly vsed, further the vnderstanding of the worde of God.
so do these arts, if they be rightly used, further the understanding of the word of God.
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This vse Lactantins seemed to seeke when he said, Vellem mihi dari eloquentiam, vel quia magis credant homines ornatae veritati, vel vt ipsi suis armis vincantur, I would gladly haue the gift of eloquence, either because mē might giue better credit to the trueth, when it is beautified:
This use Lactantius seemed to seek when he said, Vellem mihi dari eloquentiam, vel quia magis Credant homines ornatae Veritati, vel vt ipsi suis armis vincantur, I would gladly have the gift of eloquence, either Because men might give better credit to the truth, when it is beautified:
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or els because the heathen may the sooner bee ouercome with their owne weapons. or Else Because the heathen may the sooner be overcome with their own weapons.
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And in another place, he sheweth that this eloquence must serue and wayte vpon the wisedome of God:
And in Another place, he shows that this eloquence must serve and wait upon the Wisdom of God:
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Circumliniatur poculum coe lestis sapientiae melle, vt intelligamus nō hominē loqui, sed Deum. Circumliniatur poculum coe lestis sapientiae melle, vt intelligamus nō hominē loqui, sed God.
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Let the cup (of your speech) be seasoned with y• hony of Gods wisdome, that we may know it is god that speaketh, and not man. Let the cup (of your speech) be seasoned with y• honey of God's Wisdom, that we may know it is god that speaks, and not man.
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Where this is not done but men giue them selues rather to bee curious in hearing eloquence and pleasantnes of speach,
Where this is not done but men give them selves rather to be curious in hearing eloquence and pleasantness of speech,
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then desirous to learne the trueth, the woorde of God becommeth vnfruitfull, as it is to bee feared in many, that they litle account of the Gospell of Christ,
then desirous to Learn the truth, the word of God becomes unfruitful, as it is to be feared in many, that they little account of the Gospel of christ,
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but seeke to please their itchinge eares with fantasies of men. Augustine sayeth to such. Bonorum ingeniorum insignis est indoles, in verbis verum amare, non verba:
but seek to please their itching ears with fantasies of men. Augustine Saith to such. Bonorum ingeniorum insignis est indoles, in verbis verum amare, non verba:
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Quid enim prodest clauis aurea, si aperire quod volumus non potest? aut quid obest lignaea, si hoc potest? quando nihil aliud quaerimus nisi vt pateat quod clausum est.
Quid enim profits Key Aurea, si aperire quod volumus non potest? Or quid obest lignaea, si hoc potest? quando nihil Aliud Seeking nisi vt pateat quod Clausum est.
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Such as be of good dispositiō seek not after words but after ye trueth:
Such as be of good disposition seek not After words but After you truth:
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For what auaileth a key of gold, if it cānot open yt we wold haue opened? & what hurteth a key of wood if it can opē? seing we desire no other thing but that it be opened vnto vs, which is shut. For what avails a key of gold, if it cannot open that we would have opened? & what hurteth a key of wood if it can open? sing we desire no other thing but that it be opened unto us, which is shut.
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The seconde let or stay that Hiericho bee not restored, is, that the people may bee instructed,
The seconde let or stay that Jericho be not restored, is, that the people may be instructed,
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why it was ouerthrowne, & why God hath cursed thē that shal seeke to restore it.
why it was overthrown, & why God hath cursed them that shall seek to restore it.
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This knowledge is a singular gift of god.
This knowledge is a singular gift of god.
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When the Lord declared his fauour towardes Israel amonge other his speciall mercies hee spake in this sort:
When the Lord declared his favour towards Israel among other his special Mercies he spoke in this sort:
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This shall be the couenant that I wil make with the house of Isarel: after those dayes, I will put my Lawe in their inwarde partes: This shall be the Covenant that I will make with the house of Israel: After those days, I will put my Law in their inward parts:
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and write it in their hearts, and will be their God, and they shal bee my people:
and write it in their hearts, and will be their God, and they shall be my people:
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and they shal teach no more euery mā his neighbour, and euery man his brother, sayinge, Know the Lord:
and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord:
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for they shall all know mee, from the leaste of them to the greatest of them, sayeth the Lorde. for they shall all know me, from the jest of them to the greatest of them, Saith the Lord.
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And agayne our Sauiour sayeth out of the prophet Esay. They shall all be taught of God.
And again our Saviour Saith out of the Prophet Isaiah. They shall all be taught of God.
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And in the seuententh of Saint Iohn, he sayeth, This is life eternall, that they knowe thee to be the onely very God,
And in the seuententh of Saint John, he Saith, This is life Eternal, that they know thee to be the only very God,
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and whome thou hast sent Iesus Christ. and whom thou hast sent Iesus christ.
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To this ende, and for this cause, He gaue some to bee Apostles, and some Prophetes,
To this end, and for this cause, He gave Some to be Apostles, and Some prophets,
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and some Euangelistes, and some Pastours, and teachers, for the gathering together of the Saints, for the worke of the ministerie, and for the edificatiō of the body of Christ:
and Some Evangelists, and Some Pastors, and Teachers, for the gathering together of the Saints, for the work of the Ministry, and for the edification of the body of christ:
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that we hencefoorth bee no more children wa•ering and caried about with euery wind of doctrine, by the deceit of men,
that we henceforth be no more children wa•ering and carried about with every wind of Doctrine, by the deceit of men,
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& with craftines, whereby they lay waite to deceiue. & with craftiness, whereby they lay wait to deceive.
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Therefore doeth S. Peter cal vpon them that are of the church of god, in all places, that they shew foorth the mercies of God, that they witnesse vnto all the world, what the Lord hath done for them, in filling them with all spirituall knowledge and vnderstanding:
Therefore doth S. Peter call upon them that Are of the Church of god, in all places, that they show forth the Mercies of God, that they witness unto all the world, what the Lord hath done for them, in filling them with all spiritual knowledge and understanding:
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Be readie alwayes to giue an answer to euerie man that asketh you a reason of the hope yt is in you. Be ready always to give an answer to every man that asks you a reason of the hope that is in you.
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There fore doeth God giue charge to his people the children of Israel, to heare his Lawe and keepe his commaundements, not as an ordinance that shoulde stande good but for a season, whiche shoulde bee kepte onely by them:
There before doth God give charge to his people the children of Israel, to hear his Law and keep his Commandments, not as an Ordinance that should stand good but for a season, which should be kept only by them:
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but also requireth that they teache the same to their posteritie, that so his great blessinges may neuer bee forgotten. For thus hee sayeth.
but also requires that they teach the same to their posterity, that so his great blessings may never be forgotten. For thus he Saith.
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These wordes which I commande thee this day, shall bee in thine heart, and thou shalt rehearce them continually vnto thy children, These words which I command thee this day, shall be in thine heart, and thou shalt rehearse them continually unto thy children,
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and shalt talke of them, when thou taryest in thine house, and as thou walkest by the way,
and shalt talk of them, when thou taryest in thine house, and as thou walkest by the Way,
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and when thou lyest downe, and when thou risest vp. and when thou liest down, and when thou risest up.
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Thus doeth God, by promise that hee wyll giue the Spirite of knowledge and of vnderstanding vnto his people,
Thus doth God, by promise that he will give the Spirit of knowledge and of understanding unto his people,
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and by raysing vp labourers whom he hath sent foorth into his viniarde, Prophetes, Apostles, Euangelistes,
and by raising up labourers whom he hath sent forth into his Vineyard, prophets, Apostles, Evangelists,
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and pastours, and teachers, and by his earnest commaundement that we giue eare to his woorde,
and Pastors, and Teachers, and by his earnest Commandment that we give ear to his word,
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and speake of his wonderfull kindenesse shewed vnto vs and our forefathers, make it appeare howe needefull a thinge it is, that we knowe his will.
and speak of his wonderful kindness showed unto us and our Forefathers, make it appear how needful a thing it is, that we know his will.
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Without this knowledge we cannot loue hym as our father we can not feare him as our Lorde.
Without this knowledge we cannot love him as our father we can not Fear him as our Lord.
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But, when wee see the miserable blindenesse and ignoraunce in all places abroade, what hope may wee haue to see Hiericho suppressed and quite ouerthrowne? It cannot be but great inconueniences shall followe in the Churche of God,
But, when we see the miserable blindness and ignorance in all places abroad, what hope may we have to see Jericho suppressed and quite overthrown? It cannot be but great inconveniences shall follow in the Church of God,
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as confusion of order, and dissolution of life, to the indangering of the state, vnlesse by godly care of the Magistrates, some helpe be prouided.
as confusion of order, and dissolution of life, to the endangering of the state, unless by godly care of the Magistrates, Some help be provided.
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This care must shewe it selfe in remouinge blinde watchmen whiche haue no knowledge, who are but dumme dogges that can not barke, who lye and sleepe, and delight in sleeping.
This care must show it self in removing blind watchmen which have no knowledge, who Are but dumb Dogs that can not bark, who lie and sleep, and delight in sleeping.
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These greedye Dogges can neuer haue enough (sayeth the Prophet Esaye,) Non residence and absence from their cure, is a fault that woulde bee amended in the Sheapheardes of the Lordes flocke.
These greedy Dogs can never have enough (Saith the Prophet Isaiah,) Non residence and absence from their cure, is a fault that would be amended in the Shepherds of the lords flock.
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Though they be neuer so able to instructe, and therefore worthie to haue the roumes in the Churche:
Though they be never so able to instruct, and Therefore worthy to have the rooms in the Church:
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yet, if they haue not a desire to do good, if they feede not Christes sheepe,
yet, if they have not a desire to do good, if they feed not Christ's sheep,
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if they be strangers to the people of their charge•, if they bee not at hande to giue their flockes their bread in due season, what let may there bee,
if they be Strangers to the people of their charge•, if they be not At hand to give their flocks their bred in due season, what let may there be,
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but that ignorance and blindenesse shall growe and encrease in the people? Another fault no lesse hurtfull to the Church of God, is the sufferinge of pluralities,
but that ignorance and blindness shall grow and increase in the people? another fault no less hurtful to the Church of God, is the suffering of pluralities,
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when one man taketh the profite of two or more benefices, whiche is not worthye of one.
when one man Takes the profit of two or more Benefices, which is not worthy of one.
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These Non residents and pluralitie men teache not, they knowe not, nor care for the People of their charge:
These Non residents and plurality men teach not, they know not, nor care for the People of their charge:
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they haue brought this confusion and shame into the house of God. They are blinde guides, they are the darkenesse of the world.
they have brought this confusion and shame into the house of God. They Are blind guides, they Are the darkness of the world.
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Against those whiche are suche, GOD sheweth his heauy displeasure:
Against those which Are such, GOD shows his heavy displeasure:
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My Sheep, sayeth he wandred through all the mountaines, and vpon euerie high hill ▪ yea, my flocke was scattered through al the earth, My Sheep, Saith he wandered through all the Mountains, and upon every high hill ▪ yea, my flock was scattered through all the earth,
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and none dyd seeke or searche after them. and none did seek or search After them.
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And againe, Neither did my shepheards seeke my shepe, but the shephardes fedde themselues, and not my sheepe.
And again, Neither did my shepherds seek my sheep, but the shepherds fed themselves, and not my sheep.
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And by the Prophet Ieremie he saith: They that shoulde minister the law, knew me not.
And by the Prophet Ieremie he Says: They that should minister the law, knew me not.
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And againe, The Pastours are become Beastes, and haue not soughte the Lorde: therefore haue they none vnderstandinge:
And again, The Pastors Are become Beasts, and have not sought the Lord: Therefore have they none understanding:
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and all the flockes of their pastures are scattered. and all the flocks of their pastures Are scattered.
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These either bee a remnant of the wicked Inhabitantes of Hiericho, that resist the passage of Gods people towardes the land of promise:
These either be a remnant of the wicked Inhabitants of Jericho, that resist the passage of God's people towards the land of promise:
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or suche as haue forgotten the commaundement of the Lorde, and haue giuen themselues to doe the sinnes of the people, whom the Lord gaue ouer vnto them.
or such as have forgotten the Commandment of the Lord, and have given themselves to do the Sins of the people, whom the Lord gave over unto them.
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These be they that seeke the restoringe of Hiericho, & the ouerthrow of Hierusalem therefore the curse of God wyll fall vppon them:
These be they that seek the restoring of Jericho, & the overthrow of Jerusalem Therefore the curse of God will fallen upon them:
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the blood of Gods people shall be required at their handes, because they bring the abhomination of desolation into the holy place:
the blood of God's people shall be required At their hands, Because they bring the abomination of desolation into the holy place:
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because they suffer Christes flocke to perishe for lacke of knowledge, and to be caryed away after euery wynde of false doctrine.
Because they suffer Christ's flock to perish for lack of knowledge, and to be carried away After every wind of false Doctrine.
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God graunt al such, that they may see with their eyes, and vnderstande in their heartes,
God grant all such, that they may see with their eyes, and understand in their hearts,
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and knowe the gratious goodnesse of the Lorde, that the people bee not through their negligence like Horse and Mule:
and know the gracious Goodness of the Lord, that the people be not through their negligence like Horse and Mule:
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but that they may descerne betweene darkenesse and lighte, and betweene Hiericho and Hierusalem: that they may bee able to giue a reason of the faith whiche is in them and that they may teache the same vnto their Children.
but that they may discern between darkness and Light, and between Jericho and Jerusalem: that they may be able to give a reason of the faith which is in them and that they may teach the same unto their Children.
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So shall we be builte vpon a rocke, so shall we stande as firme as mount Sion, so shall wee neuer be confounded.
So shall we be built upon a rock, so shall we stand as firm as mount Sion, so shall we never be confounded.
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The thirde meanes to stay the buyldynge of Hiericho, is to bee thankefull for the benefites whiche God hath bestowed vpon vs:
The Third means to stay the building of Jericho, is to be thankful for the benefits which God hath bestowed upon us:
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and in suche sorte to leade our life, that it may appeare wee bee his seruants.
and in such sort to lead our life, that it may appear we be his Servants.
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To this ende God hath giuen his holye worde:
To this end God hath given his holy word:
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and to this ende hath he left his holy sacraments, that we should be put in minde of his kindenes,
and to this end hath he left his holy Sacraments, that we should be put in mind of his kindness,
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and not become vnmindefull or vnthankefull, and so receiue his grace in vayne, But, you wil say, What thanks shall I giue? Some leade me one way, and some another:
and not become unmindful or unthankful, and so receive his grace in vain, But, you will say, What thanks shall I give? some lead me one Way, and Some Another:
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some saye heare is Christe, some saye there is Christe:
Some say hear is Christ, Some say there is Christ:
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I know not nor wherefore, nor howe to yeelde thankes, Hereto a short answere can not suffice,
I know not nor Wherefore, nor how to yield thanks, Hereto a short answer can not suffice,
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and a long woulde be tedious.
and a long would be tedious.
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Let vs call to remembrance the Lesson that was giuen vs in this place on Sunday last: Let vs search the scriptures.
Let us call to remembrance the lesson that was given us in this place on Sunday last: Let us search the Scriptures.
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Esay the Prophet saith, To the Law, and to the testimonie, if they spake not according to this worde, it is because there is no light in them. Isaiah the Prophet Says, To the Law, and to the testimony, if they spoke not according to this word, it is Because there is no Light in them.
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Chrisostome saith, Nullo modo cognoscitur quae sit vera Ecclesia Christi, nisi tantummodo per Scripturas.
Chrysostom Says, Nullo modo cognoscitur Quae sit vera Ecclesia Christ, nisi tantummodo per Scripturas.
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By no meanes may it by knowne, whiche is the true Church of Christ, but onely by the Scriptures. By no means may it by known, which is the true Church of christ, but only by the Scriptures.
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Without them our faith is no faith without the helpe of them wee cannot knowe Christ from Antichriste, wee cannot know the Church of Christ from the Sinagogue of Sathan.
Without them our faith is no faith without the help of them we cannot know christ from Antichrist, we cannot know the Church of christ from the Synagogue of Sathan.
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Hereby let vs learne to knowe Hierusalem, hereby let vs learne to knowe Hiericho. Certainely if the woorde of GOD,
Hereby let us Learn to know Jerusalem, hereby let us Learn to know Jericho. Certainly if the word of GOD,
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and the breathe of his mouthe bee not able to shewe this: tradition and custome shall be much lesse able.
and the breath of his Mouth be not able to show this: tradition and custom shall be much less able.
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It is a good thinge to bee thankefull, and to prayse the Name of the most high:
It is a good thing to be thankful, and to praise the Name of the most high:
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the seruants of God finde cause of thankfulnes in consideration of the great & wonderful mercies continually powred vpō them.
the Servants of God find cause of thankfulness in consideration of the great & wondered Mercies continually poured upon them.
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Moses comanded Nisan to bee the firste moneth in the yeere, because God had deliuered Israell from the hande of Pharao in that month. Moses commanded Nisan to be the First Monn in the year, Because God had Delivered Israel from the hand of Pharaoh in that Monn.
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In like sort Mardocheus the Iewe, and Esther the Queene, sent letters vnto al the Iewes that were through all the prouinces of the king Assuerus both nere & farre, enioying them that they shoulde kepe the fourteenth day of the month Adir with ioy and feasting, for that vppon that daye God had deliuered them from the hande of Haman: and that they woulde not fayle to obserue the fame euery yeare.
In like sort Mordecai the Iewe, and Esther the Queen, sent letters unto all the Iewes that were through all the Provinces of the King Assuerus both never & Far, enjoying them that they should keep the fourteenth day of the Monn Adir with joy and feasting, for that upon that day God had Delivered them from the hand of Haman: and that they would not fail to observe the fame every year.
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Upon this day, euen vpon this day, I say, the xvii. of this moneth, God sent his handemaide, and deliuered vs. Let vs be kinde and thankfull vnto God for so great blessing.
Upon this day, even upon this day, I say, the xvii. of this Monn, God sent his handemaide, and Delivered us Let us be kind and thankful unto God for so great blessing.
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I say not, let vs make it the first day of the yeere.
I say not, let us make it the First day of the year.
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Yet this I say, let vs haue it in remembrance, let vs singe with the prophet, When the Lord brought againe ye captiuitie of Sion, we were like them that dreme, thē was our mouth filled with laughter, and our tongue with ioy.
Yet this I say, let us have it in remembrance, let us sing with the Prophet, When the Lord brought again you captivity of Sion, we were like them that dream, them was our Mouth filled with laughter, and our tongue with joy.
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The Lord hath done great things for vs, wherof we reioyce. The Lord hath done great things for us, whereof we rejoice.
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Let no man be offended herewith, it is onely a remembrance of the mercy of God, it behoueth vs to remember it, it is good to speake of it.
Let no man be offended herewith, it is only a remembrance of the mercy of God, it behooves us to Remember it, it is good to speak of it.
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For if we haue eyes to see, and neglect not our owne saluation, wee haue nowe much greater cause to reioyce then Dauid had,
For if we have eyes to see, and neglect not our own salvation, we have now much greater cause to rejoice then David had,
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because the things which are this daye restored vnto vs by the goodnesse of our God, are farre greater and worthyer then those, which Dauid and the people of Israell receiued in their deliuerance out of the capitiuitie of Babylon. For by howe much the heauens are greater then the earthe,
Because the things which Are this day restored unto us by the Goodness of our God, Are Far greater and Worthier then those, which David and the people of Israel received in their deliverance out of the capitiuitie of Babylon. For by how much the heavens Are greater then the earth,
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and God is more excellent then a creature: so much doeth the knowledge of God, and his true worshippe, passe all worldly blessinge,
and God is more excellent then a creature: so much doth the knowledge of God, and his true worship, pass all worldly blessing,
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and all other felicitie that can bee deuised vnder the Sunne.
and all other felicity that can be devised under the Sun.
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For what knoweth hee, which knoweth not God? Or what worshippeth he, whiche worshippeth not God? Hee that worshippeth not God, hath not the comforte of GOD:
For what Knoweth he, which Knoweth not God? Or what Worshippeth he, which Worshippeth not God? He that Worshippeth not God, hath not the Comfort of GOD:
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but hee that hath God, and knoweth God, and serueth God, hath a sure helpe and defence in all assayes.
but he that hath God, and Knoweth God, and serveth God, hath a sure help and defence in all assays.
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Let vs therefore bee glad and reioyce, let vs witnesse our ioye, and singe vnto the Lorde a new songe.
Let us Therefore be glad and rejoice, let us witness our joy, and sing unto the Lord a new song.
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Let vs kindle in our heartes the fire of the loue of God, and of our neighbour,
Let us kindle in our hearts the fire of the love of God, and of our neighbour,
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and let the flame thereof breake out to the glory of God.
and let the flame thereof break out to the glory of God.
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Let vs decke the Altars of our heartes with the florishing branches of vertue, and good woorkes:
Let us deck the Altars of our hearts with the flourishing branches of virtue, and good works:
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let vs sacrifice and kill our lustes and affections.
let us sacrifice and kill our lusts and affections.
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In this maner if wee shewe our thankefulnesse towardes GOD, wee shall hinder the wicked purpose of thē that wish the restoring of Hiericho, we shal see the lande of Gods promise, and enter into his rest.
In this manner if we show our thankfulness towards GOD, we shall hinder the wicked purpose of them that wish the restoring of Jericho, we shall see the land of God's promise, and enter into his rest.
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The fourth stay to hinder this buyldinge is discipline, whiche is so needefull, that neyther without it shall yee be able throughly to discomfort those that seeke to build vp Iericho againe,
The fourth stay to hinder this building is discipline, which is so needful, that neither without it shall ye be able thoroughly to discomfort those that seek to built up Jericho again,
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nor your selues happely and prosperously to goe on forward in setting foorth the glory and maiestie of our God,
nor your selves happily and prosperously to go on forward in setting forth the glory and majesty of our God,
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and to passe safely to the countrie promised.
and to pass safely to the country promised.
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It is as the sinewes of the church to strengthen it, and to ioyne and knit the parts thereof together.
It is as the sinews of the Church to strengthen it, and to join and knit the parts thereof together.
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But, because the time is passed and this matter weightie, and worthy of larger discourse, I wyll leaue it to your godly considerations, and for some other time.
But, Because the time is passed and this matter weighty, and worthy of larger discourse, I will leave it to your godly considerations, and for Some other time.
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And thou, O mercifull father, rise vp we beseeche thee, to iudge thine owne cause, stablishe the thinge thou hast begonne in vs, guide our feete in the way of peace, giue force vnto thy worde, blesse thine inheritance, blow downe the walles of Hiericho: so shal Hierusalem prospet,
And thou, Oh merciful father, rise up we beseech thee, to judge thine own cause, establish the thing thou hast begun in us, guide our feet in the Way of peace, give force unto thy word, bless thine inheritance, blow down the walls of Jericho: so shall Jerusalem prospet,
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and her walles be made strong: so shall the daye starre lighten our hartes:
and her walls be made strong: so shall the day star lighten our hearts:
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so shall Israel reioyce, and all the people truly know thee, and prayse thy name for euer. Amen.
so shall Israel rejoice, and all the people truly know thee, and praise thy name for ever. Amen.
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Aggaeus. 1.
Haggai. 1.
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Thus speaketh the Lord of hostes saying, This people say, The time is not yet come that the Lords house should be builded.
Thus speaks the Lord of hosts saying, This people say, The time is not yet come that the lords house should be built.
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Then came the word of the Lord by the ministery of the prophet Hagge, saying,
Then Come the word of the Lord by the Ministry of the Prophet Hag, saying,
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Is it time for your selues to dwell in your seiled houses, and this house lie waste?
Is it time for your selves to dwell in your seiled houses, and this house lie waste?
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THese words be written in the first Chapter of the Prophet Aggaeus. For better vnderstandyng wherof, I must call to your remembrance the storie of that time, vpon occasion wherof, these words were spoken.
THese words be written in the First Chapter of the Prophet Haggai. For better understanding whereof, I must call to your remembrance the story of that time, upon occasion whereof, these words were spoken.
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Almighty God beinge for many and sundrye causes highly displeased with his people the Iewes,
Almighty God being for many and sundry Causes highly displeased with his people the Iewes,
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after he had chastened thē many wayes, and sawe none amendement, at the laste gaue them ouer into the handes of their enemies,
After he had chastened them many ways, and saw none amendment, At the laste gave them over into the hands of their enemies,
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and suffered both the kinge and all the people of the countrie to be carryed away prisoners into Babylon, where they continued in miserie the space of seuentie yeeres.
and suffered both the King and all the people of the country to be carried away Prisoners into Babylon, where they continued in misery the Molle of seuentie Years.
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In the meane season, their countrey partly lay waste, and grewe full of wylde beastes: partly was inhabited by foreyners:
In the mean season, their country partly lay waste, and grew full of wild beasts: partly was inhabited by foreigners:
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the temple that Salomon had built them, the stateliest & richest work of the whole world, was burnt to the grounde,
the temple that Solomon had built them, the Stateliest & Richest work of the Whole world, was burned to the ground,
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and all the ornaments therof rauened vp, and caried into Babylon.
and all the Ornament thereof rauened up, and carried into Babylon.
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After fiftie yeres, king Cyrus shewed fauour towardes his people, & did lycence them to depart home agayne.
After fiftie Years, King Cyrus showed favour towards his people, & did licence them to depart home again.
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But as they were aboute the building, vpon occasion of cōplaint of their enemies, the whole worke was stayed.
But as they were about the building, upon occasion of complaint of their enemies, the Whole work was stayed.
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At y• length, after 70. yeeres, God remembred his promise and mercy, and stirred vp the heart of king Darius king of Persia, who had then conquered the Chaldees, to lycence the Iewes to depart home agayne into their countrie,
At y• length, After 70. Years, God remembered his promise and mercy, and stirred up the heart of King Darius King of Persiam, who had then conquered the Chaldees, to licence the Iewes to depart home again into their country,
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and to reedifie theyr Citie and Temple.
and to re-edify their city and Temple.
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This king Darius (as the Rabbines, or Doctors of the Iewes, and most parte of learned men coniecture) was sonne vnto the king Assuerus, begotten of the good Ladie Queene Hester, which Ladie Hester he maried after he had imbased,
This King Darius (as the Rabbis, or Doctors of the Iewes, and most part of learned men conjecture) was son unto the King Assuerus, begotten of the good Lady Queen Esther, which Lady Esther he married After he had embased,
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& diuorced from hym the prowd and stubborne Queene Vasthi. This was Gods marueylous prouidence, by that meanes twice to deliuer his people.
& divorced from him the proud and stubborn Queen Vashti. This was God's marvelous providence, by that means twice to deliver his people.
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Fyrst, by the good Lady Hester, from the tyranny of Hamā, as it appeareth by the storye:
Fyrst, by the good Lady Esther, from the tyranny of Hamam, as it appears by the story:
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and after, by her child Darius cleerely to delyuer them, and to discharge them out of their enemies handes for euer.
and After, by her child Darius clearly to deliver them, and to discharge them out of their enemies hands for ever.
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The Iewes, notwithstanding they had so gracious a graunt of their king, yet many of them would not returne home,
The Iewes, notwithstanding they had so gracious a grant of their King, yet many of them would not return home,
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but made their aboade euen there among their enemies in Babylon: and the most part of them that were returned, fell to building of their owne houses,
but made their abode even there among their enemies in Babylon: and the most part of them that were returned, fell to building of their own houses,
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and left the house of God vnbuilded: so soone they had forgotten Gods mercy towardes them.
and left the house of God unbuilded: so soon they had forgotten God's mercy towards them.
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In the time of their trouble, they cryed out, If I shrinke from God, I pray God shrinke from me.
In the time of their trouble, they cried out, If I shrink from God, I pray God shrink from me.
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But beinge restored home and at libertie, they sayde, as the Prophet heere reporteth, Nondum uenit tempus, &c. The time is not yet come, that the Lords house should be builded.
But being restored home and At liberty, they said, as the Prophet Here Reporteth, Nondum uenit Tempus, etc. The time is not yet come, that the lords house should be built.
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They saw they had many enemies on euerie side, the matter it selfe was marueylous weightie,
They saw they had many enemies on every side, the matter it self was marvelous weighty,
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and to their iudgementes almost impossible.
and to their Judgments almost impossible.
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They had begunne before vnder kynge Cyrus, and because, the matter was then dashe, and their enimies preuayled against them, they were vtterly discouraged and cast into dispayre.
They had begun before under King Cyrus, and Because, the matter was then dash, and their enemies prevailed against them, they were utterly discouraged and cast into despair.
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Wherefore god spake to them by the Prophet Aggaeus, Is it time for your selues to dwel in your seeled houses,
Wherefore god spoke to them by the Prophet Haggai, Is it time for your selves to dwell in your seeled houses,
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and this house lye wast? Haue you found le asure to set vp & furnish your owne house,and this house lie waste? Have you found le assure to Set up & furnish your own house,
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& can you neglect the restoring of my house? My house (I say) in which my Lawe hath bene read and preached to you, where your Fathers haue made mee sacrifices, towardes which house you turned your faces, whensoeuer you prayed vnto me in Babylon, and were heard? Therfore sayth the Lord.
& can you neglect the restoring of my house? My house (I say) in which my Law hath be read and preached to you, where your Father's have made me Sacrifices, towards which house you turned your faces, whensoever you prayed unto me in Babylon, and were herd? Therefore say the Lord.
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Ye haue sowen much & bring in litle: ye eate, but yet haue not ynough: ye looked for much, & loe, it came to litle: You have sown much & bring in little: you eat, but yet have not enough: you looked for much, & lo, it Come to little:
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and when you brought it home, I dyd blow it out. You set your ioye vppon vaine things, and the same shal deceiue you.and when you brought it home, I did blow it out. You Set your joy upon vain things, and the same shall deceive you.
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This place of the Prophet Aggaeus, I haue thought good to apply to the present state of our time.
This place of the Prophet Haggai, I have Thought good to apply to the present state of our time.
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For, as then the citie of Hierusalem was miserably rased, and the Temple of god burnt downe by heathens:
For, as then the City of Jerusalem was miserably rased, and the Temple of god burned down by Heathens:
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euen so hath it fared in time lately past with the Churche of Christe, here amonge vs. And,
even so hath it fared in time lately passed with the Church of Christ, Here among us And,
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as then God mollified & softened the heart of the king Darius for the deliuery of his people,
as then God mollified & softened the heart of the King Darius for the delivery of his people,
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euen so of his great mercie hath he nowe stirred vp a most noble & vertuous Ladie our soueraigne Queene Elizabeth, for the same purpose.
even so of his great mercy hath he now stirred up a most noble & virtuous Lady our sovereign Queen Elizabeth, for the same purpose.
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And, as then there were many that set light by Gods benefites, and thought it meete ynough for him to waite vpon their leisure:
And, as then there were many that Set Light by God's benefits, and Thought it meet enough for him to wait upon their leisure:
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euen so, I pray God, the same securitie be not founde in vs at this time.
even so, I pray God, the same security be not found in us At this time.
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I pray God there be none of vs that make light of Gods grace, and say in our heartes, Nondum venit tempus, &c. The time is not yet come, that the Lords house should be builded.
I pray God there be none of us that make Light of God's grace, and say in our hearts, Nondum venit Tempus, etc. The time is not yet come, that the lords house should be built.
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1 Wherfore, first I wil proue (by Gods grace) that our Churche hath bene ouergrowne with errours and abuses,
1 Wherefore, First I will prove (by God's grace) that our Church hath be overgrown with errors and Abuses,
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as then the temple of Hierusalem was defaced by the Caldees.
as then the temple of Jerusalem was defaced by the Chaldeans.
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2 Secondly, I will shewe what thinges they be that doo stay men from reedifying of this Temple.
2 Secondly, I will show what things they be that do stay men from re-edifying of this Temple.
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3 Last of all, after what sorte this Churche ought to be builded, and so I wyl leaue you to God.
3 Last of all, After what sort this Church ought to be built, and so I will leave you to God.
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Prayers.
Prayers.
n2.
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Touching the first parte, I shall not neede many wordes, for God hath in our dayes sufficiently reuealed,
Touching the First part, I shall not need many words, for God hath in our days sufficiently revealed,
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and we haue seene the state of the Church in time past.
and we have seen the state of the Church in time past.
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And indeed, the errors & abuses haue bene so grosse, that who so cānot see them with his eyes,
And indeed, the errors & Abuses have be so gross, that who so cannot see them with his eyes,
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yet may feele and grope them with his fingers.
yet may feel and grope them with his fingers.
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Yet, because I knowe some are not throughly perswaded heerein, but thinke that the church of Rome hath euermore bene pure and without spot:
Yet, Because I know Some Are not thoroughly persuaded herein, but think that the Church of Room hath evermore be pure and without spot:
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and, some others in their writinges call it the rule of the trueth, that whatsoeuer that Church sayth, whatsouer it be, must needs be true:
and, Some Others in their writings call it the Rule of the truth, that whatsoever that Church say, whatsoever it be, must needs be true:
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as Siluester sayth, it is Infallibilis regula, a rule that neuer deceiueth.
as Sylvester say, it is Infallible regula, a Rule that never deceiveth.
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Some set it aboue the word of god, as the same Syluester. A doctrina Ecclesiae Romanae & Romani Pontificis sacra scriptura robur trahit & authoritatē.
some Set it above the word of god, as the same Sylvester. A Doctrina Ecclesiae Romanae & Romani Pontiff sacra Scripture robur trahit & authoritatē.
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The holy scripture taketh force & authority of yt doctrin of the church & Bishop of Rome. The holy scripture Takes force & Authority of that Doctrine of the Church & Bishop of Rome.
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And as Cusanus: Sequuntur Scripturae Ecclesiā, & non è conuerso.
And as Cusanus: Sequuntur Scriptures Church, & non è conuerso.
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The scriptures follow the church, & not on the contrary part, yt church followeth y• scriptures. Others say, Impossibile haereticari, &c. It is not possible he should fall into heresies whiche foloweth the church of Rome: The Scriptures follow the Church, & not on the contrary part, that Church follows y• Scriptures. Others say, Impossibile haereticari, etc. It is not possible he should fallen into heresies which Followeth the Church of Rome:
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some others sai yt if christ & his Apostles were aliue, they were not able to rule the church in better sort,
Some Others sai that if Christ & his Apostles were alive, they were not able to Rule the Church in better sort,
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then it is now ruled, by the Pope and his Cardinalles. Thus some schoole doctors haue written, I am able to aleadge mine authors.
then it is now ruled, by the Pope and his Cardinals. Thus Some school Doctors have written, I am able to allege mine Authors.
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Therfore I must of force stād vpō this matter a litle not because I think it needfull,
Therefore I must of force stand upon this matter a little not Because I think it needful,
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but y• al men may be satisfied,
but y• all men may be satisfied,
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First, Christ our sauiour, as he foreshewed the prosperous course of the gospell, yt it should bee preached throughout ye world,
First, christ our Saviour, as he foreshowed the prosperous course of the gospel, that it should be preached throughout you world,
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& yt the gates of hel should not be able to withstand it: so he & his Apostles forwarned also the ruine & decay of y• Church:
& that the gates of hell should not be able to withstand it: so he & his Apostles forwarned also the ruin & decay of y• Church:
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& yt in so many places, and in so plaine wordes, that no man can doubt of it, or deny it.
& that in so many places, and in so plain words, that no man can doubt of it, or deny it.
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For, Christ alleadging the prophet Daniel, sayth, that abomination should sitte in the holy place,
For, christ alleging the Prophet daniel, say, that abomination should sit in the holy place,
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and, that there shoulde be such confusion and disorder, that if it were possible the very elect should be peruerted.
and, that there should be such confusion and disorder, that if it were possible the very elect should be perverted.
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He sayth, that when he shall come to iudge, there shal scarsely be found faith in the world.
He say, that when he shall come to judge, there shall scarcely be found faith in the world.
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Paul likewise sayth, that the man of sinne, that is such a one as in all thinges should be contrary to Christe, Paul likewise say, that the man of sin, that is such a one as in all things should be contrary to Christ,
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and is called Antichrist, shoulde sitte in the temple of God, and beare hymselfe as if hee were God in deede.
and is called Antichrist, should sit in the temple of God, and bear himself as if he were God in deed.
cc vbz vvn np1, vmd vvi p-acp dt n1 pp-f np1, cc vvi px31 c-acp cs pns31 vbdr np1 p-acp n1.
(5) part (DIV2)
93
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717
Daniel sayth, The trueth shal be cast downe to the grounde. And to Timothie Paul sayeth, In the latter times some shall depart frō the faith, and shall giue heede to spirites of error, & doctrins of deuils. daniel say, The truth shall be cast down to the ground. And to Timothy Paul Saith, In the latter times Some shall depart from the faith, and shall give heed to spirits of error, & doctrines of Devils.
np1 vvz, dt n1 vmb vbi vvn a-acp p-acp dt n1. cc p-acp np1 np1 vvz, p-acp dt d n2 d vmb vvi p-acp dt n1, cc vmb vvi n1 p-acp n2 pp-f n1, cc n2 pp-f n2.
(5) part (DIV2)
93
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718
S. Peter saith, Ther shal be false teachers among you. S. Peter Says, There shall be false Teachers among you.
np1 np1 vvz, a-acp vmb vbi j n2 p-acp pn22.
(5) part (DIV2)
93
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719
And, where saith Christ, (I beseech you consider) where saith Christ, this horrible desolation should be? among y• turks or Iewes? no, but in the holy place.
And, where Says christ, (I beseech you Consider) where Says christ, this horrible desolation should be? among y• Turks or Iewes? no, but in the holy place.
cc, q-crq vvz np1, (pns11 vvb pn22 vvb) q-crq vvz np1, d j n1 vmd vbi? p-acp n1 n2 cc np2? uh-dx, cc-acp p-acp dt j n1.
(5) part (DIV2)
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720
Wher shal ye son of man scarsely finde faith? wher shall the very elect stande in doubt what they may beleeue? amōg ye heathēs or infidels? No,
Where shall you son of man scarcely find faith? where shall the very elect stand in doubt what they may believe? among you Heathens or Infidels? No,
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(5) part (DIV2)
94
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721
but in the church, Wher saith S. Peter shalbe ye masters of lies, wher saith Daniel, shall the truth be troden downe? where sayth S. Paul, shal ye mā of sin perch,
but in the Church, Where Says S. Peter shall the Masters of lies, where Says daniel, shall the truth be trodden down? where say S. Paul, shall you man of since perch,
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(5) part (DIV2)
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722
& settel, & behaue himself as if he were very god? among the heathen? No, no good brethren,
& settel, & behave himself as if he were very god? among the heathen? No, no good brothers,
cc n1, cc vvi px31 c-acp cs pns31 vbdr j n1? p-acp dt j-jn? uh-dx, dx j n2,
(5) part (DIV2)
94
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723
but in templo Dei, In the Temple of God, in the very Church among thē that should beare the name of Christ.
but in templo Dei, In the Temple of God, in the very Church among them that should bear the name of christ.
cc-acp p-acp fw-la fw-la, p-acp dt n1 pp-f np1, p-acp dt j n1 p-acp pno32 cst vmd vvi dt n1 pp-f np1.
(5) part (DIV2)
94
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724
But, forasmuch as it cannot be doubted among christian men, that Christ & his Apostles appointed ye church in their time in such sort,
But, forasmuch as it cannot be doubted among christian men, that christ & his Apostles appointed you Church in their time in such sort,
p-acp, av c-acp pn31 vmbx vbi vvn p-acp njp n2, cst np1 cc po31 n2 vvd pn22 n1 p-acp po32 n1 p-acp d n1,
(5) part (DIV2)
94
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725
as no better could be deuised, let vs cōpare the church of late time to yt original,
as no better could be devised, let us compare the Church of late time to that original,
c-acp dx jc vmd vbi vvn, vvb pno12 vvi dt n1 pp-f j n1 p-acp pn31 j-jn,
(5) part (DIV2)
94
Image 38
726
as the vse is, in trying of mesures, where, in tryal whether is true or fals, ye haue euermore recourse to the standard.
as the use is, in trying of measures, where, in trial whither is true or falls, you have evermore recourse to the standard.
c-acp dt n1 vbz, p-acp vvg pp-f n2, c-crq, p-acp n1 cs vbz j cc j, pn22 vhb av n1 p-acp dt n1.
(5) part (DIV2)
94
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727
For if ther be any falt, whatsoeuer it be, the standerd wil bewray it.
For if there be any fault, whatsoever it be, the standard will bewray it.
p-acp cs pc-acp vbb d n1, r-crq pn31 vbi, dt n1 vmb vvi pn31.
(5) part (DIV2)
94
Image 38
728
This order Christ himselfe vsed with the priests & Pharises, saying, Domus mea domus orationis vocabitur, My house shall bee caled the house of praier.
This order christ himself used with the Priests & Pharisees, saying, Domus mea domus orationis vocabitur, My house shall be called the house of prayer.
d n1 np1 px31 vvd p-acp dt n2 cc np2, vvg, fw-la fw-la fw-la fw-la fw-la, po11 n1 vmb vbi vvn dt n1 pp-f n1.
(5) part (DIV2)
94
Image 38
729
But you haue gone frō the paterne or original, & you haue made it a harbour for theeues.
But you have gone from the pattern or original, & you have made it a harbour for thieves.
p-acp pn22 vhb vvn p-acp dt n1 cc n-jn, cc pn22 vhb vvn pn31 dt n1 p-acp n2.
(5) part (DIV2)
94
Image 39
730
And whereas the contention stoode vpon diuorse, Christ called them to ye first original, A principio non fuit sic, From the beginning it was not so:
And whereas the contention stood upon divorce, christ called them to you First original, A principio non fuit sic, From the beginning it was not so:
cc cs dt n1 vvd p-acp n1, np1 vvd pno32 p-acp pn22 ord n-jn, dt fw-la fw-la fw-la fw-la, p-acp dt n1 pn31 vbds xx av:
(5) part (DIV2)
94
Image 39
731
they twayne shall be one flesh. they twayne shall be one Flesh.
pns32 crd vmb vbi crd n1.
(5) part (DIV2)
94
Image 39
732
And S. Paul, when the holy mysterie of the Lordes Supper was abused, called thē home to the first institutiō, I haue receiued of the Lorde, that which I also haue deliuered vnto you.
And S. Paul, when the holy mystery of the lords Supper was abused, called them home to the First Institution, I have received of the Lord, that which I also have Delivered unto you.
cc n1 np1, c-crq dt j n1 pp-f dt ng1 n1 vbds vvn, vvd pno32 av-an p-acp dt ord n1, pns11 vhb vvn pp-f dt n1, cst r-crq pns11 av vhb vvn p-acp pn22.
(5) part (DIV2)
94
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733
By this standerde Christ reproued the Sadduces: Erratis, nescientes Scripturas, You erre, not knowing the Scriptures.
By this standerde christ reproved the Sadducees: Erratus, nescientes Scripturas, You err, not knowing the Scriptures.
p-acp d vvn np1 vvd dt np2: av, n2-j np1, pn22 vvb, xx vvg dt n2.
(5) part (DIV2)
94
Image 39
734
And by the same hee confuted the Deuil, when hee came to tempt him, Soriptum est, It is written.
And by the same he confuted the devil, when he Come to tempt him, Soriptum est, It is written.
cc p-acp dt d pns31 vvn dt n1, c-crq pns31 vvd pc-acp vvi pno31, np1 fw-la, pn31 vbz vvn.
(5) part (DIV2)
94
Image 39
735
This standerd shall bee able to warrant vs, if we can saye truely, Scriptum est. For as the learned father Irenaeus sayth, Scriptura est basis & fundamentum fidei nostrae:
This standard shall be able to warrant us, if we can say truly, Scriptum est. For as the learned father Irnaeus say, Scripture est basis & fundamentum fidei Nostrae:
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(5) part (DIV2)
94
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736
The Scripture is the pillar & foundation of our faith. It is rashnesse to beleeue without the warrant or direction of the Scriptures. The Scripture is the pillar & Foundation of our faith. It is rashness to believe without the warrant or direction of the Scriptures.
dt n1 vbz dt n1 cc n1 pp-f po12 n1. pn31 vbz n1 pc-acp vvi p-acp dt n1 cc n1 pp-f dt n2.
(5) part (DIV2)
94
Image 39
737
It is not deuotion, nor catholique faithe, but foolish rashnesse.
It is not devotion, nor catholic faith, but foolish rashness.
pn31 vbz xx n1, ccx jp n1, cc-acp j n1.
(5) part (DIV2)
94
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738
Now howe many wayes, and in howe many poyntes the Church of late dayes hath dissented from the Churche of Christe and of the Apostles (which no doubt was the Catholique Church) it were almost an infinite worke to recken vp.
Now how many ways, and in how many points the Church of late days hath dissented from the Church of Christ and of the Apostles (which no doubt was the Catholic Church) it were almost an infinite work to reckon up.
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(5) part (DIV2)
95
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739
For they disagree in so many things yt in maner they agree in nothinge.
For they disagree in so many things that in manner they agree in nothing.
p-acp pns32 vvb p-acp av d n2 pn31 p-acp n1 pns32 vvb p-acp pix.
(5) part (DIV2)
95
Image 39
740
Notwithstanding, I wil lay out one or two things before you, and by them your wisedomes shall ghesse the rest.
Notwithstanding, I will lay out one or two things before you, and by them your wisdoms shall guess the rest.
a-acp, pns11 vmb vvi av crd cc crd n2 p-acp pn22, cc p-acp pno32 po22 n2 vmb vvi dt n1.
(5) part (DIV2)
95
Image 39
741
Christ gaue the Sacrament of his body and blood to bee frequented in the Congregation, that all shoulde bee partakers thereof, in remembrance of his death,
christ gave the Sacrament of his body and blood to be frequented in the Congregation, that all should be partakers thereof, in remembrance of his death,
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(5) part (DIV2)
96
Image 39
742
and sayde, Hoc facite in meam commemorationem, Do yee this in remembrance of mee. Thus Christ hymself ordayned and commanded:
and said, Hoc Facite in meam commemorationem, Do ye this in remembrance of me. Thus christ himself ordained and commanded:
cc vvd, fw-la n1 p-acp fw-la fw-la, vdb pn22 d p-acp n1 pp-f pno11. av np1 px31 vvn cc vvn:
(5) part (DIV2)
96
Image 39
743
thus the Apostles, and the catholique fathers in the primatiue Church vsed it: and there can no commandement, nor example, be shewed forth to the contrary.
thus the Apostles, and the catholic Father's in the primitive Church used it: and there can no Commandment, nor Exampl, be showed forth to the contrary.
av dt n2, cc dt jp n2 p-acp dt j n1 vvd pn31: cc a-acp vmb dx n1, ccx n1, vbb vvn av p-acp dt n-jn.
(5) part (DIV2)
96
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744
Yet our later fathers, agaynst Christ, agaynst the Apostles, against the primitiue church, haue thought it sufficient, that one priest alone should communicate for all the rest.
Yet our later Father's, against christ, against the Apostles, against the primitive Church, have Thought it sufficient, that one priest alone should communicate for all the rest.
av po12 jc n2, p-acp np1, p-acp dt n2, p-acp dt j n1, vhb vvn pn31 j, cst pi n1 av-j vmd vvi p-acp d dt n1.
(5) part (DIV2)
96
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745
Christ deliuered the holy Communion vnder both kindes, and so was it vsed in the Primitiue Church,
christ Delivered the holy Communion under both Kinds, and so was it used in the Primitive Church,
np1 vvd dt j n1 p-acp d n2, cc av vbds pn31 vvn p-acp dt j n1,
(5) part (DIV2)
97
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746
and in the times of the doctors, Chrysostome, Ambrose, Gregorie, Augustine, and Hierome. But our fathers in the Councill holden at Constance of late yeares, haue gone from the originall,
and in the times of the Doctors, Chrysostom, Ambrose, Gregory, Augustine, and Jerome. But our Father's in the Council held At Constance of late Years, have gone from the original,
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(5) part (DIV2)
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747
and haue decreed against Christ himselfe, against his Apostles, and Doctours:
and have decreed against christ himself, against his Apostles, and Doctors:
cc vhb vvn p-acp np1 px31, p-acp po31 n2, cc n2:
(5) part (DIV2)
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748
that, to minister the Communion to a lay man vnder both kinds, is an open heresie.
that, to minister the Communion to a lay man under both Kinds, is an open heresy.
cst, pc-acp vvi dt n1 p-acp dt n1 n1 p-acp d n2, vbz dt j n1.
(5) part (DIV2)
97
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749
Alas, (good brethren) I beseeche you consider by the way, in what state was the Church of Christe then,
Alas, (good brothers) I beseech you Consider by the Way, in what state was the Church of Christ then,
np1, (j n2) pns11 vvb pn22 vvb p-acp dt n1, p-acp r-crq n1 vbds dt n1 pp-f np1 av,
(5) part (DIV2)
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750
when Christes owne institution, and the Apostles doctrine was called heresie?
when Christ's own Institution, and the Apostles Doctrine was called heresy?
c-crq npg1 d n1, cc dt n2 n1 vbds vvn n1?
(5) part (DIV2)
97
Image 39
751
Christ, his Apostles, & the catholque fathers vsed their praiers in a common tongue, that the people might perceiue what was saide in the Church, & say Amen.
christ, his Apostles, & the catholque Father's used their Prayers in a Common tongue, that the people might perceive what was said in the Church, & say Amen.
np1, po31 n2, cc dt fw-fr n2 vvn po32 n2 p-acp dt j n1, cst dt n1 vmd vvi r-crq vbds vvn p-acp dt n1, cc vvb uh-n.
(5) part (DIV2)
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Image 40
752
But, how neere our later fathers come to that originall, it needeth no rehearsal.
But, how near our later Father's come to that original, it needs no rehearsal.
p-acp, c-crq av-j po12 jc n2 vvb p-acp d n-jn, pn31 vvz dx n1.
(5) part (DIV2)
98
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753
For you haue heard it taught you as a necessary doctrine, that your prayers should be in the Latine tongue,
For you have herd it taught you as a necessary Doctrine, that your Prayers should be in the Latin tongue,
p-acp pn22 vhb vvn pn31 vvd pn22 p-acp dt j n1, cst po22 n2 vmd vbi p-acp dt jp n1,
(5) part (DIV2)
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754
although you did not vnderstand what ye prayed for: and that kinde of prayer hath bene called deuotion.
although you did not understand what you prayed for: and that kind of prayer hath be called devotion.
cs pn22 vdd xx vvi r-crq pn22 vvd p-acp: cc d n1 pp-f n1 vhz vbn vvn n1.
(5) part (DIV2)
98
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755
God left order to his Church, Non facies tibi sculptile, thou shalt not make thee any grauē image.
God left order to his Church, Non fancies tibi sculptile, thou shalt not make thee any graved image.
np1 vvd n1 p-acp po31 n1, fw-fr n2 fw-la n1, pns21 vm2 xx vvi pno21 d j-vvn n1.
(5) part (DIV2)
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756
From Christs time for the space of 500 yeres, there was no allowance of images in the Catholique Church ▪ but our later fathers cānot take it for a Church,
From Christ time for the Molle of 500 Years, there was no allowance of Images in the Catholic Church ▪ but our later Father's cannot take it for a Church,
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(5) part (DIV2)
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757
vnlesse it be decked, & set about with images.
unless it be decked, & Set about with Images.
cs pn31 vbb vvn, cc vvd a-acp p-acp n2.
(5) part (DIV2)
99
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758
The Apostles were maried (as Ignatius and Ambrose witnes) & so were others ye ministers of the Church after them,
The Apostles were married (as Ignatius and Ambrose witness) & so were Others the Ministers of the Church After them,
dt n2 vbdr vvn (c-acp np1 cc np1 n1) cc av vbdr n2-jn dt n2 pp-f dt n1 p-acp pno32,
(5) part (DIV2)
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Image 40
759
as it is wel knowne, for 1000. yeres after Christ.
as it is well known, for 1000. Years After christ.
c-acp pn31 vbz av vvn, p-acp crd n2 p-acp np1.
(5) part (DIV2)
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Image 40
760
To hold good this originall, there haue bene certayne Canons set downe, Si quis do•uerit sacerdotem sub obtentu religionis, propriā vxorem cōtemnere, anathema sit.
To hold good this original, there have be certain Canonas Set down, Si quis do•uerit Sacerdotem sub Obtentu Religion, propriā vxorem cōtemnere, anathema fit.
p-acp n1 j d n-jn, pc-acp vhi vbn j n2 vvn a-acp, fw-mi fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, n1 vvb.
(5) part (DIV2)
100
Image 40
761
If any man teach yt a priest, for color of religiō should contēn• his wife, let him be accursed. If any man teach that a priest, for colour of Religion should contemn• his wife, let him be accursed.
cs d n1 vvi pn31 dt n1, p-acp n1 pp-f n1 vmd n1 po31 n1, vvb pno31 vbi vvn.
(5) part (DIV2)
100
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762
And ye general coūcel holden at Gāgra, as it is set downe also by Gratian, If any put differēce betwene the priest that is maryed, by reson of his mariage, that he should not offer,
And you general council held At Gāgra, as it is Set down also by Gratian, If any put difference between the priest that is married, by Reason's of his marriage, that he should not offer,
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(5) part (DIV2)
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763
& for that cause cōmeth not to his offring, he is accursed: & for that cause comes not to his offering, he is accursed:
cc p-acp d n1 vvz xx p-acp po31 n1, pns31 vbz vvn:
(5) part (DIV2)
100
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764
yet pope Hildebrand one of the later fathers, decreed & cōmanded, that no man should heare such priests Masse, that had a wife:
yet pope Hildebrand one of the later Father's, decreed & commanded, that no man should hear such Priests Mass, that had a wife:
av n1 np1 crd pp-f dt jc n2, vvn cc vvn, cst dx n1 vmd vvi d ng1 n1, cst vhd dt n1:
(5) part (DIV2)
100
Image 40
765
but caused their tenth to bee burnt, their prayers & blessings to be holden as curses,
but caused their tenth to be burned, their Prayers & blessings to be held as curses,
cc-acp vvd po32 ord pc-acp vbi vvn, po32 n2 cc n2 pc-acp vbi vvn p-acp n2,
(5) part (DIV2)
100
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766
and the sacrament which they had consecrate, to be spit at, and troden vnder mens feete.
and the sacrament which they had consecrate, to be spit At, and trodden under men's feet.
cc dt n1 r-crq pns32 vhd vvn, pc-acp vbi n1 p-acp, cc vvn p-acp ng2 n2.
(5) part (DIV2)
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767
You wyll saye, These be but smal matters, and may be borne withal, for decencie and good order.
You will say, These be but small matters, and may be born withal, for decency and good order.
pn22 vmb vvi, d vbb p-acp j n2, cc vmb vbi vvn av, p-acp n1 cc j n1.
(5) part (DIV2)
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768
But you shal vnderstand, that the canons of the Apostles, and diuers of the first Bishops of Rome, and other holy Fathers required, that all such as were present at the ministration of the Communion, shoulde also bee patakers of the Sacrament:
But you shall understand, that the Canonas of the Apostles, and diverse of the First Bishops of Room, and other holy Father's required, that all such as were present At the ministration of the Communion, should also be patakers of the Sacrament:
p-acp pn22 vmb vvi, cst dt n2 pp-f dt n2, cc j pp-f dt ord n2 pp-f vvi, cc j-jn j n2 vvn, cst d d c-acp vbdr j p-acp dt n1 pp-f dt n1, vmd av vbi n2 pp-f dt n1:
(5) part (DIV2)
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769
& accounted worthy to be put out af the Church, whosoeuer would not communicate with the Minister.
& accounted worthy to be put out of the Church, whosoever would not communicate with the Minister.
cc vvd j pc-acp vbi vvn av pp-f dt n1, r-crq vmd xx vvi p-acp dt n1.
(5) part (DIV2)
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770
And Chrisostome calleth such a one impudent & malepert.
And Chrysostom calls such a one impudent & malepert.
np1 np1 vvz d dt crd j cc j.
(5) part (DIV2)
101
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771
Quisquis mysteriorum cōsors nonest, &c. whosoeuer saith he, doth not communicate, & standeth by, he is shameles & malepert. Quisquis Mysteriorum consors nonce, etc. whosoever Says he, does not communicate, & Stands by, he is shameless & malepert.
fw-la fw-la n2 n1, av c-crq vvz pns31, vdz xx vvi, cc vvz p-acp, pns31 vbz j cc j.
(5) part (DIV2)
101
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772
Cōmuniō vnder one kinde, is no smal matter, but such a matter, & of such weight, that Gelasius calleth it opē sacrilege, to minister ye sacrament in one kinde.
Communion under one kind, is no small matter, but such a matter, & of such weight, that Gelasius calls it open sacrilege, to minister you sacrament in one kind.
n1 p-acp crd n1, vbz dx j n1, cc-acp d dt n1, cc pp-f d n1, cst np1 vvz pn31 j n1, pc-acp vvi pn22 n1 p-acp crd n1.
(5) part (DIV2)
101
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773
Common prayer in a straunge tongue, is such a matter, that it taketh away the very vse of cōmon prayer.
Common prayer in a strange tongue, is such a matter, that it Takes away the very use of Common prayer.
j n1 p-acp dt j n1, vbz d dt n1, cst pn31 vvz av dt j n1 pp-f j n1.
(5) part (DIV2)
102
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774
For the people (as Paul saith) cannot say, Amen, nor be edified, nor giue God thankes.
For the people (as Paul Says) cannot say, Amen, nor be edified, nor give God thanks.
p-acp dt n1 (c-acp np1 vvz) vmbx vvi, uh-n, ccx vbi vvn, ccx vvi np1 n2.
(5) part (DIV2)
102
Image 40
775
And the Emperour Iustinian in a law that he maketh, touching the publike prayers of the Church, saith thus, we cōmand al Bishops & priests to minister the holy oblatiō,
And the Emperor Iustinian in a law that he makes, touching the public Prayers of the Church, Says thus, we command all Bishops & Priests to minister the holy oblation,
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& the prayer at ye holy Baptism, not vnder silēce, but with such voice as may bee hard of the faithful people:
& the prayer At you holy Baptism, not under silence, but with such voice as may be hard of the faithful people:
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777
to the intent that the harts of the hearers may be stirred vp to more deuotion, &c. And let the holy priests vnderstand, that if thei neglect ani of these things, they shal make answer therfore at the dreadful iudgment of the great God, & our sauiour Iesus Christ.
to the intent that the hearts of the hearers may be stirred up to more devotion, etc. And let the holy Priests understand, that if they neglect ani of these things, they shall make answer Therefore At the dreadful judgement of the great God, & our Saviour Iesus christ.
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778
And yet neuerthelesse, wee our selues vnderstanding the same wyll not passe it ouer, nor leaue it vnpunished. And yet nevertheless, we our selves understanding the same will not pass it over, nor leave it unpunished.
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(5) part (DIV2)
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779
To haue images in the church of God, is no smal matter, It is forbidden by a general councel called Eliberinū: & Epiphanius a catholique father calleth it abhomination.
To have Images in the Church of God, is no small matter, It is forbidden by a general council called Eliberinū: & Epiphanius a catholic father calls it abomination.
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(5) part (DIV2)
103
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780
The violent inforcing of sole life, is such a matter, that S. Paul calleth it doctrinā daemoniorum, the doctrin of deuils.
The violent enforcing of sole life, is such a matter, that S. Paul calls it doctrinā Daemoniorum, the Doctrine of Devils.
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781
And Daniel saith, it is one of the marks of Antichrist: Neither shal he regard the desires of women.
And daniel Says, it is one of the marks of Antichrist: Neither shall he regard the Desires of women.
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782
Which place S. Hierome ex { per } oundeth, Ideo Antichristus simulat cactitatem, vt plurimos decipiat.
Which place S. Jerome ex { per } oundeth, Ideo Antichrist simulat cactitatem, vt Plurimos decipiat.
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783
Therefore dooth Antichrist faine or pretend chastity, that he may deceiue many. Thus farre they disagree from the originall of Gods worde.Therefore doth Antichrist feign or pretend chastity, that he may deceive many. Thus Far they disagree from the original of God's word.
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784
But they vse commonly to saye, the Churche was then in her minoritie and infancie: afterwarde, she was better informed.
But they use commonly to say, the Church was then in her minority and infancy: afterward, she was better informed.
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785
So when Christ, and the Apostles, and the Doctours please them, they shall rule the matters, they shall be holy Doctours, and holy Fathers:
So when christ, and the Apostles, and the Doctors please them, they shall Rule the matters, they shall be holy Doctors, and holy Father's:
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786
if not, they shall not bee paternes to folow, but children & infants. They vse them as marchants vse their counters:
if not, they shall not be patterns to follow, but children & Infants. They use them as Merchants use their counters:
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787
for that counter, which now standeth for a pound, anon after shal be remoued and made a simple halfpenny.
for that counter, which now Stands for a pound, anon After shall be removed and made a simple halfpenny.
c-acp cst j, r-crq av vvz p-acp dt n1, av c-acp vmb vbi vvn cc vvd dt j n1.
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788
Yet notwithstanding, they cry Fathers, Doctours, Church:
Yet notwithstanding, they cry Father's, Doctors, Church:
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789
and yet indeede do al things contrary to the Church of Christe, contrary to the Doctours, and fathers of the Church.
and yet indeed do all things contrary to the Church of Christ, contrary to the Doctors, and Father's of the Church.
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790
Two principall thinges there be, that seeme to beare vp the whole brunt of the religion, that hath bene in the world of late time:
Two principal things there be, that seem to bear up the Whole brunt of the Religion, that hath be in the world of late time:
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791
the one is the Masse, and thinges thereunto belonginge: the other is the authoritie of the Pope.
the one is the Mass, and things thereunto belonging: the other is the Authority of the Pope.
dt pi vbz dt n1, cc n2 av vvg: dt n-jn vbz dt n1 pp-f dt n1.
(5) part (DIV2)
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792
These two I wyll breefely compare to the first originall:
These two I will briefly compare to the First original:
np1 crd pns11 vmb av-j vvi p-acp dt ord n-jn:
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793
onely running ouer certaine special branches of them both, in as few wordes as I can deuise.
only running over certain special branches of them both, in as few words as I can devise.
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794
And as touching the Masse, if there be any man here that hath any good opinion of it,
And as touching the Mass, if there be any man Here that hath any good opinion of it,
cc p-acp vvg dt n1, cs pc-acp vbb d n1 av cst vhz d j n1 pp-f pn31,
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795
and is also learned and able to iudge, let him thinke with himselfe, what Doctour or father in the Primitiue Churche euer vsed,
and is also learned and able to judge, let him think with himself, what Doctor or father in the Primitive Church ever used,
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(5) part (DIV2)
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796
or taught vs to vse a priuate Masse:
or taught us to use a private Mass:
cc vvd pno12 pc-acp vvi dt j n1:
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797
what Doctour or Father euer hearde of 10. 20. or 30. Masses in one Church said at one time:
what Doctor or Father ever heard of 10. 20. or 30. Masses in one Church said At one time:
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798
what Father or doctor euer taught the Priest to communicate for other? Chrisostome noteth, it is an errour to say.
what Father or Doctor ever taught the Priest to communicate for other? Chrysostom notes, it is an error to say.
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799
y• Sacramēts receiued of one, may do good to others, that receiue them not.
y• Sacraments received of one, may do good to Others, that receive them not.
n1 n2 vvn pp-f crd, vmb vdi j p-acp n2-jn, cst vvb pno32 xx.
(5) part (DIV2)
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800
What Father or Doctor euer taught, that hoc facite, was hoc sacrificate? What Doctour or Father euer taught vs, that the bread is transubstātiate into Christes bodie? I assure you that worde was neuer hearde of,
What Father or Doctor ever taught, that hoc Facite, was hoc Sacrifice? What Doctor or Father ever taught us, that the bred is transubstantiate into Christ's body? I assure you that word was never heard of,
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801
vntill nowe within litle more then 300. yeeres vnder Innocentius the thirde.
until now within little more then 300. Years under Innocentius the Third.
c-acp av p-acp j av-dc cs crd n2 p-acp np1 dt ord.
(5) part (DIV2)
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Image 42
802
What Father or Doctor taught vs, that there remaine accidentiasine subiecto? that Christes body is in a C. thousand places at once, that the Priest should holde the bread ouer his head,
What Father or Doctor taught us, that there remain accidentiasine subiecto? that Christ's body is in a C thousand places At once, that the Priest should hold the bred over his head,
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803
and turne his backe to the people? that the Sacrament shoulde bee hanged vp in a canopie for the people to adore? What father euer taught vs, that their communion bread shoulde be rounde,
and turn his back to the people? that the Sacrament should be hanged up in a canopy for the people to adore? What father ever taught us, that their communion bred should be round,
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804
because the earth is rounde? That the Priest shoulde kisse the Altar, because Iudas kissed Christ? that he should wash his fingers,
Because the earth is round? That the Priest should kiss the Altar, Because Iudas kissed christ? that he should wash his fingers,
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805
because Pilate washed his handes? That hee shoulde knocke his breast, iu token of the theeues repentance vpon the Crosse? Those thinges haue bene written by Durande, Bona•enture, and Innocentius, and others like of late time:
Because Pilate washed his hands? That he should knock his breast, ju token of the thieves Repentance upon the Cross? Those things have be written by Durande, Bona•enture, and Innocentius, and Others like of late time:
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806
but the Fathers in the Primitiue Church neuer heard of them.
but the Father's in the Primitive Church never herd of them.
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807
Yet some men of late time haue beaten into your heades, y• these & many other like thinges haue come by succession,
Yet Some men of late time have beaten into your Heads, y• these & many other like things have come by succession,
av d n2 pp-f j n1 vhb vvn p-acp po22 n2, n1 d cc d j-jn j n2 vhb vvn p-acp n1,
(5) part (DIV2)
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808
euen frō the primatiue Churche, and from the Apostles.
even from the primitive Church, and from the Apostles.
av p-acp dt j n1, cc p-acp dt n2.
(5) part (DIV2)
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809
But so the coniurers and Sorcerers saye, that their books of coniuration and sorcerie came from Moses, from Enoch, and from Abel. Plutarche writeth, that Theseus, Romulus, Hercules, and other like Princely gentlemen, indeede were Bastardes,
But so the conjurers and Sorcerers say, that their books of conjuration and sorcery Come from Moses, from Enoch, and from Abel. Plutarch Writeth, that Theseus, Romulus, Hercules, and other like Princely gentlemen, indeed were Bastards,
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810
and were be gotten of fathers of very lowe degree:
and were be got of Father's of very low degree:
cc vbdr vbi vvn pp-f n2 pp-f av j n1:
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811
but after they came into honour, and estimation, the people (because they knew not whose sōnes they were) thought they had come from heauen,
but After they Come into honour, and estimation, the people (Because they knew not whose Sons they were) Thought they had come from heaven,
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812
and therfore they called them the sonnes of the gods.
and Therefore they called them the Sons of the God's.
cc av pns32 vvd pno32 dt n2 pp-f dt n2.
(5) part (DIV2)
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813
Euen so, these thinges that I haue here reported, nowithstandynge in deede they are base borne,
Even so, these things that I have Here reported, nowithstandynge in deed they Are base born,
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814
yet because they haue stollen into the Churche and haue bene had in honour, some men haue taughte you, they haue come euen from heauen,
yet Because they have stolen into the Church and have be had in honour, Some men have taught you, they have come even from heaven,
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815
and therefore they haue fathered them vpon Christe, and his Apostles.
and Therefore they have fathered them upon Christ, and his Apostles.
cc av pns32 vhb vvn pno32 p-acp np1, cc po31 n2.
(5) part (DIV2)
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816
But in the meane season, they haue not dealte iustlye with you, but haue done wronge both to Christ and to his Apostles. Hierome writinge vpon Aggeus, sayeth:
But in the mean season, they have not dealt justly with you, but have done wrong both to christ and to his Apostles. Jerome writing upon Aggeus, Saith:
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(5) part (DIV2)
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817
Quae absque authoritate & testimoniis Scripturarum quasi traditione Apostolica sponte reperiunt at qué confingunt, percutit gladius Dei: Quae absque authoritate & testimoniis Scripturarum quasi tradition Apostolica sponte reperiunt At qué confingunt, Persecuteth gladius Dei:
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818
The Sworde of God stricketh those thinges which men fynde out and deuise of them selues without the authoritie & testimonies of the scriptures,
The Sword of God stricketh those things which men find out and devise of them selves without the Authority & testimonies of the Scriptures,
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(5) part (DIV2)
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819
and deliuer foorthe, as if they came by the tradition of the Apostles. and deliver forth, as if they Come by the tradition of the Apostles.
cc vvi av, c-acp cs pns32 vvd p-acp dt n1 pp-f dt n2.
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820
Againe, what Catholique Father taught vs, that the Pope is the head of the Church, aboue kings, aboue Councils, aboue the word of god, greater and of more authoritie then the Apostles: that he cannot erre:
Again, what Catholic Father taught us, that the Pope is the head of the Church, above Kings, above Councils, above the word of god, greater and of more Authority then the Apostles: that he cannot err:
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821
that the whole world is his diocesse:
that the Whole world is his diocese:
cst dt j-jn n1 vbz po31 n1:
(5) part (DIV2)
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822
that he may not be iudged what soeuer hee doe, although he drawe a thousande soules downe into hell:
that he may not be judged what soever he do, although he draw a thousande Souls down into hell:
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823
that he is neyther man nor God, but a mixture medled together of God and man:
that he is neither man nor God, but a mixture meddled together of God and man:
cst pns31 vbz dx n1 ccx n1, cc-acp dt n1 vvd av pp-f np1 cc n1:
(5) part (DIV2)
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824
Al these thinges, our later Fathers haue written of the Pope: and yet I leaue a hundred things vntouched.
All these things, our later Father's have written of the Pope: and yet I leave a hundred things untouched.
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(5) part (DIV2)
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825
Thus farre haue they gone from their originall and paterne.
Thus Far have they gone from their original and pattern.
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(5) part (DIV2)
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826
But what greater disorver can there bee in the Church of God, then when Antichrist shall come and sit in the place of God? There is an olde fable of Antichrist, that when he commeth, he would turne trees vpside downe, and do such like wonders.
But what greater disorver can there be in the Church of God, then when Antichrist shall come and fit in the place of God? There is an old fable of Antichrist, that when he comes, he would turn trees upside down, and do such like wonders.
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827
But the markes whereby Antichrist shall be knowne indeede, are otherwise set downe in the holy Scriptures.
But the marks whereby Antichrist shall be known indeed, Are otherwise Set down in the holy Scriptures.
p-acp dt n2 c-crq np1 vmb vbi vvn av, vbr av vvn a-acp p-acp dt j n2.
(5) part (DIV2)
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828
In his comming, abhomination shall stand in the holy place, and trueth shall be throwne downe in the earth.
In his coming, abomination shall stand in the holy place, and truth shall be thrown down in the earth.
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829
I knowe many men are offended to heare the Pope pointed out for Antichrist, and thinke it an vncharitable kinde of doctrine:
I know many men Are offended to hear the Pope pointed out for Antichrist, and think it an uncharitable kind of Doctrine:
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830
therefore I refraine to vse any such names, and only wyl reporte to you of other, by what tokens Antichrist,
Therefore I refrain to use any such names, and only will report to you of other, by what tokens Antichrist,
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(5) part (DIV2)
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831
when he commeth, may bee knowne Gregorie, as it were in the spirit of prophesie, writing against Iohn bishop of Constantinople, saith Rex superbiae propè est, & (quod dici nefas est) Sa, cerdotum est praeparatus exercitus:
when he comes, may be known Gregory, as it were in the Spirit of prophesy, writing against John bishop of Constantinople, Says Rex superbiae propè est, & (quod dici nefas est) Sa, cerdotum est praeparatus Exercitus:
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832
The king of pride is at hand, & (which is vnlawful to be said) an army of priests is prepared, By these tokens, saith Gregorie, you may know him:The King of pride is At hand, & (which is unlawful to be said) an army of Priests is prepared, By these tokens, Says Gregory, you may know him:
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833
hee shalbe the prince of pride, and he shal haue an army of priestes to wayte vpon him. In another place he saith.
he shall the Prince of pride, and he shall have an army of Priests to wait upon him. In Another place he Says.
pns31 vmb|vbi dt n1 pp-f n1, cc pns31 vmb vhi dt n1 pp-f n2 pc-acp vvi p-acp pno31. p-acp j-jn n1 pns31 vvz.
(5) part (DIV2)
112
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834
Quisquis se vniuersalem sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit Whosoeuer calleth himself the vniuersal priest, Quisquis se vniuersalem Sacerdotem vocat, vel vocari Desiderate, in elatione sua Antichrist praecurrit Whosoever calls himself the universal priest,
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la np1 n1 r-crq vvz px31 dt j-u n1,
(5) part (DIV2)
112
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835
or desireth so to be called, in the pride of his hart is the forerunner of Antichrist. or Desires so to be called, in the pride of his heart is the forerunner of Antichrist.
cc vvz av pc-acp vbi vvn, p-acp dt n1 pp-f po31 n1 vbz dt n1 pp-f np1.
(5) part (DIV2)
112
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836
These words were written by Gregorie more then 900. yeeres since.
These words were written by Gregory more then 900. Years since.
d n2 vbdr vvn p-acp np1 av-dc cs crd n2 a-acp.
(5) part (DIV2)
112
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837
If there were euer any that might be knowne by these tokens, which was or is the prince of pride, & is called or desireth to be called ye Vniuersal priest, or B. or hath an army of priests, I leaue yt to your iudgemēt,
If there were ever any that might be known by these tokens, which was or is the Prince of pride, & is called or Desires to be called you Universal priest, or B. or hath an army of Priests, I leave that to your judgement,
cs a-acp vbdr av d cst vmd vbi vvn p-acp d n2, r-crq vbds cc vbz dt n1 pp-f n1, cc vbz vvn cc vvz pc-acp vbi vvn pn22 j-u n1, cc np1 cc vhz dt n1 pp-f n2, pns11 vvb pn31 p-acp po22 n1,
(5) part (DIV2)
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838
whether the same be he whom Gregorie describeth, or some other.
whither the same be he whom Gregory Describeth, or Some other.
cs dt d vbb pns31 r-crq np1 vvz, cc d n-jn.
(5) part (DIV2)
113
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839
I pray God to lighten the eyes of al the world, that all the world may spie him,
I pray God to lighten the eyes of all the world, that all the world may spy him,
pns11 vvb np1 pc-acp vvi dt n2 pp-f d dt n1, cst d dt n1 vmb vvi pno31,
(5) part (DIV2)
113
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840
and the man of sinne may be reueiled.
and the man of sin may be revealed.
cc dt n1 pp-f n1 vmb vbi vvn.
(5) part (DIV2)
113
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841
When the woman of Samaria saw the miracles that Christ had done, and heard some men doubte whether hee were Messias or no:
When the woman of Samaria saw the Miracles that christ had done, and herd Some men doubt whither he were Messias or no:
c-crq dt n1 pp-f np1 vvd dt n2 cst np1 vhd vdn, cc vvd d n2 n1 cs pns31 vbdr np1 cc dx:
(5) part (DIV2)
114
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842
why (quoth she) whē Messias shall come, shall he doo moresignes, thē this man hath shewed? So may we say by the Bishop of Rome, when Antichrist shal come, shal he worke more signes,
why (quoth she) when Messias shall come, shall he do moresignes, them this man hath showed? So may we say by the Bishop of Rome, when Antichrist shall come, shall he work more Signs,
c-crq (vvd pns31) c-crq np1 vmb vvi, vmb pns31 vdi n2, pno32 d n1 vhz vvn? av vmb pns12 vvb p-acp dt n1 pp-f np1, c-crq np1 vmb vvi, vmb pns31 vvi dc n2,
(5) part (DIV2)
114
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843
then they of that See haue done? shal he work more disorder in the Church? shal he do more to the dishonour of God, and against Christ?
then they of that See have done? shall he work more disorder in the Church? shall he do more to the dishonour of God, and against christ?
cs pns32 pp-f d vvb vhb vdn? vmb pns31 vvi dc n1 p-acp dt n1? vmb pns31 vdi dc p-acp dt n1 pp-f np1, cc p-acp np1?
(5) part (DIV2)
114
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844
Some man wyll say, that for vnitie sake it is meete, yt some man be named head of the church But Gregory saith, Siquantitatē vocis perpendimus, duae sunt sillabae: Sipondus iniquitatis, vniuersa pernicies.
some man will say, that for unity sake it is meet, that Some man be nam head of the Church But Gregory Says, Siquantitatē Vocis perpendimus, duae sunt Syllibae: Sipondus iniquitatis, vniuersa pernicies.
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(5) part (DIV2)
115
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845
If we weigh the quātity of the word, it standeth in two sillables: if we consider the weight of the wickednes, it is an vniuersal destructiō. If we weigh the quantity of the word, it Stands in two syllables: if we Consider the weight of the wickedness, it is an universal destruction.
cs pns12 vvb dt n1 pp-f dt n1, pn31 vvz p-acp crd n2: cs pns12 vvb dt n1 pp-f dt n1, pn31 vbz dt j-u n1.
(5) part (DIV2)
115
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846
Unto Anastasius the Bishop of Antioch, he writeth thus, To dissemble the iniury don to your honor,
Unto Anastasius the Bishop of Antioch, he Writeth thus, To dissemble the injury dONE to your honour,
p-acp np1 dt n1 pp-f np1, pns31 vvz av, pc-acp vvi dt n1 n1 p-acp po22 n1,
(5) part (DIV2)
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847
if one bishop be caled vniuersal, thē if yt one vniuersal bishop fal, the whole vniuersall church goeth to grounde. if one bishop be called universal, them if that one universal bishop fall, the Whole universal Church Goes to ground.
cs crd n1 vbb vvn j-u, pno32 cs pn31 pi j-u n1 vvi, dt j-jn j n1 vvz p-acp n1.
(5) part (DIV2)
115
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848
Therefore Francisons Zabarella, a Canonist, seeinge the great inconueniences yt grew hereof, saith, the popes do now whatsoeuer thei list to do yea although it be vnlawful,
Therefore Francisons Zabarella, a Canonist, seeing the great inconveniences that grew hereof, Says, the Popes do now whatsoever they list to do yea although it be unlawful,
av n2 np1, dt n1, vvg dt j n2 pn31 vvd av, vvz, dt n2 vdb av r-crq pns32 vvb pc-acp vdi uh cs pn31 vbb j,
(5) part (DIV2)
115
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849
& ar become more thē god. Herof hath folowed infinit errors:
& Are become more them god. Hereof hath followed infinite errors:
cc vbr vvn av-dc pno32 n1. av vhz vvn j n2:
(5) part (DIV2)
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850
for the Pope hath in uaded & entred vpon al the right of the inferiour Churches:
for the Pope hath in vaded & entered upon all the right of the inferior Churches:
c-acp dt n1 vhz p-acp vvn cc vvn p-acp d dt n-jn pp-f dt j-jn n2:
(5) part (DIV2)
115
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851
so that the inferiour Byshops may go for nought, and vnlesse God helpe the state of the Church, the vniuersal church is in danger. so that the inferior Bishops may go for nought, and unless God help the state of the Church, the universal Church is in danger.
av cst dt j-jn n2 vmb vvi p-acp pix, cc cs np1 vvb dt n1 pp-f dt n1, dt j-u n1 vbz p-acp n1.
(5) part (DIV2)
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852
In consideration of this great danger which hereby groweth to ye whole church.
In consideration of this great danger which hereby grows to you Whole Church.
p-acp n1 pp-f d j n1 r-crq av vvz p-acp pn22 j-jn n1.
(5) part (DIV2)
115
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853
Gregorie saith to Iohn the Boshop of Constantinople, Tu quid Christo vniuersalis Ecclesiae capiti in extremi iudici• dicturus es examine, qui cuncta eius membra tibimet conaris vniuersalis appellatione supponere? What answer wilt thou make at the trial of the last iudgement vnto Christ the head of the vniuersal Church, which thus by the name of vniuersall Bishop seekest to make all his members subiect vnto thee? This decay of the church, the olde Catholique Fathers foresaw in their time. Gregory Says to John the Bishop of Constantinople, Tu quid Christ Universalis Ecclesiae Capiti in extremi iudici• Dicturus es examine, qui Everything eius membra tibimet conaris Universalis appellation supponere? What answer wilt thou make At the trial of the last judgement unto christ the head of the universal Church, which thus by the name of universal Bishop Seekest to make all his members Subject unto thee? This decay of the Church, the old Catholic Father's foresaw in their time.
np1 vvz p-acp np1 dt n1 pp-f np1, fw-la fw-la fw-la fw-la np1 fw-la p-acp fw-fr n1 fw-la fw-la vvb, fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la? q-crq n1 vm2 pns21 vvi p-acp dt n1 pp-f dt ord n1 p-acp np1 dt n1 pp-f dt j-u n1, r-crq av p-acp dt n1 pp-f j n1 vv2 pc-acp vvi d po31 n2 j-jn p-acp pno21? d n1 pp-f dt n1, dt j jp n2 vvd p-acp po32 n1.
(5) part (DIV2)
115
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854
When Constantinus yt Emperor endowed the churche with landes & possessions, they saye there was a voyce of Angels heard in the ayre, saying, Hodiè venenum infunditur in Ecclesiam, This daye poyson is powred into the Church.
When Constantinus that Emperor endowed the Church with Lands & possessions, they say there was a voice of Angels herd in the air, saying, Hodiè venenum Poured in Church, This day poison is poured into the Church.
c-crq np1 pn31 n1 vvd dt n1 p-acp n2 cc n2, pns32 vvb a-acp vbds dt n1 pp-f n2 vvn p-acp dt n1, vvg, fw-fr fw-la fw-la p-acp fw-la, d n1 n1 vbz vvn p-acp dt n1.
(5) part (DIV2)
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855
If there were poyson powred into the Church then, I doubt there was neuer Triacle powred into it since.
If there were poison poured into the Church then, I doubt there was never Treacle poured into it since.
cs a-acp vbdr n1 vvn p-acp dt n1 av, pns11 vvb a-acp vbds av-x n1 vvd p-acp pn31 a-acp.
(5) part (DIV2)
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856
This we see that from that time shee hath done worse and worse.
This we see that from that time she hath done Worse and Worse.
np1 pns12 vvb cst p-acp d n1 pns31 vhz vdn jc cc av-jc.
(5) part (DIV2)
115
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857
Augustine fyndeth faulte with the multitude of Ceremonies, and sayeth the Churche in hys time was in worse case by mannes deuises,Augustine findeth fault with the multitude of Ceremonies, and Saith the Church in his time was in Worse case by Man's devises,
np1 vvz n1 p-acp dt n1 pp-f n2, cc vvz dt n1 p-acp po31 n1 vbds p-acp jc n1 p-acp ng1 n2,
(5) part (DIV2)
115
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858
then was the Churche of the Iewes. Bernarde sayde, There is no parte sounde in the Cleargie.
then was the Church of the Iewes. Bernard said, There is no part sound in the Clergy.
av vbds dt n1 pp-f dt np2. np1 vvd, pc-acp vbz dx n1 av-j p-acp dt n1.
(5) part (DIV2)
115
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859
And agayne, They which chuse the first places in the Church, are chiefest in persecuting Christ.
And again, They which choose the First places in the Church, Are chiefest in persecuting christ.
cc av, pns32 r-crq vvb dt ord n2 p-acp dt n1, vbr js-jn p-acp vvg np1.
(5) part (DIV2)
115
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860
And againe, Non doctores, sed seductores: non pastores, sed impostores: non praelati, sed Pilati. They be not teachers, but deceiuers:
And again, Non Doctors, said Seductores: non Pastors, sed Impostors: non Praelati, sed Pilati. They be not Teachers, but deceivers:
cc av, fw-fr n2, vvd n2: uh n2, fw-la fw-la: fw-la fw-la, fw-la np1. pns32 vbb xx n2, cc-acp n2:
(5) part (DIV2)
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861
they are not feeders, but beguilers: they be not Prelates, but Pilates. What should I hold you with calling the fathers to witnes in this matter:they Are not feeders, but beguilers: they be not Prelates, but Pilate's. What should I hold you with calling the Father's to witness in this matter:
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862
they themselues that haue bene proctors for ye Church of Rome, are contented sometimes to acknowledge, that they haue forsakē the original.
they themselves that have be proctors for you Church of Rome, Are contented sometime to acknowledge, that they have forsaken the original.
pns32 px32 d vhb vbn n2 p-acp pn22 n1 pp-f np1, vbr vvn av pc-acp vvi, cst pns32 vhb vvn dt n-jn.
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863
Latomus findeth fault that ye Lords supper was ministred to the people in one kinde only.Latomus finds fault that you lords supper was ministered to the people in one kind only.
np1 vvz n1 cst pn22 n2 n1 vbds vvn p-acp dt n1 p-acp crd n1 av-j.
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864
Abbas Panormitane, Faber, Pius secundus, founde falt with ye forbidding of priests marriage. Ex agamia (saith Faber) multi lapsisunt in pedicas diaboli. Abbas Palermo, Faber, Pius secundus, found fault with you forbidding of Priests marriage. Ex agamia (Says Faber) multi lapsisunt in pedicas Diaboli.
np1 np1, np1, fw-la fw-la, vvn n1 p-acp pn22 vvg pp-f n2 n1. fw-la fw-la (vvz np1) fw-la fw-la p-acp fw-la fw-la.
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865
Many haue fallen into the snares of the deuill, by forsaking mariage. Many have fallen into the snares of the Devil, by forsaking marriage.
av-d vhb vvn p-acp dt n2 pp-f dt n1, p-acp vvg n1.
(5) part (DIV2)
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866
And further, expresseth the mischiuus purpose of those which brought such ordinance into the Church, by a similitude saying, ar•neae texunt subtiliaretia &c. Spyders weaue their webs so smal and fine, that they may scarcely be seene:
And further, Expresses the mischiuus purpose of those which brought such Ordinance into the Church, by a similitude saying, ar•neae texunt subtiliaretia etc. Spiders weave their webs so small and fine, that they may scarcely be seen:
cc jc, vvz dt j n1 pp-f d r-crq vvd d n1 p-acp dt n1, p-acp dt n1 vvg, fw-la fw-la fw-mi av ng1 vvi po32 n2 av j cc j, cst pns32 vmb av-j vbi vvn:
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867
if any thing fall into them, they first set vpon the head therof, & so take away all sense & feeling.
if any thing fallen into them, they First Set upon the head thereof, & so take away all sense & feeling.
cs d n1 vvi p-acp pno32, pns32 ord vvd p-acp dt n1 av, cc av vvb av d n1 cc n1.
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868
Albertus Pighius confessed there were errors & abuses in the masse: I will saye nothinge of their life.Albert Pighius confessed there were errors & Abuses in the mass: I will say nothing of their life.
np1 np1 vvd a-acp vbdr n2 cc n2 p-acp dt n1: pns11 vmb vvi pix pp-f po32 n1.
(5) part (DIV2)
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869
Some of themselues say that they succeed Peter in place, but Iudas in life.
some of themselves say that they succeed Peter in place, but Iudas in life.
d a-acp px32 vvi cst pns32 vvb np1 p-acp n1, cc-acp np1 p-acp n1.
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870
Boniface being himself a bishop, said, In old time we had treene chalices & goldē priestes,Boniface being himself a bishop, said, In old time we had treene Chalice & golden Priests,
np1 vbg px31 dt n1, vvd, p-acp j n1 pns12 vhd zz n2 cc j n2,
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871
but now we haue trene Priestes, and golden Chalices.
but now we have trene Priests, and golden Chalice.
cc-acp av pns12 vhb n1 n2, cc j n2.
(5) part (DIV2)
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872
And Adrian being also a Bishop, said, Succedimus non Petro in docendo, sed Romulo in parricidio.
And Adrian being also a Bishop, said, Succedimus non Peter in docendo, sed Romulo in Parricidio.
np1 np1 vbg av dt n1, vvd, fw-la fw-fr np1 p-acp fw-la, fw-la fw-la p-acp fw-la.
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873
Wee succeed not Peter in teaching, but Romulus in slaughter of our brethren. Yet notwithstanding (say they) we are successors to Peter, & vicars of christ: we are ye church.we succeed not Peter in teaching, but Romulus in slaughter of our brothers. Yet notwithstanding (say they) we Are Successors to Peter, & Vicars of Christ: we Are you Church.
pns12 vvb xx np1 p-acp vvg, cc-acp np1 p-acp n1 pp-f po12 n2. av p-acp (vvb pns32) pns12 vbr n2 p-acp np1, cc ng1 pp-f np1: pns12 vbr pn22 n1.
(5) part (DIV2)
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874
But Christ taketh it for an argument against ye Scribes & Pharisees, This did not Abrahā. You are not the church, you are of your father yt diuel.
But christ Takes it for an argument against you Scribes & Pharisees, This did not Abrahā. You Are not the Church, you Are of your father that Devil.
p-acp np1 vvz pn31 p-acp dt n1 p-acp pn22 n2 cc np2, d vdd xx np1. pn22 vbr xx dt n1, pn22 vbr pp-f po22 n1 pn31 n1.
(5) part (DIV2)
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875
And Micheas, My Priests teach for reward, & my Prophets prophecy for money, and yet they rest themselues vpon the Lord and saye, is not God in the middest of vs? Are not we the church? Therefore night shalbe vnto you for a vision,
And Micheas, My Priests teach for reward, & my prophets prophecy for money, and yet they rest themselves upon the Lord and say, is not God in the midst of us? are not we the Church? Therefore night shall unto you for a vision,
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(5) part (DIV2)
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876
and darknesse shalbe vnto you for a diuination, and the sunne shal goe downe ouer the Prophets,
and darkness shall unto you for a divination, and the sun shall go down over the prophets,
cc n1 vmb|vbi p-acp pn22 p-acp dt n1, cc dt n1 vmb vvi a-acp p-acp dt n2,
(5) part (DIV2)
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877
and the day shalbe darke ouer them. and the day shall dark over them.
cc dt n1 vmb|vbi j p-acp pno32.
(5) part (DIV2)
117
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878
I wil speake nothing of the blindnes of the time past, for our aduersaries take that for a special hold,
I will speak nothing of the blindness of the time past, for our Adversaries take that for a special hold,
pns11 vmb vvi pix pp-f dt n1 pp-f dt n1 j, p-acp po12 n2 vvb cst p-acp dt j n1,
(5) part (DIV2)
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879
and cal ignorance the mother of deuotion: and say, Scriptures are a buckler, and a defence for heretikes.
and call ignorance the mother of devotion: and say, Scriptures Are a buckler, and a defence for Heretics.
cc vvb n1 dt n1 pp-f n1: cc vvb, n2 vbr dt n1, cc dt n1 p-acp n2.
(5) part (DIV2)
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880
Not long sithence, in this citie there were certaine interrogatories put forth, to enquire of suche as then they called heretikes, wherein one inquiry was made in this sort:
Not long since, in this City there were certain interrogatories put forth, to inquire of such as then they called Heretics, wherein one inquiry was made in this sort:
xx av-j a-acp, p-acp d n1 a-acp vbdr j n2-jn vvb av, pc-acp vvi pp-f d c-acp cs pns32 vvd n2, c-crq crd n1 vbds vvn p-acp d n1:
(5) part (DIV2)
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881
Item, whether you knowe or haue heard of any person or persons within your parish, that hath kept,
Item, whither you know or have herd of any person or Persons within your parish, that hath kept,
n1, cs pn22 vvb cc vhb vvn pp-f d n1 cc n2 p-acp po22 n1, cst vhz vvn,
(5) part (DIV2)
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882
or at this present doth keepe, any heretical, naughtie, and seditious booke or bookes, especially, English Testaments, or Bibles.
or At this present does keep, any heretical, naughty, and seditious book or books, especially, English Testaments, or Bibles.
cc p-acp d n1 vdz vvi, d j, j, cc j n1 cc n2, av-j, jp n2, cc np1.
(5) part (DIV2)
118
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883
I fayne not this of my selfe, the booke is to be seene, imprinted euen in this yard.
I fain not this of my self, the book is to be seen, imprinted even in this yard.
pns11 vvb xx d pp-f po11 n1, dt n1 vbz pc-acp vbi vvn, vvn av-j p-acp d n1.
(5) part (DIV2)
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884
But this matter wil soone be answered, wil they saye:
But this matter will soon be answered, will they say:
p-acp d n1 vmb av vbi vvn, vmb pns32 vvb:
(5) part (DIV2)
118
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885
for it followeth, Falsly trāslated. That were somewhat, if they woulde appointe you out one, that were translated aright,
for it follows, Falsely translated. That were somewhat, if they would appoint you out one, that were translated aright,
c-acp pn31 vvz, av-j vvn. cst vbdr av, cs pns32 vmd vvi pn22 av crd, cst vbdr vvn av,
(5) part (DIV2)
118
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886
or did allowe any translation of the Testament in English to be vsed. Whensoeuer any great Eclipse chanceth in the sunne or moone, some maruellous impression, or change,
or did allow any Translation of the Testament in English to be used. Whensoever any great Eclipse chanceth in the sun or moon, Some marvelous impression, or change,
cc vdd vvi d n1 pp-f dt n1 p-acp np1 pc-acp vbi vvn. c-crq d j n1 vvz p-acp dt n1 cc n1, d j n1, cc n1,
(5) part (DIV2)
118
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887
or mortality foloweth vppon the earth:
or mortality Followeth upon the earth:
cc n1 vvz p-acp dt n1:
(5) part (DIV2)
119
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888
Euen so, when true knowledge faileth in the Church of God, it cannot be but the soules of the people shal perish.
Even so, when true knowledge Faileth in the Church of God, it cannot be but the Souls of the people shall perish.
av av, c-crq j n1 vvz p-acp dt n1 pp-f np1, pn31 vmbx vbi p-acp dt n2 pp-f dt n1 vmb vvi.
(5) part (DIV2)
119
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889
If in the little time of Moses absence, the people forgate God, and fell to idolatry:
If in the little time of Moses absence, the people foregate God, and fell to idolatry:
cs p-acp dt j n1 pp-f np1 n1, dt n1 vvd np1, cc vvd p-acp n1:
(5) part (DIV2)
119
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890
if when Christ slumbred, and tooke but a litle nappe in the shippe, the ship began to drowne:
if when christ slumbered, and took but a little nap in the ship, the ship began to drown:
cs c-crq np1 vvd, cc vvd p-acp dt j n1 p-acp dt n1, dt n1 vvd pc-acp vvi:
(5) part (DIV2)
119
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891
how shall it bee with them that receiue not Moses at all, and giue no place to our sauiour Christ, who only is able to saue the Church from drowning? For as Hilarie saith, Ecclesiae intra quas verbum Dei non vigilauerit naufragae sunt:
how shall it be with them that receive not Moses At all, and give no place to our Saviour christ, who only is able to save the Church from drowning? For as Hillary Says, Ecclesiae intra quas verbum Dei non vigilauerit naufragae sunt:
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119
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892
Nō quod Christus in somnum relaxetur, sed quod somno nostro consopiatur in nobis. Those churches are in danger of drowning, wherin the word of God waketh not:
Nō quod Christus in somnum relaxetur, sed quod Somno nostro consopiatur in nobis. Those Churches Are in danger of drowning, wherein the word of God waketh not:
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893
Not for that Christ is in any slūber, but because his word is heauy in vs through our heauines: Not for that christ is in any slumber, but Because his word is heavy in us through our heaviness:
xx p-acp cst np1 vbz p-acp d n1, cc-acp c-acp po31 n1 vbz j p-acp pno12 p-acp po12 n1:
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894
& Orig. sheweth how dangerous ye state of thē is where, the Gospel is not preached.
& Origin shows how dangerous you state of them is where, the Gospel is not preached.
cc np1 vvz c-crq j pn22 n1 pp-f pno32 vbz c-crq, dt n1 vbz xx vvn.
(5) part (DIV2)
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895
Such a Church can not stand before the abominatiō of desolation stedfast, or without danger of seducing, Such a Church can not stand before the abomination of desolation steadfast, or without danger of seducing,
d dt n1 vmb xx vvb p-acp dt n1 pp-f n1 j, cc p-acp n1 pp-f vvg,
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896
And therfore Christ compareth his church to the weakest things that be. Sometimes hee calleth it a vine, which vnies it euermore be propte and borne vp,
And Therefore christ compareth his Church to the Weakest things that be. Sometime he calls it a vine, which unies it evermore be Propter and born up,
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897
& looked vnto, & pruned, of it selfe is not able to stande, but falleth to the ground, & groweth wilde.
& looked unto, & pruned, of it self is not able to stand, but falls to the ground, & grows wild.
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898
Sometimes he likeneth it to a flocke of sheepe, which without attendance, is ready to take infinite maladies.
Sometime he likeneth it to a flock of sheep, which without attendance, is ready to take infinite maladies.
av pns31 vvz pn31 p-acp dt n1 pp-f n1, r-crq p-acp n1, vbz j pc-acp vvi j n2.
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899
Sometime to a shippe, which if it be not wel prouided on euery side, if it be destitute of light of sunne & starres, is in daunger of the rocke,
Sometime to a ship, which if it be not well provided on every side, if it be destitute of Light of sun & Stars, is in danger of the rock,
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900
and windes, & surges of the sea. Sometimes to the moone which hath no light, but from the sunne.
and winds, & surges of the sea. Sometime to the moon which hath no Light, but from the sun.
cc n2, cc n2 pp-f dt n1. av p-acp dt n1 r-crq vhz dx n1, cc-acp p-acp dt n1.
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901
What needeth more proofe in a matter being of it selfe so cleere? Christ himselfe,
What needs more proof in a matter being of it self so clear? christ himself,
q-crq vvz dc n1 p-acp dt n1 vbg pp-f pn31 n1 av j? np1 px31,
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902
& Daniel, & Peter and Paul gaue vs warning that this confusion should come to passe in ye church of God.
& daniel, & Peter and Paul gave us warning that this confusion should come to pass in you Church of God.
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903
We see with our eyes, how farre we are stra•ed from the original.
We see with our eyes, how Far we Are stra•ed from the original.
pns12 vvb p-acp po12 n2, c-crq av-j pns12 vbr vvn p-acp dt n-jn.
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904
We see what darknesse and blindnesse hath beene euen in them that shoulde haue ruled the sterne.
We see what darkness and blindness hath been even in them that should have ruled the stern.
pns12 vvb r-crq n1 cc n1 vhz vbn av p-acp pno32 cst vmd vhi vvn dt j.
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905
Good men haue had their eyes opened, and haue poynted to vs that the p•l•te of the shippe a long time hath beene Antichrist.
Good men have had their eyes opened, and have pointed to us that the p•l•te of the ship a long time hath been Antichrist.
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906
The auncient and olde Doctours in their time foresawe that this great captiuitye and confusion, was comming euen vpon them.
The ancient and old Doctors in their time foresaw that this great captivity and confusion, was coming even upon them.
dt j-jn cc j n2 p-acp po32 n1 vvd cst d j n1 cc n1, vbds vvg av p-acp pno32.
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907
Our fathers of later yeeres, though our Aduersaries and Patrones of the contrary cause, yea, the Bishopyes of Rome and their chiefe pillars, doe coufesse that the patterne and original, hath not beene kept.
Our Father's of later Years, though our Adversaries and Patroness of the contrary cause, yea, the Bishopyes of Room and their chief pillars, do coufesse that the pattern and original, hath not been kept.
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908
Discipline whiche is the greatest bond of the church, hath beene broken: I pray God it may now bee restored.
Discipline which is the greatest bound of the Church, hath been broken: I pray God it may now be restored.
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909
The Sacraments that Christ left for our most comfort, haue byn miserably mangled and defaced.
The Sacraments that christ left for our most Comfort, have been miserably mangled and defaced.
dt n2 cst np1 vvd p-acp po12 av-ds n1, vhb vbn av-j vvn cc vvn.
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910
Our prayers haue been without spirite and veritye, and so abused, that indeede they were no prayers.
Our Prayers have been without Spirit and verity, and so abused, that indeed they were no Prayers.
po12 n2 vhb vbn p-acp n1 cc n1, cc av vvn, cst av pns32 vbdr dx n2.
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911
What greater proofes or authorities doe we looke for? Now then, can there bee anye man so wilfull, that will say, there hath been no disorder in the churche? or, that Christ himselfe,
What greater proofs or authorities do we look for? Now then, can there be any man so wilful, that will say, there hath been no disorder in the Church? or, that christ himself,
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912
and his Apostles (if they were aliue) coulde rule the church in no better sort,
and his Apostles (if they were alive) could Rule the Church in no better sort,
cc po31 n2 (cs pns32 vbdr j) vmd vvi dt n1 p-acp dx jc n1,
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913
then it hath beene, and is by the Pope and his Cardinals?
then it hath been, and is by the Pope and his Cardinals?
cs pn31 vhz vbn, cc vbz p-acp dt n1 cc po31 n2?
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914
But me thinke I heare some say, The church cannot bee so forsaken, it is the house and temple of God, it is the spouse of Christe:
But me think I hear Some say, The Church cannot be so forsaken, it is the house and temple of God, it is the spouse of Christ:
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915
Christ made her a sure promise, that he woulde neuer forsake her.
christ made her a sure promise, that he would never forsake her.
np1 vvd pno31 dt j n1, cst pns31 vmd av-x vvi pno31.
(5) part (DIV2)
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Image 47
916
Ero vobiscum vs { que } ad consummationem soeculi, I will bee with you to the end of the worlde. All this is true, Ero vobiscum us { que } ad consummationem soeculi, I will be with you to the end of the world. All this is true,
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Image 47
917
yet is it not true, that euery particular churche of the worlde shal be established for euer.
yet is it not true, that every particular Church of the world shall be established for ever.
av vbz pn31 xx j, cst d j n1 pp-f dt n1 vmb vbi vvn p-acp av.
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918
For, was not this temple that Salomon built, the temple of God? yet was it ouer throwen,
For, was not this temple that Solomon built, the temple of God? yet was it over thrown,
p-acp, vbds xx d n1 cst np1 vvn, dt n1 pp-f np1? av vbds pn31 p-acp vvn,
(5) part (DIV2)
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Image 47
919
and burnt down to the grounde by y• Chaldees. Iupiters image was set vp in it by Antiochus. It was afterward ouerthrowen by the Emperour Titus, yet was it the temple of God.
and burned down to the ground by y• Chaldees. Iupiters image was Set up in it by Antiochus. It was afterwards overthrown by the Emperor Titus, yet was it the temple of God.
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(5) part (DIV2)
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920
Gods house is a house of prayer, yet Christ saith, Vos fecistis speluncam latronum, You haue made it a denne of theeues.
God's house is a house of prayer, yet christ Says, Vos Fecistis speluncam Robbers, You have made it a den of thieves.
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921
The Lord made choise of his Uine, he loued it, it was a chosen heritage,
The Lord made choice of his Vine, he loved it, it was a chosen heritage,
dt n1 vvd n1 pp-f po31 n1, pns31 vvd pn31, pn31 vbds dt j-vvn n1,
(5) part (DIV2)
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Image 47
922
yet Ieremie saith, Many pastours haue destroyed my Vineyard, & troden my portion vnder foote, of my chosen place, they haue made a desolate wildernes Hierusalem was called the holy city,
yet Ieremie Says, Many Pastors have destroyed my Vineyard, & trodden my portion under foot, of my chosen place, they have made a desolate Wilderness Jerusalem was called the holy City,
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(5) part (DIV2)
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923
yet is shee charged, that shee hath played the harlot and done shamefully.
yet is she charged, that she hath played the harlot and done shamefully.
av vbz pns31 vvn, cst pns31 vhz vvn dt n1 cc vdn av-j.
(5) part (DIV2)
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924
The Iewes called themselues the people of God, but Christe calleth them the Synagogue of Satan. The Church of God is called the holy place,
The Iewes called themselves the people of God, but Christ calls them the Synagogue of Satan. The Church of God is called the holy place,
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925
yet Christ saith, the abhomination of desolation, and S. Paule saieth, the man of sinne shal stand in the holy place.
yet christ Says, the abomination of desolation, and S. Paul Saith, the man of sin shall stand in the holy place.
av np1 vvz, dt n1 pp-f n1, cc n1 np1 vvz, dt n1 pp-f n1 vmb vvi p-acp dt j n1.
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926
If we beleeue Christ, and his Apostles, that forewarned vs hereof: if we beleeue the old doctours:
If we believe christ, and his Apostles, that forewarned us hereof: if we believe the old Doctors:
cs pns12 vvb np1, cc po31 n2, cst vvn pno12 av: cs pns12 vvb dt j n2:
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927
if we beleeue the writers of later yeeres, if we beleeue such as God hath stirred vp in our time to reuiue his Gospel: if we beleeue our aduersaries:
if we believe the writers of later Years, if we believe such as God hath stirred up in our time to revive his Gospel: if we believe our Adversaries:
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928
if we beleeue our owne senses an• experience: let vs confesse that the Church hath byn defaced with abuses:
if we believe our own Senses an• experience: let us confess that the Church hath been defaced with Abuses:
cs pns12 vvb po12 d n2 n1 n1: vvb pno12 vvi d dt n1 vhz vbn vvn p-acp n2:
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Image 47
929
let vs giue God thāks, that of his great mercies hath restored it, and lee vs euery man endeuour to reediffe it.
let us give God thanks, that of his great Mercies hath restored it, and lee us every man endeavour to reediffe it.
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930
God had mollified the Kings hearte to bee gracious towards them, he had deliuered them, he had restored them home to their countrie, hee gaue them Prophetes to call vppon them,
God had mollified the Kings heart to be gracious towards them, he had Delivered them, he had restored them home to their country, he gave them prophets to call upon them,
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Image 48
931
and a godly Prince to rule ouer them:
and a godly Prince to Rule over them:
cc dt j n1 pc-acp vvi p-acp pno32:
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932
but the people cried out, The time is not yet come that the Lordes house shoulde be buylded.
but the people cried out, The time is not yet come that the lords house should be builded.
cc-acp dt n1 vvd av, dt n1 vbz xx av vvn cst dt ng1 n1 vmd vbi vvn.
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Image 48
933
Here must I touche the causes that withholde men from the buylding vp of Gods Temple, not al that may be reckoned:
Here must I touch the Causes that withhold men from the building up of God's Temple, not all that may be reckoned:
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Image 48
934
For that wold require more time. but onely the chiefest, that shall come to hand. The first seemed to be dispaire of the cause.
For that would require more time. but only the chiefest, that shall come to hand. The First seemed to be despair of the cause.
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935
For they sawe it was a long trauayle from Babylon to Hierusalem. They had beene spoiled of all they had,
For they saw it was a long travail from Babylon to Jerusalem. They had been spoiled of all they had,
p-acp pns32 vvd pn31 vbds dt j n1 p-acp np1 p-acp np1. pns32 vhd vbn vvn pp-f d pns32 vhd,
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936
and were poore, and the greatest part euen of their owne people forsooke them, and would not returne home with them.
and were poor, and the greatest part even of their own people forsook them, and would not return home with them.
cc vbdr j, cc dt js n1 av pp-f po32 d n1 vvd pno32, cc vmd xx vvi av-an p-acp pno32.
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937
Theyr enemies were strong, and laughed them to scorne, and hindered their buildinges.
Their enemies were strong, and laughed them to scorn, and hindered their buildings.
po32 n2 vbdr j, cc vvd pno32 pc-acp vvi, cc vvd po32 n2.
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938
Others charged them with sedition, and sayde, if these men may once recouer their city, they will paye no more tribute, they will be no longer in subiection,
Others charged them with sedition, and said, if these men may once recover their City, they will pay no more tribute, they will be no longer in subjection,
ng2-jn vvd pno32 p-acp n1, cc vvd, cs d n2 vmb a-acp vvi po32 n1, pns32 vmb vvi av-dx dc n1, pns32 vmb vbi av-dx av-jc p-acp n1,
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939
and this matter at length shall redound to the kings dammage. Looke in your Chronicles, and you shal find that the Iewes haue euer byn traytours.
and this matter At length shall redound to the Kings damage. Look in your Chronicles, and you shall find that the Iewes have ever been Traitors.
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940
Euen so, when the man of God Luther was raysed vp by God to reforme the church, a friend of his said vnto him, O father Luther, you shal neuer be able to preuayle:
Even so, when the man of God Luther was raised up by God to reform the Church, a friend of his said unto him, Oh father Luther, you shall never be able to prevail:
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941
the Pope & princes, and al the world are against you: The matter is past recouery:
the Pope & Princes, and all the world Are against you: The matter is past recovery:
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942
goe into your study, & say, Deus miscreatur nostri. Euē so, whēsoeuer it pleaseth God to build vp the walles of his tēple ▪ he chooseth out such, y• for their owne infirmities,
go into your study, & say, Deus miscreatur Our. Even so, whensoever it Pleases God to built up the walls of his temple ▪ he chooses out such, y• for their own infirmities,
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943
& for the force & strength of their enimies, they might be discouraged, and despaire.
& for the force & strength of their enemies, they might be discouraged, and despair.
cc p-acp dt n1 cc n1 pp-f po32 n2, pns32 vmd vbi vvn, cc n1.
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944
Euen now that it hath pleased God to restore his gospel, they that are of the contrary part, crie out, These men be rebels, they woulde haue no magistrate, they would haue al things in common.
Eve now that it hath pleased God to restore his gospel, they that Are of the contrary part, cry out, These men be rebels, they would have no magistrate, they would have all things in Common.
np1 av cst pn31 vhz vvn np1 pc-acp vvi po31 n1, pns32 cst vbr pp-f dt j-jn n1, vvb av, d n2 vbb n2, pns32 vmd vhi dx n1, pns32 vmd vhi d n2 p-acp j.
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945
Behold what they haue done in Heluetia: beholde what they haue done in Germanie: Looke out your Chronicles, you shal finde that al the vproares and seditions which haue been these forty yeeres, haue byn stirred vp by some of them.
Behold what they have done in Helvetia: behold what they have done in Germany: Look out your Chronicles, you shall find that all the uproars and seditions which have been these forty Years, have been stirred up by Some of them.
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946
But all this discouraged not the good Prince Zorobabel,, hee armed himselfe with Gods promise against all impossibilities,
But all this discouraged not the good Prince Zerubbabel,, he armed himself with God's promise against all impossibilities,
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947
and so called the people to the huylding of the temple.
and so called the people to the huylding of the temple.
cc av vvd dt n1 p-acp dt n1 pp-f dt n1.
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948
And therefore GOD prospered him, and moued the king Darius hearte to make proclamation, that whosoeuer would withstand Zoro•abel in his doinges, tymber shoulde bee taken out of his owne house,
And Therefore GOD prospered him, and moved the King Darius heart to make proclamation, that whosoever would withstand Zoro•abel in his doings, timber should be taken out of his own house,
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949
and a gallowes made, and he thereon hanged without redemption.
and a gallows made, and he thereon hanged without redemption.
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950
Euen so, that man of GOD despayred not, though hee same all the worlde against him,
Even so, that man of GOD despaired not, though he same all the world against him,
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951
but gaue the glory to GOD. And therefore God blessed his doinges as wee see this daye.
but gave the glory to GOD. And Therefore God blessed his doings as we see this day.
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952
For it is the cause of GOD, and not of man. The zeale of the Lord of hostes hath done this.
For it is the cause of GOD, and not of man. The zeal of the Lord of hosts hath done this.
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953
I wil bring this to passe (saith the Lord) not for your sakes, but that my name may bee glorified among the nations.
I will bring this to pass (Says the Lord) not for your sakes, but that my name may be glorified among the Nations.
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954
For God chooseth ye weake thinkes, and the foolish thinges of the world.
For God chooses you weak thinks, and the foolish things of the world.
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955
As for the Aduersaries, be they neuer so strong, he that dwelleth in the heauens laugheth them to scorne.
As for the Adversaries, be they never so strong, he that dwells in the heavens Laugheth them to scorn.
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956
These, through feare and dispaire, keepe backe from building the temple.
These, through Fear and despair, keep back from building the temple.
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957
Some there be that confesse, that manye things are out of frame, and ought to be looked on,
some there be that confess, that many things Are out of frame, and ought to be looked on,
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958
but they say, it is no time to fall a buylding. We must looke for a generall Councel.
but they say, it is no time to fallen a building. We must look for a general Council.
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959
And God graunt we may once see that daye, that a general Councel may be called, wherein Christ may sit president,
And God grant we may once see that day, that a general Council may be called, wherein christ may fit president,
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960
and all these matters that are nowe in question, maye haue indifferent hearing, and maye bee decided by the woorde of God.
and all these matters that Are now in question, may have indifferent hearing, and may be decided by the word of God.
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961
But alas, they that make a face and shewe of general Councels, them selues stoppe and staye, that there may be no generall Councell.
But alas, they that make a face and show of general Counsels, them selves stop and stay, that there may be no general Council.
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962
When Luther made his first appeale from the Pope that then was, to a generall councell, they made him answeare that it was against the decree of Pope Iulius, and Pope Pius, that anye appeale shoulde bee made from the Pope to any councel.
When Luther made his First appeal from the Pope that then was, to a general council, they made him answer that it was against the Decree of Pope Julius, and Pope Pius, that any appeal should be made from the Pope to any council.
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963
When the Emperour had compelled them to a Councel, and the Princes of Germanie & common weales, had sent learned men thither:
When the Emperor had compelled them to a Council, and the Princes of Germany & Common weals, had sent learned men thither:
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964
the Bishops that were there assembled, woulde not heare any of them preache, or dispute, or declare their minde.
the Bishops that were there assembled, would not hear any of them preach, or dispute, or declare their mind.
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965
For onely bishops may sit & speake in their councel, and suche as are sworne to mainteine the Pope.
For only Bishops may fit & speak in their council, and such as Are sworn to maintain the Pope.
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966
Aeneas Syluius, otherwise called Pope Pius the second, saith, if a Bishop speake against the Pope, Aeneas Sylvius, otherwise called Pope Pius the second, Says, if a Bishop speak against the Pope,
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967
yea although hee speake the truth, yet neuertheles hee sinneth against the othe, that he hath made vnto the pope.
yea although he speak the truth, yet nevertheless he Sinneth against the other, that he hath made unto the pope.
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968
And last of all, when the Councell hath done all that it can, the whole conclusion of the matter hangeth vpon ye determination of the Pope.
And last of all, when the Council hath done all that it can, the Whole conclusion of the matter hangs upon you determination of the Pope.
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969
Now iudge you, what sentence there is like to be, where as hee shalbe iudge in his owne cause.
Now judge you, what sentence there is like to be, where as he shall judge in his own cause.
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970
Thus when they crye out and speake of Councels, they seeke delay, they mocke with God and man,
Thus when they cry out and speak of Counsels, they seek Delay, they mock with God and man,
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971
and indeed meane to haue no councel.
and indeed mean to have no council.
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972
Saint Paul, after hee was called of God, and touched in his heart and couscience with Gods trueth, appealed not to a generall Councel,Saint Paul, After he was called of God, and touched in his heart and Conscious with God's truth, appealed not to a general Council,
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but saith, Non acquieni carni & sanguini, I communicated not with fleshe and blood. The kingdome of heauen suffereth violence, and the violent take it by force.
but Says, Non acquieni Carni & Sanguini, I communicated not with Flesh and blood. The Kingdom of heaven suffers violence, and the violent take it by force.
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974
There is no Councel aboue God.
There is no Council above God.
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975
A Councel may testifie the trueth to be truth, but it cannot make falshood to be truth.
A Council may testify the truth to be truth, but it cannot make falsehood to be truth.
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976
Augustine aunsweared most indifferently, writing to Maximinus a Bishop of ye Arrsans yt alleaged a general councel holden at Ariminum. Nec ego Nicenum, Augustine answered most indifferently, writing to Maximinus a Bishop of the Arrsans that alleged a general council held At Rimini. Nec ego Nicene,
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977
nec tu debes Arimincuse tan quā praeiudicaturus proferre cōcilium, &c. Neither may I lay to thee the councel of Nice,
nec tu Debes Arimincuse tan quā praeiudicaturus proffer cōcilium, etc. Neither may I lay to thee the council of Nicaenae,
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978
nor maiest thou lay to me the coūcel of Ariminum, either of vs thinking therby to find preiudice against the other:
nor Mayest thou lay to me the council of Rimini, either of us thinking thereby to find prejudice against the other:
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979
But let vs laye matter to matter, cause to cause and reason to reason, by the authority of the Scriptures, whiche are indifferent witnesses for both. But let us say matter to matter, cause to cause and reason to reason, by the Authority of the Scriptures, which Are indifferent Witnesses for both.
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980
Whē Agisilaus minded to make his passage with his army through his neighbors lande, he desired licence of the prince of that countrie:
When Agisilaus minded to make his passage with his army through his neighbours land, he desired licence of the Prince of that country:
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981
the prince saide, he coulde make him no ready aunswere, but that he would take aduise of his councel.
the Prince said, he could make him no ready answer, but that he would take advise of his council.
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982
Wel then said Agesilaus, take you aduisement: in the meane season, I wil passe through.
Well then said Agesilaus, take you advisement: in the mean season, I will pass through.
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983
So when our aduersaries delay off, & soiourne til they may take their deliberation in a councel, let them deliberate while they wil:
So when our Adversaries Delay off, & sojourn till they may take their deliberation in a council, let them deliberate while they will:
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984
but in the meane season, let vs passe on in the busines of God, and take the occasion offered vs to buylde by a house to the Lord.
but in the mean season, let us pass on in the business of God, and take the occasion offered us to build by a house to the Lord.
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985
Some other say, it is not yet time: ye Bishops be they that should redresse the church. Would to God they would.
some other say, it is not yet time: you Bishops be they that should redress the Church. Would to God they would.
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986
For they should be Lux mūdi, The light of the world, they should be shepheards, & Watchmen, they should be builders of Gods church.
For they should be Lux mūdi, The Light of the world, they should be shepherds, & Watchmen, they should be Builders of God's Church.
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987
But, what if the light become darknes? What if the shepheardes become wolues? What if the Watchmen lye asleepe? what if the builders become ouerthrowers? Ieremie saith, the Pastours haue ouerthrowen the Uineyard:
But, what if the Light become darkness? What if the shepherds become wolves? What if the Watchmen lie asleep? what if the Builders become overthrowers? Ieremie Says, the Pastors have overthrown the Vineyard:
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988
and is it likely that they wil reare it vp again? Christ said vnto ye bishops, you haue made my house a denne of theeues:
and is it likely that they will rear it up again? christ said unto you Bishops, you have made my house a den of thieves:
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989
& is it likely that they wil bring it againe to the former state, and make it a place of prayer? But, O merciful God, what a building is that like to bee, where ignorance is the foundation, where ignoraunce is deuotion,
& is it likely that they will bring it again to the former state, and make it a place of prayer? But, Oh merciful God, what a building is that like to be, where ignorance is the Foundation, where ignorance is devotion,
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990
and the greatest corner stone of the buylding.
and the greatest corner stone of the building.
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991
I pray God lighten their hearts wt his holy spirite, and make them to bee that they professe themselues to be, the light of the world,
I pray God lighten their hearts with his holy Spirit, and make them to be that they profess themselves to be, the Light of the world,
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992
and true labourers in Gods Uineyarde, & faithful buylders of his house.
and true labourers in God's Vineyard, & faithful Builders of his house.
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993
In the meane season let vs remember, that in the olde Lawe, whensoeuer the Byshoppe grewe out of order, God raysed vp sometimes Prophetes, sometimes Princes, to refourme the churche, to redresse things that were amisse, and to reedifie the decayes.
In the mean season let us Remember, that in the old Law, whensoever the Bishop grew out of order, God raised up sometime prophets, sometime Princes, to reform the Church, to redress things that were amiss, and to re-edify the decays.
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994
For the Prince is keeper of the Lawe of GOD, and that of both Tables,
For the Prince is keeper of the Law of GOD, and that of both Tables,
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995
as wel of the first that pertayneth to Religion, as of the seconde that pertayneth to good order.
as well of the First that pertaineth to Religion, as of the seconde that pertaineth to good order.
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996
For he is the Head of the people, not onelye of the commons and La••y, but also of the Ministers and Cleargye. By that authoritye.
For he is the Head of the people, not only of the commons and La••y, but also of the Ministers and Cleargye. By that Authority.
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997
Moses beynge a Magistrate rebuked Aaron the Bishop, for making the golden calfe.Moses being a Magistrate rebuked Aaron the Bishop, for making the golden calf.
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998
Ioas beeing a king, redressed the riot of the Priestes, Salomon being King, firste builded the temple of God,Joash being a King, Redressed the riot of the Priests, Solomon being King, First built the temple of God,
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999
& put down the high Bishop Abiathar, and set vp Sadoc. Afterwarde, the same Temple being polluted was restored, not by the Bishoppes,
& put down the high Bishop Abiathar, and Set up Sadoc. Afterward, the same Temple being polluted was restored, not by the Bishops,
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1000
but by the Kings Ezechias, Iosias, Abias, Iehosaephat:
but by the Kings Hezekiah, Iosias, Abias, Jehosaephat:
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1001
& at this time after the captiuitie of Babylon, it was restored, not by the Bishoppes.
& At this time After the captivity of Babylon, it was restored, not by the Bishops.
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1002
but by Zorobabel the Prince of Iuda.
but by Zerubbabel the Prince of Iuda.
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1003
And after the comming of Christ, when the Emperours became christened, Constantine a Godly Emperour, threatned the Bishops,
And After the coming of christ, when the emperors became christened, Constantine a Godly Emperor, threatened the Bishops,
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1004
if they would not be ruled.
if they would not be ruled.
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1005
he would take vppon him to see them punished, as hauing in deed authority and power ouer Bishoppes.
he would take upon him to see them punished, as having in deed Authority and power over Bishops.
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1006
And Iustinianus in his law threatneth the Bishops, that if they woulde not make their prayers in a loude voyce, that y• people might say Amen, he would punish them with his sworde, as hath been sayd before.
And Iustinianus in his law threatens the Bishops, that if they would not make their Prayers in a loud voice, that y• people might say Amen, he would Punish them with his sword, as hath been said before.
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1007
But what needeth more examples? When the Arke of God was restored home, Dauid being King, played the chiefest part:
But what needs more Examples? When the Ark of God was restored home, David being King, played the chiefest part:
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1008
Dauid being King, made Psalmes and ditties: Dauid being King, daunced before the Arke: and being king, set the Bishops & Priestes in order.David being King, made Psalms and ditties: David being King, danced before the Ark: and being King, Set the Bishops & Priests in order.
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1009
And for this cause they are kings, euen to serue y• Lord.
And for this cause they Are Kings, even to serve y• Lord.
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1010
And therefore they doe not wel that deuide common weales in two, and deuise two heads, the one for the spiritualtie, the other for the laitie.
And Therefore they do not well that divide Common weals in two, and devise two Heads, the one for the spiritualty, the other for the laity.
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1011
For S. Paul saith, Omnis anima superioribus potestatibus subdita sit. Let euery soule bee subiect to the higher powers.
For S. Paul Says, Omnis anima superioribus potestatibus subdita sit. Let every soul be Subject to the higher Powers.
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1012
Euery soule, whether he be bishop, Cardinal, or Pope, al are subiect to their Prince.
Every soul, whither he be bishop, Cardinal, or Pope, all Are Subject to their Prince.
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1013
And Chrisostome vpon that place, saith, Etiam si Apostolus sis, si Euangelista, siue Propheta, siue quisquis tandem fueris,
And Chrysostom upon that place, Says, Etiam si Apostles sis, si Evangelist, siue Propheta, siue quisquis tandem fueris,
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1014
ne { que } enim pietatē subuertit ista subiectio. Yea, if thou be an Apostle,
ne { que } enim pietatē Subvertit ista subiectio. Yea, if thou be an Apostle,
fw-fr { fw-fr } fw-la fw-la j fw-la fw-la. uh, cs pns21 vbb dt n1,
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1015
if thou be an Euāgelist, if thou be a Prophet, or of what state soeuer thou be:
if thou be an Euāgelist, if thou be a Prophet, or of what state soever thou be:
cs pns21 vbb dt np1, cs pns21 vbb dt n1, cc pp-f r-crq n1 av pns21 vbi:
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1016
for this subiection is no hinderāce to godlines. And of the superiority of Princes power, Tertullian speaketh thus. for this subjection is no hindrance to godliness. And of the superiority of Princes power, Tertullian speaks thus.
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1017
Colimus imperatorem, vt hominē à Deo secundum, solo Deo minorem. We woorshippe the Emperour as a man nexte vnto God, and inferiour onely vnto God. We worship Imperatorem, vt hominē à God secundum, solo God Minor. We worship the Emperor as a man Next unto God, and inferior only unto God.
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1018
Some other there be that see and knowe, that the Church of God is nowe a building,
some other there be that see and know, that the Church of God is now a building,
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1019
and yet not onely refraine themselues from the worke, but also spurne down that other men haue built vp:
and yet not only refrain themselves from the work, but also spurn down that other men have built up:
cc av xx av-j vvi px32 p-acp dt n1, cc-acp av vvi a-acp d j-jn n2 vhb vvn a-acp:
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1020
that see wee teach nothing but the word of God, and the doctrine of the primitiue church:
that see we teach nothing but the word of God, and the Doctrine of the primitive Church:
d vvb pns12 vvb pix cc-acp dt n1 pp-f np1, cc dt n1 pp-f dt j n1:
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1021
& yet least they should seeme to receiue the doctrine which they haue persecuted, inforce them selues to be constant,
& yet lest they should seem to receive the Doctrine which they have persecuted, enforce them selves to be constant,
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1022
and lay violent hands vpō their owne conscience, and saye, Non regnabit super nos, He shal not beare rule ouer vs:
and lay violent hands upon their own conscience, and say, Non Reigns super nos, He shall not bear Rule over us:
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1023
and as Pharao said in the hardnes of his heart, Nescio Dominum. I know not the Lord.
and as Pharaoh said in the hardness of his heart, Nescio Dominum. I know not the Lord.
cc c-acp np1 vvd p-acp dt n1 pp-f po31 n1, fw-la fw-la. pns11 vvb xx dt n1.
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1024
I take not here vpon me to iudge other mens consciences:
I take not Here upon me to judge other men's Consciences:
pns11 vvb xx av p-acp pno11 pc-acp vvi j-jn ng2 n2:
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1025
but such men there haue byn, as we may know by reading, & as God hath opened by notable iudgement,
but such men there have been, as we may know by reading, & as God hath opened by notable judgement,
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1026
& I pray God there be none such now.
& I pray God there be none such now.
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1027
I pray God there be none that offend against their own conscience, and knowledge, and against the holy spirit of God.
I pray God there be none that offend against their own conscience, and knowledge, and against the holy Spirit of God.
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1028
But alas, I speake not now of the ignorant and vnlearned sort of people, that offend of simplicity,
But alas, I speak not now of the ignorant and unlearned sort of people, that offend of simplicity,
cc-acp uh, pns11 vvb xx av pp-f dt j cc j n1 pp-f n1, cst vvb pp-f n1,
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1029
and haue a zeale of God, although it be not according to knowledge:
and have a zeal of God, although it be not according to knowledge:
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1030
but I speake of them that be learned, that knowe well, that wee teach you nothing this day,
but I speak of them that be learned, that know well, that we teach you nothing this day,
cc-acp pns11 vvb pp-f pno32 cst vbb j, cst vvb av, cst pns12 vvb pn22 pix d n1,
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1031
but that Christ and his Apostles taught before vs, & was euermore frequēted throughout the church,
but that christ and his Apostles taught before us, & was evermore frequented throughout the Church,
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1032
vntil al things grew to corruption.
until all things grew to corruption.
c-acp d n2 vvd p-acp n1.
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1033
And of the contrary parte, they doe know, and their consciences doe testifie vnto them, that their doctrine for the most parte is contrary to the vse of the primitiue churche, contrary to the Apostles, contrary to Christe himselfe.
And of the contrary part, they do know, and their Consciences do testify unto them, that their Doctrine for the most part is contrary to the use of the primitive Church, contrary to the Apostles, contrary to Christ himself.
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1034
Yet wil these men sooner leaue their liuing, then bee present at the hearing of an Englishe prayer,
Yet will these men sooner leave their living, then be present At the hearing of an English prayer,
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1035
or communicate with the people vnder both kyndes.
or communicate with the people under both Kinds.
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1036
They call it a schisme to haue the common prayers in a tongue that the people may vnderstande.
They call it a Schism to have the Common Prayers in a tongue that the people may understand.
pns32 vvb pn31 dt n1 pc-acp vhi dt j n2 p-acp dt n1 cst dt n1 vmb vvi.
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1037
To communicate vnder both kindes, they call it a schisme. For the Ministers to be maried, they cal it a schisme.
To communicate under both Kinds, they call it a Schism. For the Ministers to be married, they call it a Schism.
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1038
And other like things which were tedious to rehear se at length.
And other like things which were tedious to rehear se At length.
cc j-jn j n2 r-crq vbdr j pc-acp vvb zz p-acp n1.
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1039
Those thinges which were ordeyned by Christ and his Apostles, & vsed throughout the whole Catholique primitiue Churche without question, they cal schismaticall.
Those things which were ordained by christ and his Apostles, & used throughout the Whole Catholic primitive Church without question, they call Schismatical.
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1040
O mercifull God, shall wee saye, that all the whole world of the Christians, euer from Christes time,
Oh merciful God, shall we say, that all the Whole world of the Christians, ever from Christ's time,
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1041
vntil the late time of these later Fathers, was in a continual schisme? Shal we say that S. Augustine, S. Ambrose, and other old fathers, were schismatiques:
until the late time of these later Father's, was in a continual Schism? Shall we say that S. Augustine, S. Ambrose, and other old Father's, were Schismatics:
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1042
Shall wee say that Christ and his Apostles taught vs schismes:
Shall we say that christ and his Apostles taught us schisms:
vmb pns12 vvi cst np1 cc po31 n2 vvn pno12 n2:
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1043
or that was once true, and Christian doctrine-is it nowe become a schisme? Is the Churche nowe within fiue hundreth yeeres become Catholike:
or that was once true, and Christian doctrine-is it now become a Schism? Is the Church now within fiue Hundredth Years become Catholic:
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1044
and was Christes church, and the Apostles churche, and the Doctours church not Catholike: O Lord, if we be deceiued, thou hast deceiued vs:
and was Christ's Church, and the Apostles Church, and the Doctors Church not Catholic: Oh Lord, if we be deceived, thou hast deceived us:
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1045
for if in these doings we be schismatikes, for hauing prayer in a knowen tongue,
for if in these doings we be Schismatics, for having prayer in a known tongue,
c-acp cs p-acp d n2-vdg pns12 vbb n2, c-acp vhg n1 p-acp dt j-vvn n1,
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1046
or for communion vnder both kindes, or for the mariage of Priestes and Ministers, where as thou gauest thy communion vnder both kindes,
or for communion under both Kinds, or for the marriage of Priests and Ministers, where as thou Gavest thy communion under both Kinds,
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1047
and didst choose such as were married to be thy Apostles, and didst pray in the common and vulgar tongue,
and didst choose such as were married to be thy Apostles, and didst pray in the Common and Vulgar tongue,
cc vdd2 vvi d c-acp vbdr vvn pc-acp vbi po21 n2, cc vdd2 vvi p-acp dt j cc j n1,
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1048
as also thy Apostle Paule taught vs to do: If this be schisme, we are become schismatiques, for folowing thine example.
as also thy Apostle Paul taught us to do: If this be Schism, we Are become Schismatics, for following thine Exampl.
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1049
and that ordinance which thou hast left vnto thy Church. But S. Hillarie sheweth, how we shalbee sure to know an heresie or a schisme.
and that Ordinance which thou hast left unto thy Church. But S. Hilary shows, how we shalbe sure to know an heresy or a Schism.
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1050
Hee est regula fidei: Christus dixit, Apostolus dixit. He est regula fidei: Christus dixit, Apostles dixit.
pns31 fw-la fw-la fw-la: fw-la fw-la, np1 fw-la.
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1051
This is a rule of faith, to say, Christ hath said it, the Apostle hath said it. This is a Rule of faith, to say, christ hath said it, the Apostle hath said it.
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1052
Christ saith, Bibite ex hoc omnes, Drinke ye al of this, without exception, Paul biddeth vs to pray so, that the people may say Amen. And sayeth, Honorabile coniugium in omnibus, Mariage is honorable in al men.
christ Says, Bibite ex hoc omnes, Drink you all of this, without exception, Paul bids us to pray so, that the people may say Amen. And Saith, Honorabile Marriage in omnibus, Marriage is honourable in all men.
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1053
Then is this by Hylaries rule the Catholique faith, & the contrary is Schismaticall: for our faith is buylded vppon the foundation of the Apostles and Prophets.
Then is this by Hylaries Rule the Catholic faith, & the contrary is Schismatical: for our faith is builded upon the Foundation of the Apostles and prophets.
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1054
S. Cyprian saith, Non pax est sed bellum, nec Ecclesiae iungitur, qui ab Euangelio separatur. It is no peace but war, no Catholike peace or vnity, but opē war & schisme: S. Cyprian Says, Non pax est sed bellum, nec Ecclesiae iungitur, qui ab Gospel separatur. It is no peace but war, no Catholic peace or unity, but open war & Schism:
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1055
neither can he say, I am of the Church: that is diuided from the gospel.
neither can he say, I am of the Church: that is divided from the gospel.
av-dx vmb pns31 vvi, pns11 vbm pp-f dt n1: cst vbz vvn p-acp dt n1.
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1056
Iustinus martyr, as it is reported by Eusebius, saide, Ipsi Domino non acquiescerem, si alium Deum diceret praeter omnium Creatorem. I would not beleue Christ himself,
Justinus martyr, as it is reported by Eusebius, said, Ipsi Domino non acquiescerem, si Alium God diceret praeter omnium Creator. I would not believe christ himself,
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1057
if he should say there were another God then the creator of al things. if he should say there were Another God then the creator of all things.
cs pns31 vmd vvi a-acp vbdr j-jn n1 cs dt n1 pp-f d n2.
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1058
If he would not beleeue God himselfe, teaching otherwise then is sette downe by the woorde of God, much lesse would he beleeue the Churche, teaching contrary to the Gospel.
If he would not believe God himself, teaching otherwise then is Set down by the word of God, much less would he believe the Church, teaching contrary to the Gospel.
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1059
God of his mercy graunt that al our controuersies that we now stand vpon, may be hearde and determined by Gods Gospel,
God of his mercy grant that all our controversies that we now stand upon, may be heard and determined by God's Gospel,
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1060
and open the eyes of our aduersaries, that they may see the hope whereunto they are called.
and open the eyes of our Adversaries, that they may see the hope whereunto they Are called.
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1061
In the meane season let not vs shunne or refraine them, but exhort and counsel them with al sobrietie in the spirite of meekenesse, as our brethren.
In the mean season let not us shun or refrain them, but exhort and counsel them with all sobriety in the Spirit of meekness, as our brothers.
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1062
Who knoweth whether God of his mercie will call them to repentaunce? As God sayde to Saynt Paule by Reuelation, Populus mihi multus est in hac ciuitate, I haue much people in this citie:
Who Knoweth whither God of his mercy will call them to Repentance? As God said to Saint Paul by Revelation, Populus mihi Multus est in hac ciuitate, I have much people in this City:
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1063
So I trust I may say, at least I doubt not but wee may charitably hope, God hath a great number euen among them that runne to the Masse, that will yet heare no reason, but are stubborne and wilfull.
So I trust I may say, At least I doubt not but we may charitably hope, God hath a great number even among them that run to the Mass, that will yet hear no reason, but Are stubborn and wilful.
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1064
Their hearts are in the handes of God, and he is able, and will mollifie them,
Their hearts Are in the hands of God, and he is able, and will mollify them,
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1065
and of stony wil make them fleshy, and of stones make them the children of Abraham,
and of stony will make them fleshy, and of stones make them the children of Abraham,
cc pp-f j vmb vvi pno32 j, cc pp-f n2 vvb pno32 dt n2 pp-f np1,
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1066
and the principall corner stones in the building of his Church. Other impedimentes there bee, that keepe men from the buylding of Gods house.
and the principal corner stones in the building of his Church. Other impediments there be, that keep men from the building of God's house.
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1067
But that which GOD complayneth of by the Prophet, is, that euery man fell to builde his owne house,
But that which GOD Complaineth of by the Prophet, is, that every man fell to build his own house,
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1068
and lefte the house of God vnbuilded. This is the corruption of our nature.
and left the house of God unbuilded. This is the corruption of our nature.
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1069
Such thinges as we shoulde glorifie God withall, we abuse moste to the dishonour of God.
Such things as we should Glorify God withal, we abuse most to the dishonour of God.
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1070
Therefore Christe calleth them thornes, and the Mammon of wickednesse, not because they are so of themselues,
Therefore Christ calls them thorns, and the Mammon of wickedness, not Because they Are so of themselves,
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1071
for they are the giftes of God, but because our frowarde nature maketh them so.
for they Are the Gifts of God, but Because our forward nature makes them so.
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1072
The man, as Christ saieth in the Parable, that was bidde to the marriage feast, sent word that he was marryed and coulde not come.
The man, as christ Saith in the Parable, that was bid to the marriage feast, sent word that he was married and could not come.
dt n1, c-acp np1 vvz p-acp dt n1, cst vbds vvd p-acp dt n1 n1, vvd n1 cst pns31 vbds vvn cc vmd xx vvi.
(5) part (DIV2)
149
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1073
Esay saith, The harpe, and viole, and Timbrel, and pype, and wine are in their feastes: Isaiah Says, The harp, and violent, and Timbrel, and pipe, and wine Are in their feasts:
np1 vvz, dt n1, cc j, cc n1, cc n1, cc n1 vbr p-acp po32 n2:
(5) part (DIV2)
149
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1074
but they regarde not the woorke of the Lorde. but they regard not the work of the Lord.
cc-acp pns32 n1 xx dt n1 pp-f dt n1.
(5) part (DIV2)
149
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1075
The fantasies and pleasures of this life rauishe our mindes and pull them cleane from GOD.
The fantasies and pleasures of this life ravish our minds and pull them clean from GOD.
dt n2 cc n2 pp-f d n1 vvi po12 n2 cc vvi pno32 av-j p-acp np1.
(5) part (DIV2)
149
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1076
So sayeth the Prophete, You can haue your houses sieled, and furnished: in the meane while, my House lyeth forsaken.
So Saith the Prophet, You can have your houses seeled, and furnished: in the mean while, my House lies forsaken.
np1 vvz dt n1, pn22 vmb vhi po22 n2 vvn, cc vvn: p-acp dt j n1, po11 n1 vvz vvn.
(5) part (DIV2)
149
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1077
O that Aggeus the Prophete were nowe aliue, and sawe the rearing vp of Gods Temple heere in Englande.
Oh that Aggeus the Prophet were now alive, and saw the rearing up of God's Temple Here in England.
uh cst np1 dt n1 vbdr av j, cc vvd dt vvg a-acp pp-f npg1 n1 av p-acp np1.
(5) part (DIV2)
149
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1078
What, thinke you he would say, You builde your owne houses, and leaue the house of God forsaken? Nay, he would say, you builde your owne mansions,
What, think you he would say, You build your own houses, and leave the house of God forsaken? Nay, he would say, you build your own mansions,
q-crq, vvb pn22 pns31 vmd vvi, pn22 vvi po22 d n2, cc vvi dt n1 pp-f np1 vvn? uh-x, pns31 vmd vvi, pn22 vvi po22 d n2,
(5) part (DIV2)
149
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1079
and pull downe the house of God.
and pull down the house of God.
cc vvb a-acp dt n1 pp-f np1.
(5) part (DIV2)
149
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1080
The Maisters of the woorke, builde benefice vpon benefice, and Deanry vpon Deanrye, as though Rome were yet in Englande.
The Masters of the work, build benefice upon benefice, and Deanery upon Deanery, as though Room were yet in England.
dt n2 pp-f dt n1, vvi n1 p-acp n1, cc n1 p-acp n1, c-acp cs vvb vbdr av p-acp np1.
(5) part (DIV2)
150
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1081
The poore flocke is giuen ouer to a Woolfe:
The poor flock is given over to a Wolf:
dt j n1 vbz vvn a-acp p-acp dt n1:
(5) part (DIV2)
150
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1082
the poore children cry out for bread, the bread of life, and there is no man to breake it to them.
the poor children cry out for bred, the bred of life, and there is no man to break it to them.
dt j n2 vvb av p-acp n1, dt n1 pp-f n1, cc pc-acp vbz dx n1 pc-acp vvi pn31 p-acp pno32.
(5) part (DIV2)
150
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1083
The Noble man or Gentleman, the Patrones of Benefices, giue presentatations of benefices, either to bee Farmours them selues,
The Noble man or Gentleman, the Patroness of Benefices, give presentatations of Benefices, either to be Farmers them selves,
dt j n1 cc n1, dt n1 pp-f n2, vvb n2 pp-f n2, av-d pc-acp vbi n2 pno32 n2,
(5) part (DIV2)
150
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1084
or else with exception of their owne Tenthes, or with some other condition that is worse then this.
or Else with exception of their own Tenthes, or with Some other condition that is Worse then this.
cc av p-acp n1 pp-f po32 d ord, cc p-acp d j-jn n1 cst vbz jc cs d.
(5) part (DIV2)
150
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1085
The poore Minister muste keepe his House, buye him Bookes, relieue the poore, and liue, GOD knoweth howe, and so doe you too.
The poor Minister must keep his House, buy him Books, relieve the poor, and live, GOD Knoweth how, and so do you too.
dt j n1 vmb vvi po31 n1, vvi pno31 n2, vvi dt j, cc vvi, np1 vvz c-crq, cc av vdb pn22 av.
(5) part (DIV2)
150
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1086
O good my Lordes and brethren, I come not hither to bee a Patrone for money matters:
Oh good my lords and brothers, I come not hither to be a Patron for money matters:
uh j po11 n2 cc n2, pns11 vvb xx av pc-acp vbi dt n1 p-acp n1 n2:
(5) part (DIV2)
151
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1087
GOD seeth my hearte before whome I speake it. But I see Gods Temple by this meanes is forsaken.
GOD sees my heart before whom I speak it. But I see God's Temple by this means is forsaken.
np1 vvz po11 n1 p-acp ro-crq pns11 vvb pn31. p-acp pns11 vvb npg1 n1 p-acp d n2 vbz vvn.
(5) part (DIV2)
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1088
Young men, suche as are of moste to wardenesse turne them selues to be Phisitions, or men of Lawe: yea. Clearkes, or Apothecaries.
Young men, such as Are of most to wardenesse turn them selves to be Physicians, or men of Law: yea. Clerks, or Apothecaries.
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(5) part (DIV2)
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1089
The matter is so vsed, that they are ashamed to bee Ministers in Gods Churche. They shoulde not so doe, saye you:
The matter is so used, that they Are ashamed to be Ministers in God's Church. They should not so do, say you:
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(5) part (DIV2)
151
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1090
no, neyther yet you, as your dooinges are, can bee angrye with them.
no, neither yet you, as your doings Are, can be angry with them.
uh-dx, av-dx av pn22, c-acp po22 n2-vdg vbr, vmb vbi j p-acp pno32.
(5) part (DIV2)
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1091
They are not Angelles, but your owne children, your brethren, your Cousins, of your owne affections, of your owne fleshe and blood,
They Are not Angels, but your own children, your brothers, your Cousin's, of your own affections, of your own Flesh and blood,
pns32 vbr xx n2, cc-acp po22 d n2, po22 n2, po22 n2, pp-f po22 d n2, pp-f po22 d n1 cc n1,
(5) part (DIV2)
151
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1092
and they thinke themselues too good to become your slaues.
and they think themselves too good to become your slaves.
cc pns32 vvb px32 av j pc-acp vvi po22 n2.
(5) part (DIV2)
151
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1093
O mercifull GOD, at the beginning of the Gospell, euerye man brought his goodes, and layde them at the feete of the Disciples.
Oh merciful GOD, At the beginning of the Gospel, every man brought his goods, and laid them At the feet of the Disciples.
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(5) part (DIV2)
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1094
Nowe euerye manne is readye to pull out in a manner necessarye sustenaunce, euen out of the mouthes of Christes Disciples.
Now every man is ready to pull out in a manner necessary sustenance, even out of the mouths of Christ's Disciples.
av d n1 vbz j pc-acp vvi av p-acp dt n1 j n1, av av pp-f dt n2 pp-f npg1 n2.
(5) part (DIV2)
152
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1095
Then that that was euery mans owne, euerye man made it common, and no man counted it to bee his owne.
Then that that was every men own, every man made it Common, and no man counted it to be his own.
cs d cst vbds d ng1 d, d n1 vvd pn31 j, cc dx n1 vvn pn31 pc-acp vbi po31 d.
(5) part (DIV2)
152
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1096
Nowe that appertayneth to others, and is appointed to the building and preseruing of Gods Church,, that euery man layeth handes on,
Now that appertaineth to Others, and is appointed to the building and preserving of God's Church,, that every man Layeth hands on,
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(5) part (DIV2)
152
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1097
and counteth to bee his owne.
and counteth to be his own.
cc vvz pc-acp vbi po31 d.
(5) part (DIV2)
152
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1098
In the meane season, the poore Uniuersities are neglected, the schooles euerye where vnfurnished, the youth driuen and chased away from the building.
In the mean season, the poor Universities Are neglected, the Schools every where unfurnished, the youth driven and chased away from the building.
p-acp dt j n1, dt j n2 vbr vvn, dt n2 d c-crq j-vvn, dt n1 vvn cc vvn av p-acp dt n-vvg.
(5) part (DIV2)
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1099
Thinke of this in your heartes: Consider with your selues. There lacke already Ministers throughout the Realme;
Think of this in your hearts: Consider with your selves. There lack already Ministers throughout the Realm;
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(5) part (DIV2)
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1100
to teach the people, & to builde vp the walles of Gods Church. One poore hireling is driuen to serue two or three Parishes.
to teach the people, & to build up the walls of God's Church. One poor hireling is driven to serve two or three Parishes.
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(5) part (DIV2)
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1101
The sicke hath no man to comforte or counsell them: the dead haue no man to burie them: one man burieth another.
The sick hath no man to Comfort or counsel them: the dead have no man to bury them: one man burieth Another.
dt j vhz dx n1 pc-acp vvi cc vvi pno32: dt j vhb dx n1 pc-acp vvi pno32: pi n1 vvz j-jn.
(5) part (DIV2)
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1102
That thing I knowe is not materiall:
That thing I know is not material:
cst n1 pns11 vvb vbz xx j-jn:
(5) part (DIV2)
153
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1103
yet it seemeth not so to al men, and our bodies are the Temples of the holy Ghost,
yet it seems not so to all men, and our bodies Are the Temples of the holy Ghost,
av pn31 vvz xx av p-acp d n2, cc po12 n2 vbr dt n2 pp-f dt j n1,
(5) part (DIV2)
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1104
and ought reuerently to be brought to their graues. Uiew your Vniuersities: view your schooles which euer haue beene nourceries to this purpose:
and ought reverently to be brought to their graves. View your Universities: view your Schools which ever have been nurseries to this purpose:
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(5) part (DIV2)
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1105
alas, how many shall you finde in both the Uniuersities, and in all the Schooles through England, not onely that are already rype,
alas, how many shall you find in both the Universities, and in all the Schools through England, not only that Are already ripe,
uh, c-crq d vmb pn22 vvi p-acp d dt n2, cc p-acp d dt n2 p-acp np1, xx av-j d vbr av j,
(5) part (DIV2)
154
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1106
but also that are mynded to the Ministerye: If they be not founde there, alas where thinke you to haue them:
but also that Are minded to the Ministry: If they be not found there, alas where think you to have them:
cc-acp av d vbr vvn p-acp dt n1: cs pns32 vbb xx vvn a-acp, uh q-crq vvb pn22 pc-acp vhi pno32:
(5) part (DIV2)
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1107
Where thinke you will they be found? Thinke you that they will spring out of the grounde,
Where think you will they be found? Think you that they will spring out of the ground,
c-crq vvb pn22 n1 pns32 vbi vvn? vvb pn22 cst pns32 vmb vvi av pp-f dt n1,
(5) part (DIV2)
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1108
or droppe downe from the Heauens: No, no, they be of you, and must be bred and reared amongst you.
or drop down from the Heavens: No, no, they be of you, and must be bred and reared among you.
cc n1 a-acp p-acp dt n2: uh-dx, uh-dx, pns32 vbb pp-f pn22, cc vmb vbi vvn cc vvn p-acp pn22.
(5) part (DIV2)
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1109
If there be none to be founde, nor hope of any to be hereafter:
If there be none to be found, nor hope of any to be hereafter:
cs pc-acp vbb pix pc-acp vbi vvn, ccx n1 pp-f d pc-acp vbi av:
(5) part (DIV2)
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1110
be you wel assured that Actes of Parliament, and Proclamations, are not enough to content the conscience of the people,
be you well assured that Acts of Parliament, and Proclamations, Are not enough to content the conscience of the people,
vbi pn22 av vvn d n2 pp-f n1, cc n2, vbr xx av-d pc-acp vvi dt n1 pp-f dt n1,
(5) part (DIV2)
154
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1111
and to build vp the Temple.
and to built up the Temple.
cc pc-acp vvi a-acp dt n1.
(5) part (DIV2)
154
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1112
Oh, that the Queenes Maiesty knewe the great scarcitie, and miserable neede of Ministers that is abroade.
O, that the Queens Majesty knew the great scarcity, and miserable need of Ministers that is abroad.
uh, cst dt ng1 n1 vvd dt j n1, cc j n1 pp-f n2 cst vbz av.
(5) part (DIV2)
155
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1113
And I beseech you good my Lordes, and other Honourable and Worshipfull that are heere, that haue or maye haue accesse vnto her, to put her in remembraunce, that her grace will be mindefull of the house of GOD,
And I beseech you good my lords, and other Honourable and Worshipful that Are Here, that have or may have access unto her, to put her in remembrance, that her grace will be mindful of the house of GOD,
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(5) part (DIV2)
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1114
and redresse the greedinesse both of corupt patrones, and of such who engrosse and gather into their handes many liuinges, being them selues the remnaunt of the ignoraunt and persecuting Babylon: and yet leaue to take charge ouer the people, blynde Syr Iohns not onely lacke Latin,
and redress the greediness both of corrupt patroness, and of such who engross and gather into their hands many livings, being them selves the remnant of the ignorant and persecuting Babylon: and yet leave to take charge over the people, blind Sir Iohns not only lack Latin,
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(5) part (DIV2)
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1115
but lacke honestie, and lacke conscience, and lack religion.
but lack honesty, and lack conscience, and lack Religion.
cc-acp vvb n1, cc vvb n1, cc vvb n1.
(5) part (DIV2)
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1116
It would be a great furtherance to the Church of God, a wonderful way to increase schooles and the Uniuersities.
It would be a great furtherance to the Church of God, a wondered Way to increase Schools and the Universities.
pn31 vmd vbi dt j n1 p-acp dt n1 pp-f np1, dt j n1 pc-acp vvi n2 cc dt n2.
(5) part (DIV2)
155
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1117
Now remayneth the last part that I haue taken in hand to speake of: that is of the manner of the buylding.
Now remaineth the last part that I have taken in hand to speak of: that is of the manner of the building.
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(5) part (DIV2)
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1118
Where of, because y• matter of it selfe is long, and I scanted of time, I will speake two wordes, and so make an ende.
Where of, Because y• matter of it self is long, and I scanted of time, I will speak two words, and so make an end.
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(5) part (DIV2)
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1119
And what better waye can be deuised to restore Christes Churche, then that wee see vsed by Christ himselfe:
And what better Way can be devised to restore Christ's Church, then that we see used by christ himself:
cc q-crq jc n1 vmb vbi vvn pc-acp vvi npg1 n1, av cst pns12 vvb vvn p-acp np1 px31:
(5) part (DIV2)
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1120
Christ, when he was apposed of the Pharisies in the case of diuorce, whether it were lawfull for a man to put away his wise vppon any kinde of matter,
christ, when he was apposed of the Pharisees in the case of divorce, whither it were lawful for a man to put away his wise upon any kind of matter,
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(5) part (DIV2)
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1121
and to marry another, called them backe to the scriptures, Ab initio non fuit sic. Scriptum est.
and to marry Another, called them back to the Scriptures, Ab initio non fuit sic. Scriptum est.
cc pc-acp vvi j-jn, vvd pno32 av p-acp dt n2, fw-la fw-la fw-la fw-la fw-la. np1 fw-la.
(5) part (DIV2)
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1122
From the beginning it was not so: It is written. From the beginning it was not so: It is written.
p-acp dt n1 pn31 vbds xx av: pn31 vbz vvn.
(5) part (DIV2)
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1123
And so in other places in like matters, he saith, scriptum est: and euer returneth them to the scriptures.
And so in other places in like matters, he Says, Scriptum est: and ever returns them to the Scriptures.
cc av p-acp j-jn n2 p-acp j n2, pns31 vvz, fw-la fw-la: cc av vvz pno32 p-acp dt n2.
(5) part (DIV2)
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1124
The same order vsed Esaias: Ad Legem, & ad Prophetas: Haue recourse to the Law & the Prophets.
The same order used Isaiah: Ad Legem, & ad Prophets: Have recourse to the Law & the prophets.
dt d n1 vvd np1: fw-la fw-la, cc fw-la np1: vhb n1 p-acp dt n1 cc dt n2.
(5) part (DIV2)
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1125
So Iosias, so Ezechias, so Iosaphat reformed the Temple of God when it was polluted, according to the patterne of the Scriptures.
So Iosias, so Hezekiah, so Iosaphat reformed the Temple of God when it was polluted, according to the pattern of the Scriptures.
av np1, av np1, av np1 vvd dt n1 pp-f np1 c-crq pn31 vbds vvn, vvg p-acp dt n1 pp-f dt n2.
(5) part (DIV2)
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1126
For as Tertullian saith, Peraeque ad vniuersas haereses iam hinc praeiudicatum est, idesse verum quodcun { que } primum, id esse adulterum quodcū { que } posterius.
For as Tertullian Says, Peraeque ad vniuersas Heresies iam hinc praeiudicatum est, idesse verum quodcun { que } primum, id esse adulterum quodcū { que } Posterior.
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(5) part (DIV2)
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1127
By this rule, we may equally prescribe against al heresies, that is true, y• was first appointed, that is false that was afterward deuised.
By this Rule, we may equally prescribe against all heresies, that is true, y• was First appointed, that is false that was afterwards devised.
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(5) part (DIV2)
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1128
Saynt Augustine saith, In Seripturis didicimus Christum, in Scripturis didicimus Ecclesiam: has Scripturas communiter habemus,
Saint Augustine Says, In Seripturis didicimus Christ, in Scriptures didicimus Church: has Scripturas Communiter habemus,
n1 np1 vvz, p-acp fw-la fw-la np1, p-acp n2 fw-la np1: vhz npg1 n1 fw-la,
(5) part (DIV2)
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1129
quare non in eis & Christum & Ecclesiam communiter retinemus? In the Scriptures we haue learned Christ:
quare non in eis & Christ & Church Communiter retinemus? In the Scriptures we have learned christ:
fw-la fw-la p-acp fw-la cc np1 cc fw-la fw-la fw-la? p-acp dt n2 pns12 vhb vvn np1:
(5) part (DIV2)
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1130
in the Scriptures we haue learned the Churche:
in the Scriptures we have learned the Church:
p-acp dt n2 pns12 vhb vvn dt n1:
(5) part (DIV2)
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1131
these Scriptures wee haue indifferently betweene vs, why doe wee not after one sorte holde Christ and the Churche by them. these Scriptures we have indifferently between us, why do we not After one sort hold christ and the Church by them.
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(5) part (DIV2)
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1132
And againe, where hee writeth against Petilian a Donatist, Non audiamus, haec dico, haec dicis: sed audiamus, haec dicit Dominus.
And again, where he Writeth against Petilian a Donatist, Non Let us hear, haec dico, haec Say: sed Let us hear, haec dicit Dominus.
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(5) part (DIV2)
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1133
Sunt certi libri Dominici, quorum authoritati vtrique consentimus, vtrique credimus, vtrique seruimus: Ibi quaeramus Ecclesiam, ibi discutiamus causam nostram.
Sunt certi Libri Dominici, quorum authoritati utrique consentimus, utrique Credimus, utrique seruimus: There quaeramus Church, There discutiamus Causam nostram.
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(5) part (DIV2)
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1134
Let vs not heare, thus I saye, thus thou sayest: but let vs heare, Thus saieth the Lord.
Let us not hear, thus I say, thus thou Sayest: but let us hear, Thus Saith the Lord.
vvb pno12 xx vvi, av pns11 vvb, av pns21 vv2: cc-acp vvb pno12 vvi, av vvz dt n1.
(5) part (DIV2)
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1135
There be certain bookes of our Lord, vnto the authority whereof eche parte agreeth, eche part beleeueth, eche part yeeldeth:
There be certain books of our Lord, unto the Authority whereof eke part agreeth, eke part Believeth, eke part yields:
pc-acp vbi j n2 pp-f po12 n1, p-acp dt n1 c-crq d n1 vvz, d n1 vvz, d n1 vvz:
(5) part (DIV2)
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1136
there let vs seeke for the Churche. thereby let vs examine and trye our matters. This is the Rocke vppon whiche Christ hath builte his Churche:there let us seek for the Church. thereby let us examine and try our matters. This is the Rock upon which christ hath built his Church:
pc-acp vvi pno12 vvi p-acp dt n1. av vvb pno12 vvi cc vvi po12 n2. d vbz dt n1 p-acp r-crq np1 vhz vvn po31 n1:
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1137
against this Rocke the gates of Hell shall not preuayle. Augustine speaketh this in a prety allusion:
against this Rock the gates of Hell shall not prevail. Augustine speaks this in a pretty allusion:
p-acp d n1 dt n2 pp-f n1 vmb xx vvi. np1 vvz d p-acp dt j n1:
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1138
Non me aedificabo super te, sed te aedificabo super me. I will not builde my selfe vppon thee, but I wil builde thee vppon mee. Non me Aedificabo super te, sed te Aedificabo super me. I will not build my self upon thee, but I will build thee upon me.
fw-la pno11 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la pno11. pns11 vmb xx vvi po11 n1 p-acp pno21, cc-acp pns11 vmb vvi pno21 p-acp pno11.
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1139
The same affirmeth Hierome, Basil, Cyril, Hillarius, and other the auncient writers.
The same Affirmeth Jerome, Basil, Cyril, Hilarius, and other the ancient writers.
dt d vvz np1, np1, np1, np1, cc j-jn dt j-jn n2.
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1140
It woulde bee too long to alleage any more, onely I will recite vnto you Lyraes iudgement of these woordes, more for that hee was one that fauoured our Aduersaries,
It would be too long to allege any more, only I will recite unto you Lyras judgement of these words, more for that he was one that favoured our Adversaries,
pn31 vmd vbi av j pc-acp vvi d dc, av-j pns11 vmb vvi p-acp pn22 npg1 n1 pp-f d n2, av-dc p-acp cst pns31 vbds pi cst vvd po12 n2,
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1141
then for the weight of his authoritie.
then for the weight of his Authority.
av p-acp dt n1 pp-f po31 n1.
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1142
Super hanc petram, sayeth hee, id est super Christum: Vpon this rock, that is, vpō Christ: Super hanc Petram, Saith he, id est super Christ: Upon this rock, that is, upon christ:
fw-la fw-la fw-la, vvz pns31, fw-la fw-la fw-la np1: p-acp d n1, cst vbz, p-acp np1:
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1143
ex quo patet, quod Ecclesia non consistit in hominibus ratione potestatis &c. Wherby it is manifest that the Church is not among men, by reason of any Ecclesiasticall or Seculare authoritie or dignitie:
ex quo patet, quod Ecclesia non consistit in hominibus ratione potestatis etc. Whereby it is manifest that the Church is not among men, by reason of any Ecclesiastical or Secular Authority or dignity:
fw-la fw-la fw-la, fw-la np1 fw-fr fw-la p-acp fw-la fw-la fw-la av c-crq pn31 vbz j cst dt n1 vbz xx p-acp n2, p-acp n1 pp-f d j cc j n1 cc n1:
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1144
because many Princes and chiefest Bishoppes haue forsaken the faith:
Because many Princes and chiefest Bishops have forsaken the faith:
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1145
therefore the Church resteth in those persons, in whō are to be found true knowledge, the confession of faith, & acknowledging of the trueth. Therefore the Church rests in those Persons, in whom Are to be found true knowledge, the Confessi of faith, & acknowledging of the truth.
av dt n1 vvz p-acp d n2, p-acp ro-crq vbr pc-acp vbi vvn j n1, dt n1 pp-f n1, cc vvg pp-f dt n1.
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1146
Wherefore the foundation of this building; wherupon all the whole worke must rest, must be Christ and his holy word:
Wherefore the Foundation of this building; whereupon all the Whole work must rest, must be christ and his holy word:
c-crq dt n1 pp-f d n-vvg; c-crq d dt j-jn n1 vmb vvi, vmb vbi np1 cc po31 j n1:
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1147
for as Saint Paul saith, No man can lay an other foundation, then that which is layde already, Iesus Christ.
for as Saint Paul Says, No man can lay an other Foundation, then that which is laid already, Iesus christ.
c-acp p-acp n1 np1 vvz, dx n1 vmb vvi dt j-jn n1, av cst r-crq vbz vvn av, np1 np1.
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1148
The Emperour Domitian pretending a refourming of the Empire, which afore his time, Tyberius, Caligula, Nero, and other wicked Emperours had spoyled and defaced.
The Emperor Domitian pretending a reforming of the Empire, which afore his time, Tiberius, Caligula, Nero, and other wicked emperors had spoiled and defaced.
dt n1 np1 vvg dt n-vvg pp-f dt n1, r-crq p-acp po31 n1, np1, np1, np1, cc j-jn j n2 vhd vvn cc vvn.
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1149
asked a Philosopher, one Apollonius Tyanaeus, what order were best to be taken therein.
asked a Philosopher, one Apollonius Tyanaeus, what order were best to be taken therein.
vvd dt n1, crd np1 np1, r-crq n1 vbdr js pc-acp vbi vvn av.
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1150
Apollonius made him aunsweare, Sir, if it please your Maiestie, you must doe as the Musition had his Schollers doe.Apollonius made him answer, Sir, if it please your Majesty, you must do as the Musician had his Scholars do.
npg1 vvd pno31 n1, n1, cs pn31 vvb po22 n1, pn22 vmb vdi c-acp dt n1 vhd po31 n2 vdb.
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1151
Howe is that, sayde Domitian? Marye Sir, quoth Apollonius, there was a cunning Musition that set his Schollers to an ignoraunte and homelye minstrell to learne musicke of him:
Howe is that, said Domitian? Mary Sir, quoth Apollonius, there was a cunning Musician that Set his Scholars to an ignorant and homely minstrel to Learn music of him:
np1 vbz d, vvd np1? uh n1, vvd np1, a-acp vbds dt j-jn n1 cst vvd po31 n2 p-acp dt j cc j n1 pc-acp vvi n1 pp-f pno31:
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1152
but before hee sent them out hee gaue them this Lesson, whatsoeuer you see your Maister doe, see that you auoyde it, he is vnlearned,
but before he sent them out he gave them this lesson, whatsoever you see your Master do, see that you avoid it, he is unlearned,
cc-acp c-acp pns31 vvd pno32 av pns31 vvd pno32 d n1, r-crq pn22 vvb po22 n1 vdb, vvb cst pn22 vvi pn31, pns31 vbz j,
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1153
and his Lessons and manner of fingering, nought: therefore see you doe the contrary.
and his Lessons and manner of fingering, nought: Therefore see you do the contrary.
cc po31 n2 cc n1 pp-f vvg, pix: av vvb pn22 vdb dt n-jn.
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1154
Euen so may I say, whatsoeuer we see that they haue done, that were our later fathers before vs, that haue destroyed Christes Church, let vs remember to doe the contrary.
Eve so may I say, whatsoever we see that they have done, that were our later Father's before us, that have destroyed Christ's Church, let us Remember to do the contrary.
np1 av vmb pns11 vvb, r-crq pns12 vvb cst pns32 vhb vdn, cst vbdr po12 jc n2 p-acp pno12, cst vhb vvn npg1 n1, vvb pno12 vvi pc-acp vdi dt n-jn.
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1155
Their foundation as you know, and as they themselues confesse, is ignoraunce: let our foundation be Christ, and knowledge of Gods word.
Their Foundation as you know, and as they themselves confess, is ignorance: let our Foundation be christ, and knowledge of God's word.
po32 n1 c-acp pn22 vvb, cc c-acp pns32 px32 vvb, vbz n1: vvb po12 n1 vbb np1, cc n1 pp-f npg1 n1.
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1156
They haue pulled the Scriptures out of the peoples heades and handes, that no man might see their doings.
They have pulled the Scriptures out of the peoples Heads and hands, that no man might see their doings.
pns32 vhb vvn dt n2 av pp-f dt ng1 n2 cc n2, cst dx n1 vmd vvi po32 n2-vdg.
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1157
Let vs exhort all men, as S. Chrysostome, Origen, and other holy fathers did, to reade the Scriptures, that all the worlde may see our doings.
Let us exhort all men, as S. Chrysostom, Origen, and other holy Father's did, to read the Scriptures, that all the world may see our doings.
vvb pno12 vvi d n2, c-acp n1 np1, np1, cc j-jn j n2 vdd, pc-acp vvi dt n2, cst d dt n1 vmb vvi po12 n2-vdg.
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1158
They buyld Gods worde vpon the Church: let vs, as Paule doth teach vs, buyld the Church vppon Gods word.
They build God's word upon the Church: let us, as Paul does teach us, build the Church upon God's word.
pns32 vvi npg1 n1 p-acp dt n1: vvb pno12, c-acp np1 vdz vvi pno12, vvi dt n1 p-acp npg1 n1.
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1159
They contrary to God, & contrary to his word, haue made the Bishop of Rome supreame head of the Church, contrary I say, to the worde of God haue they made him supreme head of al the Church.
They contrary to God, & contrary to his word, have made the Bishop of Room supreme head of the Church, contrary I say, to the word of God have they made him supreme head of all the Church.
pns32 vvi p-acp np1, cc j-jn p-acp po31 n1, vhb vvn dt n1 pp-f vvb j n1 pp-f dt n1, j-jn pns11 vvb, p-acp dt n1 pp-f np1 vhb pns32 vvd pno31 j n1 pp-f d dt n1.
(5) part (DIV2)
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1160
These are not my wordes, but S. Gregorie, who was himselfe a bishop of Rome, saith of them, Piae leges, venerandae Sinodi, ipsa Domini nostri Iesu mandata, superbi atque pompatici cuiusdam sermonis inuentione turbantur.
These Are not my words, but S. Gregory, who was himself a bishop of Room, Says of them, Pious leges, venerandae Sinodi, ipsa Domini Our Iesu Commandments, Superb atque pompatici cuiusdam Sermon invention turbantur.
d vbr xx po11 n2, cc-acp n1 np1, r-crq vbds px31 dt n1 pp-f vvi, vvz pp-f pno32, fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la np1 fw-la, fw-la fw-la fw-la fw-la fw-la n1 fw-la.
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1161
The godly lawes, the reuerend Synodes, and the very commandements of our Lord Iesu, are broken, by the inuention of a certain proud and pompous name. The godly laws, the reverend Synods, and the very Commandments of our Lord Iesu, Are broken, by the invention of a certain proud and pompous name.
dt j n2, dt j-jn n2, cc dt j n2 pp-f po12 n1 np1, vbr vvn, p-acp dt n1 pp-f dt j j cc j n1.
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1162
And thereof as Gregorie himselfe testifieth, hath ensued Vniuersa pernicies, An vniuersal destruction. Marke, I beseeche you, and let it not out of your remembrance.
And thereof as Gregory himself Testifieth, hath ensued Vniuersa pernicies, an universal destruction. Mark, I beseech you, and let it not out of your remembrance.
cc av c-acp np1 px31 vvz, vhz vvn fw-la n1, cs j-u n1. n1, pns11 vvb pn22, cc vvb pn31 xx av pp-f po22 n1.
(5) part (DIV2)
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1163
They say, this is the key of the Church, that one be the head of it, to rule it,
They say, this is the key of the Church, that one be the head of it, to Rule it,
pns32 vvb, d vbz dt n1 pp-f dt n1, cst pi vbi dt n1 pp-f pn31, pc-acp vvi pn31,
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1164
and to gouerne and keepe in vnity all the rest.
and to govern and keep in unity all the rest.
cc pc-acp vvi cc vvi p-acp n1 d dt n1.
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1165
But Gregorie which was himselfe a Bishoppe of Rome, saith, it is Vniuersa pernicies, A generall corruption and plague of the Church.
But Gregory which was himself a Bishop of Room, Says, it is Vniuersa pernicies, A general corruption and plague of the Church.
p-acp np1 r-crq vbds px31 dt n1 pp-f vvi, vvz, pn31 vbz fw-la n1, dt j n1 cc n1 pp-f dt n1.
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1166
Let vs according to Gods woorde, according to the Canons, knowe, that as Cyprian saith, Vnus est Episcopatus., cuius a singulis in solidum pars tenetur. There is but one Byshopricke, part wherof is holden in whole, of euery seueral Bishoppe.
Let us according to God's word, according to the Canonas, know, that as Cyprian Says, Vnus est Episcopate., cuius a Singulis in Solidum pars tenetur. There is but one Bishopric, part whereof is held in Whole, of every several Bishop.
vvb pno12 vvg p-acp ng1 n1, vvg p-acp dt n2, vvb, cst p-acp jp vvz, fw-la fw-la np1., crd sy fw-la p-acp fw-la fw-la fw-la. pc-acp vbz cc-acp crd n1, vvb c-crq vbz vvn p-acp j-jn, pp-f d j n1.
(5) part (DIV2)
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1167
And as Hierome saith, Ʋbicunque fuerit Episcopus, siue Romae, siue Engubij, fiue Constantinopoli. siue Rhegij, siue Alexandriae, siue Tanais, eiusdem meriti, eiusdem est & sacerdotij.
And as Jerome Says, Ʋbicunque fuerit Episcopus, siue Rome, siue Engubij, fiue Constantinople. siue Rhegij, siue Alexandria, siue Don, eiusdem Merit, eiusdem est & sacerdotij.
cc p-acp np1 vvz, fw-la fw-la fw-la, fw-la np1, fw-la np2, crd np1. fw-la fw-la, fw-la np1, fw-la np1, fw-la fw-la, fw-la fw-la cc fw-la.
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1168
Whersoeuer there be a Bishop, be it at Rome, be it at Eugubium, be it at Constantinople, be it at Rhegium, be it at Alexandria, be it at Tanais, they are al of one worthines, they are al of one priesthood. Wheresoever there be a Bishop, be it At Room, be it At Eugubium, be it At Constantinople, be it At Rhegium, be it At Alexandria, be it At Don, they Are all of one worthiness, they Are all of one priesthood.
c-crq pc-acp vbi dt n1, vbb pn31 p-acp n1, vbb pn31 p-acp np1, vbb pn31 p-acp np1, vbb pn31 p-acp np1, vbb pn31 p-acp np1, vbb pn31 p-acp np1, pns32 vbr d pp-f crd n1, pns32 vbr d pp-f crd n1.
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1169
They set the Pope aboue kings & princes, against Gods word.
They Set the Pope above Kings & Princes, against God's word.
pns32 vvd dt n1 p-acp n2 cc n2, p-acp ng1 n1.
(5) part (DIV2)
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1170
Let vs know, that according to Gods worde, euery soule must be subiect to y• higher powers.
Let us know, that according to God's word, every soul must be Subject to y• higher Powers.
vvb pno12 vvi, cst vvg p-acp ng1 n1, d n1 vmb vbi j-jn p-acp n1 jc n2.
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1171
In these things, & in al other the like, in which they forsake ye paterne & original,
In these things, & in all other the like, in which they forsake you pattern & original,
p-acp d n2, cc p-acp d n-jn dt j, p-acp r-crq pns32 vvb pn22 n1 cc n-jn,
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1172
& in which they doe cōtrary to the scriptures, to Christ, and his Apostles, contrary to the practise of the Primitiue Church,
& in which they do contrary to the Scriptures, to christ, and his Apostles, contrary to the practice of the Primitive Church,
cc p-acp r-crq pns32 vdb j-jn p-acp dt n2, p-acp np1, cc po31 n2, j-jn p-acp dt n1 pp-f dt j n1,
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1173
and contrary to the sound iudgement of the auncient Catholike fathers, grounded vpon the worde of God:
and contrary to the found judgement of the ancient Catholic Father's, grounded upon the word of God:
cc j-jn p-acp dt j n1 pp-f dt j-jn jp n2, vvn p-acp dt n1 pp-f np1:
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1174
let vs remember, whatsoeuer they do, or haue done, to doe the contrary.
let us Remember, whatsoever they do, or have done, to do the contrary.
vvb pno12 vvi, r-crq pns32 vdb, cc vhb vdn, pc-acp vdi dt n-jn.
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1175
For it is not possible, by what meanes things haue growen to corruption, that by the same meanes they shall euer bee wel restored againe.
For it is not possible, by what means things have grown to corruption, that by the same means they shall ever be well restored again.
p-acp pn31 vbz xx j, p-acp r-crq n2 n2 vhb vvn p-acp n1, cst p-acp dt d n2 pns32 vmb av vbi av vvn av.
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1176
After the Temple was builded, or was in building and rearing, Esdras the Prophete read the Lawe of GOD,
After the Temple was built, or was in building and rearing, Ezra the Prophet read the Law of GOD,
p-acp dt n1 vbds vvn, cc vbds p-acp n1 cc vvg, np1 dt n1 vvb dt n1 pp-f np1,
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1177
and sacrificed Oxen, sheepe, and Lambes.
and sacrificed Oxen, sheep, and Lambs.
cc j-vvn n2, n1, cc n2.
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1178
and the people wepte in consider action that they and their fathers had so vnkindly offended God,
and the people wept in Consider actium that they and their Father's had so unkindly offended God,
cc dt n1 vvd p-acp vvi n1 cst pns32 cc po32 n2 vhd av av-j vvn np1,
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1179
and deserued so extreamely to be punished at his hande.
and deserved so extremely to be punished At his hand.
cc vvd av av-jn pc-acp vbi vvn p-acp po31 n1.
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1180
So the good king Iosias, after he had founde the booke of the Lawe, and sawe howe highly both he and his fathers had offended God, hee fell a weeping: (for the consideration of Gods greate benefites,
So the good King Iosias, After he had found the book of the Law, and saw how highly both he and his Father's had offended God, he fell a weeping: (for the consideration of God's great benefits,
np1 dt j n1 np1, c-acp pns31 vhd vvn dt n1 pp-f dt n1, cc vvd c-crq av-j d pns31 cc po31 n2 vhd vvn np1, pns31 vvd dt vvg: (c-acp dt n1 pp-f npg1 j n2,
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1181
and our owne vnwoorthinesse, canseth vs to mourne at the sight of our owne vnkindenesse.) Then they turned 〈 ◊ 〉 GOD, repented themselues of their wickednesse,
and our own unworthiness, canseth us to mourn At the sighed of our own unkindness.) Then they turned 〈 ◊ 〉 GOD, repented themselves of their wickedness,
cc po12 d n1, vvz pno12 pc-acp vvi p-acp dt n1 pp-f po12 d n1.) cs pns32 vvd 〈 sy 〉 np1, vvd px32 pp-f po32 n1,
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1182
and left suche vanities as they had walked in before.
and left such vanities as they had walked in before.
cc vvd d n2 c-acp pns32 vhd vvn p-acp a-acp.
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1183
So Christ our Sauiour, when he began to preache the Gospell, and to spreade abroade the vnspeakeable treasure of our saluation, called vs first to repentance,
So christ our Saviour, when he began to preach the Gospel, and to spread abroad the unspeakable treasure of our salvation, called us First to Repentance,
av np1 po12 n1, c-crq pns31 vvd pc-acp vvi dt n1, cc pc-acp vvi av dt j n1 pp-f po12 n1, vvn pno12 ord pc-acp n1,
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1184
and said, Poenitentiam agite, appropinquauit enim regnum coelorum. Repentye, for the kingdō of God is at hād.
and said, Poenitentiam Agitate, appropinquauit enim Kingdom Coelorum. Repentye, for the Kingdom of God is At hand.
cc vvd, fw-la n1, fw-la fw-la fw-la fw-la. n1, p-acp dt n1 pp-f np1 vbz p-acp n1.
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1185
Zachaeus when he had receiued Christ to his table, repented him of his excortion, and made restitution. Then Iesus sayd vnto him.
Zacchaeus when he had received christ to his table, repented him of his excortion, and made restitution. Then Iesus said unto him.
np1 c-crq pns31 vhd vvn np1 p-acp po31 n1, vvd pno31 pp-f po31 n1, cc vvd n1. av np1 vvd p-acp pno31.
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1186
This day is saluatiō come vnto this house, forasmuch as he is also become the sonne of Abraham. This day is salvation come unto this house, forasmuch as he is also become the son of Abraham.
d n1 vbz n1 vvn p-acp d n1, av c-acp pns31 vbz av vvn dt n1 pp-f np1.
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1187
So the Christian men in the beginning repented themselues, and changed their whole life, & therfore were called Saintes:
So the Christian men in the beginning repented themselves, and changed their Whole life, & Therefore were called Saints:
av dt njp n2 p-acp dt n1 vvn px32, cc vvd po32 j-jn n1, cc av vbdr vvn n2:
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1188
as S. Paul vseth in many places to name them, Vocatis Sanctis, to those which are called Saints.
as S. Paul uses in many places to name them, Vocatis Sanctis, to those which Are called Saints.
c-acp n1 np1 vvz p-acp d n2 pc-acp vvi pno32, np1 fw-la, p-acp d r-crq vbr vvn n2.
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1189
And, sanctis qui sunt Corinthi, To the Saintes which are at Corinth.
And, sanctis qui sunt Corinth, To the Saints which Are At Corinth.
cc, fw-la fw-la fw-la np1, p-acp dt n2 r-crq vbr p-acp np1.
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1190
Plinie being a heathen, and set by the Emperour to enquire of Christian men, made report in his Epistle to Traianus, that they were a sect which would not offer vp to Idols, which coulde not be compelled to blaspheme Christ,Pliny being a heathen, and Set by the Emperor to inquire of Christian men, made report in his Epistle to Trajan, that they were a sect which would not offer up to Idols, which could not be compelled to Blaspheme christ,
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but were wont at certayne times appointed to meete together and sing hymnes to one Christ their God, that they were of one mynd,
but were wont At certain times appointed to meet together and sing Hymns to one christ their God, that they were of one mind,
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1192
& agreed among themselues, and did absteine from theft, murther, and adultery, and did keepe their faith, and defra••ed no man.
& agreed among themselves, and did abstain from theft, murder, and adultery, and did keep their faith, and defra••ed no man.
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1193
Euen such should we be, thus ought we to liue, these things are examples for vs to follow, we should meet often to sing hymnes and giue thankes to our God, we should lament our former wickednes, wherwich we haue called Gods anger vpon vs.
Even such should we be, thus ought we to live, these things Are Examples for us to follow, we should meet often to sing Hymns and give thanks to our God, we should lament our former wickedness, wherwich we have called God's anger upon us
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1194
But alas, there appeareth not in vs that chaunge of life that ought to be in such as turne to Christ, we are as proude,
But alas, there appears not in us that change of life that ought to be in such as turn to christ, we Are as proud,
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as couetous, and wicked in abusing the holy name of God, as euer we were in the time of ignorance.
as covetous, and wicked in abusing the holy name of God, as ever we were in the time of ignorance.
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1196
Thus we abuse the great mercy of God, thus we withhold his trueth in vnrighteousnesse.
Thus we abuse the great mercy of God, thus we withhold his truth in unrighteousness.
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1197
We say we know God, but giue him not the glorye that is due vnto God.
We say we know God, but give him not the glory that is due unto God.
pns12 vvb pns12 vvb np1, cc-acp vvb pno31 xx dt n1 cst vbz j-jn p-acp np1.
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1198
And besides this, wee are in loue with our owne corruption: and as the Prophet sayeth, we reioyce when we haue done wickedly:
And beside this, we Are in love with our own corruption: and as the Prophet Saith, we rejoice when we have done wickedly:
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1199
wee cannot abide to haue our fault touched, our pride is growen vp as hie as heauen, our couetousnesse is sunke as deepe as hell, our poore weake brethren be offended,
we cannot abide to have our fault touched, our pride is grown up as high as heaven, our covetousness is sunk as deep as hell, our poor weak brothers be offended,
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and think that these be the very fruites of Christes gospel.
and think that these be the very fruits of Christ's gospel.
cc vvb cst d vbb dt j n2 pp-f npg1 n1.
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Yet we can in no wise suffer to be reproued, we say to the Preacher, peace,
Yet we can in no wise suffer to be reproved, we say to the Preacher, peace,
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and talke not to vs in the name of the Lord, tell not vs of the Scriptures, tel not vs of Christ, of Peter, & Paul: we did him speake vs faire,
and talk not to us in the name of the Lord, tell not us of the Scriptures, tell not us of christ, of Peter, & Paul: we did him speak us fair,
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and blesse those things that be accursed by Gods owne mouth. We say, he is too busie, he medleth with that he knoweth not.
and bless those things that be accursed by God's own Mouth. We say, he is too busy, he meddleth with that he Knoweth not.
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Yes, yes man, he knoweth it wel inough, he knoweth that pride is pride, that vsury is vsury, that sinne is sinne:
Yes, yes man, he Knoweth it well enough, he Knoweth that pride is pride, that Usury is Usury, that sin is sin:
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and thou & thine owne conscience knowest it too, if thou wouldest be knowen of it:
and thou & thine own conscience Knowest it too, if thou Wouldst be known of it:
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yea, thou knowest it, & indeede in thy heart, of force art weary of it,
yea, thou Knowest it, & indeed in thy heart, of force art weary of it,
uh, pns21 vv2 pn31, cc av p-acp po21 n1, pp-f n1 n1 j pp-f pn31,
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And this is extreeme miserie, that we are so farre plunged in sinne, that wee can neither abide our owne faultes,
And this is extreme misery, that we Are so Far plunged in sin, that we can neither abide our own Faults,
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nor yet the amendinge of them.
nor yet the amending of them.
ccx av dt vvg pp-f pno32.
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Is this the repentaunce of our life? Are these the fruits of Gods Gospell? are these the fruites of the innocent blood, that we see shead before our eyes? Are these our teares for the sinnes wee haue commited? Is this the thanks that we render vnto God,
Is this the Repentance of our life? are these the fruits of God's Gospel? Are these the fruits of the innocent blood, that we see shed before our eyes? are these our tears for the Sins we have committed? Is this the thanks that we render unto God,
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for giuing vnto vs so great blessings? But, what sayd I, blessings? Would God we were so blessed, that we might consider our blessednesse.
for giving unto us so great blessings? But, what said I, blessings? Would God we were so blessed, that we might Consider our blessedness.
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1211
Many alreadie bewray the weakenesse of their stomakes, they brooke not the Gospell:
Many already bewray the weakness of their stomachs, they brook not the Gospel:
av-d av vvi dt n1 pp-f po32 n2, pns32 vvi xx dt n1:
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yea, they seeme already weary of these Preachers, they call them Pulpit men, men of the spirite, and I knowe not what:
yea, they seem already weary of these Preachers, they call them Pulpit men, men of the Spirit, and I know not what:
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as though they themselues had nothinge to doo with Gods spirite.
as though they themselves had nothing to do with God's Spirit.
c-acp cs pns32 px32 vhb pix pc-acp vdi p-acp n2 n1.
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Ha mercifull God, what way may GOD take to winne you? Alas, what are wee? what haue wee offended you? Are we become your enemies,
Would merciful God, what Way may GOD take to win you? Alas, what Are we? what have we offended you? are we become your enemies,
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for tellinge you the trueth? I feare mee, this murinuring is not agaynst vs, but against the Lord.
for telling you the truth? I Fear me, this murinuring is not against us, but against the Lord.
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1216
You haue had the Masse, and that you worthely hated: you haue now the Communion, and that you regard not.
You have had the Mass, and that you worthily hated: you have now the Communion, and that you regard not.
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1217
God hath sent to call you with fire and fagots: those which vsed that seueritie & crueltie, you called tyrants.
God hath sent to call you with fire and faggots: those which used that severity & cruelty, you called Tyrants.
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1218
He hath sent vnto you now simple men, that bringe you nothing els, but the kingdome of God,
He hath sent unto you now simple men, that bring you nothing Else, but the Kingdom of God,
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1219
and seeke for nothinge, but onely for your saluation: and them you disdaine. It is euē now come to passe, that Christ said, We haue piped to you,
and seek for nothing, but only for your salvation: and them you disdain. It is even now come to pass, that christ said, We have piped to you,
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& you haue not danced: we haue mourned to you, & you haue not wept: but wisedoms is iustified of al her children. & you have not danced: we have mourned to you, & you have not wept: but wisdoms is justified of all her children.
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Many of you are euen ful of the gospel, & ful & weary of these schoolemaisters.
Many of you Are even full of the gospel, & full & weary of these Schoolmasters.
d pp-f pn22 vbr av j pp-f dt n1, cc j cc j pp-f d n2.
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1222
Therfore shal God send amongest you an other maner of schoolemaister, y• shal intreat you after another sorte, that shall pull the pride from your neckes,
Therefore shall God send amongst you an other manner of Schoolmaster, y• shall entreat you After Another sort, that shall pull the pride from your necks,
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& the ruffes from your shaulders, I will saye (I woulde God I might not speake thus in ye spirit of truth) I would to God it might proue vntrue, and neuer come to passe.
& the ruffs from your shaulders, I will say (I would God I might not speak thus in the Spirit of truth) I would to God it might prove untrue, and never come to pass.
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But God is iust, and the extreame disdaine of Gods trueth, and his holy Gospel, iustly deserueth the extremitie of Gods vengeance:
But God is just, and the extreme disdain of God's truth, and his holy Gospel, justly deserves the extremity of God's vengeance:
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and this Gospell, that you are already so weary of, shal be taken away from vs. The kingdome of God shalbe taken away from vs,
and this Gospel, that you Are already so weary of, shall be taken away from us The Kingdom of God shall taken away from us,
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and shalbe giuen to a nation, that shal do the fruites of it. The kingdome of God, which is the true vnderstanding of Gods word, shalbe taken away.
and shall given to a Nation, that shall do the fruits of it. The Kingdom of God, which is the true understanding of God's word, shall taken away.
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And thē what shall remaine, but blindenes and falshood, which is the kingdome of the Diuel.
And them what shall remain, but blindness and falsehood, which is the Kingdom of the devil.
cc pno32 r-crq vmb vvi, cc-acp n1 cc n1, r-crq vbz dt n1 pp-f dt n1.
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1228
I will send (saith God) a famine in the land, not a famin of bread, nor a thirst of water, I will send (Says God) a famine in the land, not a famine of bred, nor a thirst of water,
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but of hearing the word of the Lord. but of hearing the word of the Lord.
cc-acp pp-f vvg dt n1 pp-f dt n1.
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Let vs therefore, good brethren, remember for what causes God suffred his temple at Hierusalem, to be destroyed & burnt by ye Chaldees:
Let us Therefore, good brothers, Remember for what Causes God suffered his temple At Jerusalem, to be destroyed & burned by the Chaldees:
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let vs remember wherefore God tooke from vs his holy Gospel that he had planted amongst vs of late time:
let us Remember Wherefore God took from us his holy Gospel that he had planted among us of late time:
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let vs now thankefully receiue it, with teares, and repentance for our former life: let vs not make our selues vnwoorthye of the great grace and blessing of God.
let us now thankfully receive it, with tears, and Repentance for our former life: let us not make our selves unworthy of the great grace and blessing of God.
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To you this holy promise is made, you are the children of Abraham,, to you Christ spreadeth out his armes to embrace you:
To you this holy promise is made, you Are the children of Abraham,, to you christ spreadeth out his arms to embrace you:
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receiue not the grace of God in vayne, let vs not put out that heauenlye light, which God hath kindled, let vs pray to God to giue vs new heartes,
receive not the grace of God in vain, let us not put out that heavenly Light, which God hath kindled, let us pray to God to give us new hearts,
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and to put a newe spirite within vs Why should you perish, you that are so dearely saued? why should you perish, O you the house of Israel? Let vs once fal to the building vp of Gods holy temple, let vs not driue it off any longer.
and to put a new Spirit within us Why should you perish, you that Are so dearly saved? why should you perish, Oh you the house of Israel? Let us once fall to the building up of God's holy temple, let us not driven it off any longer.
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The Foxes haue boroughes, and the birds of the aire haue nests, but the Sonne of man hath not yet a place to rest his head in.
The Foxes have boroughs, and the Birds of the air have nests, but the Son of man hath not yet a place to rest his head in.
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God calleth to vs by the Prophet, Bring wood; & builde this house, & I will be fauourable in it.
God calls to us by the Prophet, Bring wood; & build this house, & I will be favourable in it.
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Is it time for your selues to dwel in your sieled houses, & this house lie waste? Your houses are fresh & faire furnished,Is it time for your selves to dwell in your seeled houses, & this house lie waste? Your houses Are fresh & fair furnished,
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& yet my house lieth desolate, flat vpon the ground. Behold the miserable desolation of my holy place, my flock is scattered in the mountaines:
& yet my house lies desolate, flat upon the ground. Behold the miserable desolation of my holy place, my flock is scattered in the Mountains:
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behold your brethren ye lie in chaines in a thousande places bound, beaten, tormented, and drawen to most cruel death, not for any offence they haue cōmitted,
behold your brothers you lie in chains in a thousande places bound, beaten, tormented, and drawn to most cruel death, not for any offence they have committed,
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but only for the building of my temple: and professing of my name. They are your owne body, flesh, and blood.
but only for the building of my temple: and professing of my name. They Are your own body, Flesh, and blood.
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My bones are scattered vpon the face of the earth, my blood is shed without compassion,
My bones Are scattered upon the face of the earth, my blood is shed without compassion,
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as it were water vpon ye grounde.
as it were water upon you ground.
c-acp pn31 vbdr n1 p-acp pn22 n1.
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O what cruel eyes haue you, that can see this, & not be moued? that can buyld your owne houses,
O what cruel eyes have you, that can see this, & not be moved? that can build your own houses,
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& serue your owne pleasures, and leaue my house forsaken?
& serve your own pleasures, and leave my house forsaken?
cc vvb po22 d n2, cc vvb po11 n1 vvn?
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Thus almighty God speaketh to vs, O good brethren, let vs not despise his calling, let him not speake to vs in vain, let vs no longer say, it is not yet time to build vp the Lords house.
Thus almighty God speaks to us, Oh good brothers, let us not despise his calling, let him not speak to us in vain, let us no longer say, it is not yet time to built up the lords house.
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God hath raised vp vnto vs a most vertuous & noble Lady, that hath already set labourers a woorke,
God hath raised up unto us a most virtuous & noble Lady, that hath already Set labourers a work,
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& begun the building Let vs remember, that the Chaldees, when they came to Ierusalem, neuer strayned curtesie,
& begun the building Let us Remember, that the Chaldees, when they Come to Ierusalem, never strained courtesy,
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or sayde, It is not yet time to pul down the house of God:
or said, It is not yet time to pull down the house of God:
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they layd handes on it, & spoyled it, they burnt it without mercy, euen vnto the grounde.
they laid hands on it, & spoiled it, they burned it without mercy, even unto the ground.
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Let vs not in Gods cause bee more negligent, then our enemies were against God. Let euery man say with himselfe:
Let us not in God's cause be more negligent, then our enemies were against God. Let every man say with himself:
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It is Gods temple that must be built vp, it is the heauenly Hierusalem, it is the arke of the Lord, it is the Lords busines that I haue in hand:
It is God's temple that must be built up, it is the heavenly Jerusalem, it is the Ark of the Lord, it is the lords business that I have in hand:
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accursed be he that doth the Lordes busines vnfaithfully.
accursed be he that does the lords business unfaithfully.
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And you, my Lordes, forasmuch as God hath planted you in chiefest honour, and made you the greatest ouerseers of his worke, I beseech you, euen for his sake,
And you, my lords, forasmuch as God hath planted you in chiefest honour, and made you the greatest Overseers of his work, I beseech you, even for his sake,
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when you see your owne houses so furnished, as is meete for your estates, remember the poore house of God.
when you see your own houses so furnished, as is meet for your estates, Remember the poor house of God.
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When you see your men waiting & attending at your Tables, remember howe fewe there bee to wayte vppon Christ at his table.
When you see your men waiting & attending At your Tables, Remember how few there be to wait upon christ At his table.
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When you cōsider that your owne houses cannot bee mainteyned without prouision, remember there bee prouision made for the house of God.
When you Consider that your own houses cannot be maintained without provision, Remember there be provision made for the house of God.
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Let ye zeale of Gods owne house rauish and deuour our hearts, let vs build vp the cabernacle of the most holy,
Let you zeal of God's own house ravish and devour our hearts, let us built up the cabernacle of the most holy,
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and dreadful, and euer liuing God:
and dreadful, and ever living God:
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so will God dwell and abide with vs, and be glorified in the middest amongst vs.
so will God dwell and abide with us, and be glorified in the midst among us
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And thou most mercifull father, deale fauourably with Sion, that wee may see the walles of thy Hierusalem restored.
And thou most merciful father, deal favourably with Sion, that we may see the walls of thy Jerusalem restored.
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For now is the time of thy mercy come vpon vs, now is the time.
For now is the time of thy mercy come upon us, now is the time.
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And as thou hast begun this worke in vs, in these our daies, so vouchsafe to blesse the same, that it may endure,
And as thou hast begun this work in us, in these our days, so vouchsafe to bless the same, that it may endure,
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and continue for euer, that al the world may know thee, the onely true and liuing God,
and continue for ever, that all the world may know thee, the only true and living God,
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and thy Sonne Iesus Christe, whose Gospell thou hast reuiued amongst vs. To whom with thee,
and thy Son Iesus Christ, whose Gospel thou hast revived among us To whom with thee,
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and the holy Ghost, be al honour and glory, world without end. Amen.
and the holy Ghost, be all honour and glory, world without end. Amen.
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Psalme. 69. The zeale of thine house hath eaten me.
Psalm. 69. The zeal of thine house hath eaten me.
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CErtaine learned & wise men of old time, that had no vnderstāding or sauour of god,
Certain learned & wise men of old time, that had no understanding or savour of god,
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when they considered with themselues to what end and purpose mankinde was create & set in this worlde,
when they considered with themselves to what end and purpose mankind was create & Set in this world,
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after they had driuen the matter, as farre as they might by naturall knowledge, at length, they concluded:
After they had driven the matter, as Far as they might by natural knowledge, At length, they concluded:
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some, that man was made to knowe the properties and qualities, the conuenience, or difference of natural thinges, either in the aire,
Some, that man was made to know the properties and qualities, the convenience, or difference of natural things, either in the air,
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or in the water, or in the earth, or vnder ye earth.
or in the water, or in the earth, or under the earth.
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Some other, that man was made to consider and behold the Sunne and Moone, the starres, the course, and reuolutions of the Heauens.
some other, that man was made to Consider and behold the Sun and Moon, the Stars, the course, and revolutions of the Heavens.
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And so, they iudged that man, which eyther had most aboundance of naturall reason, or behelde and considered the heauens best, to be most perfect of all others,
And so, they judged that man, which either had most abundance of natural reason, or beheld and considered the heavens best, to be most perfect of all Others,
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and that he came neerest to the end of his creation.
and that he Come nearest to the end of his creation.
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Thus sayde they, as men without feeling of God, onely endued with the light of nature.
Thus said they, as men without feeling of God, only endued with the Light of nature.
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But (as God himselfe declareth, who fashioned vs, and made vs, and knoweth vs best) the very true ende why man was made, was to knowe, and to honour God.
But (as God himself Declareth, who fashioned us, and made us, and Knoweth us best) the very true end why man was made, was to know, and to honour God.
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Therefore, who so knoweth him best, & honoreth him with most reuerence, he is most perfect, hee commeth neerest the end of his creation.
Therefore, who so Knoweth him best, & Honoureth him with most Reverence, he is most perfect, he comes nearest the end of his creation.
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When Salomon had described the deceyuable vanities of the worlde, and saide, Vanity of vanities, vanitie of vanities, al is vanity:
When Solomon had described the deceivable vanities of the world, and said, Vanity of vanities, vanity of vanities, all is vanity:
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whē hee had concluded by longe discourse, that riches, empire, honour, pleasures, knowledge, and whatsoeuer els vnder the Sunne, is but vanitie:
when he had concluded by long discourse, that riches, empire, honour, pleasures, knowledge, and whatsoever Else under the Sun, is but vanity:
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hee knieteth vp the matter with these woordes, Feare GOD, and keepe his commaundementes, for this is the whole duetie of men.
he knieteth up the matter with these words, fear GOD, and keep his Commandments, for this is the Whole duty of men.
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That is, this is trueth, and no vanity: this is our perfection, to this ende are wee made:
That is, this is truth, and no vanity: this is our perfection, to this end Are we made:
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not to liue in eating and drinking, not to passe our time in pleasure & follies, not to heape vp those thinges, which are daylye taken from vs,
not to live in eating and drinking, not to pass our time in pleasure & follies, not to heap up those things, which Are daily taken from us,
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or from whiche wee are daylye taken awaye:
or from which we Are daily taken away:
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but that in our woordes, in our life, in our bodye, and in our soule wee doe seruice vnto God:
but that in our words, in our life, in our body, and in our soul we do service unto God:
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that wee looke aboue the Sunne and Moone, and all the Heauens: that we become the Temples of the holye Ghoste:
that we look above the Sun and Moon, and all the Heavens: that we become the Temples of the holy Ghost:
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that the holy spirite of GOD may dwell in vs, and make vs fitte instrumentes of the glorye of God.
that the holy Spirit of GOD may dwell in us, and make us fit Instruments of the glory of God.
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Therfore God gaue vs his holy word, & hath continued it from the beginning of the worlde vntill this daye, notwithstanding the Philosophers,
Therefore God gave us his holy word, & hath continued it from the beginning of the world until this day, notwithstanding the Philosophers,
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and learned men in all ages, who scorned it out, as the worde of f•llie ▪ for so it seemeth to them that perish:
and learned men in all ages, who scorned it out, as the word of f•llie ▪ for so it seems to them that perish:
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Notwithstanding the wicked Princes, and Tyrants, and high •omers of the worlde, who consumed and burnt it,
Notwithstanding the wicked Princes, and Tyrants, and high •omers of the world, who consumed and burned it,
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as false and wicked, or se••tious doctrine ▪ notwithstanding the whole worlde and 〈 ◊ 〉 of darkenes 〈 ◊ 〉 euer bent against it ▪ yet hath he wonderfully cōtinued and perserued it, without losse of one letter,
as false and wicked, or se••tious Doctrine ▪ notwithstanding the Whole world and 〈 ◊ 〉 of darkness 〈 ◊ 〉 ever bent against it ▪ yet hath he wonderfully continued and perserued it, without loss of one Letter,
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vntil this day, that we might haue whereby truly to know him the true and onely God,
until this day, that we might have whereby truly to know him the true and only God,
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and his sonne Iesus Christ whom he sent. Therfore haue we Temples and Churches, places to resorte vnto altogether, to honour, to worship,
and his son Iesus christ whom he sent. Therefore have we Temples and Churches, places to resort unto altogether, to honour, to worship,
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and to acknowledge him to be our god, to ioyne our hearts and voyces together, and to call vpon his holy name.
and to acknowledge him to be our god, to join our hearts and voices together, and to call upon his holy name.
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In suche places God hath at all times vsed to open his maiesty, and to shew his power.
In such places God hath At all times used to open his majesty, and to show his power.
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In such places God hath made vs a special promise, to heare our prayer, when soeuer we call vpon him.
In such places God hath made us a special promise, to hear our prayer, when soever we call upon him.
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Therefore are they called the dwelling place and house of GOD. In such places al godly men euermore set their greatest pleasure, and thought themselues miserable,
Therefore Are they called the Dwelling place and house of GOD. In such places all godly men evermore Set their greatest pleasure, and Thought themselves miserable,
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when they were seciuded or put off from the same:
when they were seciuded or put off from the same:
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as the Prophete and •oiy prince Dauid, Laetatus sum in his quae •icta sunt 〈 ◊ 〉, in domum Domini ibimus. O (saith that holye man) my hart reioyced within my body,
as the Prophet and •oiy Prince David, Laetatus sum in his Quae •icta sunt 〈 ◊ 〉, in domum Domini Ibimus. O (Says that holy man) my heart rejoiced within my body,
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whē my fellowes called vpon me, and said, Let vs go into the house of the Lord. when my Fellows called upon me, and said, Let us go into the house of the Lord.
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Againe, I am in loue with the beauty of thy house.
Again, I am in love with the beauty of thy house.
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And again, O how beautiful is thy tabernacle, O Lord, O thou y• God of hosts, my heart longeth & fainteth to come within thy courts.
And again, Oh how beautiful is thy tabernacle, Oh Lord, Oh thou y• God of hosts, my heart Longeth & fainteth to come within thy Courts.
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His spirits were rauished with the sight & maiesty of the tabernacle:
His spirits were ravished with the sighed & majesty of the tabernacle:
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not for y• the place it selfe at y• time was so beautiful, for in Dauids time it was almost rotten,
not for y• the place it self At y• time was so beautiful, for in David time it was almost rotten,
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& ruinous, a homely thing to behold, nothing in comparison to that tēple that afterward was built by Salomon. But therein stood the shew & worthines of that holy place, y• Gods trueth and lawe was opened and proclaimed in it,
& ruinous, a homely thing to behold, nothing in comparison to that temple that afterwards was built by Solomon. But therein stood the show & worthiness of that holy place, y• God's truth and law was opened and proclaimed in it,
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and the sacraments, and ceremonies so vsed, in such forme and order, as God had commanded them to be vsed,
and the Sacraments, and ceremonies so used, in such Form and order, as God had commanded them to be used,
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& the people receiued them obediently, and liued thereafter.
& the people received them obediently, and lived thereafter.
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Therfore when the tabernacle was restored, when the Arke was fet home from Obededom, and set in the mount Sion: when Religion reuiued, which through the negligence and malice of Saul was forsaken:
Therefore when the tabernacle was restored, when the Ark was fetched home from Obed-edom, and Set in the mount Sion: when Religion revived, which through the negligence and malice of Saul was forsaken:
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when he saw his nobility, his Bishoppes, his Priestes, and all his people willing and forward, he could not refraine him selfe,
when he saw his Nobilt, his Bishops, his Priests, and all his people willing and forward, he could not refrain him self,
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but brake out and song, Haec est dies, quam fecit Dominus, exultemus & laetemurin ea.
but brake out and song, Haec est dies, quam fecit Dominus, Exultemus & laetemurin ea.
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This is the day which y• Lord hath made, let vs be glad and reioyce in it.This is the day which y• Lord hath made, let us be glad and rejoice in it.
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Let vs be merry, & ioye that euer we liued to see it. Euen so Paul when in his time hee saw the Gospel take roote and prosper,
Let us be merry, & joy that ever we lived to see it. Eve so Paul when in his time he saw the Gospel take root and prosper,
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and that the sauour of life was powred abroade, that the kingdome of God was enlarged,
and that the savour of life was poured abroad, that the Kingdom of God was enlarged,
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and the kingdome of Satan shaking down, his heart leaped, and sprong within him.
and the Kingdom of Satan shaking down, his heart leapt, and sprung within him.
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Ecce nunc tempus acceptabile, Behold now that acceptable time, behold God hath looked downe mercifully vpon the world,Ecce nunc Tempus acceptabile, Behold now that acceptable time, behold God hath looked down mercifully upon the world,
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beholde the daye of saluation is come vpon vs.
behold the day of salvation is come upon us
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But the godly man, as hee reioyceth at the beautie of Gods house, so when contrariwise he seeth the same disordered filthily,
But the godly man, as he rejoices At the beauty of God's house, so when contrariwise he sees the same disordered filthily,
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when he seeth the Sacraments of God abused, the trueth troden vnder foote, the people mocked, the name of god dishonoured, he cānot but lament & mourn,
when he sees the Sacraments of God abused, the truth trodden under foot, the people mocked, the name of god dishonoured, he cannot but lament & mourn,
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and finde himselfe wounded at heart.
and find himself wounded At heart.
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When the good king Iosias saw the booke of god, whiche was so long hid in y• wall, & out of remēbrance:
When the good King Iosias saw the book of god, which was so long hid in y• wall, & out of remembrance:
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when he considered the blindenes, in which they had liued, & the vnkindnes of their forfathers, he could not forbeare, but fell a weeping:
when he considered the blindness, in which they had lived, & the unkindness of their Forefathers, he could not forbear, but fell a weeping:
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he feared least god would take vengeance vpō thē for so great cōtempt of his word.
he feared least god would take vengeance upon them for so great contempt of his word.
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Whē Ieremy saw the wilfulnes, and frowardnesse of the people, which would not submit themselues, and be obedient vnto god, he cryed, Oh, that my head were ful of water,
When Ieremy saw the wilfulness, and frowardness of the people, which would not submit themselves, and be obedient unto god, he cried, O, that my head were full of water,
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& mine eyes a fountaine of teares, that I might weepe day and hight &c. Such care had they for Gods people:& mine eyes a fountain of tears, that I might weep day and hight etc. Such care had they for God's people:
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thus the zeale of Gods house had eaten them vp.
thus the zeal of God's house had eaten them up.
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Zeale, if any man know not the nature of the word, is an earnest affection and vehement loue,
Zeal, if any man know not the nature of the word, is an earnest affection and vehement love,
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as is the loue of a mother towards her children, or of ye natural child towards his mother.
as is the love of a mother towards her children, or of the natural child towards his mother.
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This zeale cannot abyde to see that thing which it loueth, despised or hurt.
This zeal cannot abide to see that thing which it loves, despised or hurt.
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Such a zeale and care carieth God ouer his people, hee loueth them as a mother loueth her little children:
Such a zeal and care Carrieth God over his people, he loves them as a mother loves her little children:
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he wil not suffer them to be hurt.
he will not suffer them to be hurt.
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By ye Prophet Esai he saith, Can a woman forget her childe, & not haue cōpassion on the sonne of her womb? thogh they should forget, yet wil I not forget thee.
By you Prophet Isaiah he Says, Can a woman forget her child, & not have compassion on the son of her womb? though they should forget, yet will I not forget thee.
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Zachary also saith, He that toucheth you, toucheth the apple of his eie. For God hath said, they shalbe my people, and I wil be their God. Zachary also Says, He that touches you, touches the apple of his eye. For God hath said, they shall my people, and I will be their God.
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Such care likewise heare al the godly towards their God, they loue him with all their soule, with al their heart, with al their strength:
Such care likewise hear all the godly towards their God, they love him with all their soul, with all their heart, with all their strength:
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they reuerence him as their deare father, they are grieued at anye blasphemy, and with anye contempt of his holy name.
they Reverence him as their deer father, they Are grieved At any blasphemy, and with any contempt of his holy name.
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But, as euery man be he neuer so wicked, yea euen he that saieth in his heart there is no God, which is become filthy & abhominable in al his doings,
But, as every man be he never so wicked, yea even he that Saith in his heart there is no God, which is become filthy & abominable in all his doings,
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yet in his talke outwardly saith he hath a God, and that hee beleeueth in him:
yet in his talk outwardly Says he hath a God, and that he Believeth in him:
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euen so there is none so wicked, or so forsaken of God in his heart, but he perswadeth himselfe hee hath the zeale of GOD:
even so there is none so wicked, or so forsaken of God in his heart, but he Persuadeth himself he hath the zeal of GOD:
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and what he doth in selfe loue of his owne fantasie, hee will beare in hand, he doth it for the loue of God.
and what he does in self love of his own fantasy, he will bear in hand, he does it for the love of God.
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The ouerthrowers and wasters of the Churche, will seeme to shew a speciall care for the Churche.
The overthrowers and wasters of the Church, will seem to show a special care for the Church.
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Dissemblers, hypocrites, despisers, scorners, euen suche as sinne agaynst the holye Ghost, which denie the trueth of God after they haue knowen it, which witting and knowing fight against the trueth, which say of Christ, we will not haue him to rule ouer vs, which worke that sinne that shall neuer bee forgeuen in this worlde,
Dissemblers, Hypocrites, despisers, Scorner's, even such as sin against the holy Ghost, which deny the truth of God After they have known it, which witting and knowing fight against the truth, which say of christ, we will not have him to Rule over us, which work that sin that shall never be forgiven in this world,
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nor in the worlde to come, yet notwithstanding wil pretend and seem to haue the zeale of God.
nor in the world to come, yet notwithstanding will pretend and seem to have the zeal of God.
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Thus the Scribes and Pharisies set vp their bristles against Christ: thy Disciples keep not the common fast:
Thus the Scribes and Pharisees Set up their bristles against christ: thy Disciples keep not the Common fast:
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thou sufferest them to put and to eate the eares of corne: thou sufferest them to eate with vnwashed handes:
thou sufferest them to put and to eat the ears of corn: thou sufferest them to eat with unwashed hands:
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thou breakest the tradition of the Elders: thou breakest the Law of God, which he gaue vs by Moses: thou art a seditious teacher:
thou breakest the tradition of the Elders: thou breakest the Law of God, which he gave us by Moses: thou art a seditious teacher:
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thou art a schismatike, thou art an Heretike. They sayde, we fast twise in the Weeke:
thou art a schismatic, thou art an Heretic. They said, we fast twice in the Week:
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wee haue Abraham to our father: we are Moses Disciples.
we have Abraham to our father: we Are Moses Disciples.
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Therfore when they hearde Stephen speaking those heauenly words, Behold, I see the heauens open, and the Sonne of man standing at the right hand of God, through zeale they gaue a shoute with a loud voyce,
Therefore when they heard Stephen speaking those heavenly words, Behold, I see the heavens open, and the Son of man standing At the right hand of God, through zeal they gave a shout with a loud voice,
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& stopped their eares, and ran vpon him al at once.
& stopped their ears, and ran upon him all At once.
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When Christ had said, Ye shall see the sonne of man sit at the right hād of God,
When christ had said, You shall see the son of man fit At the right hand of God,
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& come in the clouds of heauē: the hie priest through zeale rent his clothes, & sayd, Ye haue heard the blasphemie. & come in the Clouds of heaven: the high priest through zeal rend his clothes, & said, You have herd the blasphemy.
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This naughty man speaketh blasphemie against God.
This naughty man speaks blasphemy against God.
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He called a Councell, the Scribes & Pharisies met together, not one man amongst them but of themselues:
He called a Council, the Scribes & Pharisees met together, not one man among them but of themselves:
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they looked about them, as if they only were the pillars and buttresses of the church,
they looked about them, as if they only were the pillars and buttresses of the Church,
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and were only zealous and carefull for the house of God.
and were only zealous and careful for the house of God.
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But their meeting was (as Dauid forespake, and as Peter declareth, and as wee knowe) against the Lorde, and against annointed.
But their meeting was (as David forespake, and as Peter Declareth, and as we know) against the Lord, and against anointed.
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They were touched with zeale of their owne glory, & not with the zeale of Gods trueth.
They were touched with zeal of their own glory, & not with the zeal of God's truth.
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They sought their owne praise, but not the praise which is of God.
They sought their own praise, but not the praise which is of God.
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They made crakes that they knewe the scriptures, that they were the Temple of God, that they had the consent of al antiquitye:
They made crake's that they knew the Scriptures, that they were the Temple of God, that they had the consent of all antiquity:
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as others haue done since that time, and as wee see many do this day, & in very deed, these men now haue euen as much as they had then,
as Others have done since that time, and as we see many do this day, & in very deed, these men now have even as much as they had then,
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as by proof and triall it wil appeare.
as by proof and trial it will appear.
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There are others, which haue a feeling of God, and a great care for his Church:
There Are Others, which have a feeling of God, and a great care for his Church:
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but such a feeling and care as commeth either of their owne fantasies, or of some opinion and credite they haue in their Fathers which were before them, not of the vnderstanding of Gods pleasure.
but such a feeling and care as comes either of their own fantasies, or of Some opinion and credit they have in their Father's which were before them, not of the understanding of God's pleasure.
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Such are they which offende God, not of malice or wilfulnesse, but onelye for lacke of teaching and vnderstanding.
Such Are they which offend God, not of malice or wilfulness, but only for lack of teaching and understanding.
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Such were they whiche withstoode Saint Paule in all his preaching, for that they tooke him for an Heretike,
Such were they which withstood Saint Paul in all his preaching, for that they took him for an Heretic,
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and thought his preaching was against God. I beare them witnesse (saith he) that they haue the zeale of GOD,
and Thought his preaching was against God. I bear them witness (Says he) that they have the zeal of GOD,
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but not according to knowledge. Such a zeale haue many who forbid that God commandeth, and commande that which God forbiddeth. but not according to knowledge. Such a zeal have many who forbid that God commands, and command that which God forbiddeth.
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Such a zeale had Paule himselfe, I was a blasphemer, & a persecutor, & an oppressor: but I was receiued to mercy,
Such a zeal had Paul himself, I was a blasphemer, & a persecutor, & an oppressor: but I was received to mercy,
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for I did it ignorauntly without beliefe. for I did it ignorantly without belief.
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Such a zeale haue they, who think they do God good seruice, whē they kil & murther the righteous & good seruāts of God.
Such a zeal have they, who think they do God good service, when they kill & murder the righteous & good Servants of God.
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Such a zeale haue they, who (as saith Naziāzen) defend Christ against Christ, and defend the church against the church.
Such a zeal have they, who (as Says Nazianzen) defend christ against christ, and defend the Church against the Church.
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And these things do they, not of malice, nor of wilfulnes, nor against their conscience, but, because they knowe not God the father, nor his Christ whō he hath sent.
And these things do they, not of malice, nor of wilfulness, nor against their conscience, but, Because they know not God the father, nor his christ whom he hath sent.
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Therfore they trūble at Christe, & spurn away the gospel of God, & thinke ill,
Therefore they tremble At Christ, & spurn away the gospel of God, & think ill,
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& speake euil of the word or life, because they know not the Gospel of God, nor the word of life.
& speak evil of the word or life, Because they know not the Gospel of God, nor the word of life.
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Thus they perswade themselues, that they defend the Church, that they honour the sonne of God, that they doe God great seruice,
Thus they persuade themselves, that they defend the Church, that they honour the son of God, that they do God great service,
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and that they haue the zeale of God.
and that they have the zeal of God.
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But this pride was euer in the heart of man, and it appeared euen in our Graundsire Adam:
But this pride was ever in the heart of man, and it appeared even in our Grandsire Adam:
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whatsoeuer liketh vs well, wee thinke that cannot but please GOD. Suche is the opinion wee fondely conceiue in our fantasies:
whatsoever liketh us well, we think that cannot but please GOD. Suche is the opinion we fondly conceive in our fantasies:
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in trust wherof whatsoeuer we doe, we think our selues sure & safe.
in trust whereof whatsoever we do, we think our selves sure & safe.
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Origen writing vpon the place of the Apostle, Zelum Dei habent, sed non secundum scientiam, They haue the zeale of God, Origen writing upon the place of the Apostle, Zelum Dei habent, sed non secundum scientiam, They have the zeal of God,
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but not according to knowledge, saith, Similiter potest dicere Apostolus & de alijs, quod timorem Dei habeant,
but not according to knowledge, Says, Similiter potest dicere Apostles & de Alijs, quod timorem Dei habeant,
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sed non secundum scientiam, de alijs &c. In like maner the Apostle may say of others, they haue the feare of God, but not according to knowledge:
sed non secundum scientiam, de Alijs etc. In like manner the Apostle may say of Others, they have the Fear of God, but not according to knowledge:
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of others, they haue the loue of God, but not according to knowledge: of another, he hath the faith of God, but not according to knowledge:
of Others, they have the love of God, but not according to knowledge: of Another, he hath the faith of God, but not according to knowledge:
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And another may be saide to fast, but not according to knowledge.
And Another may be said to fast, but not according to knowledge.
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And so in all thinges whatsoeuer we doe, vnlesse wee haue knowledge & vnderstanding, it may be said vnto vs, that we haue the zeale of a good worke; but not according to knowledge.
And so in all things whatsoever we do, unless we have knowledge & understanding, it may be said unto us, that we have the zeal of a good work; but not according to knowledge.
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Ideo danda est praecipue opera scientiae, neres nobis infaeliciter accidat. vt in fide positi frustremur a fide, zelum habentes bonorum, decidamus a bonis.
Ideo Danda est Praecipue opera scientiae, neres nobis infaeliciter accidat. vt in fide Position frustremur a fide, zelum Habentes Bonorum, decidamus a bonis.
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Therefore al heed is chiefly to be giuē to the attaining of knowledge;
Therefore all heed is chiefly to be given to the attaining of knowledge;
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least it goe not well with vs, least we faile frō our faith, whē we thinke we beleue,
lest it go not well with us, lest we fail from our faith, when we think we believe,
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& thinking we haue a zeale of good workes, wee bee founde voyde of all good workes. The wise man saith.& thinking we have a zeal of good works, we be found void of all good works. The wise man Says.
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This was not enough Wisd. 1•. for thē, that they erred in the knowledge of god: This was not enough Wisdom 1•. for them, that they erred in the knowledge of god:
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but wheras they liued in great warres of ignorance, those so manie and so great plagues they called peace. but whereas they lived in great wars of ignorance, those so many and so great plagues they called peace.
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The zeale that they had, and the contentation of their heartes made them beleeue that all their superstition and idolatrie,
The zeal that they had, and the contentation of their hearts made them believe that all their Superstition and idolatry,
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and other enormities was Catholike vnitie.
and other enormities was Catholic unity.
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This zeale, as on the one side it hath manye tokens of goodnes, for that it hath a conscience,
This zeal, as on the one side it hath many tokens of Goodness, for that it hath a conscience,
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and a feare, and an obedience towardes God: so, on the other side it is very daungerous, because it lacketh knowledge:
and a Fear, and an Obedience towards God: so, on the other side it is very dangerous, Because it lacketh knowledge:
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euen as a shippe for lacke of a Gouernaur is euer in daunger of the rockes,
even as a ship for lack of a Gouernaur is ever in danger of the Rocks,
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and as the body whiche hath no eye, is euer in daunger of falling. Such kinde of zeale, the greater it is, the worser it is:
and as the body which hath no eye, is ever in danger of falling. Such kind of zeal, the greater it is, the Worse it is:
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the more vehement it seemeth, the more vthementlye it fighteth against God. For, our good meaning maketh not our doinges good:
the more vehement it seems, the more vthementlye it fights against God. For, our good meaning makes not our doings good:
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our zeale is not a rule, whereby we may measure our either our faith, or our workes:
our zeal is not a Rule, whereby we may measure our either our faith, or our works:
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but onely the knowen will and pleasure of God.
but only the known will and pleasure of God.
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Therefore speaketh God in this maner by the prophet Esai, my thoughts are not your thoghts,
Therefore speaks God in this manner by the Prophet Isaiah, my thoughts Are not your thoughts,
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neither are your ways my wayes. Therfore saith Salomon. Trust in the Lord with al thine heart,
neither Are your ways my ways. Therefore Says Solomon. Trust in the Lord with all thine heart,
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and leane not to thine own wisedome: in al thy wayes acknowledge him, and hee shal direct thy doings. and lean not to thine own Wisdom: in all thy ways acknowledge him, and he shall Direct thy doings.
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This counsel also doth Moses giue, Take heed that ye do as the Lord your God hath commanded you: turne not aside to the right hand, nor to the left.
This counsel also does Moses give, Take heed that you do as the Lord your God hath commanded you: turn not aside to the right hand, nor to the left.
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But the true and godly zeale proceedeth not from hypocrisie or intention, but is led and trained by vnderstanding,
But the true and godly zeal Proceedeth not from hypocrisy or intention, but is led and trained by understanding,
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and is moulten into the heart, and the vehemency and heat of it, no man knoweth, but he that feeleth it.
and is moulted into the heart, and the vehemency and heat of it, no man Knoweth, but he that feeleth it.
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It taketh away the vse of reason, it eateth and deuoureth vp the heart:
It Takes away the use of reason, it Eateth and devoureth up the heart:
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euen as the thing that is eaten, is turned into the substance of him that eateth it:
even as the thing that is eaten, is turned into the substance of him that Eateth it:
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and as iron whiles it is burning hot is turned into the nature of the fire:
and as iron while it is burning hight is turned into the nature of the fire:
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so great and so iust is the griefe that they which haue this zeale conceiue, when they see Gods house spoyled, or his holye name dishonoured.
so great and so just is the grief that they which have this zeal conceive, when they see God's house spoiled, or his holy name dishonoured.
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So saith Elias, I haue been very ielous for y• Lord God of hosts:
So Says Elias, I have been very jealous for y• Lord God of hosts:
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for the childrē of Israel haue forsaken thy couenāt, broken down thine altars, & slaine thy Prophets with the sword,
for the children of Israel have forsaken thy Covenant, broken down thine Altars, & slain thy prophets with the sword,
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& I onely am left, and they seeke my life to take it away. & I only am left, and they seek my life to take it away.
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So when Moses found that the people had forsaken God, and were fallen down before a moulten calfe,
So when Moses found that the people had forsaken God, and were fallen down before a moulted calf,
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& did put their trust in the woorke of their owne hāds, his wrath waxed hot, & he cast the tables out of his hād, & brake them in pieces beneath the mountaine.
& did put their trust in the work of their own hands, his wrath waxed hight, & he cast the tables out of his hand, & brake them in Pieces beneath the mountain.
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His heart was so inflamed with zeale, that he considered not what he had in his hande, nor what hee did.
His heart was so inflamed with zeal, that he considered not what he had in his hand, nor what he did.
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Ieremy, when he sawe the disorder of the people, and howe they were not mended with his preaching,Ieremy, when he saw the disorder of the people, and how they were not mended with his preaching,
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and woulde inwardly conceale the griefe he conceiued, and purposed not to make mention of the Lorde,
and would inwardly conceal the grief he conceived, and purposed not to make mention of the Lord,
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nor to speake any more in his name:
nor to speak any more in his name:
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yet could he not, for his zeale found way, and brake out, His word (saith he) was in mine heart as a burning fire shut vp in my bones,
yet could he not, for his zeal found Way, and brake out, His word (Says he) was in mine heart as a burning fire shut up in my bones,
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and I was weary with forbearing, & I could not stay. and I was weary with forbearing, & I could not stay.
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And, albeit there is much likenesse between the rage and fury of hypocrites, and the godlye zeale of good men:
And, albeit there is much likeness between the rage and fury of Hypocrites, and the godly zeal of good men:
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for either are hot, either are vehement, either wisheth redresse: yet this is an euidēt differēce:
for either Are hight, either Are vehement, either wishes redress: yet this is an evident difference:
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godly zeale is tempered & seasoned with charity, the vngodly is ioyned with bitternes & reuenge:
godly zeal is tempered & seasoned with charity, the ungodly is joined with bitterness & revenge:
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ye godly seeketh to winne, the vngodly to kill and to destroy.
you godly seeks to win, the ungodly to kill and to destroy.
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The vngodly haue their handes full of blood, they kill the Prophets, they say, We haue a lawe,
The ungodly have their hands full of blood, they kill the prophets, they say, We have a law,
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and by our lawe he must die. They say, Come, let vs destroy them, that they be no more a nation.
and by our law he must die. They say, Come, let us destroy them, that they be no more a Nation.
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Let not the name of Israel be had any more in remembrance.
Let not the name of Israel be had any more in remembrance.
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They burne the holy bookes of the Scriptures, as did Aza and Antiochus. They saye, ransake it, pull it downe, case it to the foundation, let nor one bee left aliue.
They burn the holy books of the Scriptures, as did Aza and Antiochus. They say, ransake it, pull it down, case it to the Foundation, let nor one be left alive.
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They digge vp the bodies of the dead, out of their graues.
They dig up the bodies of the dead, out of their graves.
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They shewe their cruelty vppon the bones and ashes, which were long before buryed, and well nigh consumed.
They show their cruelty upon the bones and Ashes, which were long before buried, and well High consumed.
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It grieueth them when they lacke vppon whome they may whet their blood thyrstie and cruell zeale.
It grieves them when they lack upon whom they may whet their blood thirsty and cruel zeal.
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It grieueth them, no one thing else so much, that they did not woorke surely, and cut vp the roote.
It grieves them, no one thing Else so much, that they did not work surely, and Cut up the root.
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Such is the zeale of the vngodly.
Such is the zeal of the ungodly.
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Euen such a zeale as was in Nero, in Caligula, of whom it is reported, he wished that all the Romaines had but one necke, that he might cut off all their beades at one stroke:
Eve such a zeal as was in Nero, in Caligula, of whom it is reported, he wished that all the Romans had but one neck, that he might Cut off all their beads At one stroke:
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as was in Herode, in Annas. and Catphas, and the like murtherers. But the Godly, when they see any disorder, they doe nothing like the other:
as was in Herod, in Annas. and Catphas, and the like murderers. But the Godly, when they see any disorder, they do nothing like the other:
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1436
they mourne in their heartes to see that the trueth is not rereyued, and to see the mindes of their brethren so obstinately hardened:
they mourn in their hearts to see that the truth is not rereyued, and to see the minds of their brothers so obstinately hardened:
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1437
they make prayer to God for them: they are deepely touched with the feeling of suche calamittes whiche GOD layeth vppon other.
they make prayer to God for them: they Are deeply touched with the feeling of such calamittes which GOD Layeth upon other.
pns32 vvb n1 p-acp np1 p-acp pno32: pns32 vbr av-jn vvn p-acp dt n-vvg pp-f d vvz r-crq np1 vvz p-acp n-jn.
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1438
The zeale of Moses coulde not like the Idolatrie of the people:
The zeal of Moses could not like the Idolatry of the people:
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1439
yet hee went vnto the Lorde againe, and sayde, Nowe if thou pardon their sinne, thy mercie shall appeare:
yet he went unto the Lord again, and said, Now if thou pardon their sin, thy mercy shall appear:
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1440
but if thou wilte not, I praye thee rase mee out of thy Booke which thou hast written. but if thou wilt not, I pray thee raze me out of thy Book which thou hast written.
cc-acp cs pns21 vm2 xx, pns11 vvb pno21 vvb pno11 av pp-f po21 n1 r-crq pns21 vh2 vvn.
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1441
Christ lamented ouer Hierusalem: O Hierusalem, Hierusalem, which killest the Prophetes, & stonest them which are sent to thee,
christ lamented over Jerusalem: Oh Jerusalem, Jerusalem, which Killest the prophets, & Stonest them which Are sent to thee,
np1 vvd p-acp np1: uh np1, np1, r-crq vv2 dt n2, cc js-jn pno32 r-crq vbr vvn p-acp pno21,
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1442
how often woulde I haue gathered thy children together, as the hen gathereth her chickins vnder her wings & ye would not? Beholde, your habitation shall be left vnto you desolate.
how often would I have gathered thy children together, as the hen gathereth her chickens under her wings & you would not? Behold, your habitation shall be left unto you desolate.
c-crq av vmd pns11 vhi vvn po21 n2 av, c-acp dt n1 vvz po31 n2 p-acp po31 n2 cc pn22 vmd xx? vvb, po22 n1 vmb vbi vvn p-acp pn22 j.
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1443
Paul suffered much at the haudes of the wicked Iewes:Paul suffered much At the haudes of the wicked Iewes:
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1444
They troubled ye church of god, they hindred ye course of the gospell, they were enemyes of the Crosse of Christ, they were Dogges, they were con••sion.
They troubled the Church of god, they hindered the course of the gospel, they were enemies of the Cross of christ, they were Dogs, they were con••sion.
pns32 vvd dt n1 pp-f n1, pns32 vvd dt n1 pp-f dt n1, pns32 vbdr n2 pp-f dt n1 pp-f np1, pns32 vbdr n2, pns32 vbdr n1.
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1445
Yet he sayeth, I haue great heauenes, & continual sorrow in mine heart:
Yet he Saith, I have great heavens, & continual sorrow in mine heart:
av pns31 vvz, pns11 vhb j n2, cc j n1 p-acp po11 n1:
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1446
for I would wish my selfe to be separated frō Christ, for my brethren & are my kinsmen accordinge to the flesh, which are the Isralites for I would wish my self to be separated from christ, for my brothers & Are my kinsmen according to the Flesh, which Are the Israelites
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1447
Dauid saith, Mine eyes gush out with riuers of water, because they keepe not thy Lawe, And agayne, My zeale hath euen consumed me because mine enimies haue forgottē thy words. David Says, Mine eyes gush out with Rivers of water, Because they keep not thy Law, And again, My zeal hath even consumed me Because mine enemies have forgotten thy words.
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1448
Againe, I saw the transgressours, and was greued, because thei kept not thy word.
Again, I saw the transgressors, and was grieved, Because they kept not thy word.
av, pns11 vvd dt n2, cc vbds vvn, c-acp pns32 vvd xx po21 n1.
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1449
And when hee saw the whole nation of Israel, wasted by the enimies, how mournfull a complaint made he to god:
And when he saw the Whole Nation of Israel, wasted by the enemies, how mournful a complaint made he to god:
cc c-crq pns31 vvd dt j-jn n1 pp-f np1, vvn p-acp dt n2, c-crq j dt n1 vvd pns31 p-acp n1:
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1450
O god the heathen ax come into thine inheritance: thine holye temple haue they defiled & made Hierusalē heaps of stones. Oh god the heathen ax come into thine inheritance: thine holy temple have they defiled & made Hierusalē heaps of stones.
uh n1 dt j-jn n1 vvb p-acp po21 n1: po21 j n1 vhb pns32 vvn cc vvd np1 n2 pp-f n2.
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1451
The dead bodies of thy seruants, haue they giuen to be meat vnto the foules of the heauen,
The dead bodies of thy Servants, have they given to be meat unto the fowls of the heaven,
dt j n2 pp-f po21 n2, vhb pns32 vvn pc-acp vbi n1 p-acp dt n2 pp-f dt n1,
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1452
& the flesh of thy saints vnto the beasts of the earth. & the Flesh of thy Saints unto the beasts of the earth.
cc dt n1 pp-f po21 n2 p-acp dt n2 pp-f dt n1.
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1453
At this time wh• the tabernacle was lost, whē Saul was vnquiet and the Priestes were s•ayne,
At this time wh• the tabernacle was lost, when Saul was unquiet and the Priests were s•ayne,
p-acp d n1 n1 dt n1 vbds vvn, c-crq np1 vbds j cc dt n2 vbdr vvn,
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1454
and the Prophets despised, and the people lef without al comfort, hee powreth out his heare in these wordes, Zelus domus tuae comedit me, O Lorde, the zeale I beare vnto thine house hath eaten me vp.
and the prophets despised, and the people lef without all Comfort, he poureth out his hear in these words, Zeal domus tuae comedit me, Oh Lord, the zeal I bear unto thine house hath eaten me up.
cc dt n2 vvn, cc dt n1 fw-fr p-acp d n1, pns31 vvz av po31 n1 p-acp d n2, np1 fw-la fw-la fw-la pno11, uh n1, dt n1 pns11 vvb p-acp po21 n1 vhz vvn pno11 a-acp.
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1455
It inflameth my heart, drieth my blood, consumeth my marowe. Such a care had bee for the house of God:
It inflames my heart, drieth my blood, consumeth my marrow. Such a care had bee for the house of God:
pn31 vvz po11 n1, vvz po11 n1, vvz po11 n1. d dt n1 vhd n1 p-acp dt n1 pp-f np1:
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1456
it was death vnto him to see it so destroyed and layde wast. So Christ, when he sawe the temple of God fowly and vnseemely abused:
it was death unto him to see it so destroyed and laid waste. So christ, when he saw the temple of God foully and unseemly abused:
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1457
that they made the holy place, a place for their vnlawfull and vnhanest game by vsurie:
that they made the holy place, a place for their unlawful and vnhanest game by Usury:
cst pns32 vvd dt j n1, dt n1 p-acp po32 j cc vv2 n1 p-acp n1:
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1458
that they turned Religion into robberie, solde oxen, sheepe, and doues, and keept their bankes for exchaunge in the temple:
that they turned Religion into robbery, sold oxen, sheep, and Dove, and kept their banks for exchange in the temple:
cst pns32 vvd n1 p-acp n1, vvd n2, n1, cc n2, cc vvd po32 n2 p-acp n1 p-acp dt n1:
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1459
when the Priestes and Leuites, whiche shoulde serue God, were become marchantes, and serued them selues:
when the Priests and Levites, which should serve God, were become Merchants, and served them selves:
c-crq dt n2 cc np1, r-crq vmd vvi np1, vbdr vvn n2, cc vvd pno32 n2:
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1460
when the temple or house of God, which Dauid purposed, and Salomon finished, and Ezechias and Esras, and other Godly Princes preserued, in whiche was kept the booke of the Law,
when the temple or house of God, which David purposed, and Solomon finished, and Hezekiah and Esras, and other Godly Princes preserved, in which was kept the book of the Law,
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1461
whether al the people assembled together to serue God, was not vsed lyke gods house, but like a common faire or market, and was made a denne of theiues:
whither all the people assembled together to serve God, was not used like God's house, but like a Common fair or market, and was made a den of theiues:
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1462
When these grosse abuses were suffered, and things were let runne to such extremities, and al this vnder pretence of holines,
When these gross Abuses were suffered, and things were let run to such extremities, and all this under pretence of holiness,
c-crq d j n2 vbdr vvn, cc n2 vbdr vvn vvn p-acp d n2, cc d d p-acp n1 pp-f n1,
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1463
as if it were not onely lawfull, but needes it must be so: moued with zeale, hee coulde not abide it.
as if it were not only lawful, but needs it must be so: moved with zeal, he could not abide it.
c-acp cs pn31 vbdr xx av-j j, p-acp av pn31 vmb vbi av: vvd p-acp n1, pns31 vmd xx vvi pn31.
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1464
He made a scourge of smal cordes, & droue them all out of the temple, and poured out the changers mony, He made a scourge of small cords, & drove them all out of the temple, and poured out the changer's money,
pns31 vvd dt n1 pp-f j n2, cc vvd pno32 d av pp-f dt n1, cc vvd av dt ng1 n1,
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1465
and ouerthrew the tables, & saide, make not my fathers house a house of marchādise.
and overthrew the tables, & said, make not my Father's house a house of merchandise.
cc vvd dt n2, cc vvd, vvb xx po11 ng1 n1 dt n1 pp-f n1.
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1466
And his disciples remembred that it was writtē, the zeale of thine house hath eaten me vp. And his Disciples remembered that it was written, the zeal of thine house hath eaten me up.
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1467
This was no frantique or melancholy passion, neither in Moses, nor in Dauid, nor in Christ. Moses was a very meeke mā aboue al that were on the earth.
This was no frantic or melancholy passion, neither in Moses, nor in David, nor in christ. Moses was a very meek man above all that were on the earth.
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1468
Dauid was a man that heareth not, and in whose mouthe are no reproofes. And Christ sayde, learne of me, for I am humble and meeke.David was a man that hears not, and in whose Mouth Are no reproofs. And christ said, Learn of me, for I am humble and meek.
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1469
When his disciples Iames & Iohn, grewe wrothfull against the Samaritanes that would not receiue hym,
When his Disciples James & John, grew wrathful against the Samaritans that would not receive him,
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1470
and sayde, Lord, wylte thou that wee commaunde that fire come downe from heauen, & consume them,
and said, Lord, wilt thou that we command that fire come down from heaven, & consume them,
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1471
euen as Elias did? He turned about and rebuked them & saide, yee know not of what spyrite you are. even as Elias did? He turned about and rebuked them & said, ye know not of what Spirit you Are.
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1472
Yet through zeale for Gods house, Christ whypped out the buiers and sellers, Dauid shed foorth teares abundantly,
Yet through zeal for God's house, christ whipped out the buyers and sellers, David shed forth tears abundantly,
av p-acp n1 p-acp npg1 n1, np1 vvd av dt n2 cc n2, np1 vvb av n2 av-j,
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1473
and Moses dashte in peeces the tables of Gods commandements. Al men ought to bee pacient & gentle in matters appertayninge to them selues:
and Moses dashte in Pieces the tables of God's Commandments. All men ought to be patient & gentle in matters aPPERTAINING to them selves:
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1474
but in Gods cause, no man must yeelde or bee patient.
but in God's cause, no man must yield or be patient.
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1475
In our dayes, vppon whom the ende of the worlde is come, when wee did lately see those times, wher of our sauiour foretolde so longe s•theuce, that desolatiō should be in the holy place,
In our days, upon whom the end of the world is come, when we did lately see those times, where of our Saviour foretold so long s•theuce, that desolation should be in the holy place,
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1476
and such confusion, ignorance, and blindenes, that men shoulde stomble at noone dayes, that truth should be a stranger vpon earth, that men should forsake wholsome doctrine,
and such confusion, ignorance, and blindness, that men should Stumble At noon days, that truth should be a stranger upon earth, that men should forsake wholesome Doctrine,
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1477
and giue eare vnto fables, that the mysterie of iniquitie should work, and the very elect (if it were possible) bee deceiued, what trial was made of true & godlye zeale:
and give ear unto fables, that the mystery of iniquity should work, and the very elect (if it were possible) be deceived, what trial was made of true & godly zeal:
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1478
How notably did it shew it selfe agaynst the rage and furie of the wicked: What should I speake hereof:
How notably did it show it self against the rage and fury of the wicked: What should I speak hereof:
c-crq av-j vdd pn31 vvi pn31 n1 p-acp dt n1 cc n1 pp-f dt j: q-crq vmd pns11 vvi av:
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1479
The exāples are fresh, you can not forget them you hearde of them so late, it is so late since you did beholde them.
The Examples Are fresh, you can not forget them you heard of them so late, it is so late since you did behold them.
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1480
What moued so many, so learned, so vertuous, to yeelde their backes to the scourge, their neckes to the tormentours, their bodies to the fire, to forsake their goodes, their friends, their parentes, their wiues and childrē,
What moved so many, so learned, so virtuous, to yield their backs to the scourge, their necks to the tormentors, their bodies to the fire, to forsake their goods, their Friends, their Parents, their wives and children,
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1481
but the zeale of Gods house:
but the zeal of God's house:
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1482
Neither death, nor life, nor Angels, nor thinges present, nor things to come was able to separate them from the loue of God.
Neither death, nor life, nor Angels, nor things present, nor things to come was able to separate them from the love of God.
dx n1, ccx n1, ccx n2, ccx n2 j, ccx n2 pc-acp vvi vbds j pc-acp vvi pno32 p-acp dt n1 pp-f np1.
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1483
They continued stedfast vnto the ende: the zeale of Gods house dyd eate them vp.
They continued steadfast unto the end: the zeal of God's house did eat them up.
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1484
But now God hath restored vs, he hath taken away the desolation from vs, hee hath giuen vs his trueth, he hath reuealed the man of sinne, he hath raysed vp a banner of hope.
But now God hath restored us, he hath taken away the desolation from us, he hath given us his truth, he hath revealed the man of sin, he hath raised up a banner of hope.
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1485
We se and enioye such thinges as many kings, and Prophets would haue eniayed, and could not.
We see and enjoy such things as many Kings, and prophets would have eniayed, and could not.
pns12 vvb cc vvi d n2 c-acp d n2, cc n2 vmd vhi vvn, cc vmd xx.
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1486
What remayneth, but that we take the zeale of the Lords house into our heartes, and seeke by all meanes the glory of the same:
What remaineth, but that we take the zeal of the lords house into our hearts, and seek by all means the glory of the same:
q-crq vvz, cc-acp cst pns12 vvb dt n1 pp-f dt n2 n1 p-acp po12 n2, cc vvi p-acp d n2 dt n1 pp-f dt d:
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1487
As our good fathers and brethren shewed the vehemencie of their loue in disly king the disorders which troubled ye church of God:
As our good Father's and brothers showed the vehemency of their love in disly King the disorders which troubled you Church of God:
c-acp po12 j n2 cc n2 vvd dt n1 pp-f po32 n1 p-acp j n1 dt n2 r-crq vvd pn22 n1 pp-f np1:
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1488
so in this blessed peace which God giueth to his Church, let vs witnesse our earneste zeale in seeking that it may be made beautifull, and established for euer.
so in this blessed peace which God gives to his Church, let us witness our earnest zeal in seeking that it may be made beautiful, and established for ever.
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1489
Let our next care be to continue possession. Kingdomes are preserued by the same meanes, by which they were first gotten.
Let our next care be to continue possession. Kingdoms Are preserved by the same means, by which they were First got.
vvb po12 ord n1 vbb pc-acp vvi n1. ng1 vbr vvn p-acp dt d n2, p-acp r-crq pns32 vbdr ord vvn.
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1490
That which is conquered by zeale, by carefull zeale must bee kept.
That which is conquered by zeal, by careful zeal must be kept.
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1491
It was saide of Annibal, that he knew how to get the victorie, but howe to vse it, bee knew not.
It was said of Hannibal, that he knew how to get the victory, but how to use it, be knew not.
pn31 vbds vvn pp-f np1, cst pns31 vvd c-crq pc-acp vvi dt n1, cc-acp c-crq pc-acp vvi pn31, vbb vvd xx.
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1492
Many haue lost that by negligence, which they had by diligence wonne. Therefore we ought, as our heartes were careful, and desirous to see these dayes:
Many have lost that by negligence, which they had by diligence won. Therefore we ought, as our hearts were careful, and desirous to see these days:
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1493
so by our thankefulnes to God for so great blessinge, and by Christian and Godlye prouidence foresee such meanes, whereby wee may longe hereafter enioye the same.
so by our thankfulness to God for so great blessing, and by Christian and Godly providence foresee such means, whereby we may long hereafter enjoy the same.
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1494
Whē Phydias had made the pourtraiture of Iupiter Pisanus, he ouerlayed it with oyle, yt it might continue fresh and greene, and neuer putrifie.
When Phidias had made the portraiture of Iupiter Pisanus, he overlaid it with oil, that it might continue fresh and green, and never putrify.
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1495
When God gaue order to Noah for making the Arke, he saide, Thou shalt pitch it within and without with pitche, that it might be sound,
When God gave order to Noah for making the Ark, he said, Thou shalt pitch it within and without with pitch, that it might be found,
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1496
and sure, & abide the waues.
and sure, & abide the waves.
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1497
He, which chalengeth to himselfe, that proude and wanton name, to be called the head of ye vniuersal church,
He, which challenges to himself, that proud and wanton name, to be called the head of the universal Church,
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1498
after by litle & litle he was gotten into possessiō, was not behind hand by al meanes to maintaine & keepe the same.
After by little & little he was got into possession, was not behind hand by all means to maintain & keep the same.
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1499
In this policie, he tooke away the reading of the scriptures frō the people: he made noble men & princes his Cardinals.
In this policy, he took away the reading of the Scriptures from the people: he made noble men & Princes his Cardinals.
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1500
He threw downe, & set vp, & changed whom, & what he would.
He threw down, & Set up, & changed whom, & what he would.
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1501
The kings & states of the world, ye bishops, professors & schollers in vniuersities, & preachers were brought to swere allegeāce & obedience vnto him.
The Kings & states of the world, you Bishops, professors & Scholars in universities, & Preachers were brought to swear allegiance & Obedience unto him.
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1502
I deuise not this, the stories hereof are abrode, & ye oth which they tooke is known.
I devise not this, the stories hereof Are abroad, & you oath which they took is known.
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1503
His authorite grew greater thē the authoritie of general councilles. Nothing might be decreed in councels, but what pleased him:
His Authority grew greater them the Authority of general Councils. Nothing might be decreed in Counsels, but what pleased him:
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1504
none might be admitted to speak in coūcils, but such as were sworne to him. He had al law in his breast.
none might be admitted to speak in Councils, but such as were sworn to him. He had all law in his breast.
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1505
There was sometimes a proclamation made in Rome, yt for considerations no man should erect or builde vp any theater:
There was sometime a proclamation made in Room, that for considerations no man should erect or build up any theater:
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1506
& that if any were set vp, it shold be rased, & pulled down.
& that if any were Set up, it should be rased, & pulled down.
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1507
Pompeius a gentleman of great wealth, & noble courage, did build a theater, such a one as before had not bene seene, which would receaue 2500. men, contrary to ye proclamation, & order taken.Pompeius a gentleman of great wealth, & noble courage, did built a theater, such a one as before had not be seen, which would receive 2500. men, contrary to you proclamation, & order taken.
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1508
But, dubtinge least the next maiestrates should destroy it, he caused a place of religion to bee set vpon it,
But, dubtinge lest the next Magistrates should destroy it, he caused a place of Religion to be Set upon it,
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1509
& called it the tēple of Venus. Whereby he prouided, yt if any wold ouerthrow it,
& called it the temple of Venus. Whereby he provided, that if any would overthrow it,
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1510
because it was a Theater, they might yet spare it for the temples sake: for to pul down a tēple was sacrilege.
Because it was a Theater, they might yet spare it for the Temples sake: for to pull down a temple was sacrilege.
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1511
Euen so, there haue bene proclamations, & cannons, yt no man shoulde be called ye chiefe,
Eve so, there have be Proclamations, & cannons, that no man should be called you chief,
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1512
or ye head of al Churches, or vsurpe such authoritie ouer others:
or you head of all Churches, or usurp such Authority over Others:
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1513
but when ye Pope built vp his supremacie against the meaning of suche canons, hee pretēded religiō for his doing:
but when you Pope built up his supremacy against the meaning of such Canonas, he pretended Religion for his doing:
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1514
he sayde, it was de iure diuino, yt no man should presume or attēpt agaīst it,
he said, it was de iure diuino, that no man should presume or attempt against it,
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1515
& yt so his power might cōtinue for euer.
& that so his power might continue for ever.
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1516
If they haue bene thus carefull to mainteine falshod, how much more careful should we be to maintaine ye truth:
If they have be thus careful to maintain falsehood, how much more careful should we be to maintain you truth:
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1517
If they to aduāce their owne kingdome, how much more wee, to set forth the kingdom of God,
If they to advance their own Kingdom, how much more we, to Set forth the Kingdom of God,
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1518
& to builde vp the Church of Christ:
& to build up the Church of christ:
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1519
And if they sought to do yt by lies, & by false meanes, why should we bee slack to vse the right,
And if they sought to do that by lies, & by false means, why should we be slack to use the right,
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1520
& true, & good meanes, wherby that good thing which God hath wrought for vs, may bee established:
& true, & good means, whereby that good thing which God hath wrought for us, may be established:
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1521
And, albeit there be many wayes, by which the kingdome of God may be mainteined: as the fauour & countenance of ye prince, whiche so cōforteth & cherisheth ye Church,
And, albeit there be many ways, by which the Kingdom of God may be maintained: as the favour & countenance of you Prince, which so comforts & Cherishes you Church,
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1522
as the sunne beames cōfort & cherish the earth:
as the sun beams Comfort & cherish the earth:
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1523
& knowledge, & learning, & discipline, which are as the life, & the sinues, & without which the Church must needes fall asunder:
& knowledge, & learning, & discipline, which Are as the life, & the Sinews, & without which the Church must needs fallen asunder:
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1524
at this time, I wil leaue to speak of the rest, & only stay vpon learninge, which may truly be called ye life or ye soule of ye Church, & of christian religien.
At this time, I will leave to speak of the rest, & only stay upon learning, which may truly be called you life or you soul of the Church, & of christian religien.
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1525
How necessarie a thinge, they haue counted learninge to the settinge foorth of Religion, the stories of our old fathers, of heathens,
How necessary a thing, they have counted learning to the setting forth of Religion, the stories of our old Father's, of Heathens,
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1526
and Christians in al ages, doe witnesse.
and Christians in all ages, do witness.
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1527
They thought, that neither Religion might stande without knowledge, nor knowledge were to bee esteemed without Religion.
They Thought, that neither Religion might stand without knowledge, nor knowledge were to be esteemed without Religion.
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1528
Charles the great, that hee might the better plant Religion in Saxonie and Heluetia, did erect many places for encrease of learning.Charles the great, that he might the better plant Religion in Saxony and Helvetia, did erect many places for increase of learning.
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1529
He knewe well, that there was no other way better to establish Religion. The Cathedral Churches, before such times, as ignoraunce and blindenesse grewe ouer all the worlde,
He knew well, that there was no other Way better to establish Religion. The Cathedral Churches, before such times, as ignorance and blindness grew over all the world,
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1530
and brought in an vniuersal corruption, maintayned schooles of learning, that the doctrine which was taught in those places, might bee defended agaynst the gaynesayers by suche learned men, as were there bred vp.
and brought in an universal corruption, maintained Schools of learning, that the Doctrine which was taught in those places, might be defended against the gainers by such learned men, as were there bred up.
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1531
The Princes of Germanie, and the free Cities, after they had receyued the Gospell, they dissolued theyr monasteries which had bene harbourers for such as liued in idlenes,
The Princes of Germany, and the free Cities, After they had received the Gospel, they dissolved their monasteries which had be harbourers for such as lived in idleness,
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1532
and set vp Schooles and colledges, which should be nourceries to breede vp learned men, that might bee able to teache the people, and to maintaine religion.
and Set up Schools and Colleges, which should be nurseries to breed up learned men, that might be able to teach the people, and to maintain Religion.
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1533
Whereby it came to passe, that in shorte time they had great store of worthy and learned men.
Whereby it Come to pass, that in short time they had great store of worthy and learned men.
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1534
This did they wel see, that haue bene the enemies of religion, & therefore vsed all meanes to hinder the encrease of learninge, that they might haue the better way to ouerthrow Religion.
This did they well see, that have be the enemies of Religion, & Therefore used all means to hinder the increase of learning, that they might have the better Way to overthrow Religion.
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1535
For if learning decay, it is likely that Religion can not abide.
For if learning decay, it is likely that Religion can not abide.
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1536
Beare with me, if I speake that whiche may seeme more fitt for some other place, then for this audience:
Bear with me, if I speak that which may seem more fit for Some other place, then for this audience:
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1537
the best here vnderstandeth me wel.
the best Here understandeth me well.
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1538
In other countries, the receiuing of the Gospell, hath alwayes bene cause, that learning was more set by:
In other countries, the receiving of the Gospel, hath always be cause, that learning was more Set by:
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1539
and learninge hath euer bene the furtherance of the Gospell. In England, I knowe not how, it commethe otherwise to passe.
and learning hath ever be the furtherance of the Gospel. In England, I know not how, it cometh otherwise to pass.
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1540
For since the Gospell hath bene receiued, the maintenaunce for learninge hath bene decayed. And, the lacke of learninge will be the decay of the Gospel.
For since the Gospel hath be received, the maintenance for learning hath be decayed. And, the lack of learning will be the decay of the Gospel.
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1541
Would God it were not so: or, that yet before the faulte be incurable, there may be some redresse.
Would God it were not so: or, that yet before the fault be incurable, there may be Some redress.
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1542
Loth I am to speake, yet the case so requireth, that it is needefull to be spoken, I truste I shall speak in the hearing of them that wyll confider it.
Loath I am to speak, yet the case so requires, that it is needful to be spoken, I trust I shall speak in the hearing of them that will confider it.
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1543
Maintenance of learninge, whereby an able and sufficient ministerie may growe, and be established in al the Churches of this realme, is to be wished for.
Maintenance of learning, whereby an able and sufficient Ministry may grow, and be established in all the Churches of this realm, is to be wished for.
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1544
The good estate of this noble kingdome, y• comfort of posterytie, y• staye of Religion, the continuing of the Gospell, the remouing of darknes hangeth vpon it.
The good estate of this noble Kingdom, y• Comfort of posterytie, y• stay of Religion, the Continuing of the Gospel, the removing of darkness hangs upon it.
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1545
One asked sometimes, howe it was that in Athens so goodly and great a citie, there were no Phisitians, To whom this answere was made,
One asked sometime, how it was that in Athens so goodly and great a City, there were no Physicians, To whom this answer was made,
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1546
because there are rewardes appointed for them that practise Phisicke. The same answere may be made for our times:
Because there Are rewards appointed for them that practice Physic. The same answer may be made for our times:
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1547
the cause why y• Church of God is so forsaken, is the want of zeale in thē that should either for their curtesie,
the cause why y• Church of God is so forsaken, is the want of zeal in them that should either for their courtesy,
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1548
or for their ability be fosterers of learning, & encrease the liuings where occasion is, and giue hope & confort to learned men.
or for their ability be fosterers of learning, & increase the livings where occasion is, and give hope & Comfort to learned men.
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1549
What said I, increase•nay, the liuings and prouision which hertofore were giuen to this vse, are taken away.
What said I, increase•nay, the livings and provision which heretofore were given to this use, Are taken away.
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1550
Haue patience, if any such be here, as I well know there are, whom these things touch.
Have patience, if any such be Here, as I well know there Are, whom these things touch.
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1551
Suffer me to speake the truth, it is Gods cause.
Suffer me to speak the truth, it is God's cause.
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1552
The liuings of such as are in the ministery, are not in their handes, to whom they are due.
The livings of such as Are in the Ministry, Are not in their hands, to whom they Are due.
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1553
Al other labourers and artificers haue their hire increased double, as much as it was wont to be:
All other labourers and artificers have their hire increased double, as much as it was wont to be:
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1554
Onely the poore man that laboureth, & sweateth in the vineyard of the Lorde of hostes, hath his hire abridged & abated.
Only the poor man that Laboureth, & sweateth in the vineyard of the Lord of hosts, hath his hire abridged & abated.
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1555
I speak not of the Curats, but of Personages & Uicarages, that is, of the places which are the castles & towers of fence for the Lordes temple.
I speak not of the Curats, but of Personages & Vicarages, that is, of the places which Are the Castles & towers of fence for the lords temple.
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1556
They seldome passe now a dayes from the patrone, if he be no better then a gentleman,
They seldom pass now a days from the patron, if he be no better then a gentleman,
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1557
but either for the lease or for present money.
but either for the lease or for present money.
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1558
Such marchāts are brokē into y• church of God, a great deale more intolerable thē were they whō Christ chased & whipt out of y• tēple.
Such Merchants Are broken into y• Church of God, a great deal more intolerable them were they whom christ chased & whipped out of y• temple.
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1559
Thus they y• should be careful for Gods church, that should be patrones, to prouide for y• consciēces of the people,
Thus they y• should be careful for God's Church, that should be patroness, to provide for y• Consciences of the people,
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1560
& to place amōg thē a learned Minister, who might bee able to preach y• worde vnto thē out of season,
& to place among them a learned Minister, who might be able to preach y• word unto them out of season,
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1561
& in season, & to fulfil his ministerie: seeke their own, & not y• which is Iesus Christs.
& in season, & to fulfil his Ministry: seek their own, & not y• which is Iesus Christ.
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1562
They serue not Iesus Christ, but their bellie. And this is done, not in one place, or in one countrie, but throughout England.
They serve not Iesus christ, but their belly. And this is done, not in one place, or in one country, but throughout England.
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1563
A gentlemā cannot keepe his house, vnles he haue a Parsonage or two in ferme for his prouision.
A gentleman cannot keep his house, unless he have a Parsonage or two in ferme for his provision.
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1564
O mercifull God, wherto will this growe at last? If the miserie which this plague worketh, would reache but to one age, it were tolerable.
Oh merciful God, whereto will this grow At last? If the misery which this plague works, would reach but to one age, it were tolerable.
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1565
But it wil be a plague to the posteritie, it wilbe the decay & desolation of Gods Church.
But it will be a plague to the posterity, it will the decay & desolation of God's Church.
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1566
Yong men which are toward & learned, see this. They see that he whiche feedeth the flocke, hath least part of the milke:
Young men which Are towards & learned, see this. They see that he which feeds the flock, hath least part of the milk:
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1567
hee which goeth a warfare, hath not halfe his wages. Therefore they are weary and discouraged, they chaunge their studies:
he which Goes a warfare, hath not half his wages. Therefore they Are weary and discouraged, they change their studies:
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1568
some become prentises, some turne to phisick, some to lawe: all shun and flee the Ministerie.
Some become prentices, Some turn to physic, Some to law: all shun and flee the Ministry.
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1569
And besides the hinderance that thus groweth by wicked dealing of patrons:
And beside the hindrance that thus grows by wicked dealing of Patrons:
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1570
by reason of the impropriations, the Uicarages in many places, & in the properest market townes, are so simple, that no man can liue vpon them,
by reason of the impropriations, the Vicarages in many places, & in the properest market Towns, Are so simple, that no man can live upon them,
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1571
and therefore no man wyll take them. They were wont to saye, Beneficia sine cura: Benenefices without charge:
and Therefore no man will take them. They were wont to say, Benefices sine Cure: Benenefices without charge:
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1572
but now may be said, Cura sine beneficio, Charge or cure without benefice. I speake not this of my selfe:
but now may be said, Cure sine Benefit, Charge or cure without benefice. I speak not this of my self:
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1573
many here present know I speake the trueth.
many Here present know I speak the truth.
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1574
And my selfe know the places, which haue continued styll these many yeares without a Minister resident amonge them,
And my self know the places, which have continued still these many Years without a Minister resident among them,
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1575
and haue prouided them selues, as they might, with their owne mony. Your Graces subiects had hope of amendement, in your graces late visitation.
and have provided them selves, as they might, with their own money. Your Graces Subjects had hope of amendment, in your graces late Visitation.
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1576
But yet it standeth stil in case as miserable, as it did before. I know, your grace heareth not of these matters.
But yet it Stands still in case as miserable, as it did before. I know, your grace hears not of these matters.
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1577
And I hope God wyll worke in your gracious heart, to prouide some remedy agaynste them.
And I hope God will work in your gracious heart, to provide Some remedy against them.
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1578
For otherwise, the scholes wil be forsakē, the Church desolate, the people wylde and dismayed, the Gospel discredited:
For otherwise, the Schools will be forsaken, the Church desolate, the people wild and dismayed, the Gospel discredited:
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1579
otherwise, wee shal see that wrought against the house of God, that neuer any Ieroboam, or Iulian, or Licinius, could haue brought to passe against vs. This noble Realme which euer was famous for the name of learninge, is like thereby to come to such ignorance,
otherwise, we shall see that wrought against the house of God, that never any Jeroboam, or Iulian, or Licinius, could have brought to pass against us This noble Realm which ever was famous for the name of learning, is like thereby to come to such ignorance,
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1580
and barbarie, as hath not beene heard of in any memorie before our time.
and barbarie, as hath not been herd of in any memory before our time.
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1581
I knowe that there are grieuous complaintes made, that the Bishops appoint Priests and Ministers, that are ignoraunt and haue no vnderstanding in the latine tongue.
I know that there Are grievous complaints made, that the Bishops appoint Priests and Ministers, that Are ignorant and have no understanding in the latin tongue.
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1582
Woulde God it were not true.
Would God it were not true.
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1583
Or would God that they which be the causers hereof, woulde somewhat helpe to amēd it.
Or would God that they which be the causers hereof, would somewhat help to amend it.
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1584
But alas, are we able to make learned men vpon the sudden? Or can we make others then come vnto vs,
But alas, Are we able to make learned men upon the sudden? Or can we make Others then come unto us,
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1585
or wyll come to liue in miserie?
or will come to live in misery?
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1586
But there are many which can say, such as bee ministers in the Churche, shoulde teache freely, without hope of recompence or hire for their labour.
But there Are many which can say, such as be Ministers in the Church, should teach freely, without hope of recompense or hire for their labour.
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1587
Our preachers are no better then Peter & Paul, & the other Apostles. They are no better then the holy prophets, who liued poorely. Pouertie is a cōmendable estate.
Our Preachers Are no better then Peter & Paul, & the other Apostles. They Are no better then the holy Prophets, who lived poorly. Poverty is a commendable estate.
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1588
So say some, in lyke deuotion as did Iudas, What needed this wast? this might haue bene sold for much & giuen to the pore:
So say Some, in like devotion as did Iudas, What needed this waste? this might have be sold for much & given to the poor:
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1589
not that he cared for the pore, but because he was a thiefe, & had the bag,
not that he cared for the poor, but Because he was a thief, & had the bag,
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1590
& bare yt which was giuen. & bore that which was given.
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1591
I doubt not, there are many which teach Christ for Christes sake, which say in their soule, ye Lord is my portion:
I doubt not, there Are many which teach christ for Christ's sake, which say in their soul, you Lord is my portion:
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1592
who in that heauy time, from which God deliuered thē, if they might haue receiued theyr life only for a recōpence, would haue bin glad to take the paines:
who in that heavy time, from which God Delivered them, if they might have received their life only for a recompense, would have been glad to take the pains:
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1593
who seeke you and not yours: which haue forsaken all they had, to followe Christ. I doubt not, there are such.
who seek you and not yours: which have forsaken all they had, to follow christ. I doubt not, there Are such.
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1594
But for yt hope of posteritie, I report me to al you which are fathers, & haue childrē for whom you are carefull.
But for that hope of posterity, I report me to all you which Are Father's, & have children for whom you Are careful.
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1595
Although your selues haue a zeale, & a care for the house of god:
Although your selves have a zeal, & a care for the house of god:
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1596
yet wil you breed them vp, keepe them at schoole, vntil 24. yeeres old to your charges, that in the ende they may liue in glorious pouertie? yt they may liue poorely & naked like the Prophets & Apostles & Our posteritie shall rue, that euer such fathers went before them:
yet will you breed them up, keep them At school, until 24. Years old to your charges, that in the end they may live in glorious poverty? that they may live poorly & naked like the prophets & Apostles & Our posterity shall rue, that ever such Father's went before them:
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1597
And Chronicles shal report this contempt of learning amonge the punishments, and murraines, and other plagues of God.
And Chronicles shall report this contempt of learning among the punishments, and murrains, and other plagues of God.
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1598
They shall leaue it written in what time, and vnder whose raygne this was done.
They shall leave it written in what time, and under whose Reign this was done.
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1599
Or if we growe so barbarous that wee consider not this, or bee not able to drawe it into Chronicle,
Or if we grow so barbarous that we Consider not this, or be not able to draw it into Chronicle,
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1600
yet forraine nations wyl not spare to write this, and publish it to our euerlastinge reproche and shame.
yet foreign Nations will not spare to write this, and publish it to our everlasting reproach and shame.
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1601
In the meane time, what may bee ghessed of their meaning, which thus rauine and spoyle the house of God, which decay the prouision therof,
In the mean time, what may be guessed of their meaning, which thus ravine and spoil the house of God, which decay the provision thereof,
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1602
and so basely esteeme the Ministers of his Gospel? They can not say to God, the zeale of thy house hath eaten me vp.
and so basely esteem the Ministers of his Gospel? They can not say to God, the zeal of thy house hath eaten me up.
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1603
Howsoeuer in other thinges they doe wel, howsoeuer they seeme to reioyce at the prosperitie of Sion, and to seeke the safetie and preseruation of the Lordes anoy•ted:
Howsoever in other things they do well, howsoever they seem to rejoice At the Prosperity of Sion, and to seek the safety and preservation of the lords anoy•ted:
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1604
yet needes must it bee, that by these meanes forraine power, of which this realme by the mercie of God is happely delyuered, shall agayne be brought in vpon vs. Suche thinges shalbe done vnto vs, as we before suffered:
yet needs must it be, that by these means foreign power, of which this realm by the mercy of God is happily Delivered, shall again be brought in upon us Such things shall done unto us, as we before suffered:
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1605
the truth of God shalbe taken away, the holy scriptures burnt and consumed in fire. A marueilous darknesse and calamitie must needes ensue.
the truth of God shall taken away, the holy Scriptures burned and consumed in fire. A marvelous darkness and calamity must needs ensue.
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1606
For if the tempest be so darke in the sea that the load starre lose her light,
For if the tempest be so dark in the sea that the load star loose her Light,
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1607
and the needle fayle to giue token of the North Pole, no marueile though the Ship lose her course,
and the needle fail to give token of the North Pole, no marvel though the Ship loose her course,
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1608
and be swallowed vp in the sandes. The Gospell of Christe is the fountaine of light, and of knowledge.
and be swallowed up in the sands. The Gospel of Christ is the fountain of Light, and of knowledge.
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1609
It cannot be mainteined by ignorance and darknes.
It cannot be maintained by ignorance and darkness.
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1610
These, bee the proppes of their kingdome which take away ye scriptures, which hold the people in blindenes, which flie the light, whiche haue their common prayers, minister the Sacraments, Mary, burie their dead in a strange tongue, that the People may vnderstand nothing:
These, be the props of their Kingdom which take away you Scriptures, which hold the people in blindness, which fly the Light, which have their Common Prayers, minister the Sacraments, Marry, bury their dead in a strange tongue, that the People may understand nothing:
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1611
which make a famine of hearing the word of God: which stop vp the springes of the water of lyfe:
which make a famine of hearing the word of God: which stop up the springs of the water of life:
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1612
which take awaye the Keyes of the Kingdome of Heauen, and neither enter in them selues,
which take away the Keys of the Kingdom of Heaven, and neither enter in them selves,
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1613
nor suffer them that woulde enter:
nor suffer them that would enter:
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1614
which say ignoraunce is the mother of deuotion, & the Church is then in best order,
which say ignorance is the mother of devotion, & the Church is then in best order,
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1615
& the people most deuoute, when they are hood winckt, & blinded, & see nothing. These are not fit instrumēts, wherwith we may ouercome the aduersaries.
& the people most devout, when they Are hood winckt, & blinded, & see nothing. These Are not fit Instruments, wherewith we may overcome the Adversaries.
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1616
This is not ye sworde of the spirit, these are not the spiritual weapons, which cast downe holdes,
This is not the sword of the Spirit, these Are not the spiritual weapons, which cast down holds,
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1617
and euery high thing that is exalted against the knowledge of God What man that would keepe out his enemy, will pul downe his holdes? what captaine that meaneth to giue a forcible assault vpon the enemy, will discourage his fighting souldiers? but our souldiers are out of courage, our Castles are falling:
and every high thing that is exalted against the knowledge of God What man that would keep out his enemy, will pull down his holds? what captain that means to give a forcible assault upon the enemy, will discourage his fighting Soldiers? but our Soldiers Are out of courage, our Castles Are falling:
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therefore that which we feare wyll fall vpon vs, The oxe that treadeth out the corne is musseled.
Therefore that which we Fear will fallen upon us, The ox that treadeth out the corn is musseled.
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1619
He that goeth a warrefare, receiueth not his wages: the crye hereof goeth vp into the eares of the Lord of Hostes.
He that Goes a warfare, receiveth not his wages: the cry hereof Goes up into the ears of the Lord of Hosts.
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1620
He wil not abide so great contempt of his worde, and preachers: his owne name is therby dishonoured.
He will not abide so great contempt of his word, and Preachers: his own name is thereby dishonoured.
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1621
Our sauiour saith, He that dispiseth you, dispiseth mee.
Our Saviour Says, He that despiseth you, despiseth me.
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1622
And S. Paul, He yt despiseth these thinges, despiseth not man but god. And think we, that hee wyll suffer his holy name to be despised? Nay, hys wrath is alreadie kindled.
And S. Paul, He that despises these things, despises not man but god. And think we, that he will suffer his holy name to be despised? Nay, his wrath is already kindled.
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1623
He hath already begū his iudgements, & therfore many places are left desolate.
He hath already begun his Judgments, & Therefore many places Are left desolate.
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1624
There is none that can warne them of their sinne, none that can moue them to repentance, none that can preach vnto them forgeuenes through Christ, none that can instruct them in the comfort of euerlasting life.
There is none that can warn them of their sin, none that can move them to Repentance, none that can preach unto them forgiveness through christ, none that can instruct them in the Comfort of everlasting life.
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1625
Because they worke such thinges against the Lord, the hearts of many are astonied. Though they heare, they vnderstande not.
Because they work such things against the Lord, the hearts of many Are astonished. Though they hear, they understand not.
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1626
They scorne and ieste at the worde of saluation: it is vnto them a sauour of death vnto death:
They scorn and jest At the word of salvation: it is unto them a savour of death unto death:
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1627
they are earthlye minded, whose God is their bellie, and whose glorie is to their shame.
they Are earthly minded, whose God is their belly, and whose glory is to their shame.
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1628
For this cause you liue still in your sinnes, in adulterie, in couetousues, and in pride, without any feeling of conscience, without any feare of God.
For this cause you live still in your Sins, in adultery, in couetousues, and in pride, without any feeling of conscience, without any Fear of God.
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1629
Your daughters, your heires, to whom you shall leaue your landes, are stollen awaye from you, Robberies and theft are so common,
Your daughters, your Heirs, to whom you shall leave your Lands, Are stolen away from you, Robberies and theft Are so Common,
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1630
as if it were not onely lawful, but also commendable: as if sinne were no sinne, and he I fire but a fable.
as if it were not only lawful, but also commendable: as if sin were no sin, and he I fire but a fable.
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1631
Thus wee prouoke God to anger. Manye walke, of whom wee cannot thinke but with weeping:
Thus we provoke God to anger. Many walk, of whom we cannot think but with weeping:
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1632
they are the enemies of the crosse of Christ: the name of God is blasphemed through them.
they Are the enemies of the cross of christ: the name of God is blasphemed through them.
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1633
Many are so ignoraunt, they knowe not what the Scriptures are, they knowe not that there are any Scriptures.
Many Are so ignorant, they know not what the Scriptures Are, they know not that there Are any Scriptures.
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1634
They call them hereticall, and newe doctrine. Many will beleeue neyther side, whatsoeuer they alleadge. Bring they trueth, bring they falshoode:
They call them heretical, and new Doctrine. Many will believe neither side, whatsoever they allege. Bring they truth, bring they falsehood:
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1635
teache they Christ, teach they Antichrist: they will beleeue neither, they haue so hardened their heartes.
teach they christ, teach they Antichrist: they will believe neither, they have so hardened their hearts.
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1636
Be the Preacher rough or gentle, learned or vnlearned, let him vse authority of the scriptures, of the doctours, of the councels, of Decrees or Decretalles, of Gods Lawe, of mans law, nothing wil moue them, nothing wil please them,
Be the Preacher rough or gentle, learned or unlearned, let him use Authority of the Scriptures, of the Doctors, of the Counsels, of Decrees or Decretals, of God's Law, of men law, nothing will move them, nothing will please them,
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1637
because the ministery of God, and there by God himselfe, is despised. These woordes happily seeme sharpe, and ouer vehement:
Because the Ministry of God, and there by God himself, is despised. These words happily seem sharp, and over vehement:
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1638
but the hardnesse of our hearts against GOD, and the lacke of zeale of his house, inforce me to them.
but the hardness of our hearts against GOD, and the lack of zeal of his house, enforce me to them.
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1639
We are almost fallen into the lowest pitte:
We Are almost fallen into the lowest pit:
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1640
we are left without zeale, as senselesse men, and as if we had cleane forgotten our selues,
we Are left without zeal, as senseless men, and as if we had clean forgotten our selves,
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1641
as the Heathen which know not God.
as the Heathen which know not God.
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1642
Therefore, vnlesse we repent, the kingdome of God shall be taken away from vs. He will send vppon this land a famine of the woorde.
Therefore, unless we Repent, the Kingdom of God shall be taken away from us He will send upon this land a famine of the word.
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1643
Hierusalem shall be ouerthrown, and made an heape of stones, the man of sinne, and they which haue not the loue of the trueth shall preuayle with many,
Jerusalem shall be overthrown, and made an heap of stones, the man of sin, and they which have not the love of the truth shall prevail with many,
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1644
and withdraw them from obedience to the Prince: this noble realme shall be subiect to foreine nations:
and withdraw them from Obedience to the Prince: this noble realm shall be Subject to foreign Nations:
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1645
all this will the zeale of the Lorde of hostes bring to passe. I could haue spent this time in opening some other matter:
all this will the zeal of the Lord of hosts bring to pass. I could have spent this time in opening Some other matter:
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1646
but nothing in my iudgement is more worthy your good consideration, and speedy redresse. I would be loth rashly or rudely to abuse the reuerence of this place:
but nothing in my judgement is more worthy your good consideration, and speedy redress. I would be loath rashly or rudely to abuse the Reverence of this place:
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1647
but vnles these things be cared for, vnlesse we shew foorth greater zeale then hitherto,
but unless these things be cared for, unless we show forth greater zeal then hitherto,
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1648
if the yeeres to come eate vp and take awaye from the Ministery as the late yeeres haue done, there wil not be left within a while, any to speake the word of God out of this place.
if the Years to come eat up and take away from the Ministry as the late Years have done, there will not be left within a while, any to speak the word of God out of this place.
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1649
The Pulpits shall haue none to vse them: the people shal grow wyld and voyd of vnderstanding.
The Pulpits shall have none to use them: the people shall grow wild and void of understanding.
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1650
When Xerxes behelde the greate company of his Souldiers, suddenly he brake into teares, and wept bitterly.
When Xerxes beheld the great company of his Soldiers, suddenly he brake into tears, and wept bitterly.
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1651
One sayde to him, O Syr, you haue cause to reioyce, you haue a goodlye companie, they are able to fight for you agaynst any nation.
One said to him, Oh Sir, you have cause to rejoice, you have a goodly company, they Are able to fight for you against any Nation.
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1652
But what shall become of them, saith Xerxes? after a hundred yeeres: not one of all these shall be left aliue.
But what shall become of them, Says Xerxes? After a hundred Years: not one of all these shall be left alive.
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1653
If the view of the smal number of Preachers might be taken, how fewe they are,
If the view of the small number of Preachers might be taken, how few they Are,
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1654
and howe thinne they come vp, we haue greater cause then Xerxes to lament, if we haue any zeale to the house of GOD.
and how thin they come up, we have greater cause then Xerxes to lament, if we have any zeal to the house of GOD.
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1655
For, of the Preachers which nowe are, within fewe yeeres none will remayne aliue. And Xerxes souldiers lefte issue behinde them, which might afterwardes serue their Countrey:
For, of the Preachers which now Are, within few Years none will remain alive. And Xerxes Soldiers left issue behind them, which might afterwards serve their Country:
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1656
But there is like to bee small increase for the supplie of Learned men.
But there is like to be small increase for the supply of Learned men.
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1657
The Lorde shall lacke men to bring in his haruest, the little ones shall call for bread,
The Lord shall lack men to bring in his harvest, the little ones shall call for bred,
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1658
and there shall be none to giue it them. They that shall come after vs, shall see this to bee true.
and there shall be none to give it them. They that shall come After us, shall see this to be true.
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1659
There is no house so spoyled, as the House of the LORD.
There is no house so spoiled, as the House of the LORD.
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1660
There is no Seruaunt so little rewarded as the Seruaunt of Christ, and the disposer of the mysteries of God.
There is no Servant so little rewarded as the Servant of christ, and the disposer of the Mysteres of God.
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1661
Oh that your Grace did beholde the miserable disorder of Gods Church, or that you might foresee the calamities, which will follow.
O that your Grace did behold the miserable disorder of God's Church, or that you might foresee the calamities, which will follow.
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1662
It is a part of your kingdome, & such a parte, as is the principall proppe and stay of the rest.
It is a part of your Kingdom, & such a part, as is the principal prop and stay of the rest.
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1663
I wil say to your Maiesty, as Cyrillus sometimes saide to to the godly Emperor Theodosius & Valētiniā, Abea quae erga Deum est pietate, reipublicae, vestrae status pendet:
I will say to your Majesty, as Cyril sometime said to to the godly Emperor Theodosius & Valētiniā, Abea Quae Erga God est Piate, reipublicae, Vestrae status Pendet:
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1664
The good estate & welfare of your common wealth hangeth vpon true godlinesse. You are our Gouernour, you are the Nource of Gods Church.The good estate & welfare of your Common wealth hangs upon true godliness. You Are our Governor, you Are the Nurse of God's Church.
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1665
We must open this griefe before you.
We must open this grief before you.
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1666
God knoweth if it may be redressed, it hath growen so long, and is runne so farre.
God Knoweth if it may be Redressed, it hath grown so long, and is run so Far.
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1667
But, if it may be redressed, there is no other besides your Highnesse, that can redresse it.
But, if it may be Redressed, there is no other beside your Highness, that can redress it.
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1668
I hope I speake truly, that which I speake without flatterie, that God hath endued your Grace with such measure of learning & knowledge, as no other Christian Prince.
I hope I speak truly, that which I speak without flattery, that God hath endued your Grace with such measure of learning & knowledge, as no other Christian Prince.
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1669
He hath giuen you peace, happinesse, the loue and true hearts of your subiectes.
He hath given you peace, happiness, the love and true hearts of your Subjects.
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1670
Oh turne and employ these to the glory of God, that God may cōfirm in your Grace the thing which he hath begun.
O turn and employ these to the glory of God, that God may confirm in your Grace the thing which he hath begun.
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1671
To this ende hath GOD placed Kinges and Princes in their state, as Dauid saith, that they serue the Lorde, that they may see and cause others to see to the furniture of the Church.
To this end hath GOD placed Kings and Princes in their state, as David Says, that they serve the Lord, that they may see and cause Others to see to the furniture of the Church.
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1672
The good Emperor Iustinian cared for this as much, as for his life.
The good Emperor Iustinian cared for this as much, as for his life.
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1673
Constantine, Theodosius, Valentinian, & other godly Princes, called themselues Vasallos, the subiects and bond seruants of God.Constantine, Theodosius, Valentinian, & other godly Princes, called themselves Vassals, the Subjects and bound Servants of God.
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1674
They remembred that God furnished them in their houses, and were not vnmindful to furnish his house.
They remembered that God furnished them in their houses, and were not unmindful to furnish his house.
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1675
When Augustus had beautified Rome with setting vp many faire buildings, he said, Inueni lateritiam, marmoream reddidi.
When Augustus had beautified Room with setting up many fair buildings, he said, Inueni lateritiam, marmoream reddidi.
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1676
I foūd it made of bricke, but I leaue it made of marble. I found it made of brick, but I leave it made of Marble.
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1677
Your grace when God sent you to your inheritance, and the right of this Realme, founde the church in horrible confusion,
Your grace when God sent you to your inheritance, and the right of this Realm, found the Church in horrible confusion,
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1678
and in respect of y• true worship of God, a church of brick, or rather (as Ezechiel saith) daubed vp with vnseasoned morter.
and in respect of y• true worship of God, a Church of brick, or rather (as Ezechiel Says) daubed up with unseasoned mortar.
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1679
Your grace hath already redressed the doctrine:
Your grace hath already Redressed the Doctrine:
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1680
now cast your eyes towardes the Ministerie, giue courage & countenance vnto learning, that Gods house may be serued:
now cast your eyes towards the Ministry, give courage & countenance unto learning, that God's house may be served:
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so shal you leaue a Church of God, & a testimonie that the zeale of the Lords house hath eaten you vp.
so shall you leave a Church of God, & a testimony that the zeal of the lords house hath eaten you up.
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1682
And you, O dearely beloued, if there be any such which are neither hot nor colde, which doe the work of the Lord negligently, which esteem the word of GOD but as a matter of pollicie, which are ashamed to bee called Professours of the Gospel of Christ, pray vnto God that he wil increase your zeale.
And you, Oh dearly Beloved, if there be any such which Are neither hight nor cold, which do the work of the Lord negligently, which esteem the word of GOD but as a matter of policy, which Are ashamed to be called Professors of the Gospel of christ, pray unto God that he will increase your zeal.
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Let vs continue rooted and built in Christ, and stablished in the faith. Let vs haue care for the house of God.
Let us continue rooted and built in christ, and established in the faith. Let us have care for the house of God.
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1684
Whosoeuer is not after this sort zealous, is a man of a double heart. We may not halt between two opinions.
Whosoever is not After this sort zealous, is a man of a double heart. We may not halt between two opinions.
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1685
If the Lord be God, follow him: but if Baal be he, then go after him:
If the Lord be God, follow him: but if Baal be he, then go After him:
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1686
he that is not with Christ, is against him. Many talke of the Gospel, and glorie in their knowledge:
he that is not with christ, is against him. Many talk of the Gospel, and glory in their knowledge:
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1687
but it is neyther talke nor knowledge whiche shal saue them in that day.
but it is neither talk nor knowledge which shall save them in that day.
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1688
He that feareth the Lorde, and serueth him with a pure heart, and may truely saye, the zeale of thine house hath consumed me, he shall be saued.
He that fears the Lord, and serveth him with a pure heart, and may truly say, the zeal of thine house hath consumed me, he shall be saved.
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1689
If they shall not escape which haue zeale without knowledge, what shall become of vs which haue knowledge without zeale:
If they shall not escape which have zeal without knowledge, what shall become of us which have knowledge without zeal:
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1690
And you, whosoeuer you are, that by such meanes haue decayed the Lordes House, and abridged the prouision and maintenaunce thereof,
And you, whosoever you Are, that by such means have decayed the lords House, and abridged the provision and maintenance thereof,
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1691
and see the miserable wracke of Gods Churche:
and see the miserable wrack of God's Church:
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1692
if there be any zeale of God in you, if you haue any felowshippe of the spirite,
if there be any zeal of God in you, if you have any fellowship of the Spirit,
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1693
if any compassion and mercy, if you loue God, if you desire the continuance of the Gospel, oh remember you haue the patrimonie due vnto them that shoulde attend in the Lordes house:
if any compassion and mercy, if you love God, if you desire the Continuance of the Gospel, o Remember you have the patrimony due unto them that should attend in the lords house:
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1694
you take vnto your selues wrongfully, that which was not lotted for you.
you take unto your selves wrongfully, that which was not lotted for you.
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1695
Giue vnto Caesar those things which belong to Caesar, and vnto GOD the thinges which appertaine to him,
Give unto Caesar those things which belong to Caesar, and unto GOD the things which appertain to him,
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1696
and make for the beauty and furniture of his house. Enrich your selues by lawfull meanes, and without the spoyle and waste of Gods Church.
and make for the beauty and furniture of his house. Enrich your selves by lawful means, and without the spoil and waste of God's Church.
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1697
Let not the Ministery by your meanes be despised. You enriched them, which mocked, & blinded, & deuoured you:
Let not the Ministry by your means be despised. You enriched them, which mocked, & blinded, & devoured you:
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1698
Spoyle not them now that feed, and instruct, and comfort you. Let vs seeke the glory of God.
Spoil not them now that feed, and instruct, and Comfort you. Let us seek the glory of God.
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1699
Let vs at length serue the Lorde and not our bellie, and greedy wantonnesse.
Let us At length serve the Lord and not our belly, and greedy wantonness.
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1700
So shal God blesse you and prosper you in al your affaires, so shal he strike a terrour of you into all forreine Princes that dwell about you,
So shall God bless you and prosper you in all your affairs, so shall he strike a terror of you into all foreign Princes that dwell about you,
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1701
so shall your heart be kept stedfast in the hande of God, so shal your heart be perfect before the Lorde,
so shall your heart be kept steadfast in the hand of God, so shall your heart be perfect before the Lord,
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1702
so shall you leaue suche as shall alwayes praise the Lorde in Sion, so shall you see your childrens children, and peace vpon Israel.
so shall you leave such as shall always praise the Lord in Sion, so shall you see your Children's children, and peace upon Israel.
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1703
And, thou O most mercifull Father, graunt that thy wordes be not spoken in vayne: it is thy cause.
And, thou O most merciful Father, grant that thy words be not spoken in vain: it is thy cause.
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1704
Thou art our father, we are as claye in thine handes. Thou hast the key of our hearts:
Thou art our father, we Are as clay in thine hands. Thou hast the key of our hearts:
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1705
Giue zeale to them that haue knowledge, giue knowledge to them that haue zeale, that they may be inflamed and rauished with the loue of thy house, to sorrow for the decay thereof,
Give zeal to them that have knowledge, give knowledge to them that have zeal, that they may be inflamed and ravished with the love of thy house, to sorrow for the decay thereof,
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1706
and to doe al their indeuour to build vp and establish the same for euer, Amen.
and to do all their endeavour to built up and establish the same for ever, Amen.
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1707
Matthew 9.
Matthew 9.
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1708
Then said he to his disciples, Surely the haruest is great, but the labourers are few.
Then said he to his Disciples, Surely the harvest is great, but the labourers Are few.
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1709
Wherefore pray the Lord of the haruest, that he would send labourers forth into his haruest.
Wherefore pray the Lord of the harvest, that he would send labourers forth into his harvest.
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1710
CHrist our Sauiour, after he was baptized by Iohn & tēpted by Satan in the wildernes, began to execute y• Cōmission wherunto his father had sent him, chose vnto him self a number of disciples to be at his commandement,
christ our Saviour, After he was baptised by John & tempted by Satan in the Wilderness, began to execute y• Commission whereunto his father had sent him, chosen unto him self a number of Disciples to be At his Commandment,
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1711
and so tooke his progresse through a great part of the Countrey.
and so took his progress through a great part of the Country.
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1712
In the meane way, in euery place where he came, he taught the people that the kingdome of God was come amongst them: he healed their diseases:
In the mean Way, in every place where he Come, he taught the people that the Kingdom of God was come among them: he healed their diseases:
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1713
wrought straunge miracles before their eies: and gaue manye singular and euident tokens of his comming.
wrought strange Miracles before their eyes: and gave many singular and evident tokens of his coming.
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1714
But specially, he behelde in what state the poore people stood, touching their readines in receiuing Gods truth, in al the countrey where he had byn:
But specially, he beheld in what state the poor people stood, touching their readiness in receiving God's truth, in all the country where he had been:
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1715
& therfore at the end of his circuite, he was moued wt pity, & said, he saw thē in most woful case, forsaken and lost,
& Therefore At the end of his circuit, he was moved with pity, & said, he saw them in most woeful case, forsaken and lost,
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1716
as if they had byn a flocke of sheepe without a heard:
as if they had been a flock of sheep without a herd:
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1717
and that not through their owne malice, but through the wilful blindnesse and negligence of them that were set to guide them.
and that not through their own malice, but through the wilful blindness and negligence of them that were Set to guide them.
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1718
Sheepe (as Aristotle and Plinie write of them) are a simple kinde of cattell, profitable to many vses, ready to receiue all maner wrongs, without skil, to helpe or succour it selfe:
Sheep (as Aristotle and Pliny write of them) Are a simple kind of cattle, profitable to many uses, ready to receive all manner wrongs, without skill, to help or succour it self:
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1719
it coueteth to breake out of the folde or close, if it may espie any hole open, it strayeth and wandreth abroade, many times hangeth in the briers, many times is taken vp by the Wolfe:
it covets to break out of the fold or close, if it may espy any hold open, it strayeth and wanders abroad, many times hangs in the briers, many times is taken up by the Wolf:
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1720
it is euer in dāger of the wynd & rayne, yea, of the very grasse and water it liueth by,
it is ever in danger of the wind & rain, yea, of the very grass and water it lives by,
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1721
and thereof is infected oftentimes with a number of maladies:
and thereof is infected oftentimes with a number of maladies:
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1722
so that the health and safety of the sheepe, resteth only in the care and diligence of the shephearde.
so that the health and safety of the sheep, rests only in the care and diligence of the shepherd.
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1723
To such a kind of cattel are the people likened.
To such a kind of cattle Are the people likened.
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1724
Christ saith not, they were like vnruly sheep, that would not be guided by their heard: but he saith.
christ Says not, they were like unruly sheep, that would not be guided by their herd: but he Says.
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1725
They were like poore lost sheep, that had no heard at al. For, the people of thēselues were not vnwilling to receiue the Gospel:
They were like poor lost sheep, that had not herd At all For, the people of themselves were not unwilling to receive the Gospel:
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1726
but there was none to instruct them.
but there was none to instruct them.
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1727
And for that, he addeth an other similitude, to declare the same, and saith, The haruest indeed is great,
And for that, he adds an other similitude, to declare the same, and Says, The harvest indeed is great,
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1728
but the workmen are but few:
but the workmen Are but few:
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1729
the corne is ripe, & ready to be cut, but there lack hands to fetch it in.
the corn is ripe, & ready to be Cut, but there lack hands to fetch it in.
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1730
The comming of these times was promised long afore, euen from the first creation of mankinde, but the perfourmance thereof at the first was darke,
The coming of these times was promised long afore, even from the First creation of mankind, but the performance thereof At the First was dark,
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1731
and as it were wrapt vp, and hid in a cloude, and like corne buried in the ground.
and as it were wrapped up, and hid in a cloud, and like corn buried in the ground.
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1732
After, it was somewhat more cleerely set forth in the Law giuen by Moses. After that, it was reuiued by the Prophetes,
After, it was somewhat more clearly Set forth in the Law given by Moses. After that, it was revived by the prophets,
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1733
and in manner plainely, in what place, at what time, of what mother, of what house or stocke Christ should be borne:
and in manner plainly, in what place, At what time, of what mother, of what house or stock christ should be born:
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1734
what doctrine he should teach, what miracles he should worke, what death he shoulde die, how he should be buried, howe he shoulde arise, how he should ascend into heauen,
what Doctrine he should teach, what Miracles he should work, what death he should die, how he should be buried, how he should arise, how he should ascend into heaven,
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1735
howe the heathens shoulde be called to beleeue in him, howe the holy Ghost should be sent,
how the Heathens should be called to believe in him, how the holy Ghost should be sent,
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1736
and to conclude, how Christ should come at the last, to iudge the world. After that came Saint Iohn the Baptist, to point out Christ plainely with his finger,
and to conclude, how christ should come At the last, to judge the world. After that Come Saint John the Baptist, to point out christ plainly with his finger,
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1737
and to say, Ecce agnus Dei, qui tollit peccata mundi, Behold the lambe of God, that taketh away the sinnes of the world.
and to say, Ecce agnus Dei, qui Tollit Peccata mundi, Behold the lamb of God, that Takes away the Sins of the world.
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1738
Last of al, Christe himselfe began to preache and prophecie of himselfe, and to gather vnto him a chosen people, that should be followers of good woorkes.
Last of all, Christ himself began to preach and prophecy of himself, and to gather unto him a chosen people, that should be followers of good works.
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1739
Then was the accomplishment and fulnesse of time come to passe, that had so long beene looked for:
Then was the accomplishment and fullness of time come to pass, that had so long been looked for:
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1740
then the kingdome of God began to suffer violence, and men violently euen by force, brake in vpon it:
then the Kingdom of God began to suffer violence, and men violently even by force, brake in upon it:
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1741
then the corne sowed and cast into the ground by the patriarks long before, and watered & cherished by the dew of the Prophets, was ripened and kerned by the spirit of God:
then the corn sowed and cast into the ground by the Patriarchs long before, and watered & cherished by the due of the prophets, was ripened and kerned by the Spirit of God:
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1742
then was the haruest greate, and the eares white, euen ready to be cut. Yet this notwithstanding, Christ saith, the haruest men are but few.
then was the harvest great, and the ears white, even ready to be Cut. Yet this notwithstanding, christ Says, the harvest men Are but few.
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1743
He saith not, the Haruest is great, and there are but few Scribes, but few Pharisies, but few Sadduces, but few priests, but few Leuites:
He Says not, the Harvest is great, and there Are but few Scribes, but few Pharisees, but few Sadducees, but few Priests, but few Levites:
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1744
For the Priests and Leuites were distributed through ye whole countrey.
For the Priests and Levites were distributed through you Whole country.
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1745
In euery litle Towne or borough there was a colledge, & as one of their Rabbines recordeth, in y• city of Hierusalem there were no lesse then 400 schooles:
In every little Town or borough there was a college, & as one of their Rabbis recordeth, in y• City of Jerusalem there were no less then 400 Schools:
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1746
so that the number was almost infinit.
so that the number was almost infinite.
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1747
Moreouer, they vsed commonly to say, as it is reported by the Prophet leremie, Non peribit Lex a sacerdote, nec consilium a sapiente, nec sermo a Propheta.
Moreover, they used commonly to say, as it is reported by the Prophet leremie, Non Peribit Lex a Sacerdote, nec consilium a sapiente, nec sermon a Prophetam.
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1748
It cannot be that the true vnderstanding of the Law should be taken frō the Priest,
It cannot be that the true understanding of the Law should be taken from the Priest,
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1749
nor good counsel frō the wise, nor the word from the Prophet. They read & expounded the Law to the people euery day:nor good counsel from the wise, nor the word from the Prophet. They read & expounded the Law to the people every day:
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1750
they had their daily sacrifice, and whēsoeuer the oxe, or calfe, or sheep, or goate was slaine,
they had their daily sacrifice, and whensoever the ox, or calf, or sheep, or goat was slain,
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1751
and offered vnto God, as then the maner was, the priest for his share had the breastlet that couered the heart, in token,
and offered unto God, as then the manner was, the priest for his share had the breastlet that covered the heart, in token,
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1752
as Origen writeth, that the Priest should be a man of counsel.
as Origen Writeth, that the Priest should be a man of counsel.
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1753
He had also appointed to him the right shoulder, and the tongue, in token that he should be prompt & ready in good works,
He had also appointed to him the right shoulder, and the tongue, in token that he should be prompt & ready in good works,
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1754
and eloquent to declare the law of God.
and eloquent to declare the law of God.
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1755
The Bishop had euermore before his breast a tablet, wherein was imbrodered in letters of Golde, Vrim and Thumim: in token that he should be a man both perfect in life,
The Bishop had evermore before his breast a tablet, wherein was embroidered in letters of Gold, Urim and Thumim: in token that he should be a man both perfect in life,
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1756
and also full and plenteous in the truth of God.
and also full and plenteous in the truth of God.
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1757
In the same were set twelue stones, and therein grauen the names of the twelue tribes of the people, that he might haue thē euermore in remembrance.
In the same were Set twelue stones, and therein graven the names of the twelue tribes of the people, that he might have them evermore in remembrance.
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1758
The skirtes or hemmes of his roabes were set with belles of gold, and pomegranates: in token that his life should giue a good sauour, and his voice should ring,
The skirts or hemmes of his robes were Set with Bells of gold, and pomegranates: in token that his life should give a good savour, and his voice should ring,
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1759
and be heard among the people.
and be herd among the people.
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1760
The Pharisies had certaine special poynts, and sentences of the Lawe written round about in the borders of their garmentes, that it might neuer be out of their eyes:
The Pharisees had certain special points, and sentences of the Law written round about in the borders of their garments, that it might never be out of their eyes:
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1761
they prayed, no men more, and that in euery corner of the streetes: they fasted twise euery weeke:
they prayed, no men more, and that in every corner of the streets: they fasted twice every Week:
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1762
the bed that they laye vpon, as Epiphanius writeth, was but a spanne broade, & yet, that they might sleepe with lesse ease, they strowed thornes vnderneath thē.
the Bed that they say upon, as Epiphanius Writeth, was but a span broad, & yet, that they might sleep with less ease, they strowed thorns underneath them.
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1763
Briefly, all their life in appearance was such, & al their apparel and behauiour so seemely and decent, that if a man would paint out wisedom, sobrietie,
Briefly, all their life in appearance was such, & all their apparel and behaviour so seemly and decent, that if a man would paint out Wisdom, sobriety,
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1764
and perfect holinesse, he could haue no better patterne.
and perfect holiness, he could have no better pattern.
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1765
And therfore they were called Pharisaei, that is, diuided, as men in holines & perfection of life farre passing al the rest of the people.
And Therefore they were called Pharisees, that is, divided, as men in holiness & perfection of life Far passing all the rest of the people.
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1766
Yet for al this, notwithstanding their greate shewe of wisedome, of learning, of perfection of life,
Yet for all this, notwithstanding their great show of Wisdom, of learning, of perfection of life,
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1767
& the great multitude of them, Chrst sayeth there were few workmen to goe to the haruest.
& the great multitude of them, Christ Saith there were few workmen to go to the harvest.
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1768
For, They did prophecie out of their owne harts, they did not rise vp in the gappes,
For, They did prophecy out of their own hearts, they did not rise up in the gaps,
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1769
nor made vp the hedge for the house of Israel to stand in the battell in the day of the Lorde:
nor made up the hedge for the house of Israel to stand in the battle in the day of the Lord:
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1770
they haue seene vanity, & lying diuination, saying, the Lord saith it, & the lord hath not sent thē:
they have seen vanity, & lying divination, saying, the Lord Says it, & the lord hath not sent them:
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1771
& they haue made others to hope that they would confirm the words of their prophecie, saith Ezechiel. & they have made Others to hope that they would confirm the words of their prophecy, Says Ezechiel.
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1772
No, contrariwise, these that should haue been the chiefe haruest men, were the wasters and destroyers of the haruest, My people (saith God) hath byn as lost sheep:
No, contrariwise, these that should have been the chief harvest men, were the wasters and destroyers of the harvest, My people (Says God) hath been as lost sheep:
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1773
their shepherds haue caused thē to go astray, & haue turned them away to the mountaines. their shepherd's have caused them to go astray, & have turned them away to the Mountains.
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1774
Christe telleh the Pharisies, they haue made his fathers house a denne of theeues. He speaketh thus of them.
Christ telleh the Pharisees, they have made his Father's house a den of thieves. He speaks thus of them.
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1775
All that euer came before mee, are theeues and robbers. All that ever Come before me, Are thieves and robbers.
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1776
Notwithstanding their stout learning and shew of holinesse, they were nothing els but theeues & robbers:
Notwithstanding their stout learning and show of holiness, they were nothing Else but thieves & robbers:
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1777
they did robbe mens soules, chey stale the sheepe out of the fold, they spoyled God of his glory.
they did rob men's Souls, chey stale the sheep out of the fold, they spoiled God of his glory.
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1778
When they sawe the people followe thicke after Christ, and to haue him in reuerence, they cried out, none of the Princes and great holye learned men beleeue in him,
When they saw the people follow thick After christ, and to have him in Reverence, they cried out, none of the Princes and great holy learned men believe in him,
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1779
but these Rascals, that thus runne after him, are accursed, & ignorant, and know not the law.
but these Rascals, that thus run After him, Are accursed, & ignorant, and know not the law.
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1780
The vnlearned sort said of Christ, he casteth out vncleane spirits by y• power of God:
The unlearned sort said of christ, he Cast out unclean spirits by y• power of God:
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1781
y• great learned men said, no, he throweth out diuels by y• power of Beelzebub, y• prince of y• diuels.
y• great learned men said, no, he throweth out Devils by y• power of Beelzebub, y• Prince of y• Devils.
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1782
The vnlearned marueiled, & were astonied at y• wonderful works that he did: the learned saide, he hath a diuel, he is out of his wittes.
The unlearned marveled, & were astonished At y• wondered works that he did: the learned said, he hath a Devil, he is out of his wits.
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1783
The vnlearned said, no doubt a great Prophet is risen amongst vs: the learned sayd, He deceiueth the people.
The unlearned said, no doubt a great Prophet is risen among us: the learned said, He deceiveth the people.
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1784
The vnlearned sayde, God hath visited, and sent comfort amongst his people: the learned said, Behold a glutton and a companion of Publicans & sinners.
The unlearned said, God hath visited, and sent Comfort among his people: the learned said, Behold a glutton and a Companion of Publicans & Sinners.
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1785
The great learned shepherds persecuted Christ, & chased him from place to place: the poore sheepe folowed him into the desert.
The great learned shepherd's persecuted christ, & chased him from place to place: the poor sheep followed him into the desert.
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1786
They that were the guyders of the flocke, crucified Christ, and shed his blood:
They that were the guiders of the flock, Crucified christ, and shed his blood:
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1787
the poore flocke set their whole affiance in his death, & so dranke his blood to the reliefe of their soules, they beleeued in him, they knew the time of their visitation.
the poor flock Set their Whole affiance in his death, & so drank his blood to the relief of their Souls, they believed in him, they knew the time of their Visitation.
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1788
And therefore, notwithstanding there were grosse & damnable errours amongst the people, as wel as amōgst the learned:
And Therefore, notwithstanding there were gross & damnable errors among the people, as well as amongst the learned:
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1789
yet Christ chalenged not the people for them, but only y• priests & the Pharisies that tooke vpon them to lead the people:
yet christ challenged not the people for them, but only y• Priests & the Pharisees that took upon them to led the people:
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1790
for that he saw the Pharisies and priests offended euē of malice, & the poore people only of ignorance and simplicity.
for that he saw the Pharisees and Priests offended even of malice, & the poor people only of ignorance and simplicity.
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1791
Woe be vnto you Scribes & Pharisies, that haue taken away the keies, & shut vp the kingdom of God before the people, and neither wil you enter in your selues, Woe be unto you Scribes & Pharisees, that have taken away the keys, & shut up the Kingdom of God before the people, and neither will you enter in your selves,
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1792
nor suffer others that wold gladly enter.
nor suffer Others that would gladly enter.
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1793
But, as for the people, he had compassion on them, for that he sawe they were forsaken,
But, as for the people, he had compassion on them, for that he saw they were forsaken,
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1794
and perished euen as sheepe without a heard: that they had a certaine zeale of God, although not according to knowledge:
and perished even as sheep without a herd: that they had a certain zeal of God, although not according to knowledge:
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1795
that they fell into the pitte, not of wilfull malice, but onely because they followed the blynd guydes, that fell before them:
that they fell into the pit, not of wilful malice, but only Because they followed the blind guides, that fell before them:
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1796
that they were Gods haruest, and lay abroade, and were lost, & no man would take the paines to fetch them in.
that they were God's harvest, and lay abroad, and were lost, & no man would take the pains to fetch them in.
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1797
Saint Paul was not only lead away by ignorance, but also was a most earnest persecuter of the Church of Christ,Saint Paul was not only led away by ignorance, but also was a most earnest Persecutor of the Church of christ,
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1798
yet was he a portion of Gods haruest.
yet was he a portion of God's harvest.
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1799
And therfore assoone as GOD had striken him downe from his horse, he knew he had done amisse,
And Therefore As soon as GOD had stricken him down from his horse, he knew he had done amiss,
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1800
and cryed out, Lord, what wilt thou that I do? and after, he writeth of him selfe, God hath had mercy,
and cried out, Lord, what wilt thou that I do? and After, he Writeth of him self, God hath had mercy,
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1801
and taken me to his grace, because I knew not what I did. Many there were that cried out vpon Christ, crucifie him, crucifie him:
and taken me to his grace, Because I knew not what I did. Many there were that cried out upon christ, crucify him, crucify him:
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1802
& after when he hung vpon the crosse, nodded their heads vpon him, & made mowes at him,
& After when he hung upon the cross, nodded their Heads upon him, & made mows At him,
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& did him al maner of spite & vilany, & yet pertayned they to Gods haruest,
& did him all manner of spite & villainy, & yet pertained they to God's harvest,
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1804
and afterward, as it is credible, were crucified for him, & shed their blood for him themselues:
and afterwards, as it is credible, were Crucified for him, & shed their blood for him themselves:
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1805
Euen so are there, euen at this time, many that of ignoraunce persecute the Gospel of Christ,
Even so Are there, even At this time, many that of ignorance persecute the Gospel of christ,
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1806
& as it were crucifie Christ againe:
& as it were crucify christ again:
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1807
which if they felt indeede, that it were the Gospell of God, they would not so litle regard their owne saluation.
which if they felt indeed, that it were the Gospel of God, they would not so little regard their own salvation.
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1808
God make them to bee of his haruest, and send out labourers to fetch them in.
God make them to be of his harvest, and send out labourers to fetch them in.
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1809
Whensoeuer we begin to feele a lacke within our selues, and can suffer our selues to be infourmed,
Whensoever we begin to feel a lack within our selves, and can suffer our selves to be informed,
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1810
and taught by the Spirit of God, then may we be assured God wil take vs for his haruest.
and taught by the Spirit of God, then may we be assured God will take us for his harvest.
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1811
Plato the olde Philosopher imagineth, that the god Loue was borne of the Ladie NONLATINALPHABET, that is to say, Madame lack or necessity. For, no man loueth a thing,Plato the old Philosopher imagineth, that the god Love was born of the Lady, that is to say, Madame lack or necessity. For, no man loves a thing,
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1812
before he feele himself stand in neede of it: so, loue is the Childe, and lacke or neede is the mother.
before he feel himself stand in need of it: so, love is the Child, and lack or need is the mother.
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1813
Saint Augustine writeth of himselfe, that before he became christened, a friend of his offered him the Scripture to looke vpon:Saint Augustine Writeth of himself, that before he became christened, a friend of his offered him the Scripture to look upon:
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1814
but he, after he had read a litle, because he felt in himselfe no lacke of it, he despised it, and •long it from him.
but he, After he had read a little, Because he felt in himself not lack of it, he despised it, and •long it from him.
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1815
Afterwarde he beganne to finde much follye in himselfe, and because he could see no redresse, he fel to weeping and prayer.
Afterward he began to find much folly in himself, and Because he could see no redress, he fell to weeping and prayer.
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1816
In the middest of his mourning and groning, he heard a voyce, Tolle, lege: tolle, lege. Take vp, and reade:
In the midst of his mourning and groaning, he herd a voice, Take, lege: Take, lege. Take up, and read:
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1817
take vp, & read. He marueiled much what it should be. At the last, he tooke vp a booke that lay by him of Paulos Epistles, take up, & read. He marveled much what it should be. At the last, he took up a book that lay by him of Paulos Epistles,
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1818
and the first wordes that he set his eies vpon, were these, Induimini dominū Iesum Christū, Put ye on the Lord Iesus Christ.
and the First words that he Set his eyes upon, were these, Induimini dominū Jesus Christū, Put you on the Lord Iesus christ.
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1819
S. Hierom writing vpon the prophet, Nahum, saith, In aduentu Messiae, populus qui fuerat cons•pitus sub magistris, excitabitur, & ibit ad montes scripturarū. S. Hieronymus writing upon the Prophet, Nahum, Says, In aduentu Messiah, populus qui fuerat cons•pitus sub magistris, excitabitur, & ibit ad montes scripturarū.
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1820
What time Messias shal come, the people that were lulled a sleepe in ignorance by such as should haue been their teachers, shal awake,
What time Messias shall come, the people that were lulled a sleep in ignorance by such as should have been their Teachers, shall awake,
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1821
and get them forth to the mountaines of the Scriptures. and get them forth to the Mountains of the Scriptures.
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1822
And Chrisost. vpon the Genesis, Si desit ministerium hominis, ipse Dominus superne illustrabit mentem nostrā. If the ministery of man be wā ting, the Lord himself wil lighten our mind frō aboue.
And Chrysostom upon the Genesis, Si desit ministerium hominis, ipse Dominus superne illustrabit mentem nostrā. If the Ministry of man be won ting, the Lord himself will lighten our mind from above.
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1823
And Christ in the Gospel of S. Iohn, saith, My sheep heare my voice, & follow me,
And christ in the Gospel of S. John, Says, My sheep hear my voice, & follow me,
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1824
& they wil not follow a stranger, but flye frō him. & they will not follow a stranger, but fly from him.
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1825
And to conclude, whosoeuer feeleth a lack within himself, & can suffer himselfe to be informed & taught by the spirit of God, he may be assured, God wil take him for his haruest.
And to conclude, whosoever feeleth a lack within himself, & can suffer himself to be informed & taught by the Spirit of God, he may be assured, God will take him for his harvest.
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1826
Thus was the haruest great, the laborers very few, the scatterers & wasters, almost infinite. This was the state of the Church at the cōming of Christ.
Thus was the harvest great, the laborers very few, the scatterers & wasters, almost infinite. This was the state of the Church At the coming of christ.
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1827
Euen likewise, in these our dayes, Christ our sauiour hath gone abroad in progresse, and done marueilous cures,
Even likewise, in these our days, christ our Saviour hath gone abroad in progress, and done marvelous cures,
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1828
& shewed strange miracles amōg his people, & hath caused his gospel to ring throughout the world.
& showed strange Miracles among his people, & hath caused his gospel to ring throughout the world.
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1829
And as he said then, euē so may it now be said, Messis multa. The haruest is great, & marueilous forward:
And as he said then, even so may it now be said, Messis Multa. The harvest is great, & marvelous forward:
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1830
yea, euen there where as no worldly hope of haruest could haue beene.
yea, even there where as no worldly hope of harvest could have been.
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1831
Many there are that hunger & thirst after the kingdome of God, which is the knowledge of his Gospel:
Many there Are that hunger & thirst After the Kingdom of God, which is the knowledge of his Gospel:
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1832
many that are yet greene & ignorant, many that lie by the way side, and yet haue gathered no root, many that as yet are but tares and darnell, I meane blinde and obstinate,
many that Are yet green & ignorant, many that lie by the Way side, and yet have gathered no root, many that as yet Are but tares and darnel, I mean blind and obstinate,
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1833
but when Gods holy will shalbe, may be turned into good corne, and pertaine to his haruest. But the laborers are few.
but when God's holy will shall, may be turned into good corn, and pertain to his harvest. But the laborers Are few.
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1834
I say not, there be but few Cardinals, few bishops, few priests, yt shold be preachers, few Archdeacons, few Chācelors, few Deanes, few prebendaries, few vicars, few parish Priests, few monkes, few friars:
I say not, there be but few Cardinals, few Bishops, few Priests, that should be Preachers, few Archdeacons, few Chancellors, few Deanes, few Prebendaries, few Vicars, few parish Priests, few Monks, few Friars:
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1835
For the number of these is almost infinite.
For the number of these is almost infinite.
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1836
Gregory Nazianzene in his time, complained at the multitude of Priestes, and saide, they were almost as many as the rest of the people.Gregory Nazianzene in his time, complained At the multitude of Priests, and said, they were almost as many as the rest of the people.
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1837
And Iustinian the Emperor in his time, was faine to restraine ye number of thē,
And Iustinian the Emperor in his time, was feign to restrain you number of them,
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1838
& to giue cōmandement, that in one cathedral Church there should neuer be aboue 60. priests, & 100. deacōs.
& to give Commandment, that in one cathedral Church there should never be above 60. Priests, & 100. Deacons.
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1839
The like order was takē in a general coūcel, for the abating of the multitude of monks, & friars.
The like order was taken in a general council, for the abating of the multitude of Monks, & Friars.
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1840
And in the booke called opus tripartitum, ioyned to ye councel of Laterane these words were written, Totus fere mundus obloquitur, & scādalizatur de multitudine religiosorum pauperū, qui introierunt in mundum, qui non iam religiosi, sed trutannij vocantur.
And in the book called opus tripartitum, joined to you council of Lateran these words were written, Totus fere World obloquitur, & scādalizatur de multitudine Religious pauperū, qui introierunt in Mundum, qui non iam religiosi, sed trutannij vocantur.
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1841
Welneare yt whole world crieth against, & is offēded at the great multitude of begging monkes & friars, whiche are entred into the world,
Welneare that Whole world cries against, & is offended At the great multitude of begging Monks & Friars, which Are entered into the world,
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1842
& nowe for their behauiour, are called not religious men but varlets. These be the wordes of the Councel.& now for their behaviour, Are called not religious men but varlets. These be the words of the Council.
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1843
The number of these is great: but alas, the number of labourers is very smal.
The number of these is great: but alas, the number of labourers is very small.
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1844
And yet they giue a shewe to the worlde, that they be pastors and feeders of the flocke, that they be the fathers of the people, that they bee the teachers of the multitude, that they be the labourers in the haruest, that the whole Catholike Churche stayeth altogether vpon them.
And yet they give a show to the world, that they be Pastors and feeders of the flock, that they be the Father's of the people, that they be the Teachers of the multitude, that they be the labourers in the harvest, that the Whole Catholic Church stays altogether upon them.
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1845
They giue the Bishop of Rome these titles, that hee is the onely key of Christian faith, that he is greater then the Apostles,
They give the Bishop of Room these titles, that he is the only key of Christian faith, that he is greater then the Apostles,
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1846
for that they could erre, and he cannot:
for that they could err, and he cannot:
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1847
they say, he is Christes Uicar, whereas indeede to any mans sight, Christ may be contented to be his Uicar.
they say, he is Christ's Vicar, whereas indeed to any men sighed, christ may be contented to be his Vicar.
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1848
They say, he is no bare man, but a god, as it is written in the Decretals of Nicholas Pope,
They say, he is no bore man, but a god, as it is written in the Decretals of Nicholas Pope,
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1849
and many other the like, which I leaue. The Pope calleth the Cardinals.
and many other the like, which I leave. The Pope calls the Cardinals.
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1850
Cardines mūdi &c. The very hookes and staies of the world, vpon whom the doore of the church militant must be turned. Another saith:Cardines mūdi etc. The very hooks and stays of the world, upon whom the door of the Church militant must be turned. another Says:
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1851
As a doore turneth vpō the hooke, euen so ye church of Rome is ruled by the Cardinals.
As a door turns upon the hook, even so you Church of Room is ruled by the Cardinals.
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1852
Therfore they haue pillars & pollares caried afore thē, in tokē that they be the pillars and staies of the Church:
Therefore they have pillars & pollares carried afore them, in token that they be the pillars and stays of the Church:
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1853
and pollaxes, to beate downe al euil doctrine.
and pollaxes, to beat down all evil Doctrine.
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1854
And what shal I speake of bishops? their clouen miter signifieth perfect knowledge of the new testament & the old.
And what shall I speak of Bishops? their cloven miter signifies perfect knowledge of the new Testament & the old.
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1855
Their crosiars staffe, signifieth diligēce in attēding y• flocke of Christ, Their purple bootes & sandales, signifie y• they should euer be booted,
Their crosiars staff, signifies diligence in attending y• flock of christ, Their purple boots & Sandals, signify y• they should ever be booted,
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1856
& ready to go abroad thorow thick & thin, to teach the gospel.
& ready to go abroad thorough thick & thin, to teach the gospel.
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1857
And thereto they applied the words of the prophet, Quam speciosi pedes euangelizantiū pacē, euāgelizantiū bona? How beautiful are the feet of thē whiche bring glad tidings of peace, which bring glad tidings of good things:
And thereto they applied the words of the Prophet, Quam speciosi pedes euangelizantiū pacē, euāgelizantiū Bona? How beautiful Are the feet of them which bring glad tidings of peace, which bring glad tidings of good things:
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1858
but alas in what kind of thing do, they beare thēselues for bishops These misticall titles & shewes are not enough to fetch in the Lords haruest:
but alas in what kind of thing do, they bear themselves for Bishops These mystical titles & shows Are not enough to fetch in the lords harvest:
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1859
they are garments more meete for players, then for good laborers.
they Are garments more meet for players, then for good laborers.
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1860
S. Bernard writeth thus to Eugenius y• bishop of Rome, who sometime had bin his scholer.S. Bernard Writeth thus to Eugenius y• bishop of Room, who sometime had been his scholar.
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1861
Thou which art the shepheard, iettest vp & down shining in gold, & gorgeously attyred: Thou which art the shepherd, iettest up & down shining in gold, & gorgeously attired:
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1862
but what get thy sheep? If I durst speake it, these things are not the fodder for Christs sheep, but for diuels. but what get thy sheep? If I durst speak it, these things Are not the fodder for Christ sheep, but for Devils.
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1863
Whatsoeuer apparel they haue vpon them, vnles they wil fal to woorke, Christ wil not know them for labourers.
Whatsoever apparel they have upon them, unless they will fall to work, christ will not know them for labourers.
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1864
How then can the bishop of Rome be taken for y• chiefe pastor of Christ, which these 900. yeeres hath not opened his mouth to feede the flocke: These 900 yeres.
How then can the bishop of Room be taken for y• chief pastor of christ, which these 900. Years hath not opened his Mouth to feed the flock: These 900 Years.
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1865
I say, since Gregory the first of that name, it can hardly be found, that euer any bishop of Rome was seene in a pulpit. One of themselues, Adrianus 4. a bishop of Rome, was wont to say, Succedimus non Petro in docēdo, sed Romulo in parricidio.
I say, since Gregory the First of that name, it can hardly be found, that ever any bishop of Room was seen in a pulpit. One of themselves, Adrianus 4. a bishop of Room, was wont to say, Succedimus non Peter in docendo, sed Romulo in Parricidio.
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1866
Wee succeede not Peter in teaching, but Romulus in murthering. we succeed not Peter in teaching, but Romulus in murdering.
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1867
And in a canon of the Apostles it is decreed, that the bishop that teacheth not his flock, should be deposed.
And in a canon of the Apostles it is decreed, that the bishop that Teaches not his flock, should be deposed.
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1868
To which purpose they alleadge S. August: Episcopatus, nomen est operis, nō honoris: vt intelligat se nō esse Episcopū, qui vult praeesse, non prodesse.
To which purpose they allege S. August: Episcopate, Nome est operis, nō Honoris: vt Intelligat se nō esse Episcopū, qui vult Presse, non Profits.
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1869
A Bishops office is a name of labor, not a name of honor, that he which coueteth the place of preeminēce,
A Bishops office is a name of labour, not a name of honour, that he which covets the place of preeminence,
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1870
& hath not a desire to do good, may knowe hee is not a bishop. & hath not a desire to do good, may know he is not a bishop.
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1871
Thus saith Origē, thus saith Chrisostom, thus say diuers others of the old fathers, whō it were lōg & needeles to rehearse.
Thus Says Origē, thus Says Chrysostom, thus say diverse Others of the old Father's, whom it were long & needless to rehearse.
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1872
Multi sacerdotes, pauci sacerdotes, saith Chrisost, multi nomine, pauciopere. There are many priests, and fewe priests: Multi Sacerdotes, Pauci Sacerdotes, Says Chrysostom, multi nomine, pauciopere. There Are many Priests, and few Priests:
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1873
many that beare the name, but fewe that be priests indeede. Thus the haruest is great & plenteous, but the laborers are but few.many that bear the name, but few that be Priests indeed. Thus the harvest is great & plenteous, but the laborers Are but few.
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1874
The laborers are but few, but the destroyers & wasters are exceeding many, yea, such as should be the haruest men, most of al destroy the corne.
The laborers Are but few, but the destroyers & wasters Are exceeding many, yea, such as should be the harvest men, most of all destroy the corn.
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1875
I wil not here report that I am well able, that your eyes haue seene, and that many of you haue felt, the state of our time hath beene such.
I will not Here report that I am well able, that your eyes have seen, and that many of you have felt, the state of our time hath been such.
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1876
Saint Bernard saw it in his time, & therfore saith, Omnes amici, & omnes inimici: omnes necessarij, & omnes aduersarij. Al are friends, & al are enemies: Saint Bernard saw it in his time, & Therefore Says, Omnes Friends, & omnes Inimici: omnes necessarij, & omnes aduersarij. All Are Friends, & all Are enemies:
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1877
all are helpers, & al are aduersaries, or hinderers. all Are helpers, & all Are Adversaries, or hinderers.
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1878
Againe, Heu, heu, Domine Deus, ipsi sunt in persequutione tua primi, qui vidētur in ecclesia tua primatum diligere, gerere principatum.
Again, Heu, heu, Domine Deus, ipsi sunt in persequutione tua Primi, qui vidētur in Church tua primatum diligere, gerere Principatum.
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1879
Alas, alas, O Lord god, they are the chiefest in persecuting thee, that seeme to loue the highest rooms,
Alas, alas, Oh Lord god, they Are the chiefest in persecuting thee, that seem to love the highest rooms,
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1880
& to bere rule in thy church. & to bear Rule in thy Church.
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1881
The time being so short as it is appointed me, wil not suffer me to speake of thē that euen now hinder Gods haruest:
The time being so short as it is appointed me, will not suffer me to speak of them that even now hinder God's harvest:
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1882
& being such men as shold stay the people, as much as they may do by their exāple, disquiet & disturb thē y• withstand at this time,
& being such men as should stay the people, as much as they may do by their Exampl, disquiet & disturb them y• withstand At this time,
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1883
& resist your graces doings, not in dark or doubtful matters, wherin somthing may be said on both sides,
& resist your graces doings, not in dark or doubtful matters, wherein something may be said on both sides,
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1884
but in such things, as thei thēselus do know were appointed by Christ, published by y• Apostles, receiued by the old doctors,
but in such things, as they themselves do know were appointed by christ, published by y• Apostles, received by the old Doctors,
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1885
& vsed, & frequented in y• primitiue & catholike Church. Why then wil they not receiue them? Christ himselfe giueth the reason:
& used, & frequented in y• primitive & catholic Church. Why then will they not receive them? christ himself gives the reason:
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1886
Quia dilexerūt magis gloriā hominum, quam gloriam Dei. Because they loued thē praise of men, more then the praise of God. Quia dilexerunt magis gloriā hominum, quam gloriam Dei. Because they loved them praise of men, more then the praise of God.
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1887
They know they should danger their credit, if they should once againe turne, Why would not the Pharisies suffer y• people to beleeue in Christ:
They know they should danger their credit, if they should once again turn, Why would not the Pharisees suffer y• people to believe in christ:
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1888
Cyrillus maketh answere, Quia quicquid Christo credentium accesserit, sibi detractum putabant. Cyril makes answer, Quia quicquid Christ credentium accesserit, sibi detractum putabant.
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1889
This was y• cause saith he, for y• they thought, how many soeuer faithful came vnto Christ,
This was y• cause Says he, for y• they Thought, how many soever faithful Come unto christ,
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1890
so many were lost frō thē. And therfore they had leuer keep the traditions of their elders, thē hazard their estimation.so many were lost from them. And Therefore they had lever keep the traditions of their Elders, them hazard their estimation.
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1891
And Chrisost. vpon the same matter saith, Cū timerent ne principatum amitterent, ceu legum latores, vt maiores esse viderētur, multa innouabant, quaeres ad tantā peruenit nequitiā, vt praecepta sua custodirēt magis quā mandata dei.
And Chrysostom upon the same matter Says, Cum timerent ne Principatum amitterent, ceu Legume latores, vt maiores esse viderētur, Multa innouabant, quaeres ad tantā peruenit nequitiam, vt praecepta sua custodirent magis quā Commandments dei.
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1892
Lest thei shold lose their authority, as if they had bin law makers, men able to stablish and ordein lawes, to the end they might seem greater, they altered much, which thing (in the end) grew to such a wickednes, y• they kept their own commandements more then the commandemēts of God. Lest they should loose their Authority, as if they had been law makers, men able to establish and ordain laws, to the end they might seem greater, they altered much, which thing (in the end) grew to such a wickedness, y• they kept their own Commandments more then the Commandments of God.
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1893
Thus euen now the Lordes haruest is great, the labourers few, and the destroyers and hinderers aboue number.
Thus even now the lords harvest is great, the labourers few, and the destroyers and hinderers above number.
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1894
O lift vp your eyes, & consider how the hearts of your poore brethrē lie waste without instructiō, without knowledge, wtout the food of life, without the cōfort of Gods word, such a misery as neuer was seen among heathēs.
Oh lift up your eyes, & Consider how the hearts of your poor brothers lie waste without instruction, without knowledge, without the food of life, without the Comfort of God's word, such a misery as never was seen among Heathens.
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1895
The Turks haue teachers sufficient for their people, the Iewes, albeit they haue no stayed countrey,
The Turks have Teachers sufficient for their people, the Iewes, albeit they have no stayed country,
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1896
but liue in banishment, and wander about, yet haue they their Teachers:
but live in banishment, and wander about, yet have they their Teachers:
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1897
the Christians which this day liue in India, Aethiopia, Barbarie, Moorelande, and other places vnder the persecution of heathen princes,
the Christians which this day live in India, Ethiopia, Barbarie, Moorelande, and other places under the persecution of heathen Princes,
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1898
yet haue their instructours in true religion.
yet have their instructors in true Religion.
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1899
The Christians in old time, when they liued vnder tyrants, and were daily put to most shameful death,
The Christians in old time, when they lived under Tyrants, and were daily put to most shameful death,
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1900
& were hated, & despised of al the worlde, yet neuer lacked ministers to instruct them.
& were hated, & despised of all the world, yet never lacked Ministers to instruct them.
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1901
It is therfore most lamentable, that Christians liuing vnder a Christian prince, in ye peace & liberty of the gospel, should lacke learned ministers to teache them,
It is Therefore most lamentable, that Christians living under a Christian Prince, in the peace & liberty of the gospel, should lack learned Ministers to teach them,
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1902
and instruct them in the worde of God: this is the greatest plague, that God doth send vpon any people.
and instruct them in the word of God: this is the greatest plague, that God does send upon any people.
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1903
Contrariwise, the greatest blessing which any people cā receiue at Gods hands, is to haue prophets & preachers, by whō they may be instructed.
Contrariwise, the greatest blessing which any people can receive At God's hands, is to have Prophets & Preachers, by whom they may be instructed.
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1904
When y• prophet declareth y• mercy of God towardes Israel, y• he would put an end to their afflictions,
When y• Prophet Declareth y• mercy of God towards Israel, y• he would put an end to their afflictions,
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1905
& bring thē home again from Babylō, he saith thus, Behold (saith the Lord) I wil send out many fishers, & they shal fish thē.
& bring them home again from Babylō, he Says thus, Behold (Says the Lord) I will send out many Fishers, & they shall Fish them.
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1906
In the like sort saith Esai, How beautiful vpō y• moūtaines are the feet of him, that declareth,
In the like sort Says Isaiah, How beautiful upon y• Mountains Are the feet of him, that Declareth,
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1907
& publisheth peace? that declareth good tydings, & publisheth saluatiō, saying vnto Siō, thy god reigneth? The voice of thy watchmē shalbe heard, they shal lift vp their voyce, & shout together. & Publisheth peace? that Declareth good tidings, & Publisheth salvation, saying unto Siō, thy god Reigneth? The voice of thy watchmen shall herd, they shall lift up their voice, & shout together.
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1908
And Baruch: Nor the Agarēs that sought after wisdom vpō the earth, nor the marchāts of Nerrā & Themā,
And baruch: Nor the Agarens that sought After Wisdom upon the earth, nor the Merchants of Nerrā & Theman,
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1909
nor the expoūders of fables, nor the scarchers out of wisdom, haue known the way of wisedome.
nor the expounders of fables, nor the scarchers out of Wisdom, have known the Way of Wisdom.
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1910
There were the giāts, famous frō the beginning, that were of so great stature, & so expert in war.
There were the Giants, famous from the beginning, that were of so great stature, & so expert in war.
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1911
Those did not the Lord choose, neither gaue he the way of knowledge vnto thē, but they were destroyed because they had no wisdome, & perished through their own foolishnes.
Those did not the Lord choose, neither gave he the Way of knowledge unto them, but they were destroyed Because they had no Wisdom, & perished through their own foolishness.
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1912
He hath foūd out al the way of knowledge, & hath giuē it vnto Iacob his seruant, & to Israel his beloued. He hath found out all the Way of knowledge, & hath given it unto Iacob his servant, & to Israel his Beloved.
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1913
And againe, O Israel, we are blessed:
And again, Oh Israel, we Are blessed:
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1914
for the thinges that are acceptable to god, are declared vnto vs. He hath not dealt so with euery nation,
for the things that Are acceptable to god, Are declared unto us He hath not dealt so with every Nation,
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1915
neither haue they knowledge of his iudgmēts, saith the Prophet Dauid. neither have they knowledge of his Judgments, Says the Prophet David.
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1916
But when God taketh away his ministers whiche should preach peace, & open vnto the people the wil of God,
But when God Takes away his Ministers which should preach peace, & open unto the people the will of God,
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1917
& make known his iudgemēts, it is a token that God is highly displeased with his people.
& make known his Judgments, it is a token that God is highly displeased with his people.
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1918
Where there is no visiō, the people decay: they know not what to beleeue. Where there is no vision, the people decay: they know not what to believe.
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1919
Of this misery speaketh Iere. The young children aske bread, but no mā breaketh it vnto them.
Of this misery speaks Jeremiah The young children ask bred, but no man breaks it unto them.
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1920
Of this speaketh Esay, The poore & needy seeketh water, & there is none.
Of this speaks Isaiah, The poor & needy seeks water, & there is none.
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1921
They would haue some counsell, some comforte, and there is no man to giue it them.
They would have Some counsel, Some Comfort, and there is no man to give it them.
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1922
My sheepe wandered (saith God) through al the mountaines, and on euery high hill: My sheep wandered (Says God) through all the Mountains, and on every high hill:
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1923
yea, my flock was scattered through all the whole earth, and none did seeke or searche after them. yea, my flock was scattered through all the Whole earth, and none did seek or search After them.
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1924
They were full of diseases, they were pined for hunger, and taken vp by the wolfe,
They were full of diseases, they were pined for hunger, and taken up by the wolf,
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1925
but none had care to deliuer them. In such state as the flocke is in, which hath no shepheard:
but none had care to deliver them. In such state as the flock is in, which hath no shepherd:
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1926
or the shippe which is tossed by the tempestes amiddes the surges and rockes of the Sea,
or the ship which is tossed by the tempests amidst the surges and Rocks of the Sea,
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1927
and hath no skilful Pilote to guide it: or the yong sucking childe, that hath no nource to feede it:
and hath no skilful Pilot to guide it: or the young sucking child, that hath no nurse to feed it:
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1928
euen in such stace are your soules, if you haue not the ministery of Gods worde abyding with you.
even in such stance Are your Souls, if you have not the Ministry of God's word abiding with you.
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1929
You are children, the Preacher is your nource:
You Are children, the Preacher is your nurse:
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1930
you are a shippe in daunger of many wreckes through the boysterous tempests of this worlde, the Preacher is your Pilote to guide you safely towardes the hauen of rest:
you Are a ship in danger of many wrecks through the boisterous tempests of this world, the Preacher is your Pilot to guide you safely towards the Haven of rest:
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1931
you are the flocke, the Preacher leadeth you from dangerous places, to feede vpon the whole some pastures of Gods holy worde.
you Are the flock, the Preacher leads you from dangerous places, to feed upon the Whole Some pastures of God's holy word.
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1932
Whosoeuer they be which reioyce not in the increase of the Lords haruest, hee forsaketh them,
Whosoever they be which rejoice not in the increase of the lords harvest, he Forsaketh them,
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1933
and leaueth them comfortlesse, and giueth them fewe or no labourers.
and Leaveth them comfortless, and gives them few or no labourers.
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1934
Wherfore pray the Lorde of the haruest, that he would send forth labourers into his haruest, It is the Lorde which casteth the firste seede into the earth, whiche doeth moysten the ground,Wherefore pray the Lord of the harvest, that he would send forth labourers into his harvest, It is the Lord which Cast the First seed into the earth, which doth moisten the ground,
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1935
and maketh it fruitful, and giueth forth his sunne, that it may come to ripening. Al the soile, field, corne, and the husbandry therof is the Lordes.
and makes it fruitful, and gives forth his sun, that it may come to ripening. All the soil, field, corn, and the Husbandry thereof is the lords.
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1936
Let vs pray to him to send forth labourers to trauaile and take paines.
Let us pray to him to send forth labourers to travail and take pains.
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1937
Notwithstanding we ought to praye to God, that hee will stirre vp and set foorth men to instruct his people:
Notwithstanding we ought to pray to God, that he will stir up and Set forth men to instruct his people:
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1938
yet that nothing embarreth the authority of princes.
yet that nothing embarreth the Authority of Princes.
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1939
For, as God calleth him inwardly in the heart, whom he wil haue to bee a minister of his word:
For, as God calls him inwardly in the heart, whom he will have to be a minister of his word:
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1940
so must he be authorized of his Prince by outward and ciuil calling, as I could shew at large, if time would suffer it.
so must he be authorized of his Prince by outward and civil calling, as I could show At large, if time would suffer it.
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1941
So Salomon the king deposed Abiathar the high priest, and set vp Sadoc. So Iustinian deposed two bishops of Rome, Siluerius, & Vigilius, & authorized others.
So Solomon the King deposed Abiathar the high priest, and Set up Sadoc. So Iustinian deposed two Bishops of Room, Siluerius, & Vigilius, & authorized Others.
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1942
And the same Iustinian was wont to say, that he had no lesse regarde to the Church of God, thē he had to his own soule.
And the same Iustinian was wont to say, that he had no less regard to the Church of God, them he had to his own soul.
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1943
So Constantinus, Valentinianus and Theodosius called themselues Vasallos Christi, The vasals of Christ. And Socrates in his story saith.
So Constantinus, Valentinian and Theodosius called themselves Vassals Christ, The vassals of christ. And Socrates in his story Says.
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1944
Wee haue also herein comprised the Emperours liues, for that sithence the Emperours were first christned, the affaires of y• church haue depended of them, we have also herein comprised the emperors lives, for that since the emperors were First christened, the affairs of y• Church have depended of them,
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1945
& the greatest counsels both haue byn, & are kept by their aduise. It pertaineth therefore also to kings and Princes to send out labourers into the haruest.& the greatest Counsels both have been, & Are kept by their advise. It pertaineth Therefore also to Kings and Princes to send out labourers into the harvest.
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1946
Labourers they must be, and not loyterers. For Christ compareth the teaching of his people to thinges that be of greate labour,
Labourers they must be, and not loiterers. For christ compareth the teaching of his people to things that be of great labour,
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1947
as to plowing and fallowing of the grounde, to planting of a Uine, to rearing of a House, to threshing of Corne, to feeding of sheepe, to leading of an Hoste, and keeping of warre:
as to plowing and fallowing of the ground, to planting of a Vine, to rearing of a House, to threshing of Corn, to feeding of sheep, to leading of an Host, and keeping of war:
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1948
in which thinges is required much diligence and labour.
in which things is required much diligence and labour.
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1949
Cato in his bookes of husbandry, saith it was an old saw among husbandmen, Qui terram colit, ne sedeat: Cato in his books of Husbandry, Says it was an old saw among husbandmen, Qui terram colit, ne sedeat:
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1950
est enim aliquid semper quod agat. He that plougheth the ground, must not sit stil: for he hath alwaies somwhat to do. est enim Aliquid semper quod agat. He that plougheth the ground, must not fit still: for he hath always somewhat to do.
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1951
The worke of the husbandman is neuer ended, hee falloweth, stirreth, soweth, harroweth, weedeth, and tendeth his land.
The work of the husbandman is never ended, he falloweth, stirs, Soweth, harroweth, weedeth, and tendeth his land.
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1952
Therefore, if they he Pastours, let them feede the flocke: if they be Doctours, let them teach the people:
Therefore, if they he Pastors, let them feed the flock: if they be Doctors, let them teach the people:
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1953
if they be watchmen, let them stande vppon their watche: if they bee messengers, let them doe their erraunt.
if they be watchmen, let them stand upon their watch: if they be messengers, let them doe their errant.
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1954
This is the way to buylde vp the Churche of Christ.
This is the Way to build up the Church of christ.
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1955
This commission Christ gaue vnto his Disciples, Ite in mundum vniuersum, &c. Goe ye into al the world,
This commission christ gave unto his Disciples, Item in Mundum vniuersum, etc. Go you into all the world,
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1956
and preach the Gospel vnto euery creature. Thus by twelue poore Apostles al the world was conquered: and preach the Gospel unto every creature. Thus by twelue poor Apostles all the world was conquered:
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1957
Princes and kings, and Emperours were subdued to the faith of Christ.
Princes and Kings, and emperors were subdued to the faith of christ.
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1958
This is the key that openeth the conscience, this is the two edged sword which entreth through,
This is the key that Openeth the conscience, this is the two edged sword which entereth through,
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1959
euen to the diuiding asunder of ye soule and the spirit.
even to the dividing asunder of the soul and the Spirit.
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1960
Therefore the Apostle saith, The weapons of our warfare are not carnall, but mighty through God, to cast downe holds, casting down the imaginations & euery hie thing that is exalted against the knowledge of God,
Therefore the Apostle Says, The weapons of our warfare Are not carnal, but mighty through God, to cast down holds, casting down the Imaginations & every high thing that is exalted against the knowledge of God,
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1961
and bringing into captiuity euerie thought to the obedience of Christ. and bringing into captivity every Thought to the Obedience of christ.
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1962
This is the only instrumēt, wherwith we may cut down and haue in the haruest of God.
This is the only Instrument, wherewith we may Cut down and have in the harvest of God.
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1963
For all mens deuises, Actes, Iawes, or commandements, be the authority thereof neuer so great, yet are not sufficient to content one mans conscience.
For all men's devises, Acts, Jaws, or Commandments, be the Authority thereof never so great, yet Are not sufficient to content one men conscience.
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1964
For the wisedome of man is but follie before God, & God knoweth the fancies and cogitations of men, that they be but vayne and foolish.
For the Wisdom of man is but folly before God, & God Knoweth the fancies and cogitations of men, that they be but vain and foolish.
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1965
Aristotle the great wise Philosopher on a time being sick, when the phisition came to him to minister him a potion,Aristotle the great wise Philosopher on a time being sick, when the Physician Come to him to minister him a potion,
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1966
& shewed him not what was in it, began to chafe and take on with him:
& showed him not what was in it, began to chafe and take on with him:
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1967
why, said he, heale not me as thou wouldest heale an oxe or a horse,
why, said he, heal not me as thou Wouldst heal an ox or a horse,
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1968
but shew me what thou giuest me, what are the ingredients, and wherefore thou giuest it me.
but show me what thou givest me, what Are the ingredients, and Wherefore thou givest it me.
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1969
Euen so must the people bee healed of their errours: they must know what is giuen them, and wherefore.
Eve so must the people be healed of their errors: they must know what is given them, and Wherefore.
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1970
Fides (saith Bernard) suadenda est, non imponēda. Faith may not be compulsed by force or rigour, but gently brought in by perswasiō: Fides (Says Bernard) suadenda est, non imponēda. Faith may not be compulsed by force or rigour, but gently brought in by persuasion:
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1971
For forced faith is no faith.
For forced faith is no faith.
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1972
Saint Paule saieth, Faith commeth by hearing, & hearing by the word of God. And therefore it is wel obserued by the wise & politike father S. Ambrose, that the church of Christ was not gathered by the law, but by faith. Saint Paul Saith, Faith comes by hearing, & hearing by the word of God. And Therefore it is well observed by the wise & politic father S. Ambrose, that the Church of christ was not gathered by the law, but by faith.
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1973
Basil saith, If you wil haue Gods wisedō take place, al your worldly wisedome must be set a parte. Basil Says, If you will have God's Wisdom take place, all your worldly Wisdom must be Set a part.
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1974
And in like sort Hillarius, Humanis operib. extructa nō permanent:
And in like sort Hilarius, Humanis Works. extructa nō permanent:
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1975
aliter aedificanda Ecclesia, aliter custodienda est &c. Things that be set vp with mans workmanship (saith Hillary) will not endure:
aliter aedificanda Ecclesia, aliter custodienda est etc. Things that be Set up with men workmanship (Says Hillary) will not endure:
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1976
the church of God must otherwise be buylded and preserued: for the foundation of it must be layde vppon the Apostles and Prophets.
the Church of God must otherwise be builded and preserved: for the Foundation of it must be laid upon the Apostles and prophets.
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1977
The church being thus built by God, that is to say, by the doctrine of God, shall neuer fall. The Church being thus built by God, that is to say, by the Doctrine of God, shall never fallen.
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1978
I speake not this against all ciuil, and honest lawful policie: for I know it is the gift of God, without the which, nor common state,
I speak not this against all civil, and honest lawful policy: for I know it is the gift of God, without the which, nor Common state,
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1979
nor the Church can be mainteined.
nor the Church can be maintained.
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1980
But this seemeth to haue byn the meaning of these olde Fathers, that in the building of Gods church, ye preaching of Gods worde must goe before, to quiet mens consciences:
But this seems to have been the meaning of these old Father's, that in the building of God's Church, you preaching of God's word must go before, to quiet men's Consciences:
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1981
and wisedome & pollicie, like handmaides must follow after.
and Wisdom & policy, like handmaidens must follow After.
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1982
For this honor & prerogatiue God claimeth onely to himselfe, that his Church must bee built vpon the foundation of the Apostles and Prophets.
For this honour & prerogative God claimeth only to himself, that his Church must be built upon the Foundation of the Apostles and prophets.
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1983
Which if it be otherwise built, Nisi dominus aedificauerit domū, in vanum laborauerunt, qui aedificant eam.
Which if it be otherwise built, Nisi dominus aedificaverit domū, in vanum laborauerunt, qui edify eam.
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1984
Vnlesse God himselfe build vp the house, they sweat and labour but in vain, that set it vp. Unless God himself built up the house, they sweat and labour but in vain, that Set it up.
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1985
Thus Christ at the beginning gathered his Church, not by lawes of men, but against all law & policy, by the preaching of his word.
Thus christ At the beginning gathered his Church, not by laws of men, but against all law & policy, by the preaching of his word.
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1986
God might haue instructed Cornelius by the Angell that appeared to him, as it appeareth in ye Acts of the Apostles: but he woulde not so,
God might have instructed Cornelius by the Angel that appeared to him, as it appears in you Acts of the Apostles: but he would not so,
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1987
but sent Peter to him, that he might be instructed by the mouth of a Preacher.
but sent Peter to him, that he might be instructed by the Mouth of a Preacher.
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1988
Hee might haue taught Paul, after he had striken him downe from his horse, when he appeared to him,
He might have taught Paul, After he had stricken him down from his horse, when he appeared to him,
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1989
& said, Ego sum Iesus quē tu persequeris: I am Iesus whō thou persecutest:
& said, Ego sum Iesus quē tu persequeris: I am Iesus whom thou Persecutest:
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1990
But he would not so, but rather left him to be taught by Ananias. And as it appeareth in the Actes of the Apostles, at the preaching of Peter 3000. people were conuerted & wonn in one day, that it might appeare by what tooles,
But he would not so, but rather left him to be taught by Ananias. And as it appears in the Acts of the Apostles, At the preaching of Peter 3000. people were converted & won in one day, that it might appear by what tools,
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1991
and with what workemen God woulde haue his haruest set forward. Nowe let vs beholde the present state of our countrey.
and with what workmen God would have his harvest Set forward. Now let us behold the present state of our country.
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1992
These wordes of Christ our Sauiour were neuer more true, then we find them now in these our dayes.
These words of christ our Saviour were never more true, then we find them now in these our days.
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1993
The haruest is great, & the labourers very fewe: the poore people lyeth forsaken, and left as it were sheepe without a guide:
The harvest is great, & the labourers very few: the poor people lies forsaken, and left as it were sheep without a guide:
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1994
the afflicted in conscience haue no man to quiet them: they growe wilde and sauadge, as it were a people that had no God:
the afflicted in conscience have no man to quiet them: they grow wild and savage, as it were a people that had no God:
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1995
they are commaunded to change their religion, and forlacke of instruction, they know not whither to turne them:
they Are commanded to change their Religion, and forlacke of instruction, they know not whither to turn them:
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1996
they knowe not, neither what they leaue nor what they should receiue.
they know not, neither what they leave nor what they should receive.
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1997
Some other defie, and spit at the holy gospel of our Sauiour Christ, and refuse the Couenāt of euerlasting life.
some other defy, and spit At the holy gospel of our Saviour christ, and refuse the Covenant of everlasting life.
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1998
Some other for lacke of knowledge, followe after wilfull & blinde maisters, and become Arrians or Pelagians,
some other for lack of knowledge, follow After wilful & blind masters, and become Arians or Pelagians,
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1999
and thus they blaspheme the sonne of God.
and thus they Blaspheme the son of God.
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2000
Some other giue themselues ouer to their owne affections, and as he saith, reioyce and triumph in their filthinesse, without feare of God, without conscience of sinne,
some other give themselves over to their own affections, and as he Says, rejoice and triumph in their filthiness, without Fear of God, without conscience of sin,
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2001
and so treade downe the blood of the testament vnder their feete:
and so tread down the blood of the Testament under their feet:
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2002
and this do they for lacke of teaching, because they haue not learned men, and preachers to shew them what they should doe.
and this doe they for lack of teaching, Because they have not learned men, and Preachers to show them what they should do.
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2003
O, saith our Sauiour Christ the good shepheard and Bishop of our soules, my haruest is beaten down and lost,
Oh, Says our Saviour christ the good shepherd and Bishop of our Souls, my harvest is beaten down and lost,
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2004
and there is none that wil goe abroade and saue it.
and there is none that will go abroad and save it.
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2005
My people run headlong to their own destruction, not of malice but of verye simplicity, onely because they are not taught,
My people run headlong to their own destruction, not of malice but of very simplicity, only Because they Are not taught,
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2006
because they know not my father nor me. Alas, it is not my fathers will, that anye of them should be lost.
Because they know not my father nor me. Alas, it is not my Father's will, that any of them should be lost.
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2007
They be our brethren, they be the flocke of God, they be the haruest, they are bought with great price:
They be our brothers, they be the flock of God, they be the harvest, they Are bought with great price:
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2008
I beseeche you, euen for that blood that was shed and spent for them and vs al, let vs not despise them.
I beseech you, even for that blood that was shed and spent for them and us all, let us not despise them.
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2009
If the kingdome of God be not worthy to be promoted, yet the kingdome of Satan is worthye to be ouerthrowne.
If the Kingdom of God be not worthy to be promoted, yet the Kingdom of Satan is worthy to be overthrown.
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2010
Now is that acceptable and ioyfull time come amongst vs, euen nowe God hath visited his people:
Now is that acceptable and joyful time come among us, even now God hath visited his people:
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2011
now the haruest is greate and plentious. Al the world this day longeth, and groneth after the Gospell.
now the harvest is great and plenteous. All the world this day Longeth, and groans After the Gospel.
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2012
Let vs therefore altogether, directe our prayers to the Lord and master of the haruest.
Let us Therefore altogether, Direct our Prayers to the Lord and master of the harvest.
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2013
Wee beseeche thee most mercifull father, for thy sonne Iesus Christes sake, as thou hast plentifully encreased thy haruest,
we beseech thee most merciful father, for thy son Iesus Christ's sake, as thou hast plentifully increased thy harvest,
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2014
& brought it to a ripenes in these our dayes, so sende out labourers, to get it in, that it be not spilt.
& brought it to a ripeness in these our days, so send out labourers, to get it in, that it be not spilled.
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2015
Gather in al thy sheepe that lie straying wtout a heard. Lighten the heartes of thine aduersaries, that they may know the time of their visitation,
Gather in all thy sheep that lie straying without a herd. Lighten the hearts of thine Adversaries, that they may know the time of their Visitation,
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2016
and see that blessed hope, whereunto thou haste called them.
and see that blessed hope, whereunto thou haste called them.
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2017
That all the worlde with one mouth, and one minde, may know and gloryfie thee, the onely true and lyuinge God,
That all the world with one Mouth, and one mind, may know and Glorify thee, the only true and living God,
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2018
and thy sonne Iesus Christ to whom with thee, and the holy Ghost, be al honour and glorye. Amen.
and thy son Iesus christ to whom with thee, and the holy Ghost, be all honour and glory. Amen.
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2019
Luke 11. vers. 15. But some of them saide, he casteth out deuils through Beelzebub the chiefe of deuils. &c.
Luke 11. vers. 15. But Some of them said, he Cast out Devils through Beelzebub the chief of Devils. etc.
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2020
THat it may please God so to order both my vtterance, and your vnderstāding, that whatsoeuer shalbe spoken or heard, may turne to the glory of his holy name,
THat it may please God so to order both my utterance, and your understanding, that whatsoever shall spoken or herd, may turn to the glory of his holy name,
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2021
and to the profite and comfort of his Church, before I enter into the exposition of these wordes, I desire you to call vpon our gracious God with your earnest and harty prayer.
and to the profit and Comfort of his Church, before I enter into the exposition of these words, I desire you to call upon our gracious God with your earnest and hearty prayer.
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2022
And heere, I commende vnto you the good estate of Gods holy and catholique Church,
And Here, I commend unto you the good estate of God's holy and catholic Church,
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2023
and therein the Queenes most excellent maiesty, by the especial grace of God, Queene of England, Fraunce,
and therein the Queens most excellent majesty, by the especial grace of God, Queen of England, France,
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2024
and Irelande, defender of the true, ancient, and Apostolique faith, and the highest gouernour next vnder God, of this Churche of England, &c. That as God of his mercie, hath marueilously preserued her to the possession of her righte, to the great comforte of all our her subiects heartes,
and Ireland, defender of the true, ancient, and Apostolic faith, and the highest governor next under God, of this Church of England, etc. That as God of his mercy, hath marvelously preserved her to the possession of her right, to the great Comfort of all our her Subjects hearts,
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2025
and to the reformation of the Church:
and to the Reformation of the Church:
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2026
so it may please him to ayde and encrease her with his holy spirite, to the continuance & performance of the same.
so it may please him to aid and increase her with his holy Spirit, to the Continuance & performance of the same.
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2027
The Quenes most honourable counsaile, with the residue of the noblitie:
The Queens most honourable counsel, with the residue of the Nobilt:
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2028
The miserable state of both the Uniuersities, & all other schooles of learning, the onely nurceries of this Realme:
The miserable state of both the Universities, & all other Schools of learning, the only nurseries of this Realm:
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2029
The Byshops and preachers, that the number of them may bee encreased, and that they may haue grace, to set foorth the trueth of Gods Gospell,
The Bishops and Preachers, that the number of them may be increased, and that they may have grace, to Set forth the truth of God's Gospel,
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2030
as their dutie is, diligentlye, soberly, sincerely, truely, and faithfully:
as their duty is, diligently, soberly, sincerely, truly, and faithfully:
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2031
And the whole commons of this Realme, especially, such as speake yll, or thinke ill of Gods holy word, that they may haue grace to regarde the saluation of their soules, to laye afide all blinde affection, to heare the woorde of God,
And the Whole commons of this Realm, especially, such as speak ill, or think ill of God's holy word, that they may have grace to regard the salvation of their Souls, to say afide all blind affection, to hear the word of God,
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2032
and so to come to the knowledge of the trueth.
and so to come to the knowledge of the truth.
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2033
Who so list to peruse either the whole course of the Scriptures, or other stories and recordes of antiquitie, shall finde that the messengers of God, such as haue bene sent of purpose to giue knowledge of his holy wyll, haue at all tymes bene vnkindely receiued of the more parte, and sclaunderously reported of:
Who so list to peruse either the Whole course of the Scriptures, or other stories and records of antiquity, shall find that the messengers of God, such as have be sent of purpose to give knowledge of his holy will, have At all times be unkindly received of the more part, and sclaunderously reported of:
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2034
and whatsoeuer they haue sayde or done, hath bene falsly depraued, & turned to the worst.
and whatsoever they have said or done, hath be falsely depraved, & turned to the worst.
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2035
Moses that godly Captayne, notwithstandynge hee were purposely called, and sent from God, and in his name wrought many & strange wonders befor the people:Moses that godly Captain, notwithstanding he were purposely called, and sent from God, and in his name wrought many & strange wonders before the people:
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2036
yet were there some that saide hee was a Sorcerer, and whatsoeuer he did, he did by way of coniuration.
yet were there Some that said he was a Sorcerer, and whatsoever he did, he did by Way of conjuration.
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2037
The Religion of the Jewes, was the true worship of the onely God: Yet Plinie sayth, it was contemptus omnium numinum, The despising of all the goddes.
The Religion of the Jews, was the true worship of the only God: Yet Pliny say, it was Contemptus omnium numinum, The despising of all the God's.
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2038
The Jewes suffered no images to be in their Churches, because God had forbiddē them: Yet Cornelius Tacitus saith.
The Jews suffered no Images to be in their Churches, Because God had forbidden them: Yet Cornelius Tacitus Says.
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2039
They worship their god in forme of an asse.
They worship their god in Form of an Ass.
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2040
Others said, they worship a god whome they call Sobaoth, in the shape and fashion of a hogge:
Others said, they worship a god whom they call Sabbath, in the shape and fashion of a hog:
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2041
and that therfore they were forbidden to eate swines flesh. Others, that they worship Saturnus, because they were commaunded to keepe holy the Saturday.
and that Therefore they were forbidden to eat Swine Flesh. Others, that they worship Saturnus, Because they were commanded to keep holy the Saturday.
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2042
The wicked and cruell Aman, to bringe the people of God into hatred with the king Assuerus, made his complaint of them in this wise:
The wicked and cruel Haman, to bring the people of God into hatred with the King Assuerus, made his complaint of them in this wise:
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May it please your Maiestie, sayth he, to vnderstande, you haue a people here in your realme, that vseth a new kinde of religion,
May it please your Majesty, say he, to understand, you have a people Here in your realm, that uses a new kind of Religion,
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and wyll not be ordered by your graces lawes.
and will not be ordered by your graces laws.
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When the godly prynce Cyrus, had giuen Esdras and Nehemias, leaue to builde vp againe the Church of God at Hierusalem, there came diuers to him,
When the godly Prince Cyrus, had given Ezra and Nehemiah, leave to build up again the Church of God At Jerusalem, there Come diverse to him,
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and had him take good heede, for that the Jewes were his enemies, and euer had hene traitours to his crowne.
and had him take good heed, for that the Jews were his enemies, and ever had hene Traitors to his crown.
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Lykewise, after that Christ our Sauiour had ascended into heauen, and the holy Ghoste was powred downe vpon the Apostles,
Likewise, After that christ our Saviour had ascended into heaven, and the holy Ghost was poured down upon the Apostles,
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and they began to speake diuers tongues that they neuer had learned, the enemies disdainefully scorned at the giftes of God,
and they began to speak diverse tongues that they never had learned, the enemies disdainfully scorned At the Gifts of God,
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and sayde, Musto pleni sunt isti, These men be drunken, and full of newe wine. And therfore they talke they knowe not what.
and said, Must Plenty sunt Isti, These men be drunken, and full of new wine. And Therefore they talk they know not what.
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When Paul and the other Apostles taught free remission of sinnes, without any goodnesse or desert of our partes, onely of Gods mercye,
When Paul and the other Apostles taught free remission of Sins, without any Goodness or desert of our parts, only of God's mercy,
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and in the blood of Christ: the enemies iested at that kinde of learning, and said, faciamus mala, vt veniant bona:
and in the blood of christ: the enemies jested At that kind of learning, and said, Faciamus mala, vt veniant Bona:
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then if Gods mercie bee declared by forgiuenes of sinnes, Let vs doo euill that good may come therof:
then if God's mercy be declared by forgiveness of Sins, Let us do evil that good may come thereof:
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Let vs continue in sinne, that grace may abound. Because the Christians in the ministration of the holy Communion vsed bread and wine: Let us continue in sin, that grace may abound. Because the Christians in the ministration of the holy Communion used bred and wine:
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some saide, they worshipped not Christ, but Bacchus and Ceres, goddes of the heathens.
Some said, they worshipped not christ, but Bacchus and Ceres, God's of the Heathens.
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Wheras the Christian men, soone after the Apostles time, vsed to resorte together in the night time,
Whereas the Christian men, soon After the Apostles time, used to resort together in the night time,
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or in the morning before daye, into some priuate house, there to call vpon the name of God,
or in the morning before day, into Some private house, there to call upon the name of God,
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and to receiue the sacrament together, for feare of the crueltie of tyrantes:
and to receive the sacrament together, for Fear of the cruelty of Tyrants:
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the enemies reported, that beinge thus together, they killed a childe amongst them, and so deuoured vp his flesh,
the enemies reported, that being thus together, they killed a child among them, and so devoured up his Flesh,
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and dranke his blood, and after put out the lights, and so committed incest and adulterie one with another.
and drank his blood, and After put out the lights, and so committed Incest and adultery one with Another.
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But what needeth moe examples? Because wee saye, that iustification standeth onely vpon the free grace and mercy of God:
But what needs more Examples? Because we say, that justification Stands only upon the free grace and mercy of God:
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the aduersaries report, that we forbid good workes.
the Adversaries report, that we forbid good works.
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And because we speake against superstition vsed in fasting, as before vs did Esay, Paul, and Christe himselfe:
And Because we speak against Superstition used in fasting, as before us did Isaiah, Paul, and Christ himself:
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they report, that wee woulde haue no fasting. And because we reproue the errours and abuses in the maner of prayer:
they report, that we would have no fasting. And Because we reprove the errors and Abuses in the manner of prayer:
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they say, we would not haue the people to pray.
they say, we would not have the people to pray.
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And because we restore the sacraments to the first institution of our Sauiour Christe, and the example of the primatiue Church:
And Because we restore the Sacraments to the First Institution of our Saviour Christ, and the Exampl of the primitive Church:
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they say, wee take away the Sacraments.
they say, we take away the Sacraments.
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This is Gods holy wyl, that for our exercise whatsoeuer we say or doe, be it neuer so well, it shall bee ill taken.
This is God's holy will, that for our exercise whatsoever we say or do, be it never so well, it shall be ill taken.
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Iulian the apostata founde fault with the simplicitie and rudenes of Gods word.Iulian the apostata found fault with the simplicity and rudeness of God's word.
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Tertullian saith, the heathens in the time of the primatiue Church, were wont to painte out in mockery the God of the Christians, with an asses head and a booke in his hand, in token that the Christians professed learnynge,Tertullian Says, the Heathens in the time of the primitive Church, were wont to paint out in mockery the God of the Christians, with an asses head and a book in his hand, in token that the Christians professed learning,
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but indeede were Asses, rude, and ignorant.
but indeed were Asses, rude, and ignorant.
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And do not out aduersaries the lyke this day, agaynst all those that professe the Gospell of Jesus Christ:
And do not out Adversaries the like this day, against all those that profess the Gospel of jesus christ:
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O saye they, who are they that fauour this way:
Oh say they, who Are they that favour this Way:
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none but Shoomakers, Taylours, Weauers, Prentises, such as neuer were in the vniuersity, but bee altogether ignoraunt and voyde of learning.
none but Shoemakers, Tailors, Weavers, Prentices, such as never were in the University, but be altogether ignorant and void of learning.
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Thus haue you bene borne in hande that you might bee broughte to mistruste the Gospell.
Thus have you be born in hand that you might be brought to mistrust the Gospel.
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And, as the Pharises vpbrayded those that hearde the doctrine of Christe, Dooth any of the rulers,
And, as the Pharisees upbraided those that heard the Doctrine of Christ, Doth any of the Rulers,
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or of the Pharises beleue in him? But this people, which knowe not the law, are cursed. or of the Pharisees believe in him? But this people, which know not the law, Are cursed.
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Euen so this day, they say by you: they vnderstand not their pater noster, they knowe not their Creede, yee bee ignorant.
Eve so this day, they say by you: they understand not their pater Noster, they know not their Creed, ye be ignorant.
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O miserable men, doe they aduance themselues of your ignoraunce:
O miserable men, do they advance themselves of your ignorance:
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If you knowe not your beleefe, if you vnderstand not your Pater noster, if you be so ignoraunt, through whose fault are you so ignorant: why were they your pastors:
If you know not your belief, if you understand not your Pater Noster, if you be so ignorant, through whose fault Are you so ignorant: why were they your Pastors:
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why did they not teache you? why take they from you the holy Scriptures: why wyll they haue you be ignorant and vnlearned still:
why did they not teach you? why take they from you the holy Scriptures: why will they have you be ignorant and unlearned still:
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This doe they, that they may the more discredit and deface the Gospell, which GOD of his mercie hath in our dayes restored vnto vs,
This do they, that they may the more discredit and deface the Gospel, which GOD of his mercy hath in our days restored unto us,
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and caused the beames thereof to shine ouer all Countries in such sort, that nowe the simple and vnlearned, the rich, the learned, the worshipfull, the honourable, the states and Princes of the worlde, be become professours and mainteyners of it,
and caused the beams thereof to shine over all Countries in such sort, that now the simple and unlearned, the rich, the learned, the worshipful, the honourable, the states and Princes of the world, be become professors and maintainers of it,
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as our eyes do see this day. Blessed be his holy name therfore.
as our eyes do see this day. Blessed be his holy name Therefore.
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They say, that the preachers of the same are vnlearned, as men that read nothing but a fewe English books,
They say, that the Preachers of the same Are unlearned, as men that read nothing but a few English books,
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and neuer studied or saw the old Doctors.
and never studied or saw the old Doctors.
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Wee finde not such fault in their learninge neither do we speake those thinges by them, that the most parte of you doeth knowe wee might iustly and truely speake.
we find not such fault in their learning neither do we speak those things by them, that the most part of you doth know we might justly and truly speak.
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For wee seeke not to confound them by such meanes, it is not our profession. We malice them not, wee are not enemies vnto them.
For we seek not to confound them by such means, it is not our profession. We malice them not, we Are not enemies unto them.
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And that, thou O Lorde that knowest al things, knowest best, Let them haue the commendation of learning:
And that, thou O Lord that Knowest all things, Knowest best, Let them have the commendation of learning:
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God giue them grace to ioyne it with trueth, and to vse it to his glory,
God give them grace to join it with truth, and to use it to his glory,
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and not to their owne, Yet they must needes be very well learned, that wyll charge all their aduersaries with ignorance.
and not to their own, Yet they must needs be very well learned, that will charge all their Adversaries with ignorance.
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Albeit in contention of learning, I may bee worst heard to speake, being the vnworthyest of all my brethren:
Albeit in contention of learning, I may be worst herd to speak, being the Unworthiest of all my brothers:
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yet, this dare I be bolde to say, because it is true, we are not so farre to seeke in learninge,
yet, this Dare I be bold to say, Because it is true, we Are not so Far to seek in learning,
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as they woulde haue vs appeare to be.
as they would have us appear to be.
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S. Paul being driuen to answere in his owne defence in a lyke matter, in cōparison betweene him and the false prophets, writeth on this sort, Hebraei sunt, & ego: Israelitae sunt, & ego: Semen Abrahae sunt, & ego: ministri Christi sunt, & ego. S. Paul being driven to answer in his own defence in a like matter, in comparison between him and the false Prophets, Writeth on this sort, Hebrews sunt, & ego: Israelites sunt, & ego: Semen Abraham sunt, & ego: ministri Christ sunt, & ego.
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They are Hebrewes, so am I: they are Israelits, so am I: they are the seede of Abraham, so am I:
They Are Hebrews, so am I: they Are Israelites, so am I: they Are the seed of Abraham, so am I:
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they are the ministers of Christ, so am I. So wyll I saye, and truely saye, betweene vs and them.they Are the Ministers of christ, so am I. So will I say, and truly say, between us and them.
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They are seene in the tongues, Latine, Greeke, and Hebrewe: so are wee. They haue studied the artes, so haue wee:
They Are seen in the tongues, Latin, Greek, and Hebrew: so Are we. They have studied the arts, so have we:
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they haue read the Doctours, the generall Councels, and the scriptures, so haue wee. If they can be learned doing this:
they have read the Doctors, the general Counsels, and the Scriptures, so have we. If they can be learned doing this:
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O what vnfortunate & vnhappy men are we, that are so vnlearned, & yet doe the same? This lucke commonly foloweth al them that be professours of the trueth.
Oh what unfortunate & unhappy men Are we, that Are so unlearned, & yet do the same? This luck commonly Followeth all them that be professors of the truth.
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S: Paul was counted and called a rebell, and accused that he was an Egiptian, and had gathered a number of men of warre to disquiet and trouble the Countrie. S: Paul was counted and called a rebel, and accused that he was an Egyptian, and had gathered a number of men of war to disquiet and trouble the Country.
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Wee haue founde (saith Tertullus) This man a pestilent fellow, & a mouer of sedition amongest all the Iewes throughout the world. we have found (Says Tertullus) This man a pestilent fellow, & a mover of sedition amongst all the Iewes throughout the world.
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So saieth Tertullian, that in his time the Christians were called hostes public•, that is, enemies & destroyers of all common states.
So Saith Tertullian, that in his time the Christians were called hosts public•, that is, enemies & destroyers of all Common states.
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And those reportes the enemies not only scattred amonge the common people, but also dropped them into the magistrats & princes eares, that they might haue an il opinion of Christian religion,
And those reports the enemies not only scattered among the Common people, but also dropped them into the Magistrates & Princes ears, that they might have an ill opinion of Christian Religion,
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and suppresse the Ministers and preachers of it: so vnkinde commonly many haue bene towardes the messengers of Gods word.
and suppress the Ministers and Preachers of it: so unkind commonly many have be towards the messengers of God's word.
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When Christ hymselfe came downe from Heauen, from the bosome of his father, and began to vtter & to teache the Gospell of euerlasting life,
When christ himself Come down from Heaven, from the bosom of his father, and began to utter & to teach the Gospel of everlasting life,
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and to confirme the same with manie a straunge myracle:
and to confirm the same with many a strange miracle:
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the poore people gaue eare vnto hym, and beleeued his doctrine, and by his wonderous workes knew him to be the sonne of Dauid, the very Messias yt was promised them.
the poor people gave ear unto him, and believed his Doctrine, and by his wondrous works knew him to be the son of David, the very Messias that was promised them.
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But the Scribes & Pharises, that bare the name of Doctours, and had bene euermore brought vp in learnynge,
But the Scribes & Pharisees, that bore the name of Doctors, and had be evermore brought up in learning,
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& were the instructors of the people, made light of Christes miracles, & said to ye people, he casteth out deuils thorow Beelzebub the chiefe of the deuils.
& were the instructors of the people, made Light of Christ's Miracles, & said to you people, he Cast out Devils thorough Beelzebub the chief of the Devils.
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The miracle was such, that no reasonable man would haue thought it to be wrought by ye deuil.
The miracle was such, that no reasonable man would have Thought it to be wrought by you Devil.
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The poore man that before had ben deafe, was now able to heare: that before was possessed of the deuill, was now deliuered:
The poor man that before had been deaf, was now able to hear: that before was possessed of the Devil, was now Delivered:
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that before was sicke, was now restored to his health. The poore people marueiled at the doing, and glorified God.
that before was sick, was now restored to his health. The poor people marveled At the doing, and glorified God.
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But the Pharisies cryed out against him. In Beelzebub principe daemoniorum, eiicit daemonia.
But the Pharisees cried out against him. In Beelzebub principe Daemoniorum, eiicit Daemonia.
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He casteth out deuils through Beel zebub, the chiefe of ye deuils. Not because it was true,He Cast out Devils through Beel zebub, the chief of you Devils. Not Because it was true,
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nor because it was likely to be true, nor because they in their conscience thought it to bee true:
nor Because it was likely to be true, nor Because they in their conscience Thought it to be true:
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but onely to bring Christ in hatred wt the people, & to deface his doctrin, And therfore they blasphemed that, ye indeede they coulde not deny:
but only to bring christ in hatred with the people, & to deface his Doctrine, And Therefore they blasphemed that, you indeed they could not deny:
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& that they knew to be the workmanship of God, they said it proceeded from ye deuil.
& that they knew to be the workmanship of God, they said it proceeded from you Devil.
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Christe our Sauiour putteth backe these slaunders with diuers reasons, whereof at this time for shortnes sake, I wyll touche but two. The first reason is:
Christ our Saviour putteth back these slanders with diverse Reasons, whereof At this time for shortness sake, I will touch but two. The First reason is:
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Euery kingdome that is diuided in it selfe, shal be brought to desolation:
Every Kingdom that is divided in it self, shall be brought to desolation:
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if Satan be deuided against him selfe, then must his kingdome needes be dissolued, & that by his owne workyng. But that is not likely.
if Satan be divided against him self, then must his Kingdom needs be dissolved, & that by his own working. But that is not likely.
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For al ye Angels of Satan agree and conspire together to ye vpholding of their kingdome:
For all you Angels of Satan agree and conspire together to you upholding of their Kingdom:
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therfore must you needes confesse that I haue remoued this deuil by some other greater power,
Therefore must you needs confess that I have removed this Devil by Some other greater power,
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& not by the power of Beelzebub the chiefest of the deuils.
& not by the power of Beelzebub the chiefest of the Devils.
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Here perhaps, some man wil replie that witches, & coniurers oftentimes chase away one deuil by ye meane of an other.
Here perhaps, Some man will reply that Witches, & conjurers oftentimes chase away one Devil by you mean of an other.
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Possible it is so, but that is wroughte, not by power, but by collusion of ye deuils.
Possible it is so, but that is wrought, not by power, but by collusion of the Devils.
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For one deuil, ye better to attain his purpose, will giue place, & make as though he stood in awe of another deuil.
For one Devil, you better to attain his purpose, will give place, & make as though he stood in awe of Another Devil.
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And by ye way, to touch but a worde or two of this matter for yt the horrible vsing of your poore subiectes inforceth therunto:
And by the Way, to touch but a word or two of this matter for that the horrible using of your poor Subjects enforceth thereunto:
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It may please your grace to vnderstād, yt this kind of people, I meane witches, & sorcerers, wtin these fewe last yeres, are marueilously increased wtin this your graces realm.
It may please your grace to understand, that this kind of people, I mean Witches, & sorcerers, within these few last Years, Are marvelously increased within this your graces realm.
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These eyes haue seene most euident and manifest markes of their wickednesse.
These eyes have seen most evident and manifest marks of their wickedness.
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Your graces subtectes pine away euen vnto the death, their colour fadeth, their flesh rotteth, their speach is benummed, their sences are bereft.
Your graces subtectes pine away even unto the death, their colour fades, their Flesh rotteth, their speech is benumbed, their Senses Are bereft.
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Wherefore, your poore subiects most humble petitiō vnto your highnes, is, that the lawes touching such malefactours, may bee put in due execution.
Wherefore, your poor Subjects most humble petition unto your highness, is, that the laws touching such malefactors, may be put in due execution.
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For the schole of them is great, their doinges horible, their malice intollerable, the examples most miserable.
For the school of them is great, their doings horrible, their malice intolerable, the Examples most miserable.
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And I pray GOD, they neuer practise further, then vpon ye subiect.
And I pray GOD, they never practise further, then upon you Subject.
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But this onely by the way, these be the scholers of Beelzebub the chiefe captaine of the deuils.
But this only by the Way, these be the Scholars of Beelzebub the chief captain of the Devils.
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This first reason that Christ vseth, is taken of common experiēce. For natwithstanding there be nothing so puissant, as ye force of a kingdom:
This First reason that christ uses, is taken of Common experience. For natwithstanding there be nothing so puissant, as you force of a Kingdom:
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yet if it be deuided in it self, it wyl perish & come to confusion. For, concord and agreement is the strength and maintenāce of al states.
yet if it be divided in it self, it will perish & come to confusion. For, concord and agreement is the strength and maintenance of all states.
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Break the hoopes of a vessel, & al the boordes wil fal asunder. The exāples hereof are too rife.
Break the hoops of a vessel, & all the boards will fall asunder. The Examples hereof Are too rife.
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The mightiest kingdomes that euer were, by such meanes haue bene conquered, & fallen into the power of their enemies.
The Mightiest kingdoms that ever were, by such means have be conquered, & fallen into the power of their enemies.
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Therfore, Esay prophecying the destruction of the kingdome of the Jewes, sayeth, firste the people shal fal at dissention within themselues,
Therefore, Isaiah prophesying the destruction of the Kingdom of the Jews, Saith, First the people shall fall At dissension within themselves,
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and then should folow their confusion.
and then should follow their confusion.
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When Vespasian the Emperour & his sonne Titus came with an armie against Hierusalem, the whole natiō of the Jewes was deuided into three factions, eche of them ready to vndo the other.
When Vespasian the Emperor & his son Titus Come with an army against Jerusalem, the Whole Nation of the Jews was divided into three factions, eke of them ready to undo the other.
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Then folowed the ouerthrow of that kingdome. Then was Hierusalem rased to ye groūd:
Then followed the overthrow of that Kingdom. Then was Jerusalem rased to you ground:
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Then were there slayne of the Jewes to the nūber of 1100000. Once agayne I wil say it,
Then were there slain of the Jews to the number of 1100000. Once again I will say it,
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because it is marueilous, and most true, as Iosephus (who was thē a capitain there in ye field) writeth there were then slayne of the Jewes of men, women and children, no lesse then 1100000. Of late yeeres, the dissention betweene two brothers, brought all Graecia & Asia, & al ye Easte parts of Christendome, into the possession of the Turke. But what needeth vs to goe to Hierusalem or to Turkie for examples:
Because it is marvelous, and most true, as Iosephus (who was them a captain there in you field) Writeth there were then slain of the Jews of men, women and children, no less then 1100000. Of late Years, the dissension between two Brother's, brought all Graecia & Asia, & all the East parts of Christendom, into the possession of the Turk. But what needs us to go to Jerusalem or to Turkey for Examples:
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This kingdome of ours, the mightiest, ye noblest, the richest, ye blessedest lande that is,
This Kingdom of ours, the Mightiest, the Noblest, the Richest, the blessedest land that is,
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or euer was vnder heauen, coulde neuer yet be conquered by any enemie, but onely at such time,
or ever was under heaven, could never yet be conquered by any enemy, but only At such time,
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as the people were at variāce within thēmselues.
as the people were At variance within themselves.
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Thē was Iulius Caesar with a smal number, then were the English Saxons, then were the Danes, then was ye Duke of Normandie able to ouerrunne vs, and to possesse our countrie.
Them was Julius Caesar with a small number, then were the English Saxons, then were the Danes, then was the Duke of Normandie able to overrun us, and to possess our country.
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Therefore the prince that desireth to be a conquerour, laboureth not so muche to furnishe his owne men,
Therefore the Prince that Desires to be a conqueror, Laboureth not so much to furnish his own men,
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and to make himselfe strong, as to set discord among his enemies.
and to make himself strong, as to Set discord among his enemies.
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For that is a manifest token of their vndoing, & that Gods vengeance is at hand.
For that is a manifest token of their undoing, & that God's vengeance is At hand.
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And for that cause, Herodian an old writer pronounceth, y• as much as warre is worse then peace:
And for that cause, Herodian an old writer pronounceth, y• as much as war is Worse then peace:
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so much is ciuill sedition worse then warre.
so much is civil sedition Worse then war.
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And Titus Liuius in his storie saieth, haec res sola facit, vt magna imperia sint mortalia:
And Titus Lucius in his story Saith, haec Rest sola facit, vt Magna imperia sint mortalia:
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Dissensiō only, saith he, causeth that great Empires can not continue but haue an end. Dissension only, Says he, Causes that great Empires can not continue but have an end.
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For, if the one part conquere, and haue the victory, it is euen as if a man with his right hand would maime himselfe, and chop off the left.
For, if the one part conquer, and have the victory, it is even as if a man with his right hand would maim himself, and chop off the left.
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This example Christ vseth to confound the malice of the Pharisies. The secōd reason is this:
This Exampl christ uses to confound the malice of the Pharisees. The secōd reason is this:
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If I cast out deuils by the power of Beelzebub, by what power doe your children my disciples, Iohn, Iames, Peter, Andrew, & the rest cast them out? They graunted that Christes disciples wrought miracles, onely by the name of God.
If I cast out Devils by the power of Beelzebub, by what power do your children my Disciples, John, James, Peter, Andrew, & the rest cast them out? They granted that Christ's Disciples wrought Miracles, only by the name of God.
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And yet that they allowed in the scholers, euen of malice & hatred, and contrarie to their conscience, they repoued and blasphemed in ye master.
And yet that they allowed in the Scholars, even of malice & hatred, and contrary to their conscience, they repoued and blasphemed in you master.
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Hereof Christ concludeth, if I cast out deuils in the power of god, then doubtlesse the kingdome of God is among you:
Hereof christ Concludeth, if I cast out Devils in the power of god, then doubtless the Kingdom of God is among you:
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your own childrē shalbe iudges ouer you.
your own children shall judges over you.
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Now to applie these wordes vnto this our present time, wherein vnder a most godly and gracious prince, the trueth of Christes Gospell is freely preached, Gods holy name therfore be praysed for euer.
Now to apply these words unto this our present time, wherein under a most godly and gracious Prince, the truth of Christ's Gospel is freely preached, God's holy name Therefore be praised for ever.
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As Moses in his time was counted a sorcerrer: as the Jewes were called despisers of al religion, seditious, and heady agaynst their Princes:
As Moses in his time was counted a sorcerrer: as the Jews were called despisers of all Religion, seditious, and heady against their Princes:
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as the Apostles were counted dronken, and full of new wine: as al Christians were called idolaters, worshippers of Bacchus & Ceres, murtherers, incestious, & adulterers:
as the Apostles were counted drunken, and full of new wine: as all Christians were called Idolaters, worshippers of Bacchus & Ceres, murderers, incestuous, & Adulterers:
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as S. Paul for his preaching, was iudged a Rebel: and al Christians were taken for enemies of all common estates:
as S. Paul for his preaching, was judged a Rebel: and all Christians were taken for enemies of all Common estates:
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euen so in these latter daies, all these or other y• like crimes, haue bene laid to y• preachers & professors of Christes Gospel:
even so in these latter days, all these or other y• like crimes, have be laid to y• Preachers & professors of Christ's Gospel:
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y• thei haue bene godlesse, seditious, rebelles, despisers of good orders, incestious, adulterers, masters of al sinne and wickednesse.
y• they have be godless, seditious, rebels, despisers of good order, incestuous, Adulterers, Masters of all sin and wickedness.
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But this is our comfort, that nothing can be deuised to be spokē against vs, but y• same aforetime hath bene deuised & spoken against Christ hymselfe.
But this is our Comfort, that nothing can be devised to be spoken against us, but y• same aforetime hath be devised & spoken against christ himself.
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For he himself was called a Samaritan, a cōpanion of publicans & harlotes, a glucton, a lyar, a blasphemer, a subuerter, of y• whole nation, a seducer of the people, a rebell against Caesar, a sorcerer, a worker by the deuill,
For he himself was called a Samaritan, a Companion of Publicans & harlots, a glucton, a liar, a blasphemer, a subverter, of y• Whole Nation, a seducer of the people, a rebel against Caesar, a sorcerer, a worker by the Devil,
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and a breaker of the Sabboth day,
and a breaker of the Sabbath day,
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We are set vp, saith Paul, as a marke for mē to speake against, & whatsoeuer be spoken of vs, be it neuer so vntrue or vnlikely,
We Are Set up, Says Paul, as a mark for men to speak against, & whatsoever be spoken of us, be it never so untrue or unlikely,
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yet are there some that wyll beleeue it.
yet Are there Some that will believe it.
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Yea such thinges as woulde not bee beleeued spoken of a theefe, or a murtherer, wyl soone be beleeued of hym that professeth the name and Gospell of Jesus Christ.
Yea such things as would not be believed spoken of a thief, or a murderer, will soon be believed of him that Professes the name and Gospel of jesus christ.
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Woe is mee, my mother (sayth Ierimy) that thou hast borne me a contentious mā, Woe is me, my mother (say Ierimy) that thou hast born me a contentious man,
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& a man that striueth with ye whole earth: I haue neither lent on vsury, nor men haue lēt vnto me on vsurie:
& a man that strives with you Whole earth: I have neither lent on Usury, nor men have lent unto me on Usury:
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yet euery one doth curse mee. yet every one does curse me.
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The vntrue report of these things caused such extremitie as this day you may heare of in other countries,
The untrue report of these things caused such extremity as this day you may hear of in other countries,
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and some times haue seene presently before your eyes. Princes, & noble men hated the doctrine of the Gospel, before they knew it.
and Some times have seen presently before your eyes. Princes, & noble men hated the Doctrine of the Gospel, before they knew it.
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They hated it, and thought ill of it, not of malice, nor against their conscience,
They hated it, and Thought ill of it, not of malice, nor against their conscience,
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nor against ye testimony of the holye ghost, but only of ignorance, because they lacked instruction, They had a zeale,
nor against the testimony of the holy ghost, but only of ignorance, Because they lacked instruction, They had a zeal,
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& a feeling of god, but not according to knowledge. And therefore doinge as they did, they thought they dyd God high seruice.
& a feeling of god, but not according to knowledge. And Therefore doing as they did, they Thought they did God high service.
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This curtesie had christ our sauieur shewed him when he was in the worlde. The same curtesie must they looke for, that wil become christs disciples.
This courtesy had Christ our sauieur showed him when he was in the world. The same courtesy must they look for, that will become Christ's Disciples.
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They sayd of Christ, that whatsoeuer he did, he did it in the name of Beelzebub ye chief of the deuils.
They said of christ, that whatsoever he did, he did it in the name of Beelzebub you chief of the Devils.
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Euen so, whereas it hath pleased almightie God to blesse vs with the true Preachinge, and light of his holy Gospell:
Eve so, whereas it hath pleased almighty God to bless us with the true Preaching, and Light of his holy Gospel:
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yet there are some that condemne it, and call it heresie, & beare the people in hand, that all this doctrine is nothing els but a renuing of old heresies.
yet there Are Some that condemn it, and call it heresy, & bear the people in hand, that all this Doctrine is nothing Else but a renewing of old heresies.
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It is a greeuous matter for a Christian man, iustly to be accused of heresie.
It is a grievous matter for a Christian man, justly to be accused of heresy.
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For whosoeuer is an heretique, is an enemie of god, and a waster and destroyer of all true Religion.
For whosoever is an heretic, is an enemy of god, and a waster and destroyer of all true Religion.
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And therefore, vnlesse the crime bee marueilous euident, he doeth great wrong that calleth any man heretique:
And Therefore, unless the crime be marvelous evident, he doth great wrong that calls any man heretic:
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and though a man be falsely charged, yet may he not dissemble it.
and though a man be falsely charged, yet may he not dissemble it.
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Ruffinus would say, that mā were not a Christian, whosoeuer would abide to be called an heretique.Ruffinus would say, that man were not a Christian, whosoever would abide to be called an heretic.
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All other iniuries may be borne withall, but this is suche and so hainous a crime, that vnlesse it be manifestly euident, no man may suffer to be so iudged:
All other injuries may be born withal, but this is such and so heinous a crime, that unless it be manifestly evident, no man may suffer to be so judged:
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and it should not be beleeued, when it is layde to the charge of any Christians.
and it should not be believed, when it is laid to the charge of any Christians.
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Wherefore, for as much as the cause is gods, and pertaineth to the conscience of a great many, let it be as lawfull for the poore man that is vniustly hurt, to make his salue,
Wherefore, for as much as the cause is God's, and pertaineth to the conscience of a great many, let it be as lawful for the poor man that is unjustly hurt, to make his salve,
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as others think it lawfull for them to giue the wound.
as Others think it lawful for them to give the wound.
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Christ our Sauiour, when he was thus charged, made answer, Si ego in Beelzebub eiicio daemonia, filii vestri in quo e•iciunt? If I through Beelzebub cast out deuils, by whō doe your children cast thē out? So may we say to such as this daye bee aduersaries to this cause,
christ our Saviour, when he was thus charged, made answer, Si ego in Beelzebub eiicio Daemonia, Sons Yours in quo e•iciunt? If I through Beelzebub cast out Devils, by whom do your children cast them out? So may we say to such as this day be Adversaries to this cause,
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and speake agaynst vs. If we be heretikes that teach this doctrine, what are the ancient Fathers, the Doctours,
and speak against us If we be Heretics that teach this Doctrine, what Are the ancient Father's, the Doctors,
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and the Apostles that haue taught the same:
and the Apostles that have taught the same:
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If they were Catholiques, and haue bene euermore so taken, writinge as they dyd, howe is it that onely wee are not Catholiques, writing & saying as they did? they shal iudge on our side against you.
If they were Catholics, and have be evermore so taken, writing as they did, how is it that only we Are not Catholics, writing & saying as they did? they shall judge on our side against you.
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And would God in y• greatest & specialest poynts of our controuersies, all parts would be contented to stand to their iudgment:
And would God in y• greatest & specialest points of our controversies, all parts would be contented to stand to their judgement:
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so should al contention be soone at anend.
so should all contention be soon At anend.
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For I call Heauen and Earth to witnesse, and speake it before God and his holy Angels,
For I call Heaven and Earth to witness, and speak it before God and his holy Angels,
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and before the consciences of al them that speak agaynst vs, that touchinge the very substance of religion, wee teache nothinge this day,
and before the Consciences of all them that speak against us, that touching the very substance of Religion, we teach nothing this day,
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but that hath bene taught before by Christ him selfe: set abroade by his Apostles: continued in the Primitiue Church, and maintained by the olde and ancient Doctors.
but that hath be taught before by christ him self: Set abroad by his Apostles: continued in the Primitive Church, and maintained by the old and ancient Doctors.
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And in one or two wordes onely to giue a taste of the same, that thereby ye may the better iudge of the rest:
And in one or two words only to give a taste of the same, that thereby you may the better judge of the rest:
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Wee saye, that in the Sacrament after the consecration, remaineth the substance & nature of bread and wine. The same saith.
we say, that in the Sacrament After the consecration, remains the substance & nature of bred and wine. The same Says.
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S. Augustine, S. Chrysostome, Theodoretus, Gelasius, & others. Gelasius wordes are so plaine, as no man can denie them:S. Augustine, S. Chrysostom, Theodoretus, Gelasius, & Others. Gelasius words Are so plain, as no man can deny them:
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Non desinit esse substantia panis & vini. There leaueth not to be the substance of bread and wine. Non desinit esse Substance Paris & Wine. There Leaveth not to be the substance of bred and wine.
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Thus wrote they, and were Catholiques.
Thus wrote they, and were Catholics.
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We say, that Christes last Supper must be vsed as a communion, & frequented with more then one.
We say, that Christ's last Supper must be used as a communion, & frequented with more then one.
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So Christ ordeined it, so y• Apostles, the Primitiue Church, and all the olde Doctors practised it,
So christ ordained it, so y• Apostles, the Primitive Church, and all the old Doctors practised it,
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and neuer was there any of them that euer made mētion of a priuate Masse: Thus did they, and yet were they Catholiques.
and never was there any of them that ever made mention of a private Mass: Thus did they, and yet were they Catholics.
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We say, the holy Communion or sacrament of the breaking & shedding of the body and blood of Christe, ought of necessitie to bee vsed vnder both kindes:
We say, the holy Communion or sacrament of the breaking & shedding of the body and blood of Christ, ought of necessity to be used under both Kinds:
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Thus did all the Doctors vse it. And Gelasius an old father saith, that otherwise to vse it, is open sacriledge.
Thus did all the Doctors use it. And Gelasius an old father Says, that otherwise to use it, is open sacrilege.
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And for y• space of 1000. yeeres after Christ, there can no example be found to the contrary.
And for y• Molle of 1000. Years After christ, there can no Exampl be found to the contrary.
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Thus did they, and yet were Catholiques. We say, the publique prayers ought to be in the common tongue:
Thus did they, and yet were Catholics. We say, the public Prayers ought to be in the Common tongue:
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that the Bishop of Rome ought not to take vpon him to be the head of the vniuersal Church:
that the Bishop of Room ought not to take upon him to be the head of the universal Church:
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that the prince is of right, & by the authority that god hath giuen hym, the hiest ruler of his Church and Realme,
that the Prince is of right, & by the Authority that god hath given him, the highest ruler of his Church and Realm,
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as well of the ecclesiasticall officers, as of the temporall.
as well of the ecclesiastical Officers, as of the temporal.
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And all these thinges bee aduouched & confirmed by ye examples of the primatiue Church, by the olde general Councels, and by the Doctors.
And all these things be advouched & confirmed by you Examples of the primitive Church, by the old general Counsels, and by the Doctors.
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And the contray here of shall neuer be proued, nor by old father or Doctor,
And the country Here of shall never be proved, nor by old father or Doctor,
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nor by aucient councel, nor by example of y• primatiue Church, nor by any sufficient authoritie of the Scriptures.
nor by ancient council, nor by Exampl of y• primitive Church, nor by any sufficient Authority of the Scriptures.
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I leaue the rest, for it were an infinite labour to say as much as might be saide.
I leave the rest, for it were an infinite labour to say as much as might be said.
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Thus they taught, thus dyd they, & were catholikes: & alas, are we sayinge the same, onely because we say ye same, become heretiques:
Thus they taught, thus did they, & were Catholics: & alas, Are we saying the same, only Because we say you same, become Heretics:
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that was once true, is it now become false: that was once Catholique doctrine, is it now at last become heresie:
that was once true, is it now become false: that was once Catholic Doctrine, is it now At last become heresy:
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O, mercifull God, was it thy wil, yt thy trueth should be true but for a season,
Oh, merciful God, was it thy will, that thy truth should be true but for a season,
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vntil there should come men to decree the contrary:
until there should come men to Decree the contrary:
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If we be heretiques that teach the same that the olde Doctours of the Church taught, what then are they, that teach contrary to the Doctours:
If we be Heretics that teach the same that the old Doctors of the Church taught, what then Are they, that teach contrary to the Doctors:
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Christ our Sauiour to reproue the Pharises, thought it sufficient to say to them, Hoc Abraham non fecit. This thing Abrahā neuer did.
christ our Saviour to reprove the Pharisees, Thought it sufficient to say to them, Hoc Abraham non fecit. This thing Abrahā never did.
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Therefore are you not the children of Abraham.
Therefore Are you not the children of Abraham.
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Euen so may we truely say to such as holde not themselues contented with this doctrine, these things that you do, Saint Augustine neuer did. Saint Hierome neuer did:
Eve so may we truly say to such as hold not themselves contented with this Doctrine, these things that you do, Saint Augustine never did. Saint Jerome never did:
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none of the ancient fathers euer did: the Apostles in the Catholike primatiue Church neuer did:
none of the ancient Father's ever did: the Apostles in the Catholic primitive Church never did:
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therefore yee are not the children of S. Augustine: ye are not the children of S. Hierome: ye are not the children of any of the olde catholique doctors:
Therefore ye Are not the children of S. Augustine: you Are not the children of S. Jerome: you Are not the children of any of the old catholic Doctors:
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ye are not the children of Christes primatiue, Catholyke, and vuiuersal Church. It may not become me to sette order in these thinges:
you Are not the children of Christ's primitive, Catholic, and vuiuersal Church. It may not become me to Set order in these things:
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yet if it were lawfull, I woulde wysh that once agayne, as time shoulde serue, there might be had a quiet and a sober disputation:
yet if it were lawful, I would wish that once again, as time should serve, there might be had a quiet and a Sobrium disputation:
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that eche parte might be required to shew their groundes, without selfe wyll, and without affection:
that eke part might be required to show their grounds, without self will, and without affection:
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not to mayntayne or breede contention, (for I trust it should be the way to take away al contention) but onely that the trueth may bee knowen, many consciences quieted,
not to maintain or breed contention, (for I trust it should be the Way to take away all contention) but only that the truth may be known, many Consciences quieted,
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and the right stone tryed, by comparison of the counterfaite. For, at the last disputation that should haue bene, you know whiche partie gaue ouer, and would not meddle.
and the right stone tried, by comparison of the counterfeit. For, At the last disputation that should have be, you know which party gave over, and would not meddle.
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Some will saye, the Iudges wyll not be indifferent. And alas, what man that doubteth his owne matter, wyll euer think the Iudges indifferent:
some will say, the Judges will not be indifferent. And alas, what man that doubteth his own matter, will ever think the Judges indifferent:
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Let the whole worlde let our our aduersaries, them selues bee Iudges heerm, (affection put apart) let our aduersaries themselues be Iudges.
Let the Whole world let our our Adversaries, them selves be Judges heerm, (affection put apart) let our Adversaries themselves be Judges.
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What can wee offer more? if this bee not sufficient, what can there be sufficient:
What can we offer more? if this be not sufficient, what can there be sufficient:
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Pompeius a noble Gentleman of Rome, at what time he shoulde goe into the fielde against Caesar, that then was his enemie,Pompeius a noble Gentleman of Rome, At what time he should go into the field against Caesar, that then was his enemy,
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and some of his counsell told him he lacked men, and should neuer be able with so small a number to stande in fielde agaynst Caesar beinge well furnished:
and Some of his counsel told him he lacked men, and should never be able with so small a number to stand in field against Caesar being well furnished:
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Tushe, quoth hee, when so euer I shall but beate the ground with my foote, I shall by and by rayse vp a swarme of souldiers.
Tush, quoth he, when so ever I shall but beat the ground with my foot, I shall by and by raise up a swarm of Soldiers.
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Afterward it befell that Pompey was vanquished, and glad to flee.
Afterwards it befell that Pompey was vanquished, and glad to flee.
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Then Marcus Cato an old gentleman, and one of his army sayd to hym, O sir, remember your promise, you lacke men,
Then Marcus Cato an old gentleman, and one of his army said to him, Oh sir, Remember your promise, you lack men,
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now let vs see your swarme of Souldiers.
now let us see your swarm of Soldiers.
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It is wel knowne that it hath bene spoken, both in this place, and in other lyke, that al the Doctours,
It is well known that it hath be spoken, both in this place, and in other like, that all the Doctors,
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and al the general councels were against vs. Nowe the armie is discomstted, nowe they stande in neede of men,
and all the general Counsels were against us Now the army is discomstted, now they stand in need of men,
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nowe let them call for their Doctours and Councels: if they come but with one sufficient Doctour or Councell, they may haue the field.
now let them call for their Doctors and Counsels: if they come but with one sufficient Doctor or Council, they may have the field.
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I speake not this to boast my self of any learning, but the goodnes of the cause maketh me ye holder.
I speak not this to boast my self of any learning, but the Goodness of the cause makes me the holder.
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Neither woulde I haue in this behalfe said so much as I haue, sauing that the matter it selfe,
Neither would I have in this behalf said so much as I have, Saving that the matter it self,
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& very necessitie inforced me so to doe. Alas, it were great pitie that Gods trueth shoulde be defaced wt priuy whisperings.
& very necessity enforced me so to do. Alas, it were great pity that God's truth should be defaced with privy whisperings.
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It were great pitie that whole houses shoulde be ouerthrowen, mēs consciences wounded, the people deceiued, Gods trueth and the loue thereof pulled from your heartes, his woorke blasphemed,
It were great pity that Whole houses should be overthrown, men's Consciences wounded, the people deceived, God's truth and the love thereof pulled from your hearts, his work blasphemed,
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as if it came from Beelzebub, wtout any good ground, without any authorytie of the Scripture, without any example of the Primatiue Churche, without Counsell, without any auncient Doctour or father.
as if it Come from Beelzebub, without any good ground, without any authorytie of the Scripture, without any Exampl of the Primitive Church, without Counsel, without any ancient Doctor or father.
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But they haue another kinde of learuynge, which because wee haue not, therefore they say we are vnlearned.
But they have Another kind of learuynge, which Because we have not, Therefore they say we Are unlearned.
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For if controuersies might haue bene tryed by learnyng, you shoulde neuer haue seene the Masse agayne after it was once downe.
For if controversies might have be tried by learning, you should never have seen the Mass again After it was once down.
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If there euer come another change, as I pray God wee may neuer see, nor surely euer shall wee,
If there ever come Another change, as I pray God we may never see, nor surely ever shall we,
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vnlesse our vnkindnesse pull downe Gods plague vppon vs:
unless our unkindness pull down God's plague upon us:
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but, if a change come, suche a one as they looke for, you shall see with what argument they wyll proue their Masse.
but, if a change come, such a one as they look for, you shall see with what argument they will prove their Mass.
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We reade that Christ dyd put the Pharises to silence, yet afterwarde when their tyme came, they sayde, We haue a lawe, and by our law he must die.
We read that christ did put the Pharisees to silence, yet afterward when their time Come, they said, We have a law, and by our law he must die.
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But Gods name be praysed, no persecutions, no torments, no fire, no fagot, haue euer weakened the cause of the Gospel.
But God's name be praised, no persecutions, no torments, no fire, no faggot, have ever weakened the cause of the Gospel.
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Tertullian saith, Plures effi•imur, quoties metimur: the more we be cut downe, the more we encrease. Tertullian Says, Plures effi•imur, How often metimur: the more we be Cut down, the more we increase.
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These be their arguments, this is their logique:
These be their Arguments, this is their logic:
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they haue no liking to trie the matter by Scripture, by doctours, by Councel, or by the practise of the most ancient Churches:
they have no liking to try the matter by Scripture, by Doctors, by Council, or by the practice of the most ancient Churches:
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and, if they make any pretense of likinge such tryall, they doe it for some other hidden purpose, to moue mutinies, and disquiet:
and, if they make any pretense of liking such trial, they do it for Some other hidden purpose, to move mutinies, and disquiet:
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that they may woorke their practises, whiles mens heades are occupied and busied with talke of such matters.
that they may work their practises, while men's Heads Are occupied and busied with talk of such matters.
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Pirrhus a lustie gentleman, and Kinge of Epyrus, when he first tooke Counsell with hys Nobles to wage warre against the Romanes, heard saye hee might soone conquere them,Pirrhus a lusty gentleman, and King of Epirus, when he First took Counsel with his Nobles to wage war against the Romans, herd say he might soon conquer them,
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for that they were nothinge else but a sorte of wilde and harbarours people:
for that they were nothing Else but a sort of wild and harbarours people:
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but afterward, when he came to the view of the Romanes army indeed, and sawe their Captaines and Souldiers wel appoynted,
but afterwards, when he Come to the view of the Romans army indeed, and saw their Captains and Soldiers well appointed,
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and their flagges, and standardes in good order: mary (quoth he) whether these men be barbarous or no, I cannot tel,
and their flags, and standards in good order: marry (quoth he) whither these men be barbarous or no, I cannot tell,
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but wel I wot their behauiour, and the order of their campe is not barbarous.
but well I wot their behaviour, and the order of their camp is not barbarous.
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So, what accompt soeuer men make of this doctrine, that god be thanked is taught this day,
So, what account soever men make of this Doctrine, that god be thanked is taught this day,
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yet whosoeuer shall come neere & view it well, and try it to the vttermost,
yet whosoever shall come near & view it well, and try it to the uttermost,
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and shall finde that al thinges are done seemely and orderly according to the olde doctours, to the Apostles,
and shall find that all things Are done seemly and orderly according to the old Doctors, to the Apostles,
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and to the primatiue Church of Christ, shall fall downe to the grounde, and confesse that the order and maner therof,
and to the primitive Church of christ, shall fallen down to the ground, and confess that the order and manner thereof,
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or any thing that is taught therein, is not hereticall.
or any thing that is taught therein, is not heretical.
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Saint Iohn Baptist sent his disciples to Christ to knowe whether hee were the true Messias or no,Saint John Baptist sent his Disciples to christ to know whither he were the true Messias or not,
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or els, whether they should looke for another: Christ made them answer, Go and shewe Iohn what thinges ye haue hard and seene:
or Else, whither they should look for Another: christ made them answer, Go and show John what things you have hard and seen:
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the blinde receiue sight, & the halte goe, the lepers are clensed, & the deafe heare, ye dead are raised vp, & ye poore receiue the Gospel. For these tokens were sufficient to make Iohn vnderstande, that Christ was the true Messias. the blind receive sighed, & the halt go, the lepers Are cleansed, & the deaf hear, you dead Are raised up, & you poor receive the Gospel. For these tokens were sufficient to make John understand, that christ was the true Messias.
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Euen so, if a man stande in doubte of this Religion, whether it bee of God or no, let hym but consider, & think with himselfe thus:
Even so, if a man stand in doubt of this Religion, whither it be of God or no, let him but Consider, & think with himself thus:
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a great number of errours are now reuealed, superstition is remoued, idolatrie is taken away, the Sacramentes are rightlye and duly vsed, the dombe speake, the blinde see, the poore afflicted mindes receiue the Gospell, the prayers are in such sort as the people may take profit and comfort by them.
a great number of errors Are now revealed, Superstition is removed, idolatry is taken away, the Sacraments Are rightly and duly used, the dumb speak, the blind see, the poor afflicted minds receive the Gospel, the Prayers Are in such sort as the people may take profit and Comfort by them.
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God giue vs grace to know how great neede we haue to pray, that in all places we may lift vp cleane handes and heartes vnto God,
God give us grace to know how great need we have to pray, that in all places we may lift up clean hands and hearts unto God,
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and cal vpon him in spirit and truth.
and call upon him in Spirit and truth.
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If this be heresie, then, alas, what is true religion? Can these bee done by the power of Beelzebub? Can the deuil reforme errours, remoue superstion, take away idolatrie, cause the Sacramentes to be directly vsed, the dombe to speake, the blinde to see, the poore to receiue the Gospel, the people to take fruite and comfort by their prayers?
If this be heresy, then, alas, what is true Religion? Can these be done by the power of Beelzebub? Can the Devil reform errors, remove Superstition, take away idolatry, cause the Sacraments to be directly used, the dumb to speak, the blind to see, the poor to receive the Gospel, the people to take fruit and Comfort by their Prayers?
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O good brethen, this is the worke of Gods right hande, the kingdome of God doubtlesse is come vppon vs, the prince of errour is put to silence, the readinesse of the people vniuersally & in al places is marueilous, kinges and princes suffer themselues to be led captiues to the obedience of Christ.
Oh good brethren, this is the work of God's right hand, the Kingdom of God doubtless is come upon us, the Prince of error is put to silence, the readiness of the people universally & in all places is marvelous, Kings and Princes suffer themselves to be led captives to the Obedience of christ.
uh j n2, d vbz dt n1 pp-f n2 j-jn n1, dt n1 pp-f np1 av-j vbz vvn p-acp pno12, dt n1 pp-f n1 vbz vvn p-acp n1, dt n1 pp-f dt n1 av-j cc p-acp d n2 vbz j, n2 cc n2 vvb px32 pc-acp vbi vvn n2-jn p-acp dt n1 pp-f np1.
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They that before were enemies and persecutours of this doctrine, are nowe contented to yeeld their bodies & liues for yt defence of the same:
They that before were enemies and persecutors of this Doctrine, Are now contented to yield their bodies & lives for that defence of the same:
pns32 cst c-acp vbdr n2 cc n2 pp-f d n1, vbr av vvn pc-acp vvi po32 n2 cc n2 p-acp pn31 n1 pp-f dt d:
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and to be short, al the world this day cryeth, and groneth after the Gospel.
and to be short, all the world this day Cries, and groans After the Gospel.
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And al these things are come to passe, at such time as to any mans reason it might seeme impossible:
And all these things Are come to pass, At such time as to any men reason it might seem impossible:
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when al the world, the people, priests, & princes were ouerwhelmed with ignorāce: whē the word of God was put out of sight:
when all the world, the people, Priests, & Princes were overwhelmed with ignorance: when the word of God was put out of sighed:
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when he that tooke vpon him the generall rule of altogether, was crept into ye holy place,
when he that took upon him the general Rule of altogether, was crept into you holy place,
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& had possessed the cōscience of man, as if he had bene God, and had set himselfe aboue the scriptures of God,
& had possessed the conscience of man, as if he had be God, and had Set himself above the Scriptures of God,
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& gaue out decrees, that whatsoeuer he should do, no man shoulde finde fault with him:
& gave out decrees, that whatsoever he should do, no man should find fault with him:
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when all schooles, priests, bishops, & kings of the worlde were sworne to hym, that whatsoeuer he tooke in hand, they should vphold it:
when all Schools, Priests, Bishops, & Kings of the world were sworn to him, that whatsoever he took in hand, they should uphold it:
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when he had chosen kings sonnes & brothers to be his Cardinales: when his Legats & espies were in euery kings councel:
when he had chosen Kings Sons & Brother's to be his Cardinals: when his Legates & espies were in every Kings council:
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when nothing could be attempted any where, but he by & by must haue knowledge of it:
when nothing could be attempted any where, but he by & by must have knowledge of it:
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whē whosoeuer had but muttered against his doinges, must straight waies haue bene excōmunicate, & put to most cruel death, as Gods enemie:
when whosoever had but muttered against his doings, must straight ways have be excommunicate, & put to most cruel death, as God's enemy:
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when no man could haue thought there had bene any hope, that euer these dayes should haue bene seene that God of his mercy hath giuen vs to see:
when no man could have Thought there had be any hope, that ever these days should have be seen that God of his mercy hath given us to see:
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when al things were voide of al hope, and full of desperation:
when all things were void of all hope, and full of desperation:
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Euen then, I say, euen then, contrarye to all mans reason, God brought all these thinges to passe.
Even then, I say, even then, contrary to all men reason, God brought all these things to pass.
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Euen then God defeited their policies, not with shielde or Speare, but only with the spirit of his mouthe, that is with preachinge of the Gospel.
Eve then God defeated their policies, not with shield or Spear, but only with the Spirit of his Mouth, that is with preaching of the Gospel.
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There is no counsel agaynst the Lorde, the deuils were cast out by the powre of God.
There is no counsel against the Lord, the Devils were cast out by the pour of God.
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This is the day which ye Lord hath wrought: to thee o Lord, ye prayse hereof is due:
This is the day which you Lord hath wrought: to thee oh Lord, you praise hereof is due:
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thou hast turned our mourning into ioy: thou hast put to silēce ye spirit of error:
thou hast turned our mourning into joy: thou hast put to silence you Spirit of error:
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thou hast inflamed yt hearts of thy people: thou hast brought princes & kings to the obedience of thy sonne Iesus Christ:
thou hast inflamed that hearts of thy people: thou hast brought Princes & Kings to the Obedience of thy son Iesus christ:
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thou hast opened the eyes of ye world to espy out, & to cry for ye cōfort of ye gospel.
thou hast opened the eyes of you world to espy out, & to cry for you Comfort of you gospel.
pns21 vh2 vvn dt n2 pp-f pn22 n1 pc-acp vvi av, cc pc-acp vvi p-acp pn22 vvb pp-f pn22 n1.
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Whē al things were in dispaire, yet thou didst reserue vnto thy selfe one litle sparkle, yt should inkindle agayne light in thy church, yt shoulde remoue rubbish & fylth out of thy tēple, whose hart should euer be in thy hād, who should do that that good is in thy sight,
When all things were in despair, yet thou didst reserve unto thy self one little sparkle, that should inkindle again Light in thy Church, that should remove rubbish & filth out of thy temple, whose heart should ever be in thy hand, who should do that that good is in thy sighed,
c-crq d n2 vbdr p-acp n1, av pns21 vdd2 vvi p-acp po21 n1 crd j n1, pn31 vmd vvi av j p-acp po21 n1, pn31 vmd vvi n1 cc n1 av pp-f po21 n1, rg-crq n1 vmd av vbi p-acp po21 n1, r-crq vmd vdi d d j vbz p-acp po21 n1,
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& should walke in y• wayes of her father Dauid.
& should walk in y• ways of her father David.
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This is the hand & power of God, this is the Lordes doing, and it is marueilous in our eyes.
This is the hand & power of God, this is the lords doing, and it is marvelous in our eyes.
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God giue vs grace to haue these things euer before our eyes, that we neuer be vnthankfull.
God give us grace to have these things ever before our eyes, that we never be unthankful.
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Now, for al these graces yt God hath so plentifully powred vpō vs, let vs cōsider what kindnes ought to be rendred on our part.
Now, for all these graces that God hath so plentifully poured upon us, let us Consider what kindness ought to be rendered on our part.
av, c-acp d d n2 pn31 n1 vhz av av-j vvn p-acp pno12, vvb pno12 vvi r-crq n1 vmd pc-acp vbi vvn p-acp po12 n1.
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O Israel, O my people, saith almighty God, what thing is it yt I require of thee,
O Israel, Oh my people, Says almighty God, what thing is it that I require of thee,
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but onely that thou loue me, & walk in my wayes: this is our homage, this is our dutie, this shalbe loked for at our hands.
but only that thou love me, & walk in my ways: this is our homage, this is our duty, this shall looked for At our hands.
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The grace of god, saith Paul, yt bringeth saluation vnto al mē, hath appered, & techeth vs yt we shold liue soberly & righteusly in this presēt worlde, looking for the blessed hope, The grace of god, Says Paul, that brings salvation unto all men, hath appeared, & teacheth us that we should live soberly & righteusly in this present world, looking for the blessed hope,
dt n1 pp-f n1, vvz np1, pn31 vvz n1 p-acp d n2, vhz vvd, cc vvz pno12 pn31 pns12 vmd vvi av-j cc av-j p-acp d j n1, vvg p-acp dt j-vvn n1,
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& appearing of the glory of the mighty god, and of our sauiour Iesus Christ. & appearing of the glory of the mighty god, and of our Saviour Iesus christ.
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Such, in olde times, was the life of all them that professed the name of Christ.
Such, in old times, was the life of all them that professed the name of christ.
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Tertullian of his time saith, a Christian man could be known by nothing so wel,Tertullian of his time Says, a Christian man could be known by nothing so well,
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as by the changing of his life Cyprian, of the Christians in his time, sayth, Veniunt vt discant, discunt vt viuant.
as by the changing of his life Cyprian, of the Christians in his time, say, Veniunt vt discant, discunt vt viuant.
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They come, that they may learne, they learne, that they may know how to liue.
They come, that they may Learn, they Learn, that they may know how to live.
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S. Paul commendeth the Philippians, that they shine as lyghtes in the worlde, that theyr lyfe doth testifie what they be. S. Paul commends the Philippians, that they shine as lights in the world, that their life does testify what they be.
np1 np1 vvz dt njp2, cst pns32 vvb p-acp n2 p-acp dt n1, cst po32 n1 vdz vvi r-crq pns32 vbb.
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Eusebius saieth, Valeriani aula, erat referta piis, & Ecclesia Deifacta, They yt were of the court of Valerian, were become Christians, Eusebius Saith, Valeriani Aula, erat referta piis, & Ecclesia Deifacta, They that were of the court of Valerian, were become Christians,
np1 vvz, np1 fw-la, fw-la fw-la fw-la, cc np1 np1, pns32 pn31 vbdr pp-f dt n1 pp-f np1, vbdr vvn np1,
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and then was the court not lyke a court, but like vnto the Church of God. and then was the court not like a court, but like unto the Church of God.
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Iustinus the martir saith, he was first turned to Christ: for the admiration that he had of the innocent and godly life of Christian men.Justinus the Martyr's Says, he was First turned to christ: for the admiration that he had of the innocent and godly life of Christian men.
np1 dt ng1 vvz, pns31 vbds ord vvn p-acp np1: c-acp dt n1 cst pns31 vhd pp-f dt j-jn cc j n1 pp-f njp n2.
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Such then was the life of them that bare the name of Christ, they came to learne, they learned to liue.
Such then was the life of them that bore the name of christ, they Come to Learn, they learned to live.
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You might haue knowne theyr profession, by the onely changing of their maners.
You might have known their profession, by the only changing of their manners.
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The court wherin they liued, was so reuerently kept, without notable sinne or wantonnes, as if it has ben the temple of God.
The court wherein they lived, was so reverently kept, without notable sin or wantonness, as if it has been the temple of God.
dt n1 c-crq pns32 vvd, vbds av av-j vvn, p-acp j n1 cc n1, c-acp cs pn31 vhz vbn dt n1 pp-f np1.
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O almighty God, howe fares it nowe with them that woulde be called Christians, and bee reckoned among professors of the Gospel? how many are there that come to learne? how many are there that learne to liue? howe many are there that may be knowne by changing of their maners? Unlesse it be,
Oh almighty God, how fares it now with them that would be called Christians, and be reckoned among professors of the Gospel? how many Are there that come to Learn? how many Are there that Learn to live? how many Are there that may be known by changing of their manners? Unless it be,
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for that they make a mockerie of Gods holy Gospel, and so become more dissolute, more fleshly, more wanton, then euer they were afore.
for that they make a mockery of God's holy Gospel, and so become more dissolute, more fleshly, more wanton, then ever they were afore.
c-acp cst pns32 vvb dt n1 pp-f npg1 j n1, cc av vvi av-dc j, av-dc j, av-dc j-jn, av av pns32 vbdr a-acp.
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What court can we finde, that any part may be lyke the temple of God? Seldome is it, that almightye God may bee hearde to speake hys minde.
What court can we find, that any part may be like the temple of God? Seldom is it, that almighty God may be heard to speak his mind.
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But when he hath spoken, who is he that thinketh vpon it? who is he that doth not dispise it? who is he that spurneth not at it?
But when he hath spoken, who is he that Thinketh upon it? who is he that does not despise it? who is he that spurneth not At it?
p-acp c-crq pns31 vhz vvn, r-crq vbz pns31 cst vvz p-acp pn31? q-crq vbz pns31 cst vdz xx vvi pn31? q-crq vbz pns31 cst vvz xx p-acp pn31?
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If our life should giue testimonie and report of our religion, sory I am to speake it,
If our life should give testimony and report of our Religion, sorry I am to speak it,
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but alas, it is to true in too many, it cryeth out, Non est Deus: the very course of our life beareth wytnesse against vs, that in our heartes wee thinke there is no God,
but alas, it is to true in too many, it Cries out, Non est Deus: the very course of our life bears witness against us, that in our hearts we think there is no God,
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and that there is no feare of God before our eyes. I amplifie not, nor enlarge the matter:
and that there is no Fear of God before our eyes. I amplify not, nor enlarge the matter:
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I woulde to God it were no more then I make of it. Thus we doe withholde the trueth of God in vnrighteousnesse:
I would to God it were no more then I make of it. Thus we do withhold the truth of God in unrighteousness:
pns11 vmd p-acp np1 pn31 vbdr dx dc cs pns11 vvb pp-f pn31. av pns12 vdb vvi dt n1 pp-f np1 p-acp n1-u:
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thus the grace of God is abused to the contenting of our pleasures: thus wee become the vessels of Gods wrath, and heape vp vengeance vpon our heads.
thus the grace of God is abused to the contenting of our pleasures: thus we become the vessels of God's wrath, and heap up vengeance upon our Heads.
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Therefore wil God take away his holy spirit from vs, therefore wyl God giue vs ouer to a reprobate minde,
Therefore will God take away his holy Spirit from us, Therefore will God give us over to a Reprobate mind,
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therfore shal ye end of vs be worse then was ye beginning.
Therefore shall you end of us be Worse then was the beginning.
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O good brethren, let vs not abuse the mercy of god, let vs not receiue the grace of god in vaine.
Oh good brothers, let us not abuse the mercy of god, let us not receive the grace of god in vain.
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Remēber how many eyes are set vpon vs, let vs take occasion away from them yt seeke occasion to sclander our profession:
remember how many eyes Are Set upon us, let us take occasion away from them that seek occasion to slander our profession:
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let not, let not our life cause the gospel of Iesus Christ to be yl spoken of and blasphemed:
let not, let not our life cause the gospel of Iesus christ to be ill spoken of and blasphemed:
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let vs walke so as becommeth them that are called, and in deede are Filii lucis, The children of light.
let us walk so as becomes them that Are called, and in deed Are Sons lucis, The children of Light.
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The trueth of the gospel of Iesus Christ hath nowe shined ouer the whole worlde: if it be yet hiddē from any, it is hidden frō them that perish:
The truth of the gospel of Iesus christ hath now shined over the Whole world: if it be yet hidden from any, it is hidden from them that perish:
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he that perisheth nowe, shall perish in his owne blood. Now, if any beleeue not, he is inexcusable.
he that Perishes now, shall perish in his own blood. Now, if any believe not, he is inexcusable.
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The wisdom of god in publishing his word, contrary & against the course of mans policie:
The Wisdom of god in publishing his word, contrary & against the course of men policy:
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ye continual preaching of it in al places:
you continual preaching of it in all places:
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the ashes of so many learned fath ers & godly men & women, who haue yeelded their bodies to the cruel torments of tyrants, to bee consumed in the fire for the testimony therof, are yet so fresh in your eies,
the Ashes of so many learned fath ers & godly men & women, who have yielded their bodies to the cruel torments of Tyrants, to be consumed in the fire for the testimony thereof, Are yet so fresh in your eyes,
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& spoken of in your hearinge, and witnessed in your hartes and consciences, that you can not denie,
& spoken of in your hearing, and witnessed in your hearts and Consciences, that you can not deny,
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but the kingdome of God is come amongst vs.
but the Kingdom of God is come among us
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But if there be any, that is not perswaded in his religion, (for asmuch as it is a matter of lyfe and death, of saluation & damnation) I beseeche you before God,
But if there be any, that is not persuaded in his Religion, (for as as it is a matter of life and death, of salvation & damnation) I beseech you before God,
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and before his Christ, let vs not be careles, let vs not be negligent. If we mislike it, let vs read the Scriptures, and know wherefore we mislike it.
and before his christ, let us not be careless, let us not be negligent. If we mislike it, let us read the Scriptures, and know Wherefore we mislike it.
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Dispise not good brethren, despise not to heare gods worde declared. As you tender your owne soules, be diligent to come to sermons:
Despise not good brothers, despise not to hear God's word declared. As you tender your own Souls, be diligent to come to Sermons:
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for that is the ordinary place, where mens hearts be moued, & Gods secrets be reuealed.
for that is the ordinary place, where men's hearts be moved, & God's secrets be revealed.
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For be the preacher neuer so weake, yet is the word of God as mightie, & as puisant as euer it was.
For be the preacher never so weak, yet is the word of God as mighty, & as puissant as ever it was.
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If thou heare Gods worde spoken by a weake man, anignorant man, a sinner as thou thy selfe art,
If thou hear God's word spoken by a weak man, anignorant man, a sinner as thou thy self art,
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and yet wilt beleeue it, and heare it with reuerence:
and yet wilt believe it, and hear it with Reverence:
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it is able to open thine eyes, and to reueale vnto thee the high misteries of thy saluation.
it is able to open thine eyes, and to reveal unto thee the high Mysteres of thy salvation.
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Remember we are the sonnes of the Prophets.
remember we Are the Sons of the prophets.
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The kingdome of God is come amongst vs. Let vs not withstand the Spirit of God:
The Kingdom of God is come among us Let us not withstand the Spirit of God:
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let vs not treade downe the blood of the euerlasting Testament. The hande of god hath wrought this:
let us not tread down the blood of the everlasting Testament. The hand of god hath wrought this:
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let vs not arme our selues against GOD, and say, They are wrought in the name of Beelzebub.
let us not arm our selves against GOD, and say, They Are wrought in the name of Beelzebub.
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It is not our doctrine that we bring you this day, we wrote it not, we founde it not out, wee are not the inuentours of it, wee bringe you nothing,
It is not our Doctrine that we bring you this day, we wrote it not, we found it not out, we Are not the inventors of it, we bring you nothing,
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but that the olde fathers of the Churche, that the Apostles, that Christ our Sauiour himselfe hath brought before vs. O condemne it not, before you know it, In the meane while, thinke well of them that labour for you, that do you seruice, that pray for you, that shall giue their lyfe for you.
but that the old Father's of the Church, that the Apostles, that christ our Saviour himself hath brought before us Oh condemn it not, before you know it, In the mean while, think well of them that labour for you, that do you service, that pray for you, that shall give their life for you.
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Let vs lay aside all blinde affection, let vs labour to know the truth, let God, haue the victory.
Let us lay aside all blind affection, let us labour to know the truth, let God, have the victory.
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And then, when we know God, let vs glorifie him as our God, let vs so liue, ye our words, our deedes,
And then, when we know God, let us Glorify him as our God, let us so live, you our words, our Deeds,
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& our whole life may testifie, that ye kingdom of god is amōngst vs. Let our light so shine before men, that they may see our good works,
& our Whole life may testify, that you Kingdom of god is amongst us Let our Light so shine before men, that they may see our good works,
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& gloryfie our father which is in heauen.
& Glorify our father which is in heaven.
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So shall God powre downe his blessings vpon vs, so shal god bles whatsoeuer we take in hand,
So shall God pour down his blessings upon us, so shall god bles whatsoever we take in hand,
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so shal we be blessed in peace, so shal we be blessed in war, so shal god go forth before our armies;
so shall we be blessed in peace, so shall we be blessed in war, so shall god go forth before our armies;
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so shal we be the children of god, so shall god bee our god, and remayne with vs for euer.
so shall we be the children of god, so shall god be our god, and remain with us for ever.
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And thou most mercifull father, as thou hast sent vs thy heauenly kingdome, that is, the most comfortable tidyngs of the Gospel of thy sonne Iesus Christ:
And thou most merciful father, as thou hast sent us thy heavenly Kingdom, that is, the most comfortable tidings of the Gospel of thy son Iesus christ:
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so wee beseeche thee for thy mercy, blesse that thinge that thou hast begunne, that it may continue among vs,
so we beseech thee for thy mercy, bless that thing that thou hast begun, that it may continue among us,
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& remaine with vs for euer.
& remain with us for ever.
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Open the heartes of them, that of ignorance thinke ill of it, that they may see that blessed hope whereunto thou hast called vs, that al the worlde may know thee,
Open the hearts of them, that of ignorance think ill of it, that they may see that blessed hope whereunto thou hast called us, that all the world may know thee,
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and thy sonne our sauiour Iesus Christ, whome thou hast sent for the redemption of the world. Amen.
and thy son our Saviour Iesus christ, whom thou hast sent for the redemption of the world. Amen.
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Rom. 13. The night is passed, the day is come, let vs therefore cast away the deedes of darknesse,
Rom. 13. The night is passed, the day is come, let us Therefore cast away the Deeds of darkness,
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and let vs put on the armour of light. THis litle portion of the scripture, hath bin often expoūded and opened in your hearing:
and let us put on the armour of Light. THis little portion of the scripture, hath been often expounded and opened in your hearing:
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yet shal it not be vnprofitable, once againe to entreate therof.
yet shall it not be unprofitable, once again to entreat thereof.
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For, albeit the proportion, and ground of matter be one, yet some differēce may be in the manner of vtterance.
For, albeit the proportion, and ground of matter be one, yet Some difference may be in the manner of utterance.
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The worde of God is the water of life, the more ye laue it forth, the fresher it runneth:
The word of God is the water of life, the more you laue it forth, the fresher it Runneth:
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it is the fire of Gods glory, the more ye blow it, the cleerer it burneth:
it is the fire of God's glory, the more you blow it, the clearer it burns:
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it is the corne of the Lordes fielde, the better you grinde it, the more it yeeldeth:
it is the corn of the lords field, the better you grind it, the more it yields:
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it is the bread of heauen, the more it is broken and giuen foorth, the more remaineth:
it is the bred of heaven, the more it is broken and given forth, the more remains:
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it is the sword of the spirit, the more it is scoured, the brighter it shineth.
it is the sword of the Spirit, the more it is scoured, the Brighter it shines.
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The voyce of God cannot be vnpleasant to their eares, which are the children of God:
The voice of God cannot be unpleasant to their ears, which Are the children of God:
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the oftener they he are it, the more comfort they receiue: they cā neuer haue ouermuch who neuer haue inough.
the oftener they he Are it, the more Comfort they receive: they can never have overmuch who never have enough.
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Saint Paule in these woordes stirred vp the Romaines, and awaked them out of the slumber of death, that they might beholde the cleere light of the Gospel,Saint Paul in these words stirred up the Romans, and awaked them out of the slumber of death, that they might behold the clear Light of the Gospel,
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and knowe the time of their visitation, and shake off the workes of darknes, and apparel themselues with the righteousnesse of Christ our Sauiour.
and know the time of their Visitation, and shake off the works of darkness, and apparel themselves with the righteousness of christ our Saviour.
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But before I proceede farther to declare that which is to be spokē at this present, let vs turne our heartes to God,
But before I proceed farther to declare that which is to be spoken At this present, let us turn our hearts to God,
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euen the father of lightes, that it may please him to open the eyes of our vnderstanding,
even the father of lights, that it may please him to open the eyes of our understanding,
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and to direct al our doings to his glory. &c.
and to Direct all our doings to his glory. etc.
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In worldly businesse, it is reckoned a great poynt of wisedome, to doe thinges in due time,
In worldly business, it is reckoned a great point of Wisdom, to do things in due time,
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and to choose the fittest season to speake or to holde silence, to buy or to sell, to buylde or to pull downe.
and to choose the Fittest season to speak or to hold silence, to buy or to fell, to build or to pull down.
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Salomon therefore sayde, To all things there is an appoynted time, & a time to euery purpose vnder the heauen. Solomon Therefore said, To all things there is an appointed time, & a time to every purpose under the heaven.
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Who so doeth not weigh the season, and take his conuenient time, he is vnwise, and defeiteth himselfe, and bewrayeth his follie.
Who so doth not weigh the season, and take his convenient time, he is unwise, and defeiteth himself, and bewrayeth his folly.
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But of all wisedomes this is the greatest, that a man lift vp his eyes to the throne of Gods mercie,
But of all wisdoms this is the greatest, that a man lift up his eyes to the throne of God's mercy,
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and knowe the time of his blessing, and direct his life to the seruice of GOD, as hee warneth:
and know the time of his blessing, and Direct his life to the service of GOD, as he warneth:
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Make no tarrying to turne vnto the Lorde, and put not off from day to day: Make no tarrying to turn unto the Lord, and put not off from day to day:
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for sodainely shall the wrath of the Lorde breake forth, and in thy securitie thou shalt be destroyed. for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed.
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If the good man of the house were wise, if he knewe at what houre the Theefe woulde come, hee woulde surely watche,
If the good man of the house were wise, if he knew At what hour the Thief would come, he would surely watch,
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and stande in readinesse, and not suffer his house to bee digged through.
and stand in readiness, and not suffer his house to be dug through.
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Of this wisedome in taking the vantage of time, spake the Prophet Dauid. This daye if you heare his voyce, harden not your heartes. Forslow not the time, loose not this good occasion, heare his voyce nowe, this day.
Of this Wisdom in taking the vantage of time, spoke the Prophet David. This day if you hear his voice, harden not your hearts. Forslow not the time, lose not this good occasion, hear his voice now, this day.
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Of this wisedome spake Saint Paule. We as workers together beseeche you, that yee receyue not the grace of GOD in vayne.
Of this Wisdom spoke Saint Paul. We as workers together beseech you, that ye receive not the grace of GOD in vain.
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For hee sayth, I haue hearde thee in a time accepted, and in the daye of saluation haue I succoured thee.
For he say, I have heard thee in a time accepted, and in the day of salvation have I succored thee.
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Beholde nowe the accepted time, beholde now the day of saluation. Who so knoweth not this time, is not wise.Behold now the accepted time, behold now the day of salvation. Who so Knoweth not this time, is not wise.
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Of this blindenesse and heauinesse of the people, God complayneth in many places of the Prophetes.
Of this blindness and heaviness of the people, God Complaineth in many places of the prophets.
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In the eight Chapter of Ieremie, Euen the Storke in the ayre knoweth her appoynted times, and the Turtle,
In the eight Chapter of Ieremie, Even the Stork in the air Knoweth her appointed times, and the Turtle,
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and the Crane, and the Swallowe obserue the time of their comming: but my people knoweth not the iudgement of the Lorde. and the Crane, and the Swallow observe the time of their coming: but my people Knoweth not the judgement of the Lord.
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Of this their blindnesse and follie, our Sauiour reproueth Hierusalem: O if thou haddest (euen now at the least in this thy day) knowen those thinges, whiche belong vnto thy peace:
Of this their blindness and folly, our Saviour Reproveth Jerusalem: Oh if thou Hadst (even now At the least in this thy day) known those things, which belong unto thy peace:
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but nowe are they hidde from thine eyes.
but now Are they hid from thine eyes.
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For the dayes shall come vppon thee, that thine enemies shall cast a trench about thee,
For the days shall come upon thee, that thine enemies shall cast a trench about thee,
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and compasse thee rounde and keepe thee in on euery side, and shall make thee euen with the grounde,
and compass thee round and keep thee in on every side, and shall make thee even with the ground,
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and thy children which are within thee, and they shall not leaue in thee a stone vppon a stone,
and thy children which Are within thee, and they shall not leave in thee a stone upon a stone,
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because thou knowest not the time of thy visitation. Because thou Knowest not the time of thy Visitation.
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Therefore the Apostle calleth vppon the Romaines, telleth them that the Sunne is vp, and the day open:
Therefore the Apostle calls upon the Romans, Telleth them that the Sun is up, and the day open:
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2414
and warneth them, not to lose the season: for nowe, euen nowe (saith he) it is time to rise.
and warneth them, not to loose the season: for now, even now (Says he) it is time to rise.
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That wee may the better discerne the light, let vs beholde the darkenesse of that time, which was before.
That we may the better discern the Light, let us behold the darkness of that time, which was before.
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The whole worlde was diuided into the people of the Iewes, and the heathens: and besides these, there were no other people.
The Whole world was divided into the people of the Iewes, and the Heathens: and beside these, there were no other people.
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2417
The Heathens were forsaken of God: the Iewes were his chosen people.
The heathens were forsaken of God: the Iewes were his chosen people.
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The Heathens woorshipped the workers of their owne handes, and gaue the glory of God vnto creatures, whiche are not God.
The heathens worshipped the workers of their own hands, and gave the glory of God unto creatures, which Are not God.
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They went after Idols, euen as they were lead: they had many goddes, according to the number of their Cities:
They went After Idols, even as they were led: they had many God's, according to the number of their Cities:
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they deliuered vp their bodies to all manner filthines: God gaue them ouer to followe their lustes.
they Delivered up their bodies to all manner filthiness: God gave them over to follow their lusts.
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The Fathers amongest them slewe their owne children, and offered them vp in Sacrifice to Diuels.
The Father's amongst them slew their own children, and offered them up in Sacrifice to Devils.
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2422
So strongly did the Prince of darkenesse possesse them, they had not the Arke of the Testimonie, they liued without Prophetes,
So strongly did the Prince of darkness possess them, they had not the Ark of the Testimony, they lived without prophets,
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2423
or couenaunt, or Christe, or God: they liued without hope, or light, or comforte. In such a night, and such a darkenesse lay the Heathen.
or Covenant, or Christ, or God: they lived without hope, or Light, or Comfort. In such a night, and such a darkness lay the Heathen.
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2424
The Iewes, Gods chosen people, they were also bereft of knowledge:
The Iewes, God's chosen people, they were also bereft of knowledge:
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2425
there was no prophet left among them, nor any to teache them the wil of the Lord.
there was no Prophet left among them, nor any to teach them the will of the Lord.
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The lawe did perish from the priest, and counsel from the auncient: light was turned into darknesse, and iudgement into wormewood:
The law did perish from the priest, and counsel from the ancient: Light was turned into darkness, and judgement into wormwood:
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2427
they were bitter and grieuous to the poore:
they were bitter and grievous to the poor:
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they slew the Prophets which were sent vnto them, they did for sake the fountaine of liuing waters,
they slew the prophets which were sent unto them, they did for sake the fountain of living waters,
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2429
and followed Baal and Astaroth. Like people, like Priestes: frō the sole of the foot, vnto y• head there was nothing whole in them.
and followed Baal and Astaroth. Like people, like Priests: from the sole of the foot, unto y• head there was nothing Whole in them.
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2430
Of them God spake by the Prophet, I haue no pleasure in you, neither wil I accept an offering at your hand.
Of them God spoke by the Prophet, I have no pleasure in you, neither will I accept an offering At your hand.
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2431
Of them he sayde, When you shal stretch out your hands, I wil hide mine eies from you:
Of them he said, When you shall stretch out your hands, I will hide mine eyes from you:
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2432
and though you make many prayers, I will not heare you, In such a darkenesse laye the Iewes, in suche a darkenesse laye the Gentiles.and though you make many Prayers, I will not hear you, In such a darkness say the Iewes, in such a darkness say the Gentiles.
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All had sinned, they were all corrupt and abhominable in their wayes, they were the Children of wrath, and the vesselles of distruction.
All had sinned, they were all corrupt and abominable in their ways, they were the Children of wrath, and the vessels of destruction.
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So were they wrapt in the cloude of ignoraunce, and couered in the shadowe of death.
So were they wrapped in the cloud of ignorance, and covered in the shadow of death.
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Suche was the night Saint Paul spake of, so vglie, so darke, so voyde of comfort.
Suche was the night Saint Paul spoke of, so ugly, so dark, so void of Comfort.
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But God gaue foorth his light to shyne vppon them, he sent the Patriarches and Prophetes,
But God gave forth his Light to shine upon them, he sent the Patriarchs and prophets,
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2437
and holye Fathers, hee sent vnto them Moses and Aaron, and Angelles from Heauen, to giue out sparkes of this light.
and holy Father's, he sent unto them Moses and Aaron, and Angels from Heaven, to give out sparks of this Light.
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2438
Hee made it appeare by his Prophete Esaie, Beholde, the Virgine shall conceyue, and beare a Sonne,
He made it appear by his Prophet Isaiah, Behold, the Virgae shall conceive, and bear a Son,
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2439
and shee shall call his name Emanuell.
and she shall call his name Emmanuel.
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2440
In him shall all Israel bee saued, hee is the light to lighten the Gentiles, his name shall be called wonderfull, counseller, the mightie God, the euerlasting father, the Prince of peace:
In him shall all Israel be saved, he is the Light to lighten the Gentiles, his name shall be called wonderful, Counsellor, the mighty God, the everlasting father, the Prince of peace:
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2441
in him shal al the endes of the worlde bee blessed. in him shall all the ends of the world be blessed.
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This light they behelde, when it was not cleerely opened vnto them, they did see it comming,
This Light they beheld, when it was not clearly opened unto them, they did see it coming,
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and reioyced in it, they were vnder a Schoolemaister, and had not the perfect knowledge of this light.
and rejoiced in it, they were under a Schoolmaster, and had not the perfect knowledge of this Light.
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But nowe God hath scattered all these Cloudes, and wee beholde as in a mirrour the glorye of the Lorde with open face.
But now God hath scattered all these Clouds, and we behold as in a mirror the glory of the Lord with open face.
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Our elder Fathers in the olde Testament had onely a dimme candle to guide their Feete, we haue the bright Sunne beames:
Our elder Father's in the old Testament had only a dim candle to guide their Feet, we have the bright Sun beams:
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They had onelye the greene blade of the Corne, wee haue the plentifull encrease, euen as in the time of haruest:
They had only the green blade of the Corn, we have the plentiful increase, even as in the time of harvest:
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they had the shadowe, we haue the light:
they had the shadow, we have the Light:
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they had onely a droppe to refreshe themselues, wee haue the whole streame of Gods mercie powred out vppon vs.
they had only a drop to refresh themselves, we have the Whole stream of God's mercy poured out upon us
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Nowe hath God remembred his holie couenaunt, and the othe whiche hee sware to our father Abraham: nowe the woorde was made fleshe,
Now hath God remembered his holy Covenant, and the other which he sware to our father Abraham: now the word was made Flesh,
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and dwelt with vs. The day starre is sprong vp in our heartes, the Spirite of God hath filled the whole world:
and dwelled with us The day star is sprung up in our hearts, the Spirit of God hath filled the Whole world:
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the earth is full of his glorye. The Idols of the Heathen are fallen, and are put to silence:
the earth is full of his glory. The Idols of the Heathen Are fallen, and Are put to silence:
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their greatest mysteries appeare to bee follies, and are laught to scorne, the children make games of them in their streetes.
their greatest Mysteres appear to be follies, and Are laughed to scorn, the children make games of them in their streets.
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2453
Sathan the Prince of this worlde, which is the accuser of our brethren, is now cast foorth.
Sathan the Prince of this world, which is the accuser of our brothers, is now cast forth.
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Nowe is it knowen, that saluation, and power, and glory belongeth to our God.
Now is it known, that salvation, and power, and glory belongeth to our God.
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Hee hath raysed his Christe, and hath established his kingdome, the kings and nations of the worlde shall walke in his light,
He hath raised his Christ, and hath established his Kingdom, the Kings and Nations of the world shall walk in his Light,
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and his light shall not bee put out, and his kingdome shall haue no ende. Nowe is that newe Hierusalem, the glorious Citie of our God reuealed from on high:
and his Light shall not be put out, and his Kingdom shall have no end. Now is that new Jerusalem, the glorious city of our God revealed from on high:
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nowe hath God made the Heauens newe and a newe earth, and hath fixed his Tabernacle and dwelling place among men.
now hath God made the Heavens new and a new earth, and hath fixed his Tabernacle and Dwelling place among men.
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The fulnesse of time is come, the sounde of the Apostles is gone through all the earth:
The fullness of time is come, the sound of the Apostles is gone through all the earth:
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the Sunne of righteousnesse hath appeared: he is the light and comfort of the whole worlde.
the Sun of righteousness hath appeared: he is the Light and Comfort of the Whole world.
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This is the gracious yeere of mercye, this is the daye whiche the Lorde hath made.
This is the gracious year of mercy, this is the day which the Lord hath made.
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Nowe is the mercy of the Lorde shewed more and more towardes vs, and his trueth endureth for euer.
Now is the mercy of the Lord showed more and more towards us, and his truth Endureth for ever.
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When Balaam the false Prophete, beholde the glorye of this time, hee brake out and sayde, Who shall liue when GOD doeth this? Who shall liue,
When balaam the false Prophet, behold the glory of this time, he brake out and said, Who shall live when GOD doth this? Who shall live,
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2463
and see, and enioy these thinges? Awake therefore, or arise from sleepe, the time so requireth:
and see, and enjoy these things? Awake Therefore, or arise from sleep, the time so requires:
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For nowe is our Saluation neerer then when we beleeued it. Of those few words, haue growen diuers senses, al good and godly:For now is our Salvation nearer then when we believed it. Of those few words, have grown diverse Senses, all good and godly:
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yet in my iudgement, the simplest and playnest sense is this.
yet in my judgement, the simplest and Plainest sense is this.
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When we were heathen, and sate in darknesse, we thought we did well, and that wee shoulde be saued in that way, in whiche wee walked:
When we were heathen, and sat in darkness, we Thought we did well, and that we should be saved in that Way, in which we walked:
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and that there was no hope of saluation, but onelie in that: and wee had a great liking in our doinges.
and that there was no hope of salvation, but only in that: and we had a great liking in our doings.
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This is the vanitie, and miserie of man: oftetimes where he thinketh himselfe most sure, he is deepely deceyued.
This is the vanity, and misery of man: oftentimes where he Thinketh himself most sure, he is deeply deceived.
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The Turks & the Iewes at this day, & others the enemies of the crosse of Christ, thinke there is no other true religion but theirs:
The Turks & the Iewes At this day, & Others the enemies of the cross of christ, think there is no other true Religion but theirs:
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& in yt they are woonderfull zealous, and stande in it vnto death: no perswasion nor force can remooue them.
& in that they Are wondered zealous, and stand in it unto death: no persuasion nor force can remove them.
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When the people of Ephesus heard of the preaching of Paul, they raysed vproare, and filled the Citie full of tumult:
When the people of Ephesus herd of the preaching of Paul, they raised uproar, and filled the city full of tumult:
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they caught Gaius and Aristarchus men of Macedonia, and Pauls companions in his iourney, and woulde haue slayne them:
they caught Gaius and Aristarchus men of Macedonia, and Paul's Sodales in his journey, and would have slain them:
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they made an outcrie, saying, Great is Diana of the Ephesians, she is a goddesse, she hath made Heauen and Earth, we haue put our trust in her, we will call vpon her,
they made an outcry, saying, Great is Diana of the Ephesians, she is a goddess, she hath made Heaven and Earth, we have put our trust in her, we will call upon her,
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and she will heare vs. Christ she weth his Disciples, The brother shal betray the brother to death & the father the sonne,
and she will hear us christ she weth his Disciples, The brother shall betray the brother to death & the father the son,
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& the childrē shal rise against their parents, and shall cause them to die, and ye shal be hated of al men for my Name. & the children shall rise against their Parents, and shall cause them to die, and you shall be hated of all men for my Name.
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For zeale to their GOD, the Priestes of Baal cut themselues with kniues and launcers.
For zeal to their GOD, the Priests of Baal Cut themselves with knives and lancers.
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Through zeale, manie fathers slewe their owne children, and burnte them quicke in fire, in the honour of the Idol Moloch. Circumcelliones, which were a sorte of Heretikes sprong out of the Donatistes about 420. yeeres after Christ, through zeale murthered one another, they threwe them selues downe from high rockes and destroyed them selues,
Through zeal, many Father's slew their own children, and burnt them quick in fire, in the honour of the Idol Moloch. Circumcellions, which were a sort of Heretics sprung out of the Donatists about 420. Years After christ, through zeal murdered one Another, they threw them selves down from high Rocks and destroyed them selves,
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and thought that, the onely way to please God: so hot and feruent was their deuotion.
and Thought that, the only Way to please God: so hight and fervent was their devotion.
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The children of light haue seldome suffered more, or more willingly, or with more affiance, then the children of darkenesse:
The children of Light have seldom suffered more, or more willingly, or with more affiance, then the children of darkness:
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so striued they for God, but against God: and abused his name agaynst him selfe, and wittingly and willingly went downe to Hell.
so strived they for God, but against God: and abused his name against him self, and wittingly and willingly went down to Hell.
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They haue great zeale and earnest desire of the glorye of GOD, but not according to knowledge.
They have great zeal and earnest desire of the glory of GOD, but not according to knowledge.
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They contented them selues with that they had receiued of their Fathers, & would seeke no further they thought they did serue GOD,
They contented them selves with that they had received of their Father's, & would seek no further they Thought they did serve GOD,
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but they blasphemed the Name of the Sonne of GOD. In suche sorte did God suffer them to walke in the blindenesse of their heart.
but they blasphemed the Name of the Son of GOD. In such sort did God suffer them to walk in the blindness of their heart.
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In the latter day many shall say vnto Christ, Lorde, Lorde, haue wee not by thy Name prophecied? and by thy Name cast out Diuels? & by thy Name done many greate workes? Wee haue prayed,
In the latter day many shall say unto christ, Lord, Lord, have we not by thy Name prophesied? and by thy Name cast out Devils? & by thy Name done many great works? we have prayed,
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and giuen almes for thy sake:
and given alms for thy sake:
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was it not done of zeale & deuotion towardes thee? So well shall they be perswaded of their doinges, they shall presse boldely to the throne of Gods Maiesty, and require their meede.
was it not done of zeal & devotion towards thee? So well shall they be persuaded of their doings, they shall press boldly to the throne of God's Majesty, and require their meed.
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But Christ shall aunsweare them, I neuer knewe you: you serued your fancie, you serued not mee:
But christ shall answer them, I never knew you: you served your fancy, you served not me:
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your almes, and miracles, and your prayers shall condemne you. Therfore Christe sayde to the Woman of Samaria, Yee worshippe that which you knowe not.
your alms, and Miracles, and your Prayers shall condemn you. Therefore Christ said to the Woman of Samaria, Ye worship that which you know not.
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You are ledde with a zeale, and followe your Fathers, but are deceiued.
You Are led with a zeal, and follow your Father's, but Are deceived.
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Euen so, hee prayed his father for them that crucified him, and stood by, and reuiled him, O Father, thou art full of mercie, forgiue them, they are moued of zeale,
Eve so, he prayed his father for them that Crucified him, and stood by, and reviled him, Oh Father, thou art full of mercy, forgive them, they Are moved of zeal,
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and thinke they please thee, they knowe not what they doe, they knowe not thee, nor mee thy Sonne whom thou hast sent.
and think they please thee, they know not what they do, they know not thee, nor me thy Son whom thou hast sent.
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Saint Hierome saith, Nomine vnitatis & fidei infidelitas scriptae est. Infidelitie hath bin written vnder the name of faith and vnitie. Saint Jerome Says, Nomine vnitatis & fidei infidelitas Scriptae est. Infidelity hath been written under the name of faith and unity.
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For herein they thought them selues good, and holie, and Catholike, if they departed not from the vnitie of the world.
For herein they Thought them selves good, and holy, and Catholic, if they departed not from the unity of the world.
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Therfore they followed the generall consent of others, they thought them selues (saieth hee) the true Church,
Therefore they followed the general consent of Others, they Thought them selves (Saith he) the true Church,
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and seemed to follow vnitie, though in deede they fell to infidelitie. Whatsoeuer is not of faith, is sinne:
and seemed to follow unity, though in deed they fell to infidelity. Whatsoever is not of faith, is sin:
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whatsoeuer it be, be it neuer so holy, neuer so glorious, it is sinne, it displeaseth God: the ende thereof is destruction.
whatsoever it be, be it never so holy, never so glorious, it is sin, it displeaseth God: the end thereof is destruction.
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Therefore Christ sayeth, I am the light of the worlde:
Therefore christ Saith, I am the Light of the world:
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hee that followeth mee, shall not walke in darkenesse, but shall haue the light of life. he that follows me, shall not walk in darkness, but shall have the Light of life.
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So spake Almightie GOD to his people, Take heede that you doe as the Lorde your GOD hath commaunded you:
So spoke Almighty GOD to his people, Take heed that you do as the Lord your GOD hath commanded you:
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turne not aside to the right hande, nor to the lefte. Thou shalt not doe the thing that seemeth right in thine owne eyes:turn not aside to the right hand, nor to the left. Thou shalt not do the thing that seems right in thine own eyes:
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Thou shalte not followe the zeale of thine owne heart. Thinke that thou maist be deceiued:
Thou shalt not follow the zeal of thine own heart. Think that thou Mayest be deceived:
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dispose thy selfe to hearken to the voyce of the Lord: whatsoeuer he shall commaund thee, that onely shalt thou doe.
dispose thy self to harken to the voice of the Lord: whatsoever he shall command thee, that only shalt thou do.
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For my thoughts are not your thoughtes, neither are your wayes my wayes, saith the Lord: For my thoughts Are not your thoughts, neither Are your ways my ways, Says the Lord:
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For as the heauens are higher thē the earth, so are my waies higher thē yourwaies, For as the heavens Are higher them the earth, so Are my ways higher them yourwaies,
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& my thoughts aboue your thoughts. The will of ye Lord is the only measure whereby all trueth must be tryed.& my thoughts above your thoughts. The will of you Lord is the only measure whereby all truth must be tried.
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Heereunto the Prophet Dauid humbleth himselfe, and speaketh vnto GOD in this manner, Lighten mine eies, O lord, O teach me to do thy wil, teach me to follow it, & to practise it.
Hereunto the Prophet David Humbleth himself, and speaks unto GOD in this manner, Lighten mine eyes, Oh lord, Oh teach me to do thy will, teach me to follow it, & to practise it.
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Hereof S. Paul speaketh, Vnderstand what the will of the Lord is. Leaue the pretence of zeale, leaue the deuotion of your owne heart, rest not vppon the will of your forefathers, nor of flesh & blood.
Hereof S. Paul speaks, Understand what the will of the Lord is. Leave the pretence of zeal, leave the devotion of your own heart, rest not upon the will of your Forefathers, nor of Flesh & blood.
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Learne to feele and taste the will of God, it is good, and gracious, and merciful:
Learn to feel and taste the will of God, it is good, and gracious, and merciful:
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thereby direct your steppes, therein shall you finde the possession of life.
thereby Direct your steps, therein shall you find the possession of life.
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We were drowned in darkenesse (sayth the Apostle) yet thought we had the light.
We were drowned in darkness (say the Apostle) yet Thought we had the Light.
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I my selfe (saith hee) was a blasphemer, and did persecute the Church of God:
I my self (Says he) was a blasphemer, and did persecute the Church of God:
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I followed the way of my fathers, I had a great zeale, and thought I did well,
I followed the Way of my Father's, I had a great zeal, and Thought I did well,
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but the way wherein I walked, was slippery, the light was darkenesse. I delighted in vanitie, and had pleasure in leasings.
but the Way wherein I walked, was slippery, the Light was darkness. I delighted in vanity, and had pleasure in leasings.
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I was blinde, yet perceiued it not, and therefore was my blindenesse and miserie so muche the more.
I was blind, yet perceived it not, and Therefore was my blindness and misery so much the more.
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But now is our Saluation come neere vnto vs:
But now is our Salvation come near unto us:
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our bodies are made the Temples of God, and his spirit dwelleth within vs. We haue the woorde of life put both in our mouth, and in our heart:
our bodies Are made the Temples of God, and his Spirit dwells within us We have the word of life put both in our Mouth, and in our heart:
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the kingdome of God is in the middes amongst vs. The Sonne of God calleth vnto vs, Come vnto me al ye that trauel and be heauily laden, and I wil refresh you.
the Kingdom of God is in the mids among us The Son of God calls unto us, Come unto me all you that travel and be heavily laden, and I will refresh you.
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S, Iohn saith, We haue looked vpon, and our hands haue handeled the worde of life. S, John Says, We have looked upon, and our hands have handled the word of life.
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And againe, The word was made flesh, and dwelt among vs, and we saw the glory thereof as the glory of the only begotten sonne of the Father, full of grace and of trueth.
And again, The word was made Flesh, and dwelled among us, and we saw the glory thereof as the glory of the only begotten son of the Father, full of grace and of truth.
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So neere is the Lorde to them that seeke him: So neere vnto vs is our saluation.
So near is the Lord to them that seek him: So near unto us is our salvation.
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When Dauid heard the voyce of the Lorde, he awaked and rose vp, hee gaue thankes vnto God,
When David herd the voice of the Lord, he awaked and rose up, he gave thanks unto God,
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and powred out his heart before him, saying, O Lorde our Lorde, howe wonderfull is thy Name in all the worlde? And againe, Prayse the Lorde, O my soule,
and poured out his heart before him, saying, Oh Lord our Lord, how wonderful is thy Name in all the world? And again, Praise the Lord, Oh my soul,
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and all that is within mee, praise his holie Name. and all that is within me, praise his holy Name.
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When the Apostles hearde this voyce of the Lorde, they were awaked, they forsooke all they had, they tooke vp their Crosse,
When the Apostles heard this voice of the Lord, they were awaked, they forsook all they had, they took up their Cross,
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and went ouer all the worlde preaching the Gospell of saluation.
and went over all the world preaching the Gospel of salvation.
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When Paul heard the voyce of Christ from heauen aboue, he fell flat on the earth,
When Paul herd the voice of christ from heaven above, he fell flat on the earth,
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and being astonied, sayde, Lord, what wilt thou that I do? I am thy seruaunt,
and being astonished, said, Lord, what wilt thou that I do? I am thy servant,
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and the sonne of thy handemayde: make me to doe that thou commandest me to doe.
and the son of thy handemayde: make me to do that thou Commandest me to do.
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Then coulde neither life, nor death, nor Angels, nor Principalities, nor Powers, nor thinges present,
Then could neither life, nor death, nor Angels, nor Principalities, nor Powers, nor things present,
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nor thinges to come, nor height, nor depthe, nor any other Creature separate Paule from the loue of God whiche is in Christ Iesus our Lorde:
nor things to come, nor height, nor depth, nor any other Creature separate Paul from the love of God which is in christ Iesus our Lord:
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then hee esteemed not to knowe anye thinge sauing Iesus Christ, and him crucified. He brake his sleepe, rose vp, and went forwarde.
then he esteemed not to know any thing Saving Iesus christ, and him Crucified. He brake his sleep, rose up, and went forward.
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In like manner the Prophet Esay stirreth vp Hierusalem, Arise, be bright for the light is come,
In like manner the Prophet Isaiah stirs up Jerusalem, Arise, be bright for the Light is come,
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and the glorie of the Lorde is risen vppon thee. and the glory of the Lord is risen upon thee.
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Knowe thy time, and the day of thy visitation, awake thou that sleepest, and stande vp from the dead, Know thy time, and the day of thy Visitation, awake thou that Sleepest, and stand up from the dead,
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for the Sonne of God hath shined ouer thee. The Apostle therfore saith, It is nowe time that wee shoulde arise from sleepe.
for the Son of God hath shined over thee. The Apostle Therefore Says, It is now time that we should arise from sleep.
p-acp dt n1 pp-f np1 vhz vvn p-acp pno21. dt n1 av vvz, pn31 vbz av n1 cst pns12 vmd vvi p-acp n1.
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We are the children of God, we are the children of the trueth, we are the sonnes of the Prophets, we are they whom GOD hath chosen out of the worlde.
We Are the children of God, we Are the children of the truth, we Are the Sons of the prophets, we Are they whom GOD hath chosen out of the world.
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Whosoeuer putteth his hande to the plough, and looketh backe, is vnmeete for the kingdome of heauen.
Whosoever putteth his hand to the plough, and looks back, is unmeet for the Kingdom of heaven.
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These thinges are sent for our vnderstanding:
These things Are sent for our understanding:
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GOD hath giuen his worde vnto vs. We haue seene the workes of God, the doumbe to speake, the deafe to heare, the blynde to see, the lame to goe, the dead to rise and come out of their graues:
GOD hath given his word unto us We have seen the works of God, the doumbe to speak, the deaf to hear, the blind to see, the lame to go, the dead to rise and come out of their graves:
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the Sunne to be darkened, the earth to quake, rockes to rent, and the Diuell to confesse the Sonne of God:
the Sun to be darkened, the earth to quake, Rocks to rend, and the devil to confess the Son of God:
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for he was forced to say, Thou art Christ the Sonne of God. Nowe doth the kingdome of heauen suffer violence.
for he was forced to say, Thou art christ the Son of God. Now does the Kingdom of heaven suffer violence.
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The night is passed, the daye is at hande:
The night is passed, the day is At hand:
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we haue slumbered enough in ignoraunce, it is nowe time, we knowe the blessinges which GOD hath bestowed vppon vs:
we have slumbered enough in ignorance, it is now time, we know the blessings which GOD hath bestowed upon us:
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it is time wee shoulde be thankefull, and awake out of the sleepe of forgetfulnesse, that wee humble our selues vnder the mighty hande of God,
it is time we should be thankful, and awake out of the sleep of forgetfulness, that we humble our selves under the mighty hand of God,
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and dreame no more of our owne strength: our conscience is charged: we cannot pleade ignoraunce:
and dream no more of our own strength: our conscience is charged: we cannot plead ignorance:
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it is time that we rise:
it is time that we rise:
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the mercie of God, the aboundaunce of his blessing, the feare of his iudgement, the regarde of our saluation so requireth.
the mercy of God, the abundance of his blessing, the Fear of his judgement, the regard of our salvation so requires.
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Let vs cast away the workes of darkenesse: they bee vnfruitefull, lothesome, and horrible, They darken the hearte, and blinde the conscience:
Let us cast away the works of darkness: they be unfruitful, loathsome, and horrible, They darken the heart, and blind the conscience:
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hee that doeth them shall bee cast into vtter darkenesse.
he that doth them shall be cast into utter darkness.
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Let vs bee afrayde, let vs be ashamed hereof, such things are not fit for the children of light.
Let us be afraid, let us be ashamed hereof, such things Are not fit for the children of Light.
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Let vs put on the armour of light.
Let us put on the armour of Light.
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God hath chosen vs to bee his Souldiers, and hath called vs foorth into the fielde.
God hath chosen us to be his Soldiers, and hath called us forth into the field.
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Our fight is not against fleshe and blood, but against the Diuell, the Prince of this worlde, and the Father of darkenesse:
Our fight is not against Flesh and blood, but against the devil, the Prince of this world, and the Father of darkness:
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hee rampeth like a Lyon, and lyeth in waite, and seeketh whom hee may deuour. All the vanities of this life, our bodies, our owne heartes conspire against vs:
he rampeth like a lion, and lies in wait, and seeks whom he may devour. All the vanities of this life, our bodies, our own hearts conspire against us:
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the fight is terrible, the daunger great.
the fight is terrible, the danger great.
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Let vs not be vnprouided, let vs not stande open to the stroke of the enimie:
Let us not be unprovided, let us not stand open to the stroke of the enemy:
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Let vs take vnto vs the whole armour of God, let our loyues be girded with beritie, let vs put on the shielde of Faith, the brestplate of righteousnesse, the sworde of the spirit, & the helmet of saluation.
Let us take unto us the Whole armour of God, let our loyues be girded with beritie, let us put on the shield of Faith, the breastplate of righteousness, the sword of the Spirit, & the helmet of salvation.
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These bee the weapons of righteousnesse, these be the armour of light. Let vs not feare to declare the truth, though thereby wee shoulde daunger our life.
These be the weapons of righteousness, these be the armour of Light. Let us not Fear to declare the truth, though thereby we should danger our life.
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Let vs bee faithfull vnto the ende, let it appeare that the weapons of our warfare are not carnall,
Let us be faithful unto the end, let it appear that the weapons of our warfare Are not carnal,
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but mighty through God to cast downe holdes, and imaginations, and euery hie thing that is exalted against God:
but mighty through God to cast down holds, and Imaginations, and every high thing that is exalted against God:
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so shal our armour be complete, so shall we shewe glorious in the fielde, and be terrible to the enimie:
so shall our armour be complete, so shall we show glorious in the field, and be terrible to the enemy:
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so shall we stande strong & boldely against sword, and fire, and death:
so shall we stand strong & boldly against sword, and fire, and death:
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so shall we like faithfull Souldiers of our captaine Christ, manfully stande agaynst the gates of hell,
so shall we like faithful Soldiers of our captain christ, manfully stand against the gates of hell,
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and resiste al the assaultes, and quench al the fiery darts of the wicked:
and resist all the assaults, and quench all the fiery darts of the wicked:
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then shal we eate of the fruite in the middest of Paradise, and shall receaue the Crowne of euerlastynge glory.
then shall we eat of the fruit in the midst of Paradise, and shall receive the Crown of everlasting glory.
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Let vs walke honestly, as in the day, not in gluttony & drunkēnes, neither in Chambering and wantonnes, nor in strife and enuying. Let us walk honestly, as in the day, not in gluttony & Drunkenness, neither in Chambering and wantonness, nor in strife and envying.
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He setteth downe three things, as three botches and carbuncles of the soule:
He sets down three things, as three botches and carbuncles of the soul:
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they oppresse the body, defile the minde, and breake the bonde and vnitie of the Church of God.
they oppress the body, defile the mind, and break the bond and unity of the Church of God.
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The first is gluttonie and drunkennes, the roote and mother of al euill: nothinge standeth safe, where wine preuayleth.
The First is gluttony and Drunkenness, the root and mother of all evil: nothing Stands safe, where wine prevaileth.
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This was the iniquitie of Sadome, abundance, and fulnesse of bread: they abused the gifts of God, to the dishonour of god.
This was the iniquity of Sodom, abundance, and fullness of bred: they abused the Gifts of God, to the dishonour of god.
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This was ye cause of all her filthynes, & her filthines was the cause of her destruction. Here of God speaketh.
This was the cause of all her filthiness, & her filthiness was the cause of her destruction. Here of God speaks.
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My chosen people, My darling is waxed fat: My chosen people, My darling is waxed fat:
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Therefore he forsooke god that made him, and regarded not the strong God of his saluation. Therefore he forsook god that made him, and regarded not the strong God of his salvation.
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And againe, by the Prophet Esay, The harpe, and viole, timbrell and pipe, are in their feastes,
And again, by the Prophet Isaiah, The harp, and violent, timbrel and pipe, Are in their feasts,
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but they regard not the work of the Lorde, neyther consider the worke of his hands. And in the xxiichap. but they regard not the work of the Lord, neither Consider the work of his hands. And in the xxiichap.
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Behold ioy and gladnes slaying oxen, and killing sheepe, eating fleshe, and drinking wine, eating and drinking: Behold joy and gladness slaying oxen, and killing sheep, eating Flesh, and drinking wine, eating and drinking:
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for to morowe we shall die. for to morrow we shall die.
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So through gluttony, and drunkenn es they despised the threatnings of God, and entered not into the way of repentance,
So through gluttony, and drunkenn es they despised the threatenings of God, and entered not into the Way of Repentance,
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but continued in their sinnes, and made scorne of the Prophets of God.
but continued in their Sins, and made scorn of the prophets of God.
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The people of Israel sate them downe to eate and drink & rose vp to play. They forgat God, The people of Israel sat them down to eat and drink & rose up to play. They forgot God,
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and the mercies he had shewed vpon them, and worshipped a golden calfe: So grosse and so deadly are the cloudes of drunkennes.
and the Mercies he had showed upon them, and worshipped a golden calf: So gross and so deadly Are the Clouds of Drunkenness.
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Our Sauiour Christ saith, towardes the latter day the people shall eate and drinke, and be voyd of care,
Our Saviour christ Says, towards the latter day the people shall eat and drink, and be void of care,
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as in the daies of Noah, and distruction shall sodainely fall vpon them: therefore Christ sayth, Woe be to you that are full, for you shall hunger.
as in the days of Noah, and destruction shall suddenly fallen upon them: Therefore christ say, Woe be to you that Are full, for you shall hunger.
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Many haue bene slaine in the field, but manie more haue taken their deadly wounde by surfeting: Many have be slain in the field, but many more have taken their deadly wound by surfeiting:
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many haue bene drowned in the sea, but many more haue perished by the strength of wine.
many have be drowned in the sea, but many more have perished by the strength of wine.
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It is not set downe, that the rich glutton was an oppressour, an extortioner, an vsurer,
It is not Set down, that the rich glutton was an oppressor, an extortioner, an usurer,
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or y• he came vniustly by his goods, but that he abused the same, yt be fared deliciously, and became vnthankefull:
or y• he Come unjustly by his goods, but that he abused the same, that be fared deliciously, and became unthankful:
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and therefore was punished in hell fire.
and Therefore was punished in hell fire.
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Then he which before had aboundance, and did swimine in wine, had not one droppe to quench his thirst.
Then he which before had abundance, and did swimine in wine, had not one drop to quench his thirst.
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Many make their belly their God.
Many make their belly their God.
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2591
They haue more comfort in the caste of sweete fare, then in the consideratioon of the workes of God.
They have more Comfort in the cast of sweet fare, then in the consideratioon of the works of God.
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2592
Their table is turned into a snare, their glorie is to their shame.
Their table is turned into a snare, their glory is to their shame.
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Here will I speake nothing of forcing and quaffinge, God keepe it farre from Christian tables, it is too too wilde & barbarous:
Here will I speak nothing of forcing and quaffing, God keep it Far from Christian tables, it is too too wild & barbarous:
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the heathens hate it, nature abhorreth it, the horse and mule woulde not vse it. S. Augustine saith, Ebrius non peccatū facit, sed ipse totus est peccatum.
the Heathens hate it, nature abhorreth it, the horse and mule would not use it. S. Augustine Says, Ebrius non peccatū facit, sed ipse totus est peccatum.
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A drunken man doth not commit sinne, but hee is altogether sinne. And therefore his rewarde is death.A drunken man does not commit sin, but he is altogether sin. And Therefore his reward is death.
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2596
S. Paul saith, Drunkardes shall not inherite the kingome of God. They shall drink the cup of y• wine of the lordes wrath. S. Paul Says, Drunkards shall not inherit the Kingdom of God. They shall drink the cup of y• wine of the Lords wrath.
np1 np1 vvz, n2 vmb xx vvi dt n1 pp-f np1. pns32 vmb vvi dt n1 pp-f n1 n1 pp-f dt ng1 n1.
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Therefore Christ sayth, Take heede to your selues, least at any time your heartes bee opressed with surfeting,
Therefore christ say, Take heed to your selves, lest At any time your hearts be oppressed with surfeiting,
av np1 vvz, vvb n1 p-acp po22 n2, cs p-acp d n1 po22 n2 vbb vvn p-acp vvg,
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2598
and drunkennes, and the cares of this life: & least that day come on you at vnwares. and Drunkenness, and the Cares of this life: & lest that day come on you At unwares.
cc n1, cc dt n2 pp-f d n1: cc cs d n1 vvn p-acp pn22 p-acp av-j.
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2599
Therefore saith the Apostle, let vs not walke in eating and gluttonie: it will drowne our senses, it will oppresse our nature.
Therefore Says the Apostle, let us not walk in eating and gluttony: it will drown our Senses, it will oppress our nature.
av vvz dt n1, vvb pno12 xx vvi p-acp vvg cc n1: pn31 vmb vvi po12 n2, pn31 vmb vvi po12 n1.
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2600
The kingdome of God is neither meat nor drinke: our meat is to do ye wil of our father.
The Kingdom of God is neither meat nor drink: our meat is to do you will of our father.
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2601
Let vs not abuse the creatures of God:
Let us not abuse the creatures of God:
vvb pno12 xx vvi dt n2 pp-f np1:
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2602
Let vs eate & drinke, that we may liue, only to y• sustenāce of our bodies:
Let us eat & drink, that we may live, only to y• sustenance of our bodies:
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2603
yt we by the moderate & sober vse of those thinges, may be the better hable to folow & please God in our vocation.
that we by the moderate & Sobrium use of those things, may be the better able to follow & please God in our vocation.
pn31 n1 p-acp dt j cc j n1 pp-f d n2, vmb vbi dt jc j pc-acp vvi cc vvi np1 p-acp po12 n1.
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398
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2604
The meat for the bellie, & the bellie for the meats: but God shal destroy both it & them.
The meat for the belly, & the belly for the Meats: but God shall destroy both it & them.
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398
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2605
Let vs think of the cuppe which Christ had on y• crosse: his cup was eisel & tempered with gall:
Let us think of the cup which christ had on y• cross: his cup was eisel & tempered with Gall:
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2606
at his hande let vs take the cup of thankes giuing, and call vpon the name of the Lord.
At his hand let us take the cup of thanks giving, and call upon the name of the Lord.
p-acp po31 n1 vvb pno12 vvi dt n1 pp-f n2 vvg, cc vvb p-acp dt n1 pp-f dt n1.
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2607
Let vs whether we eate, or drinke, remēber who it is that hath bestowed his giftes vpon vs,
Let us whither we eat, or drink, Remember who it is that hath bestowed his Gifts upon us,
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(9) sermon (DIV1)
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2608
and whatsoeuer wee doe, let vs doe it to the glory of God. An other bo•ch and carbuncle is, chambering, and wantonnes.
and whatsoever we do, let us do it to the glory of God. an other bo•ch and carbuncle is, chambering, and wantonness.
cc r-crq pns12 vdb, vvb pno12 vdi pn31 p-acp dt n1 pp-f np1. dt j-jn n1 cc n1 vbz, vvg, cc n1.
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2609
Of this also the Apostle warneth vs:
Of this also the Apostle warneth us:
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2610
for adulterers and fornicators God shall iudge, they shal haue their part in the lake, which burneth with fire and brimstone, whiche is the second death:
for Adulterers and fornicators God shall judge, they shall have their part in the lake, which burns with fire and brimstone, which is the second death:
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2611
the Lorde is the auenger of al such.
the Lord is the avenger of all such.
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399
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2612
It is the will of God, that our bodies be kept in holynes, they are the temples of GOD, hee hath called vs to be vessels of honour, that wee shoulde bee holy in body and holy in spirit, that we serue him in holynes and righteousnes, all the dayes of our life.
It is the will of God, that our bodies be kept in holiness, they Are the Temples of GOD, he hath called us to be vessels of honour, that we should be holy in body and holy in Spirit, that we serve him in holiness and righteousness, all the days of our life.
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2613
The last, is strife and enuying.
The last, is strife and envying.
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2614
We are one body in Christ Iesus, wee are indued with one spirit, we are mēbers one of another.
We Are one body in christ Iesus, we Are endued with one Spirit, we Are members one of Another.
pns12 vbr pi n1 p-acp np1 np1, pns12 vbr vvn p-acp crd n1, pns12 vbr n2 pi pp-f n-jn.
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2615
The Gospel of Christ is the gospell of peace, he hath broken the stoppe of the partiton wall, hee hath set al thinges at peace.
The Gospel of christ is the gospel of peace, he hath broken the stop of the partiton wall, he hath Set all things At peace.
dt n1 pp-f np1 vbz dt n1 pp-f n1, pns31 vhz vvn dt n1 pp-f dt n1 n1, pns31 vhz vvn d n2 p-acp n1.
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2616
Hee hath taught vs, learne of me, for I am humble & meeke.
He hath taught us, Learn of me, for I am humble & meek.
pns31 vhz vvn pno12, vvb pp-f pno11, c-acp pns11 vbm j cc j.
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2617
Let vs not (saith S. Paul) bee desirous of vaine glorye, prouoking one another, •nuying one another. Let us not (Says S. Paul) be desirous of vain glory, provoking one Another, •nuying one Another.
vvb pno12 xx (vvz n1 np1) vbi j pp-f j n1, vvg crd j-jn, vvg pi j-jn.
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2618
Let not one of you say, I am Pauls, and another, I am Apollos, the body of Christ is one, it is not deuided.
Let not one of you say, I am Paul's, and Another, I am Apollos, the body of christ is one, it is not divided.
vvb xx pi pp-f pn22 vvb, pns11 vbm npg1, cc j-jn, pns11 vbm npg1, dt n1 pp-f np1 vbz pi, pn31 vbz xx vvn.
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2619
If you bite and deuoure one another, take heede least you consume one another.
If you bite and devour one Another, take heed lest you consume one Another.
cs pn22 vvb cc vvi pi j-jn, vvb n1 cs pn22 vvb pi j-jn.
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400
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2620
If there bee •nuying, and strife, and dissentions among you, you are yet carnall, you sauour not of the spirit of God.
If there be •nuying, and strife, and dissensions among you, you Are yet carnal, you savour not of the Spirit of God.
cs pc-acp vbi vvg, cc n1, cc n2 p-acp pn22, pn22 vbr av j, pn22 vvb xx pp-f dt n1 pp-f np1.
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2621
You are but a litle flocke, the worlde hateth you, ioyne together, loue one another, beare you one anothers burthen,
You Are but a little flock, the world hates you, join together, love one Another, bear you one another's burden,
pn22 vbr p-acp dt j n1, dt n1 vvz pn22, vvb av, vvb pi j-jn, vvb pn22 pi j-jn n1,
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2622
and so fulfill the law of Christ. The fruite of the spirit is loue, ioy, peace, longe sufferinge, gentlenesse, goodnes, faith, meekenes, & temperancie.
and so fulfil the law of christ. The fruit of the Spirit is love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, & temperancy.
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2623
Loue suffereth long, it is bountiful: loue enuieth not: loue doeth not boast it selfe: it is not puffed vp: it disdaineth not:
Love suffers long, it is bountiful: love Envieth not: love doth not boast it self: it is not puffed up: it disdains not:
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2624
it seeketh not her owne things: it is not prouoked to anger: it thinketh not euil:
it seeks not her own things: it is not provoked to anger: it Thinketh not evil:
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it reioyceth not in iniquit•e, but reioyceth in the trueth: it suffereth all thinges: it beleeueth all thinges, it hopeth all thinges: it endureth al things:
it rejoices not in iniquit•e, but rejoices in the truth: it suffers all things: it Believeth all things, it Hopes all things: it Endureth all things:
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2626
loue is the bonde of perfection. The seruant of Christ is not quarrellous: let vs keepe the vnitie of the spirite in the bonde of peace.
love is the bond of perfection. The servant of christ is not quarrellous: let us keep the unity of the Spirit in the bond of peace.
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2627
Let not dissention or malice trouble our hearts, let vs walke after this maner, and so, let vs glorifie God in our mortall bodies.
Let not dissension or malice trouble our hearts, let us walk After this manner, and so, let us Glorify God in our Mortal bodies.
vvb xx n1 cc n1 vvb po12 n2, vvb pno12 vvi p-acp d n1, cc av, vvb pno12 vvi np1 p-acp po12 j-jn n2.
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2628
Let vs auoyde these thinges, gluttonie, dronkennes, chambering & wantonnes, strife and enuying. They be the vnfruitfull workes of darknes:
Let us avoid these things, gluttony, Drunkenness, chambering & wantonness, strife and envying. They be the unfruitful works of darkness:
vvb pno12 vvi d n2, n1, n1, vvg cc n1, n1 cc vvg. pns32 vbb dt j n2 pp-f n1:
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2629
the way of them leadeth vnto damnation. But put you on the Lord Iesus Christ.
the Way of them leads unto damnation. But put you on the Lord Iesus christ.
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2630
If we beholde our selues, & consider our owne nakednes, we shall find, yt by nature we are nothing els but the childrē of wrath.
If we behold our selves, & Consider our own nakedness, we shall find, that by nature we Are nothing Else but the children of wrath.
cs pns12 vvb po12 n2, cc vvb po12 d n1, pns12 vmb vvi, pn31 p-acp n1 pns12 vbr pix av cc-acp dt n2 pp-f n1.
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2631
Who can cal that cleane, that is conceiued of vncleane seede? Dauid saith Behold, I am conceiued in sinne, my sinnes haue ouer gone my head, there is no health in my flesh.
Who can call that clean, that is conceived of unclean seed? David Says Behold, I am conceived in sin, my Sins have over gone my head, there is no health in my Flesh.
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Nōe that liueth shalbe iustified in thy sight, who can vnderstand his faults? Clense me from my secret fultes.
None that lives shall justified in thy sighed, who can understand his Faults? Cleanse me from my secret fultes.
pi cst vvz vmb|vbi vvn p-acp po21 n1, r-crq vmb vvi po31 n2? vvb pno11 p-acp po11 j-jn n2.
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2633
Iob saith, Verebar omnia opera mea, I stood in feare of al my workes, knowing that thou wilt not iudge me innocēt. Job Says, I feared omnia opera mea, I stood in Fear of all my works, knowing that thou wilt not judge me innocent.
np1 vvz, vvi fw-la fw-la fw-la, pns11 vvd p-acp n1 pp-f d po11 n2, vvg cst pns21 vm2 xx vvi pno11 j-jn.
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Again, The starres are vncleane in his sight: How much more man a worme, euen the sonne of man which is but a worme? In like sort saith Esaie, We haue al bene as an vncleane thing and all our righteousnes is as filthie cloutes, Our vertue, our holines, our fasting, our prayers are filthy,
Again, The Stars Are unclean in his sighed: How much more man a worm, even the son of man which is but a worm? In like sort Says Isaiah, We have all bene as an unclean thing and all our righteousness is as filthy clouts, Our virtue, our holiness, our fasting, our Prayers Are filthy,
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2635
whē they come to his sight. Wee can not say, our heart is cleane. Wee can not say, wee haue not sinned.
when they come to his sighed. we can not say, our heart is clean. we can not say, we have not sinned.
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2636
God hath shut vp al in vnbeliefe, that hee may haue mercie vppon all. That is borne of the flesh, is flesh.
God hath shut up all in unbelief, that he may have mercy upon all. That is born of the Flesh, is Flesh.
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2637
The sperit fighteth against the flesh, and the flesh against the spirit. Open shame belongeth to vs, and to our fathers.
The Spirit fights against the Flesh, and the Flesh against the Spirit. Open shame belongeth to us, and to our Father's.
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2638
Cursed is hee that abideth not in al thinges that are writen in the booke of the law.
Cursed is he that Abideth not in all things that Are written in the book of the law.
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2639
And whosoeuer offendeth in one, is made guiltie of all the commaundementes.
And whosoever offends in one, is made guilty of all the Commandments.
cc r-crq vvz p-acp pi, vbz vvn j pp-f d dt n2.
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2640
When the miserable and writched soule boasteth it selfe, sayinge, I am rich, and increased with goods & haue need of nothing, the spirit of God maketh answere, Thou art wretched, and miserable,
When the miserable and writched soul boasts it self, saying, I am rich, and increased with goods & have need of nothing, the Spirit of God makes answer, Thou art wretched, and miserable,
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& poore, and blinde, and naked. Thou hast nothing to put vpon thee, to couer thy shame.& poor, and blind, and naked. Thou hast nothing to put upon thee, to cover thy shame.
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I counsell thee to buy of me, golde tried by the fire, that thou mayest be made rich: I counsel thee to buy of me, gold tried by the fire, that thou Mayest be made rich:
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& white rayment, that thou mayest be clothed, & that thy filthy nakednes do not appeare:
& white raiment, that thou Mayest be clothed, & that thy filthy nakedness do not appear:
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2644
and anoint thine eies with eie salue, that thou mayest see. The same spirit in the Apostle, giueth this counsell, that wee put on vs Iesus Christ.and anoint thine eyes with eye salve, that thou Mayest see. The same Spirit in the Apostle, gives this counsel, that we put on us Iesus christ.
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2645
Let him couer vs with his body, and with his blood, as with a garment: his blood hath clensed vs from al our sinnes.
Let him cover us with his body, and with his blood, as with a garment: his blood hath cleansed us from all our Sins.
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Hee is the lambe of God that taketh away the sinnes of ye world. Hee is become vnto vs, wisdome, and righteousnes, & sanctification, & redemtion.
He is the lamb of God that Takes away the Sins of the world. He is become unto us, Wisdom, and righteousness, & sanctification, & redemption.
pns31 vbz dt n1 pp-f np1 cst vvz av dt n2 pp-f dt n1. pns31 vbz vvn p-acp pno12, n1, cc n1, cc n1, cc n1.
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2647
S. Hierome saith S• merita nostra consideremus, desperandum est. If we weigh our owne deseruings, S. Jerome Says S• Merita nostra Consideremus, desperandum est. If we weigh our own deservings,
np1 np1 vvz np1 fw-la fw-la fw-la, fw-la fw-la. cs pns12 vvb po12 d n2-vvg,
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2648
if we appeare in our owne apparel, wee must dispaire. And Basil saith, Qui non fidit recte factis nec sperat ex operibus iustificari, solam habet spem salutis miserecordias domini.
if we appear in our own apparel, we must despair. And Basil Says, Qui non fidit recte factis nec Hopes ex operibus iustificari, Solam habet spem Salutis miserecordias domini.
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2649
Hee that trusteth not to good deedes, nor hopeth to be iustified by his workes, hath no other hope of saluation but by the mercies of the Lord. He that Trusteth not to good Deeds, nor Hopes to be justified by his works, hath no other hope of salvation but by the Mercies of the Lord.
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Let vs therefore put on vs Iesus Christ.
Let us Therefore put on us Iesus christ.
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2651
Let vs couer vs vnder his apparell, as Iacob couered him selfe vnder the coat of his brother Esau, & so let vs present our selues before our heauenly father.
Let us cover us under his apparel, as Iacob covered him self under the coat of his brother Esau, & so let us present our selves before our heavenly father.
vvb pno12 vvi pno12 p-acp po31 n1, c-acp np1 vvd pno31 n1 p-acp dt n1 pp-f po31 n1 np1, cc av vvb pno12 vvi po12 n2 p-acp po12 j n1.
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The phrase of puttinge on is vsuall: wherby he meaneth, we must be wholy clad, & possessed with Christ.
The phrase of putting on is usual: whereby he means, we must be wholly clad, & possessed with christ.
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In like phrase it is said in the twelfe of the reuelation. There appeared a great wonder in heauen, a woman clothed with the sun. And in the 104. psalm.
In like phrase it is said in the twelfe of the Revelation. There appeared a great wonder in heaven, a woman clothed with the sun. And in the 104. psalm.
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My soule prayse thou the Lorde O my God thou art exceeding great, thou art clothed with glory & honour. My soul praise thou the Lord Oh my God thou art exceeding great, thou art clothed with glory & honour.
po11 n1 vvb pns21 dt n1 uh po11 np1 pns21 vb2r vvg j, pns21 vb2r vvn p-acp n1 cc n1.
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And which couereth himself with light, as with a garmēt. And to the Colos. Put on tender mercie, kindnesse.
And which Covereth himself with Light, as with a garment. And to the Colos Put on tender mercy, kindness.
cc r-crq vvz px31 p-acp n1, c-acp p-acp dt n1. cc p-acp dt np1 vvb p-acp j n1, n1.
(9) sermon (DIV1)
403
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humblenes of minde, meeknes, long suffering. Chrisostome saith, Dominum ipsum, quod horribile est vestimenti loco tradit.
humbleness of mind, meekness, long suffering. Chrysostom Says, Dominum ipsum, quod horribile est Vestimenti loco tradit.
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Behold, hee giueth vs Christ to be put on as a garment, which is a hainous thing to be spokē. Behold, he gives us christ to be put on as a garment, which is a heinous thing to be spoken.
vvb, pns31 vvz pno12 np1 pc-acp vbi vvn a-acp p-acp dt n1, r-crq vbz dt j n1 pc-acp vbi vvn.
(9) sermon (DIV1)
403
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It passeth al sence of nature, it passeth the iudgement of flesh and blood.
It passes all sense of nature, it passes the judgement of Flesh and blood.
pn31 vvz d n1 pp-f n1, pn31 vvz dt n1 pp-f n1 cc n1.
(9) sermon (DIV1)
403
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Here remember, these wordes may not be taken, as if christ were a material & earthly coate, made of cloth to couer our bodies:
Here Remember, these words may not be taken, as if Christ were a material & earthly coat, made of cloth to cover our bodies:
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(9) sermon (DIV1)
404
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they are spiritual words, & haue a spirituall vnderstandinge. Chrisostome saith, Omnia tibi factus est Christus mensa, vestimentum, domus, caput, et radix.
they Are spiritual words, & have a spiritual understanding. Chrysostom Says, Omnia tibi factus est Christus mensa, vestimentum, domus, caput, et radix.
pns32 vbr j n2, cc vhb dt j n1. np1 vvz, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la, fw-la, fw-la, fw-la fw-la.
(9) sermon (DIV1)
404
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Christ is become all thinges for thee thy table, thy garment, thy house, thy head, & thy roote. christ is become all things for thee thy table, thy garment, thy house, thy head, & thy root.
np1 vbz vvn d n2 p-acp pno21 po21 n1, po21 n1, po21 n1, po21 n1, cc po21 n1.
(9) sermon (DIV1)
404
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Origen saith, verbum dei et caro dicitur, et panis, et lac, et holera.
Origen Says, verbum dei et Caro dicitur, et Paris, et lac, et holera.
np1 vvz, fw-la fw-la fw-la fw-la fw-la, fw-la n1, fw-la fw-la, fw-la fw-la.
(9) sermon (DIV1)
404
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The worde of God is called flesh, and bread, & milke, and herbes-Nazianzen also saith, Quemadmodū dominus Iesus appellatur vita, via, panis, vitis, lux vera, et mille alia: ita etiam appellatur gladius.
The word of God is called Flesh, and bred, & milk, and herbes-Nazianzen also Says, Quemadmodū dominus Iesus Appellatur vita, via, Paris, vitis, lux vera, et mille Alias: ita etiam Appellatur gladius.
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(9) sermon (DIV1)
404
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After the same maner, as our Lorde Iesus Christ is called the lyfe, the way, the bread, the wine, the true light, and a thousand things else:
After the same manner, as our Lord Iesus christ is called the life, the Way, the bred, the wine, the true Light, and a thousand things Else:
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(9) sermon (DIV1)
404
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so is he also called the sword. so is he also called the sword.
av vbz pns31 av vvd dt n1.
(9) sermon (DIV1)
404
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He is spiritually a table, a garment, a house, a roote, a head, flesh, milke, herbes, the waye, the light, a sworde, bread or drinke:
He is spiritually a table, a garment, a house, a root, a head, Flesh, milk, herbs, the Way, the Light, a sword, bred or drink:
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(9) sermon (DIV1)
405
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we dwel in hym spiritually, wee are clothed with hym spiritually. We grow out of hym, and walke vpon hym, and are made one with him,
we dwell in him spiritually, we Are clothed with him spiritually. We grow out of him, and walk upon him, and Are made one with him,
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(9) sermon (DIV1)
405
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euen members of his bodie, spiritually.
even members of his body, spiritually.
av-j n2 pp-f po31 n1, av-j.
(9) sermon (DIV1)
405
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We do spiritually eat him and drinke him, wee liue by him spiritually, wee eate him by hearing, and digest him by fayth.
We do spiritually eat him and drink him, we live by him spiritually, we eat him by hearing, and digest him by faith.
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(9) sermon (DIV1)
405
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Origen saith, appallatur panis vitae, vt habeat gustus animae quod degustet, he is called the bread of lyfe that the soule may haue whereon to feede. Origen Says, appallatur Paris vitae, vt habeat Gustus Spirits quod degustet, he is called the bred of life that the soul may have whereon to feed.
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(9) sermon (DIV1)
405
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O brethren, O that wee had senses to feele this foode, that we could sauour of the breade of lyfe,
O brothers, Oh that we had Senses to feel this food, that we could savour of the bread of life,
fw-fr n2, uh cst pns12 vhd n2 pc-acp vvi d n1, cst pns12 vmd n1 pp-f dt n1 pp-f n1,
(9) sermon (DIV1)
406
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and taste and see how sweete the Lorde is: hee that thus tasteth of this breade shall liue for euer.
and taste and see how sweet the Lord is: he that thus tasteth of this bread shall live for ever.
cc vvi cc vvb c-crq j dt n1 vbz: pns31 cst av vvz pp-f d n1 vmb vvi p-acp av.
(9) sermon (DIV1)
406
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Chrisostome saith, Dentes inserimus in earnes Christi. Chrysostom Says, Dentes inserimus in earns Christ.
np1 vvz, fw-la fw-la fw-la vvz np1.
(9) sermon (DIV1)
407
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We thrust our teeth into the flesh of Christ. And Cipriā, Intra ipsa vulnera redēptoris nostri linguam figimus.
We thrust our teeth into the Flesh of christ. And Cyprian, Intra ipsa vulnera redēptoris Our Linguam figimus.
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(9) sermon (DIV1)
407
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We fastē our tonge within the woundes of our redemer. We fasten our tongue within the wounds of our redeemer.
pns12 vvb po12 n1 p-acp dt n2 pp-f po12 n1.
(9) sermon (DIV1)
407
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These be vehement and spirituall kinde of speeches, to raise vp our senses, and to teach vs to feele the vnspeaeable sweetenes of this heauenly feeding.
These be vehement and spiritual kind of Speeches, to raise up our Senses, and to teach us to feel the vnspeaeable sweetness of this heavenly feeding.
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(9) sermon (DIV1)
407
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Likewise said Bernard, Desidero totum Christum videre et tangere, et non id solum, sed accedere vs { que } ad sanctum vulnus lateris eius, ostium arcae quod factum est in latere, vt intrem totus vs { que } ad cor Iesu. I desire to beholde whole Christ, & to touch him:
Likewise said Bernard, Desiderio totum Christ To see et tangere, et non id solum, sed accedere us { que } ad sanctum Wound lateris eius, ostium Arcae quod factum est in later, vt intrem totus us { que } ad cor Iesu. I desire to behold Whole christ, & to touch him:
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(9) sermon (DIV1)
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& not so onely, but also to come to the holy wound of his side, which is the doore that was made in the side of the arke, that I may enter wholly,
& not so only, but also to come to the holy wound of his side, which is the door that was made in the side of the Ark, that I may enter wholly,
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(9) sermon (DIV1)
408
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and go in, euen vnto the heart of Iesus. Thus are we taught to lifte vp our heartes.and go in, even unto the heart of Iesus. Thus Are we taught to lift up our hearts.
cc vvi p-acp, av p-acp dt n1 pp-f np1. av vbr pns12 vvn pc-acp vvi a-acp po12 n2.
(9) sermon (DIV1)
408
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and to seeke those thinges which are aboue, where Christ sitteth at the right hand of God.
and to seek those things which Are above, where christ Sitteth At the right hand of God.
cc pc-acp vvi d n2 r-crq vbr a-acp, c-crq np1 vvz p-acp dt j-jn n1 pp-f np1.
(9) sermon (DIV1)
408
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Why shoulde we then followe the fleshly errour of the Capernaites: why shoulde wee bee so insensible in heauenly things:
Why should we then follow the fleshly error of the Capernaum: why should we be so insensible in heavenly things:
q-crq vmd pns12 av vvi dt j n1 pp-f dt n2: q-crq vmd pns12 vbi av j p-acp j n2:
(9) sermon (DIV1)
408
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Let vs haue some feeling hereof in our heart Salomon saieth, The wise mans eies are in his head,
Let us have Some feeling hereof in our heart Solomon Saith, The wise men eyes Are in his head,
vvb pno12 vhi d n-vvg av p-acp po12 n1 np1 vvz, dt j ng1 n2 vbr p-acp po31 n1,
(9) sermon (DIV1)
408
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but the foole walketh in darknes. Our sauiour therefore saith The wordes y• I spake vnto you, are spirite and life. but the fool walks in darkness. Our Saviour Therefore Says The words y• I spoke unto you, Are Spirit and life.
cc-acp dt n1 vvz p-acp n1. po12 n1 av vvz dt n2 n1 pns11 vvd p-acp pn22, vbr n1 cc n1.
(9) sermon (DIV1)
408
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To eate the bodie of Christ, and to drinke his blood, is not the parte of the bodie:
To eat the body of christ, and to drink his blood, is not the part of the body:
pc-acp vvi dt n1 pp-f np1, cc pc-acp vvi po31 n1, vbz xx dt n1 pp-f dt n1:
(9) sermon (DIV1)
408
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it is rather a worke of our mind. And therefore, S. Ambrose saith, Non corporali tactu Christum, sed fide tangimus.
it is rather a work of our mind. And Therefore, S. Ambrose Says, Non corporali tactu Christ, sed fide tangimus.
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(9) sermon (DIV1)
408
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We touch not Christ by bodily touching, but we touch him by faith. And againe Stephanus in terris positus, Christum tangit in caelo.
We touch not christ by bodily touching, but we touch him by faith. And again Stephanus in terris Positus, Christ tangit in caelo.
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(9) sermon (DIV1)
408
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Stephen being in the earth toucheth Christ being in heauen. By faith therefore wee eate Christ, Stephen being in the earth touches christ being in heaven. By faith Therefore we eat christ,
np1 vbg p-acp dt n1 vvz np1 vbg p-acp n1. p-acp n1 av pns12 vvb np1,
(9) sermon (DIV1)
408
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and by faith we drinke Christ: by faith wee are apparelled and clothed with Christ.
and by faith we drink christ: by faith we Are appareled and clothed with christ.
cc p-acp n1 pns12 vvb np1: p-acp n1 pns12 vbr vvn cc vvn p-acp np1.
(9) sermon (DIV1)
408
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And this is that the Apostle, saith, Put ye on the Lorde Iesus Christ. Let vs bee incorporate in him.
And this is that the Apostle, Says, Put you on the Lord Iesus christ. Let us be incorporate in him.
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(9) sermon (DIV1)
408
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Let God see nothinge in vs but the image of his sonne, so shall he dwell in vs, & wee in him.
Let God see nothing in us but the image of his son, so shall he dwell in us, & we in him.
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(9) sermon (DIV1)
408
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Take no thought for the flesh, to fulfill the lustes thereof. Take no Thought for the Flesh, to fulfil the lusts thereof.
vvb dx n1 p-acp dt n1, pc-acp vvi dt n2 av.
(9) sermon (DIV1)
409
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The sonnes of God rest vpon the prouidence of God their father, He giueth thē water out of the rockes:
The Sons of God rest upon the providence of God their father, He gives them water out of the Rocks:
dt n2 pp-f np1 n1 p-acp dt n1 pp-f np1 po32 n1, pns31 vvz pno32 vvi av pp-f dt n2:
(9) sermon (DIV1)
410
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hee raineth downe breade from heauen: hee openeth his handes, and filleth euery liuing thing wt his blessing.
he rains down bread from heaven: he Openeth his hands, and fills every living thing with his blessing.
pns31 vvz a-acp n1 p-acp n1: pns31 vvz po31 n2, cc vvz d j-vvg n1 p-acp po31 n1.
(9) sermon (DIV1)
410
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The Prophet saith, The Lorde is my shepheard, I shall not want.
The Prophet Says, The Lord is my shepherd, I shall not want.
dt n1 vvz, dt n1 vbz po11 n1, pns11 vmb xx vvi.
(9) sermon (DIV1)
410
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The thinges of this worlde shall haue an ende, they fade away and will not continue.
The things of this world shall have an end, they fade away and will not continue.
dt n2 pp-f d n1 vmb vhi dt n1, pns32 vvb av cc vmb xx vvi.
(9) sermon (DIV1)
410
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If riches abounde, wee must not set our heart vpon them, but rather bee carefull for the life to come.
If riches abound, we must not Set our heart upon them, but rather be careful for the life to come.
cs n2 vvb, pns12 vmb xx vvi po12 n1 p-acp pno32, cc-acp av-c vbi j p-acp dt n1 pc-acp vvi.
(9) sermon (DIV1)
410
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We must seeke the kingdome of God, & the righteousnes thereof: then al these things shalbe ministred vnto vs. He doeth not forbid honest & moderate forecast and, prouision:
We must seek the Kingdom of God, & the righteousness thereof: then all these things shall ministered unto us He doth not forbid honest & moderate forecast and, provision:
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(9) sermon (DIV1)
410
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as if it were not lawfull for Christians, to deale in matters appertaininge to the good estate of this life.
as if it were not lawful for Christians, to deal in matters aPPERTAINING to the good estate of this life.
c-acp cs pn31 vbdr xx j p-acp np1, pc-acp vvi p-acp n2 vvg p-acp dt j n1 pp-f d n1.
(9) sermon (DIV1)
411
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For he hath said vnto Timothie, If there be any y• prouideth not for his own, & namely for them of his houshoulde, he denieth the faith,
For he hath said unto Timothy, If there be any y• Provideth not for his own, & namely for them of his houshoulde, he Denieth the faith,
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(9) sermon (DIV1)
411
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& is worse then an infidel again he saith, no mā euer yet hated his owne flesh, but nourisheth it, and cherisheth it. & is Worse then an infidel again he Says, no man ever yet hated his own Flesh, but Nourishes it, and Cherishes it.
cc vbz jc cs dt n1 av pns31 vvz, dx n1 av av j-vvn po31 d n1, cc-acp vvz pn31, cc vvz pn31.
(9) sermon (DIV1)
411
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Agayne, writing to Timothie, drinke no longer water, but vse a litle wine for thy stomakes sake, and thine often infirmities.
Again, writing to Timothy, drink no longer water, but use a little wine for thy stomachs sake, and thine often infirmities.
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(9) sermon (DIV1)
411
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In whiche speéches, hee sheweth we are bonde to nourish, and feede, and bee carefull for our bodies.
In which speéches, he shows we Are bond to nourish, and feed, and be careful for our bodies.
p-acp r-crq n2, pns31 vvz pns12 vbr vvn pc-acp vvi, cc vvi, cc vbi j p-acp po12 n2.
(9) sermon (DIV1)
411
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Though the conuersation of the faithfull bee in heauen and they seeke after the thinges which are on high,
Though the Conversation of the faithful be in heaven and they seek After the things which Are on high,
cs dt n1 pp-f dt j vbi p-acp n1 cc pns32 vvb p-acp dt n2 r-crq vbr p-acp j,
(9) sermon (DIV1)
412
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yet whiles they passe the pilgrimage of this lyfe, they must needes haue the felowshippe and company of their naturall bodies:
yet while they pass the pilgrimage of this life, they must needs have the fellowship and company of their natural bodies:
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(9) sermon (DIV1)
412
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the whiche they must not so weaken, that thereby they shall become vnprofitable, and not hable to doe seruice in the Churche of god:
the which they must not so weaken, that thereby they shall become unprofitable, and not able to do service in the Church of god:
dt r-crq pns32 vmb xx av vvi, cst av pns32 vmb vvi j, cc xx j pc-acp vdi n1 p-acp dt n1 pp-f n1:
(9) sermon (DIV1)
412
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and yet so keepe them vnder, that they may be made obedient to the spirite. Onely wee may not bee ouer carefull.
and yet so keep them under, that they may be made obedient to the Spirit. Only we may not be over careful.
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(9) sermon (DIV1)
412
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To take great care for the body, is to cast away all care for the soule.
To take great care for the body, is to cast away all care for the soul.
p-acp vvi j n1 p-acp dt n1, vbz pc-acp vvi av d n1 p-acp dt n1.
(9) sermon (DIV1)
413
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For they that will bee riche, fall into temptation & snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction:
For they that will be rich, fallen into temptation & snares, and into many foolish and noisome Lustiest, which drown men in perdition and destruction:
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(9) sermon (DIV1)
413
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for the desire of mony is the roote of al euil, which whiles some lusted after, they erred from the fayth,
for the desire of money is the root of all evil, which while Some lusted After, they erred from the faith,
c-acp dt n1 pp-f n1 vbz dt n1 pp-f d j-jn, r-crq cs d vvn a-acp, pns32 vvd p-acp dt n1,
(9) sermon (DIV1)
413
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and perced themselues with many sorrowes. and pierced themselves with many sorrows.
cc vvd px32 p-acp d n2.
(9) sermon (DIV1)
413
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Of this care speaketh our sauiour, It is easier for a Camel to go through y• eye of a needle, then for a rich man to enter into the kingdome of God.
Of this care speaks our Saviour, It is Easier for a Camel to go through y• eye of a needle, then for a rich man to enter into the Kingdom of God.
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(9) sermon (DIV1)
413
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No care can satisfie the vncontented minde. The righteous eateth, & is satisfied: but the bellie of the wicked euer wanteth.
No care can satisfy the uncontented mind. The righteous Eateth, & is satisfied: but the belly of the wicked ever Wants.
av-dx n1 vmb vvi dt j n1. dt j vvz, cc vbz vvn: cc-acp dt n1 pp-f dt j av vvz.
(9) sermon (DIV1)
414
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Hee hath enlarged his desire as hell, and ladeth hym selfe with thicke clay, he encreaseth that which is not his, and cannot be satisfied.
He hath enlarged his desire as hell, and ladeth him self with thick clay, he increases that which is not his, and cannot be satisfied.
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(9) sermon (DIV1)
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2714
The horse leache hath two daughters, whiche cry, giue, giue. The horse leache hath two daughters, which cry, give, give.
dt n1 n1 vhz crd n2, r-crq vvb, vvb, vvb.
(9) sermon (DIV1)
414
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2715
There be there things y• wil not be satisfied: Yea, foure y• say not it is enough. There be there things y• will not be satisfied: Yea, foure y• say not it is enough.
pc-acp vbi a-acp n2 n1 vmb xx vbi vvn: uh, crd n1 vvb xx pn31 vbz av-d.
(9) sermon (DIV1)
414
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2716
They care not by what meanes they make their gaynes, they liue in vsurie, a most fylthye trade, a trade which God detesteth, a trade which is the verye ouerthrow of all Christian loue.
They care not by what means they make their gains, they live in Usury, a most filthy trade, a trade which God detesteth, a trade which is the very overthrow of all Christian love.
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(9) sermon (DIV1)
414
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2717
They eate vp the people as they eate breade.
They eat up the people as they eat bread.
pns32 vvb a-acp dt n1 c-acp pns32 vvb n1.
(9) sermon (DIV1)
414
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2718
Such are the wayes of euery one, that is greedy of gaine, He wolde take away y• life of y• owners thereof. They haue hardened their heart against God, they doe not serue God, but Mammon.
Such Are the ways of every one, that is greedy of gain, He would take away y• life of y• owners thereof. They have hardened their heart against God, they do not serve God, but Mammon.
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(9) sermon (DIV1)
414
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2719
But their gayne shall be to their losse, & their mony, to their destruction.
But their gain shall be to their loss, & their money, to their destruction.
p-acp po32 n1 vmb vbi p-acp po32 n1, cc po32 n1, p-acp po32 n1.
(9) sermon (DIV1)
415
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2720
He that giueth his money vnto Usurie, shall not dwell in the tabernacle of the Lorde,
He that gives his money unto Usury, shall not dwell in the tabernacle of the Lord,
pns31 cst vvz po31 n1 p-acp n1, vmb xx vvi p-acp dt n1 pp-f dt n1,
(9) sermon (DIV1)
415
Image 123
2721
nor rest vppon his holy mountayne.
nor rest upon his holy mountain.
ccx n1 p-acp po31 j n1.
(9) sermon (DIV1)
415
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2722
Wee haue here no continuing Citie, wee are straungers as were al our fathers before vs. If we gather riches to our selues,
we have Here no Continuing city, we Are Strangers as were all our Father's before us If we gather riches to our selves,
pns12 vhb av dx j-vvg n1, pns12 vbr n2 a-acp vbdr d po12 n2 p-acp pno12 cs pns12 vvb n2 p-acp po12 n2,
(9) sermon (DIV1)
416
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2723
& be not rich in God, he shall say vnto vs, O foole, this night will they fetch away thy soule from thee:
& be not rich in God, he shall say unto us, Oh fool, this night will they fetch away thy soul from thee:
cc vbb xx j p-acp np1, pns31 vmb vvi p-acp pno12, uh n1, d n1 vmb pns32 vvi av po21 n1 p-acp pno21:
(9) sermon (DIV1)
416
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2724
Then whose shall those things be which thou hast prouided: Let him therefore that hath this worldes goods, be as if hee had them not.
Then whose shall those things be which thou hast provided: Let him Therefore that hath this world's goods, be as if he had them not.
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(9) sermon (DIV1)
416
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2725
They are the giftes of God. The Lorde giueth them and the Lorde taketh them away.
They Are the Gifts of God. The Lord gives them and the Lord Takes them away.
pns32 vbr dt n2 pp-f np1. dt n1 vvz pno32 cc dt n1 vvz pno32 av.
(9) sermon (DIV1)
416
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2726
Settle not your hearts vpon thē. As they come, so wil they fade away: they bee vncertaine, they will deceiue you.
Settle not your hearts upon them. As they come, so will they fade away: they be uncertain, they will deceive you.
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(9) sermon (DIV1)
416
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2727
Set your desier vpon heauenly thinges, seeke after the life which is to come in the lande of the liuing.
Set your desire upon heavenly things, seek After the life which is to come in the land of the living.
j-vvn po22 n1 p-acp j n2, vvb p-acp dt n1 r-crq vbz pc-acp vvi p-acp dt n1 pp-f dt j-vvg.
(9) sermon (DIV1)
416
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2728
When wee shall see those vnspeakable ioyes, wee shal perceiue, that all the pleasures of this life, in comparison of them were nothing.
When we shall see those unspeakable Joys, we shall perceive, that all the pleasures of this life, in comparison of them were nothing.
c-crq pns12 vmb vvi d j n2, pns12 vmb vvi, cst d dt n2 pp-f d n1, p-acp n1 pp-f pno32 vbdr pix.
(9) sermon (DIV1)
416
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2729
Now, somewhat more specially to applie the woordes of the Apostle to this present time. It is now time also, that wee should arise from sleepe.
Now, somewhat more specially to apply the words of the Apostle to this present time. It is now time also, that we should arise from sleep.
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(9) sermon (DIV1)
417
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2730
God hath deliuered vs also from the night. We may say, This is the day which the Lorde hath made:
God hath Delivered us also from the night. We may say, This is the day which the Lord hath made:
np1 vhz vvn pno12 av p-acp dt n1. pns12 vmb vvi, d vbz dt n1 r-crq dt n1 vhz vvn:
(9) sermon (DIV1)
417
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2731
Let vs reioyce and be glad in it.
Let us rejoice and be glad in it.
vvb pno12 vvi cc vbi j p-acp pn31.
(9) sermon (DIV1)
417
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2732
Wee may say, he hath shewed his mercies towardes vs, and the truth of the Lorde endureth for euer.
we may say, he hath showed his Mercies towards us, and the truth of the Lord Endureth for ever.
pns12 vmb vvi, pns31 vhz vvn po31 n2 p-acp pno12, cc dt n1 pp-f dt n1 vvz p-acp av.
(9) sermon (DIV1)
417
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2733
Let vs looke backe to the time late past, and beholde the night of errour, and ignoraunce.
Let us look back to the time late passed, and behold the night of error, and ignorance.
vvb pno12 vvi av p-acp dt n1 av-j vvn, cc vvi dt n1 pp-f n1, cc n1.
(9) sermon (DIV1)
418
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2734
What shall I say? Where should I beginne, or howe may I ende? The matter is of great compasse:
What shall I say? Where should I begin, or how may I end? The matter is of great compass:
q-crq vmb pns11 vvi? q-crq vmd pns11 vvi, cc q-crq vmb pns11 vvi? dt n1 vbz pp-f j n1:
(9) sermon (DIV1)
418
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2735
the time I haue to speake is but shorte: and I haue no delight to speake of darknes.
the time I have to speak is but short: and I have no delight to speak of darkness.
dt n1 pns11 vhb pc-acp vvi vbz p-acp j: cc pns11 vhb dx n1 pc-acp vvi pp-f n1.
(9) sermon (DIV1)
418
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2736
After God had deliuered the people of Israel, and giuen them passage through the red sea, Marie the Prophetesse, sister of Aaron looked backe into Egipt.
After God had Delivered the people of Israel, and given them passage through the read sea, Marry the Prophetess, sister of Aaron looked back into Egypt.
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(9) sermon (DIV1)
418
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2737
There she remembred Pharao, and his crueltie, howe he plagued the children of God:
There she remembered Pharaoh, and his cruelty, how he plagued the children of God:
a-acp pns31 vvd np1, cc po31 n1, c-crq pns31 vvd dt n2 pp-f np1:
(9) sermon (DIV1)
418
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2738
she remembred how by a mightie hande and out stretched arme, hee deliuered them, and wrought his wonders vpon Pharao, and all the lande of Egipt.
she remembered how by a mighty hand and out stretched arm, he Delivered them, and wrought his wonders upon Pharaoh, and all the land of Egypt.
pns31 vvd c-crq p-acp dt j n1 cc av vvd n1, pns31 vvd pno32, cc vvd po31 n2 p-acp np1, cc d dt n1 pp-f np1.
(9) sermon (DIV1)
418
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2739
She looked backe vpon the great darknes, and vpon the frogges, and flies, and botches:
She looked back upon the great darkness, and upon the frogs, and flies, and botches:
pns31 vvd av p-acp dt j n1, cc p-acp dt n2, cc vvz, cc n2:
(9) sermon (DIV1)
418
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2740
she behelde the waters turned into blood, the killinge of the first borne of man and beast, the ouerthrowe of Pharao and all his Charets in the middes of the sea.
she beheld the waters turned into blood, the killing of the First born of man and beast, the overthrown of Pharaoh and all his Charets in the mids of the sea.
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(9) sermon (DIV1)
418
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2741
And therefore she answered the men, Singe yee vnto the Lorde, for he hath triumphed gloriously:
And Therefore she answered the men, Sing ye unto the Lord, for he hath triumphed gloriously:
cc av pns31 vvd dt n2, vvb pn22 p-acp dt n1, c-acp pns31 vhz vvn av-j:
(9) sermon (DIV1)
418
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2742
The horse and his rider hath he ouerthrowen in the sea. Euen so, let vs cast backe our eies, & make a view of the Church.The horse and his rider hath he overthrown in the sea. Even so, let us cast back our eyes, & make a view of the Church.
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(9) sermon (DIV1)
418
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2743
Loth I am to speake of it: Yet it is nedefull to say somewhat thereof, that we way reioyce in our deliueraunce.
Loath I am to speak of it: Yet it is needful to say somewhat thereof, that we weigh rejoice in our deliverance.
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419
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2744
All thinges were done in a strang tounge: the priest spake, and the people hearde they knewe not what.
All things were done in a strange tongue: the priest spoke, and the people heard they knew not what.
av-d n2 vbdr vdn p-acp dt j n1: dt n1 vvd, cc dt n1 vvd pns32 vvd xx r-crq.
(9) sermon (DIV1)
419
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2745
No man coulde say Amen to their prayers. The matters were such, that he might be reconed happie which heard them not.
No man could say Amen to their Prayers. The matters were such, that he might be reckoned happy which herd them not.
dx n1 vmd vvi uh-n p-acp po32 n2. dt n2 vbdr d, cst pns31 vmd vbi vvn j r-crq vvd pno32 xx.
(9) sermon (DIV1)
419
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2746
They abused the Church of God with vaine fables. If you doubt hereof rede their Legendes and festiuals.
They abused the Church of God with vain fables. If you doubt hereof rede their Legends and festivals.
pns32 vvd dt n1 pp-f np1 p-acp j n2. cs pn22 vvb av vvb po32 n2 cc n2.
(9) sermon (DIV1)
419
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2747
They know this, they acknowlege it.
They know this, they acknowledge it.
pns32 vvb d, pns32 vvb pn31.
(9) sermon (DIV1)
419
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2748
It might well be spoken of them which Hillarie said, Sanctiores sunt aures populi quam corda sacerdotum The eares of the people are more holy,
It might well be spoken of them which Hilary said, Sanctiores sunt aures People quam Corda Sacerdotum The ears of the people Are more holy,
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(9) sermon (DIV1)
419
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2749
then the hearts of the Priests. I beseech you, marke the fourme and fashion of their prayes.then the hearts of the Priests. I beseech you, mark the Form and fashion of their prays.
cs dt n2 pp-f dt n2. pns11 vvb pn22, vvb dt n1 cc n1 pp-f po32 n2.
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419
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2750
To the blessed virgin, they sayd, Aue Maria, salus, et consolatrix viuorum et mortuorum, Haile Marie, the sauiour & cōforter, both of quick & dead.
To the blessed Virgae, they said, Aue Maria, salus, et consolatrix viuorum et Mortuorum, Hail Marry, the Saviour & comforter, both of quick & dead.
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(9) sermon (DIV1)
420
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2751
And agayne, O gloriosa virgo Maria, libera nos ab omni malo, et a paenis inferni. O glorious virgin Mary, deliuer vs from al euil, & frō the paines of hel.
And again, O gloriosa virgo Maria, Libera nos ab omni Malo, et a paenis inferni. O glorious Virgae Marry, deliver us from all evil, & from the pains of hell.
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(9) sermon (DIV1)
420
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2752
Agayne, Monstra te esse matrem, shewe that thou art a mother.
Again, Monstra te esse matrem, show that thou art a mother.
av, np1 fw-la fw-la fw-la, vvg cst pns21 vb2r dt n1.
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420
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2753
They cal her, Regina Coeli, domina mundi, vnica spes miserorum, Queene of heauen, Lady of y• world, the only hope of them that be in miserie.
They call her, Regina Coeli, domina mundi, One spes miserorum, Queen of heaven, Lady of y• world, the only hope of them that be in misery.
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(9) sermon (DIV1)
420
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2754
It were tedious, and vnpleasant to recite the like their blasphemies.
It were tedious, and unpleasant to recite the like their Blasphemies.
pn31 vbdr j, cc j-u pc-acp vvi dt av-j po32 n2.
(9) sermon (DIV1)
420
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2755
Howe did these men accompt of the crosse and passion of Christ? What leaue they to be wrought by the price of his blood? To speak nothing of the multitude of their intercessours and patrones, of their false miracles, of their deceiueable merits and workes of supererogation:
Howe did these men account of the cross and passion of christ? What leave they to be wrought by the price of his blood? To speak nothing of the multitude of their intercessors and patroness, of their false Miracles, of their deceivable merits and works of supererogation:
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(9) sermon (DIV1)
420
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2756
how fowle a kinde of Idolatry was it, to worship the image with the selfsame honour, wherwith they worshippe the thing it selfe, that is represented by the Image? As,
how fowl a kind of Idolatry was it, to worship the image with the selfsame honour, wherewith they worship the thing it self, that is represented by the Image? As,
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(9) sermon (DIV1)
420
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2757
if the thinge it selfe bee worshipped with godly honour, then must the Image thereof bee worshipped with godlye honour.
if the thing it self be worshipped with godly honour, then must the Image thereof be worshipped with godly honour.
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(9) sermon (DIV1)
420
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2758
The holy Scriptures, which are the light to direct our wayes, and the power of God to saue our soules, wer hid vnder a bushel.
The holy Scriptures, which Are the Light to Direct our ways, and the power of God to save our Souls, were hid under a bushel.
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(9) sermon (DIV1)
421
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2759
Whosoeuer built him selfe and his faith vpon them, was adiudged an Heretike. Marriage was forbidden, and fornication suffered.
Whosoever built him self and his faith upon them, was adjudged an Heretic. Marriage was forbidden, and fornication suffered.
r-crq vvd pno31 n1 cc po31 n1 p-acp pno32, vbds vvn dt n1. n1 vbds vvn, cc n1 vvn.
(9) sermon (DIV1)
421
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2760
They did not onely deuoure widowes houses, but drew to them selues the fat of the land, by pretence of their long praiers.
They did not only devour Widows houses, but drew to them selves the fat of the land, by pretence of their long Prayers.
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(9) sermon (DIV1)
421
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2761
I spare your chaste and godly eares: otherwise, I were able to rehearse many their foule abuses, and workes of darkenesse.
I spare your chaste and godly ears: otherwise, I were able to rehearse many their foul Abuses, and works of darkness.
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(9) sermon (DIV1)
421
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2762
Yet will I shewe you one of their nightbirdes, lately hatched in the nest of all superstition.
Yet will I show you one of their nightbirdes, lately hatched in the nest of all Superstition.
av vmb pns11 vvi pn22 pi pp-f po32 n2, av-j vvn p-acp dt n1 pp-f d n1.
(9) sermon (DIV1)
422
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2763
It is the Agnus dei, heere it is.
It is the Agnus dei, Here it is.
pn31 vbz dt np1 fw-la, av pn31 vbz.
(9) sermon (DIV1)
422
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2764
It was latelie consecrate by the holie Father, and sent from Rome. They teache, that by the vertue of their consecration, (or rather coniuration) and blessing, these little thinges haue power to defende the faithfull from lightening and tempest.
It was lately consecrate by the holy Father, and sent from Room. They teach, that by the virtue of their consecration, (or rather conjuration) and blessing, these little things have power to defend the faithful from lightning and tempest.
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(9) sermon (DIV1)
422
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2765
O merciful God, what hath the Pope to doe with the lightening:
Oh merciful God, what hath the Pope to do with the lightning:
uh j np1, r-crq vhz dt n1 pc-acp vdi p-acp dt n1:
(9) sermon (DIV1)
423
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2766
what can a piece of waxe preuaile to the staying of a tempest? The Lorde of heauen and earth, it is hee that sendeth forth lightnings, and raiseth vp tempestes.
what can a piece of wax prevail to the staying of a tempest? The Lord of heaven and earth, it is he that sends forth lightnings, and Raiseth up tempests.
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(9) sermon (DIV1)
423
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2767
Fire and haile, snowe and vapours, stormie winde execute his woorde. God will sende foorth his lightening and consume them. Fire and hail, snow and vapours, stormy wind execute his word. God will send forth his lightning and consume them.
n1 cc n1, n1 cc n2, j n1 vvi po31 n1. np1 vmb vvi av po31 n1 cc vvi pno32.
(9) sermon (DIV1)
423
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2768
Beholde (saith Ieremie) the tempest of the Lorde goeth foorth in his wrath, and a violent whirle winde shal fal downe vpon the head of the wicked. Behold (Says Ieremie) the tempest of the Lord Goes forth in his wrath, and a violent whirl wind shall fall down upon the head of the wicked.
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(9) sermon (DIV1)
423
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2769
O, what a shepheard is he, that nowe in this light of the day, thus mocketh and deceiueth the lambes and sheepe of Christ? Is this to woorshippe Christ in spirite and trueth? Is this the hope we haue in Christ? Is this the profession of the Gospell? Is this the will of GOD, to commit our liues to so vile a cake? Howbeeit, there is no cause why any man shoulde maruell hereat.
O, what a shepherd is he, that now in this Light of the day, thus mocks and deceiveth the Lambs and sheep of christ? Is this to worship christ in Spirit and truth? Is this the hope we have in christ? Is this the profession of the Gospel? Is this the will of GOD, to commit our lives to so vile a cake? Howbeit, there is no cause why any man should marvel hereat.
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424
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2770
For, ignorance which is the mother of errour, by their owne confession, is become the mother of deuotion:
For, ignorance which is the mother of error, by their own Confessi, is become the mother of devotion:
p-acp, n1 r-crq vbz dt n1 pp-f n1, p-acp po32 d n1, vbz vvn dt n1 pp-f n1:
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2771
and these bee the fruites, and children of blindnesse and ignorance. I will speake nothing of that man from whence this geare commeth.
and these be the fruits, and children of blindness and ignorance. I will speak nothing of that man from whence this gear comes.
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2772
Woulde God hee were the man he woulde seeme to bee.
Would God he were the man he would seem to be.
vmd n1 pns31 vbdr dt n1 pns31 vmd vvi pc-acp vbi.
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2773
But if the light it selfe be darkenesse, how great then is the darknesse? Yet they say of him, his voyce must be receiued,
But if the Light it self be darkness, how great then is the darkness? Yet they say of him, his voice must be received,
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2774
as the voyce of Peter, and the worde of God him selfe must take authoritie and credite of him.
as the voice of Peter, and the word of God him self must take Authority and credit of him.
c-acp dt n1 pp-f np1, cc dt n1 pp-f np1 pno31 n1 vmb vvi n1 cc n1 pp-f pno31.
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2775
Thus hath hee come betweene, like a Cloude, and eclipsed the sunne of Gods glorious Gospell.
Thus hath he come between, like a Cloud, and eclipsed the sun of God's glorious Gospel.
av vhz pns31 vvn p-acp, av-j dt n1, cc vvn dt n1 pp-f npg1 j n1.
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2776
If wee beholde eyther their Schooles, or their Churches, their quier, their pulpit, their prayers, their Sacramentes, their Cleargie, their people, their doctrine, or their life:
If we behold either their Schools, or their Churches, their quire, their pulpit, their Prayers, their Sacraments, their Clergy, their people, their Doctrine, or their life:
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2777
wee may truely saie as the Prophete saide, Surely our fathers haue inherited lies, and vanitie, wherein was no profite. We may truely say, the Law hath perished from the Priest,
we may truly say as the Prophet said, Surely our Father's have inherited lies, and vanity, wherein was no profit. We may truly say, the Law hath perished from the Priest,
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2778
& counsell from the wise, and the worde from the Prophet:
& counsel from the wise, and the word from the Prophet:
cc n1 p-acp dt j, cc dt n1 p-acp dt n1:
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2779
the blind did leade the blind, they haue turned siluer into drosse, and fedde the people with chaffe, in steede of wholesome and good meates.
the blind did lead the blind, they have turned silver into dross, and fed the people with chaff, in steed of wholesome and good Meats.
dt j vdd vvi dt j, pns32 vhb vvn n1 p-acp n1, cc vvd dt n1 p-acp n1, p-acp n1 pp-f j cc j n2.
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2780
Blessed be the name of God, who hath giuen vs eyes to espie their dealinges,
Blessed be the name of God, who hath given us eyes to espy their dealings,
j-vvn vbb dt n1 pp-f np1, r-crq vhz vvn pno12 n2 pc-acp vvi po32 n2-vvg,
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2781
and hath reuealed vnto vs his worde, to guide our feete into the way of peace.
and hath revealed unto us his word, to guide our feet into the Way of peace.
cc vhz vvn p-acp pno12 po31 n1, pc-acp vvi po12 n2 p-acp dt n1 pp-f n1.
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2782
I knowe these thinges are defended boldely and obstinately: no maruell. For the Apostle saith, They haue not all obeied the Gospell.
I know these things Are defended boldly and obstinately: no marvel. For the Apostle Says, They have not all obeyed the Gospel.
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2783
There haue bin, that haue called the light darknesse, and the darknesse light. There have been, that have called the Light darkness, and the darkness Light.
pc-acp vhi vbn, cst vhb vvn dt j n1, cc dt n1 n1.
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2784
If our Gospel be hid (saith he) it is hid in them that perish, in whom the God of this world hath blinded the mindes. If our Gospel be hid (Says he) it is hid in them that perish, in whom the God of this world hath blinded the minds.
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2785
I will not here make answeare to any particular, albeit occasion be offered, and happely it bee looked for.
I will not Here make answer to any particular, albeit occasion be offered, and happily it be looked for.
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2786
Contention and quarrels haue no ende: All doctrine shall bee brought to tryall, the day of the Lorde shall reueal• errours,
Contention and quarrels have no end: All Doctrine shall be brought to trial, the day of the Lord shall reueal• errors,
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2787
and giue witnesse for the trueth. God will turne all to his glorie.
and give witness for the truth. God will turn all to his glory.
cc vvi n1 p-acp dt n1. np1 vmb vvi d p-acp po31 n1.
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2788
What so euer stirre is raysed vp against the trueth, it is but a smoke, it will soone fade and come to nothing.
What so ever stir is raised up against the truth, it is but a smoke, it will soon fade and come to nothing.
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2789
There are this day many, to all appearance godly men, of good life, of righteous dealing, of great zeale and conscience:
There Are this day many, to all appearance godly men, of good life, of righteous dealing, of great zeal and conscience:
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2790
but yet haue not eyes to see these thinges.
but yet have not eyes to see these things.
cc-acp av vhb xx n2 pc-acp vvi d n2.
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2791
I protest in their behalfe, as did Paul, they haue a greate zeale of Gods glorie, woulde God it were according to knowledge.
I protest in their behalf, as did Paul, they have a great zeal of God's glory, would God it were according to knowledge.
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2792
Wee may say with the Prophet, O Lorde, thy iudgementes are like a great deepe. Who hath knowen the mynde of the Lorde:
we may say with the Prophet, Oh Lord, thy Judgments Are like a great deep. Who hath known the mind of the Lord:
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2793
or, who is of his counsell: God knoweth his time. He hath the key of Dauid, hee openeth, and no man shutteth:
or, who is of his counsel: God Knoweth his time. He hath the key of David, he Openeth, and no man shutteth:
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2794
he is the Father of lightes. Wee are in his hande, both we and al our counsels:
he is the Father of lights. we Are in his hand, both we and all our Counsels:
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2795
God graunt we may put off all fleshly affections, and put on Iesus Christ, and that all the earth may see his glory.
God grant we may put off all fleshly affections, and put on Iesus christ, and that all the earth may see his glory.
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2796
Nowe on the other side, let vs consider howe mercifully God hath dealt with vs. Hee hath restored vnto vs the light of his Gospell,
Now on the other side, let us Consider how mercifully God hath dealt with us He hath restored unto us the Light of his Gospel,
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2797
and hath taught vs the secrets of his heauenly will. We heare him talke with vs familiarly in the Scriptures.
and hath taught us the secrets of his heavenly will. We hear him talk with us familiarly in the Scriptures.
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2798
as a father talketh with his child. Thereby hee kindeleth our faith, and strengtheneth our hope:
as a father talketh with his child. Thereby he kindleth our faith, and strengtheneth our hope:
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thereby our heartes receiue ioye and comfort. We haue the holy ministration of the Sacraments: we know the couenant of baptisme:
thereby our hearts receive joy and Comfort. We have the holy ministration of the Sacraments: we know the Covenant of Baptism:
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2800
wee knowe the couenaunt and mysterie of the Lordes Supper. Wee fall downe together, and confesse our life before God:
we know the Covenant and mystery of the lords Supper. we fallen down together, and confess our life before God:
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2801
wee pray together, and vnderstande what we pray. This was the order of the Primitiue Churche:
we pray together, and understand what we pray. This was the order of the Primitive Church:
pns12 vvb av, cc vvi r-crq pns12 vvb. np1 vbds dt n1 pp-f dt j n1:
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2802
this was the order of the Apostles of Christe.
this was the order of the Apostles of Christ.
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2803
If wee compare this with the former, wee shall soone see the difference betweene light and darknesse.
If we compare this with the former, we shall soon see the difference between Light and darkness.
cs pns12 vvb d p-acp dt j, pns12 vmb av vvi dt n1 p-acp n1 cc n1.
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2804
The kingdome of God nowe suffereth violence.
The Kingdom of God now suffers violence.
dt n1 pp-f np1 av vvz n1.
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430
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2805
The sounde of the Gospell hath gone ouer all the worlde, and the whole worlde is awaked therewith, and draweth to it.
The sound of the Gospel hath gone over all the world, and the Whole world is awaked therewith, and draws to it.
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2806
The sunne is risen, the day is open:
The sun is risen, the day is open:
dt n1 vbz vvn, dt n1 vbz j:
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430
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2807
God hath made his kingdome woonderfull among vs. It is nowe time, nowe is it time that wee shoulde arise from sleepe:
God hath made his Kingdom wondered among us It is now time, now is it time that we should arise from sleep:
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2808
for nowe is our saluation neere. Nowe it is in our mouth, wee can speake of it:
for now is our salvation near. Now it is in our Mouth, we can speak of it:
c-acp av vbz po12 n1 av-j. av pn31 vbz p-acp po12 n1, pns12 vmb vvi pp-f pn31:
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2809
GOD graunt it may bee neerer vs, euen in our heartes. The night is past, GOD graunt it be past for euer:
GOD grant it may be nearer us, even in our hearts. The night is past, GOD grant it be passed for ever:
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2810
that we be neuer againe throwen into the darkenesse of death:
that we be never again thrown into the darkness of death:
cst pns12 vbb av-x av vvn p-acp dt n1 pp-f n1:
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2811
that the worde of life, the trueth of Christ, be neuer againe taken from vs. And it shall neuer be taken away, if wee bee thankefull. Unkindenesse can neuer scape vnplagued.
that the word of life, the truth of christ, be never again taken from us And it shall never be taken away, if we be thankful. Unkindness can never escape unplagued.
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430
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2812
Let vs wake, let vs wake, our sleepe is deadly. Let vs pray to GOD to awake vs:
Let us wake, let us wake, our sleep is deadly. Let us pray to GOD to awake us:
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Image 127
2813
hee is able to rayse the dead.
he is able to raise the dead.
pns31 vbz j pc-acp vvi dt j.
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430
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2814
Our Sauiour saith, The houre shall come, when the dead shall heare the voyce of the Sonne of God,
Our Saviour Says, The hour shall come, when the dead shall hear the voice of the Son of God,
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(9) sermon (DIV1)
430
Image 127
2815
and they that heare it, shall liue.
and they that hear it, shall live.
cc pns32 cst vvb pn31, vmb vvi.
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430
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2816
Lazarus was dead, yet hee hearde the voyce of Christe, and rose vp agayne, and came abroade.Lazarus was dead, yet he heard the voice of Christ, and rose up again, and Come abroad.
np1 vbds j, av pns31 vvd dt n1 pp-f np1, cc vvd a-acp av, cc vvd av.
(9) sermon (DIV1)
430
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2817
Let vs put on Iesus Christ, let it appeare vpon vs that we weare him, let vs not be ashamed of his Gospell, it is the power of God to saluation.
Let us put on Iesus christ, let it appear upon us that we wear him, let us not be ashamed of his Gospel, it is the power of God to salvation.
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(9) sermon (DIV1)
431
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2818
If we be ashamed of him and of his wordes, hee will be also ashamed of vs,
If we be ashamed of him and of his words, he will be also ashamed of us,
cs pns12 vbb j pp-f pno31 cc pp-f po31 n2, pns31 vmb vbi av j pp-f pno12,
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431
Image 128
2819
when he commeth in the glorie of his father, with the holy Angels. Let vs cast away the workes of darkenesse, and all doctrines of superstition and ignorance.
when he comes in the glory of his father, with the holy Angels. Let us cast away the works of darkness, and all doctrines of Superstition and ignorance.
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431
Image 128
2820
Let vs beholde the troubles and miseries of other countries.
Let us behold the Troubles and misery's of other countries.
vvb pno12 vvi dt n2 cc n2 pp-f j-jn n2.
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432
Image 128
2821
Heauen and earth, our brethren, the care of our saluation, the Sonne of God himselfe put vs in minde, that it is nowe time.
Heaven and earth, our brothers, the care of our salvation, the Son of God himself put us in mind, that it is now time.
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432
Image 128
2822
Whiles we haue time, let vs doe good: let vs seeke God whiles hee may bee founde.
While we have time, let us do good: let us seek God while he may be found.
cs pns12 vhb n1, vvb pno12 vdb j: vvb pno12 vvi np1 cs pns31 vmb vbi vvn.
(9) sermon (DIV1)
433
Image 128
2823
The Lorde wayteth when hee may shewe his mercies: Let vs turne vnto him with an vpright heart.
The Lord waiteth when he may show his Mercies: Let us turn unto him with an upright heart.
dt n1 vvz c-crq pns31 vmb vvi po31 n2: vvb pno12 vvi p-acp pno31 p-acp dt av-j n1.
(9) sermon (DIV1)
433
Image 128
2824
So shall he turne to vs:
So shall he turn to us:
av vmb pns31 vvi p-acp pno12:
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2825
so shal we walke as the children of light, so shall wee shine as the sunne in the kingdome of our Father,
so shall we walk as the children of Light, so shall we shine as the sun in the Kingdom of our Father,
av vmb pns12 vvi p-acp dt n2 pp-f n1, av vmb pns12 vvi p-acp dt n1 p-acp dt n1 pp-f po12 n1,
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433
Image 128
2826
so shall God bee our God, and will abide with vs for euer.
so shall God be our God, and will abide with us for ever.
av vmb np1 vbi po12 n1, cc vmb vvi p-acp pno12 p-acp av.
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2827
And thou, O most mercifull Father, wee beseeche thee for thy mercie sake, continue thy grace and fauour towardes vs:
And thou, Oh most merciful Father, we beseech thee for thy mercy sake, continue thy grace and favour towards us:
cc pns21, uh av-ds j n1, pns12 vvb pno21 p-acp po21 n1 n1, vvb po21 n1 cc vvi p-acp pno12:
(9) sermon (DIV1)
434
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2828
let the sunne of thy Gospell neuer goe downe out of our heartes, let thy trueth abide,
let the sun of thy Gospel never go down out of our hearts, let thy truth abide,
vvb dt n1 pp-f po21 n1 av-x vvi a-acp av pp-f po12 n2, vvb po21 n1 vvi,
(9) sermon (DIV1)
434
Image 128
2829
and be stablished among vs for euer.
and be established among us for ever.
cc vbi vvn p-acp pno12 p-acp av.
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434
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2830
Helpe our vnbeliefe, encreace our faith, giue vs heartes to consider the time of our visitation:
Help our unbelief, increase our faith, give us hearts to Consider the time of our Visitation:
n1 po12 n1, vvi po12 n1, vvb pno12 n2 pc-acp vvi dt n1 pp-f po12 n1:
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434
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2831
Apparrell vs throughly with Christ, that hee may liue in vs, and so thy Name may bee glorified in vs in the sight of al the world. Amen. FINIS.
Apparel us thoroughly with christ, that he may live in us, and so thy Name may be glorified in us in the sighed of all the world. Amen. FINIS.
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Image 128
