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In the name of God Amen.
In the name of God Amen.
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IT HATH bin an olde prouerbe of proofe (right honorable & dearly beloued &c.) Veritas odium parit, That Flatterie bréedeth frendship, & Truthe brīngeth hatred:
IT HATH been an old proverb of proof (right honourable & dearly Beloved etc.) Veritas odium parit, That Flattery breedeth friendship, & Truth brinngeth hatred:
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and therefore it hathe wanted no maner of practise, bycause it is of so good experience both in Courte and Countrey,
and Therefore it hath wanted no manner of practice, Because it is of so good experience both in Court and Country,
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and I woulde to God not in the Churche it selfe.
and I would to God not in the Church it self.
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Neuerthelesse, as the true minister of God ought to kéepe himselfe vnspotted and vndefiled from all offences:
Nevertheless, as the true minister of God ought to keep himself unspotted and undefiled from all offences:
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so especially must he be frée from the great contagion of so foule a faulte, alwayes regestring and remembring yt goldē sentence worthy an Apostle.
so especially must he be free from the great contagion of so foul a fault, always registering and remembering that golden sentence worthy an Apostle.
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If I were a māpleaser, I were not the seruaunt of God.
If I were a mampleaser, I were not the servant of God.
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And yt none can serue two maisters, our maister himselfe hath taught vs playne ynough in ye Gospel, that God and Man or Mammon, that God and Ba•l or Belyall, can at no hand be serued togither, And that none can serve two masters, our master himself hath taught us plain enough in you Gospel, that God and Man or Mammon, that God and Ba•l or Belyall, can At no hand be served together,
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for God must be serued alone:
for God must be served alone:
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so yt Peters saying is fyrme, and out of questiō true, that whē both cānot be serued togither, it is better to obey GOD than Man:
so that Peter's saying is firm, and out of question true, that when both cannot be served together, it is better to obey GOD than Man:
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& the reason for conclusiō is very great: For it is a fearefull thing to fall into the hands of God: & the reason for conclusion is very great: For it is a fearful thing to fallen into the hands of God:
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a more perilous lapse by oddes to come into his fingers who can deale with body & soule,
a more perilous lapse by odds to come into his fingers who can deal with body & soul,
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& cast both into Hel than into ye danger of mā, be he Prince or Tirant whatsoeuer, who cā but prison or persecute the body only,
& cast both into Hell than into you danger of man, be he Prince or Tyrant whatsoever, who can but prison or persecute the body only,
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but must let the soule alone.
but must let the soul alone.
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Wherfore it is mete that we being rauished of al outward respectes, & setting before our eyes the feare of God only, shuld wholly employ our selues vnfaynedly to please him,
Wherefore it is meet that we being ravished of all outward respects, & setting before our eyes the Fear of God only, should wholly employ our selves unfeignedly to please him,
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& to speake those things chiefly whiche shal be most acceptable vnto him:
& to speak those things chiefly which shall be most acceptable unto him:
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for loke how the doctrine of the Prophets & Apostles doeth concerne you, & so ye cōmandemēt of god to thē, reacheth vnto vs:
for look how the Doctrine of the prophets & Apostles doth concern you, & so you Commandment of god to them, reaches unto us:
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& though they wer al dead & gone long agoe, yet God is aliue stil, & his word endureth for euer:
& though they were all dead & gone long ago, yet God is alive still, & his word Endureth for ever:
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& as there is no other doctrine for you, so is thereno new cōmandemēt for vs. Loke what authoritie they had thē,
& as there is no other Doctrine for you, so is thereno new Commandment for us Look what Authority they had them,
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& ye same haue we now, though not in the same sort, nor afterthe same measure of giftes,
& you same have we now, though not in the same sort, nor afterthe same measure of Gifts,
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yet al of the same grace and spirit, as you may read Ephes. 4. He gaue some Apostles, some Prophets, some Euāgelistes, some Pastors. &c. Al the prophets hadde not like giftes,
yet all of the same grace and Spirit, as you may read Ephesians 4. He gave Some Apostles, Some prophets, Some Evangelists, Some Pastors. etc. All the Prophets had not like Gifts,
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nor all the Apostles equalitie of graces:
nor all the Apostles equality of graces:
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yet hee that had least was a Prophet or an Apostle, as wel as he that had moste, yet he that had least was a Prophet or an Apostle, as well as he that had most,
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bycause of the same spirite, or else shoulde ther be Magis & Minus in our ministers.
Because of the same Spirit, or Else should there be Magis & Minus in our Ministers.
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Now bycause their giftes be diuerse, some more, some lesse, according to the proportiō and measure of Gods spirit, thereafter is oure portion:
Now Because their Gifts be diverse, Some more, Some less, according to the proportion and measure of God's Spirit, thereafter is our portion:
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and yet all that are lawfullye called and orderly qualifyed, are the vndoubted Ministers of the Lorde:
and yet all that Are lawfully called and orderly qualified, Are the undoubted Ministers of the Lord:
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and (howsoeuer you wyll answere the contrarye) it is as truely sayd of a Pastor now,
and (howsoever you will answer the contrary) it is as truly said of a Pastor now,
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as it was euer of any Prophet or Apostle thē, He that receiueth you receiueth me,
as it was ever of any Prophet or Apostle them, He that receiveth you receiveth me,
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& the contrary, He that refuseth you refuseth me.
& the contrary, He that Refuseth you Refuseth me.
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Wherefore, how base and simple so euer we séeme, we are the ambassadours & seruants of god.
Wherefore, how base and simple so ever we seem, we Are the Ambassadors & Servants of god.
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Two principall notes doe arise by due consideration of this that I haue sayde. Firste, that againste flattering falsehode, we vse faithful flatnesse.
Two principal notes do arise by due consideration of this that I have said. First, that against flattering falsehood, we use faithful flatness.
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Secondly, that contrary to childishnesse & folly, we shewe wisedome and discretion:
Secondly, that contrary to childishness & folly, we show Wisdom and discretion:
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and these beeing ioyned together, are the moste necessariest of all the number of graces, whiche concerne a Steward, without the which he shall doe his maister but simple, small, and very slender seruice.
and these being joined together, Are the most necessariest of all the number of graces, which concern a Steward, without the which he shall do his master but simple, small, and very slender service.
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Wherefore séeyng one Christe is the soule & substance of all Scriptures, the only marke of both Prophets and Apostles,
Wherefore seeing one Christ is the soul & substance of all Scriptures, the only mark of both prophets and Apostles,
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and the onely matter of all their doctrine:
and the only matter of all their Doctrine:
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as Paule curseth all aftercommers that shall Preach any other Gospell, yea though he be an Angell:
as Paul Curseth all aftercomers that shall Preach any other Gospel, yea though he be an Angel:
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so he pardoneth no predecessor that hath broched any other doctrine, though he were a Prophete.
so he Pardoneth no predecessor that hath broached any other Doctrine, though he were a Prophet.
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Let vs then with Trustinesse (the first note) ioine Wisedome, the secōd also,
Let us then with Trustiness (the First note) join Wisdom, the secōd also,
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as two legges to goe withal, or handes to labour in the haruest of the Lorde.
as two legs to go withal, or hands to labour in the harvest of the Lord.
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I am not héere to giue out anye rules, or to prescribe preceptes of wisedome, for I am not so skilfull to teach that way:
I am not Here to give out any rules, or to prescribe Precepts of Wisdom, for I am not so skilful to teach that Way:
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I had more néede learne a great deale.
I had more need Learn a great deal.
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Neither is it my purpose to reprehende anye of my bréethren, for I knowe no such cause,
Neither is it my purpose to reprehend any of my brethren, for I know no such cause,
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and if there were, yet as this place is vnméetest of any, so is my person vnfyttest of all:
and if there were, yet as this place is unmeetest of any, so is my person vnfyttest of all:
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only this I saye at a venture, I would we were al as wise as I hope we are faithfull:
only this I say At a venture, I would we were all as wise as I hope we Are faithful:
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and howsoeeuer we excuse our selues before God, we can not iustly be accused among men, no not ye carping enimie himselfe, who commeth for the same nonce, can conuince vs the contrary,
and howsoeeuer we excuse our selves before God, we can not justly be accused among men, no not the carping enemy himself, who comes for the same nonce, can convince us the contrary,
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but that wée kéepe touch with the veritie written, & speake wisedome, not of mā nor Apollos Oracles,
but that we keep touch with the verity written, & speak Wisdom, not of man nor Apollos Oracles,
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nor inuentions and fables of mans brayne, but the infallible truth of the holye Ghost.
nor Inventions and fables of men brain, but the infallible truth of the holy Ghost.
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Wisedome is to deuide & cut the word kindly, to breake this bread skilfully, to giue euery man his portiō as a good disposer, to the godly counsaile his part, to the weake comforte his, to the wicked correction hys, to the obstinate condemnation his,
Wisdom is to divide & Cut the word kindly, to break this bred skilfully, to give every man his portion as a good disposer, to the godly counsel his part, to the weak Comfort his, to the wicked correction his, to the obstinate condemnation his,
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for so the word is profitable, and the word is plentiful, euen for euery sore a salue.
for so the word is profitable, and the word is plentiful, even for every soar a salve.
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And howsoeuer I shall deale in diuiding, I am sure I am well ynough for the choosing of my texte,
And howsoever I shall deal in dividing, I am sure I am well enough for the choosing of my text,
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for while I thought to fytte a plaister for the féete, I saw the head diseased,
for while I Thought to fit a plaster for the feet, I saw the head diseased,
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and finding the whole body in the same pickle, I knew not what to doe:
and finding the Whole body in the same pickle, I knew not what to do:
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full fayne I woulde haue deliuered anye péece of scripture rather thā this, but I could not so ridde my handes of it, till it hadde passed my mouth:
full fain I would have Delivered any piece of scripture rather than this, but I could not so rid my hands of it, till it had passed my Mouth:
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turne whether I would, and euery place was lyke vnto it and plentifully expounding it,
turn whither I would, and every place was like unto it and plentifully expounding it,
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so that whylest I soughte a texte, I founde a Sermon, A Sermon of the Prophete Sophonye to Israell.
so that whilst I sought a text, I found a Sermon, A Sermon of the Prophet Sophonye to Israel.
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I praye GOD make it a profitable Sermon to London. Amen.
I pray GOD make it a profitable Sermon to London. Amen.
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Giue me leaue therfore to be plaine I praye you, for I professe no other thyng,
Give me leave Therefore to be plain I pray you, for I profess no other thing,
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and if I could otherwise, yet of purpose I would deceiue all such curious commers,
and if I could otherwise, yet of purpose I would deceive all such curious comers,
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as neyther hunger nor thirst after righteousnesse, but with itching eares delighte themselues wyth strāge things which are forespokē of in the.2.
as neither hunger nor thirst After righteousness, but with itching ears delight themselves with strange things which Are forespoken of in the.2.
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Tim. 4. And it shall be a good note for me now, and for al my bréethren for euer héereafter that are planted in thys Citie, to be knowen by this marke of playne speaking:Tim. 4. And it shall be a good note for me now, and for all my brethren for ever hereafter that Are planted in this city, to be known by this mark of plain speaking:
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not that familiaritie in you hathe bredde contempte in vs, for there is no suche cause but that your contempte of God shoulde bréede boldnes in vs which are his ministers:
not that familiarity in you hath bred contempt in us, for there is no such cause but that your contempt of God should breed boldness in us which Are his Ministers:
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and there is such a commaundemente, and therfore as we sée more than other, so are we bound to say more,
and there is such a Commandment, and Therefore as we see more than other, so Are we bound to say more,
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except you would haue vs sée all and say nothing.
except you would have us see all and say nothing.
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And though héere I shall say nothyng, but that that hath bin sayd, yet that is no shame to me.
And though Here I shall say nothing, but that that hath been said, yet that is no shame to me.
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But I woulde fayne knowe of all that hath bin sayde, what hathe bin done, whiche is,
But I would fain know of all that hath been said, what hath been done, which is,
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or may bée a great shame for you.
or may been a great shame for you.
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Desperate were the dayes of Ieremye, wherein superstition and sinne (as two scorpions) were growen so ranke, that high time it was for the very safegard of Gods remnant, that the sounde of vengeance, the exclamations of wee.
Desperate were the days of Jeremiah, wherein Superstition and sin (as two scorpions) were grown so rank, that high time it was for the very safeguard of God's remnant, that the sound of vengeance, the exclamations of we.
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and terrible threatnings of God, shuld be giuen out to terrifye and staye a• many as he had appointed to repente.
and terrible threatenings of God, should be given out to terrify and stay a• many as he had appointed to Repent.
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And oure age being in no better case, but well worse, hath extreame néede of eiulation,
And our age being in no better case, but well Worse, hath extreme need of eiulation,
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and exclamation of the like woes and curses, to stoppe (and it maye be) the intollerable abuses of our time, to turne (and it be possible) our stubborne and stony hartes at length vnto the Lord.
and exclamation of the like woes and curses, to stop (and it may be) the intolerable Abuses of our time, to turn (and it be possible) our stubborn and stony hearts At length unto the Lord.
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It is lamentable (my brethren) that the husbandmans corne can fynde no good ground,
It is lamentable (my brothers) that the husbandman's corn can find no good ground,
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but the enimies tares not sowne but shed and scattered, doe yet take roote, prosper and preuayle, to the vtter choking and smothering of the Lords haruest.
but the enemies tares not sown but shed and scattered, do yet take root, prosper and prevail, to the utter choking and smothering of the lords harvest.
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But as where the word is not preached, there the people perish:
But as where the word is not preached, there the people perish:
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(3) part (DIV2)
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So where it is plentifully deliuered, and the people wilfully negligēt, there is déepe damnation and vtter distruction shortly to be loked for.
So where it is plentifully Delivered, and the people wilfully negligent, there is deep damnation and utter destruction shortly to be looked for.
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(3) part (DIV2)
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Our Sauiour truly sayd, the Haruest is greate, and the labourers are fewe:
Our Saviour truly said, the Harvest is great, and the labourers Are few:
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(3) part (DIV2)
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let vs follow his coūsel therfore & pray the Lorde of the haruest, to sende in more paynefull and faithfull labourers, leaste the Bore of the woodde doe roote vppe the vyne, leaste the cockle doe ouergrowe the corne, leaste the Diuell make hauocke of altogither. let us follow his counsel Therefore & pray the Lord of the harvest, to send in more painful and faithful labourers, jest the Boar of the wood do root up the vine, jest the cockle doe overgrow the corn, jest the devil make havoc of altogether.
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And in this prayer, let vs commende vnto him, his vniuersall Church, and specially England and Irelande,
And in this prayer, let us commend unto him, his universal Church, and specially England and Ireland,
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and herein particularlye our most gracious soueraigne Queene Elizabeth, and all hir moste honourable Counsellers, the whole ministerie,
and herein particularly our most gracious sovereign Queen Elizabeth, and all his most honourable Counsellers, the Whole Ministry,
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and euerye priuate member of his body, praying for the reste, that in his good time they may be plāted in,
and every private member of his body, praying for the rest, that in his good time they may be planted in,
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or else supplanted out, that if they wil neuer bee good, that they may yet neuer do harme vnto Israel which is of God. Amen.
or Else supplanted out, that if they will never be good, that they may yet never do harm unto Israel which is of God. Amen.
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Wo to that abhominable, filthie, and cruell Citie, she heard not the voice, she receiued not correction, shee trusted not in the Lord, she drew not neere vnto hir God, hir Rulers within hir are as Roring Lions, hir Iudges are as Wolues in the euening. &c.
Woe to that abominable, filthy, and cruel city, she herd not the voice, she received not correction, she trusted not in the Lord, she drew not near unto his God, his Rulers within his Are as Roaring Lions, his Judges Are as Wolves in the evening. etc.
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THis Texte maye well be deuided into foure partes as it lyeth, and séeing the words themselues doe leade me to so good an order, I will contente my selfe,
THis Text may well be divided into foure parts as it lies, and seeing the words themselves do lead me to so good an order, I will content my self,
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and not séeke to be wyser than the holy Ghost.
and not seek to be Wiser than the holy Ghost.
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The firste and principall parte is a gréeuous accusation of the whole state of Ierusalem both for life and religion.
The First and principal part is a grievous accusation of the Whole state of Ierusalem both for life and Religion.
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Secondlye, an enumeration of the particular causes thereof. Thirdly, a reprehension of the persons, but especially of Magistrates and Ministers.
Secondly, an enumeration of the particular Causes thereof. Thirdly, a reprehension of the Persons, but especially of Magistrates and Ministers.
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And fourthly, a denouncing of woes and plagues against thē.
And fourthly, a denouncing of woes and plagues against them.
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For the firste, it is wonderfull to sée, that nothing will doe the wicked anye good.
For the First, it is wonderful to see, that nothing will do the wicked any good.
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And agayne, there is nothing can doe the godly any harme.
And again, there is nothing can do the godly any harm.
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All the woes in the world will not make the wilfull once to beware, but to the faithfull seruaunte of God one worde is ynough.
All the woes in the world will not make the wilful once to beware, but to the faithful servant of God one word is enough.
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When the Lyon roreth, who quaketh not? and when God threatneth, who is not afrayde? Wide open were all the Prophets mouthes,
When the lion roareth, who quaketh not? and when God threatens, who is not afraid? Wide open were all the prophets mouths,
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and euery one cryed woe, but words are but winde, and will not preuayle with the wicked, who are sworne to sinne,
and every one cried woe, but words Are but wind, and will not prevail with the wicked, who Are sworn to sin,
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and solde ouer to worke wickednesse without measure, And Gods owne children sometymes are taken tardy too,
and sold over to work wickedness without measure, And God's own children sometimes Are taken tardy too,
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and threatninges are in vayne euen to thē. But as where wordes will take no place, there blowes must be put in proof.
and threatenings Are in vain even to them. But as where words will take no place, there blows must be put in proof.
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(4) part (DIV2)
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So where one nor other can doe anye good at all, there remaynes nothing, but a horrible expectation of destruction.
So where one nor other can do any good At all, there remains nothing, but a horrible expectation of destruction.
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Neuerthelesse, the verye reprobate and cursed wretch should quake at Gods checke, who though he haue no holde nor hope of Eternall life for lacke of faith,
Nevertheless, the very Reprobate and cursed wretch should quake At God's check, who though he have no hold nor hope of Eternal life for lack of faith,
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(4) part (DIV2)
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yet to auoyde the verye bodily plagues and miseries of this mortall life, shoulde tremble and shake at his irefull and fearefull Iudgements.
yet to avoid the very bodily plagues and misery's of this Mortal life, should tremble and shake At his ireful and fearful Judgments.
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Gods threatnings haue a tw•folde operation and effect: the one in the chosen, and it toucheth them verye néere, and turneth their hearts,
God's threatenings have a tw•folde operation and Effect: the one in the chosen, and it touches them very near, and turns their hearts,
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and humbleth them in all their soule, as Niniuie may be a liuely example:
and Humbleth them in all their soul, as Nineveh may be a lively Exampl:
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the other in the wicked, and they are made more obstinate, froward, and hard at the hearte,
the other in the wicked, and they Are made more obstinate, froward, and hard At the heart,
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and thereby more inexcusable, as the example of Pharao in Egipt doth testifie.
and thereby more inexcusable, as the Exampl of Pharaoh in Egypt does testify.
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It is and hathe bin euer a mercifull manner of our God, to speake before he strike, It is and hath been ever a merciful manner of our God, to speak before he strike,
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and he is not by & by at a worde and a blowe neither, but giueth time and space for repentance:
and he is not by & by At a word and a blow neither, but gives time and Molle for Repentance:
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but and hys patience be wounded once, then hys wrath kindleth as the coale, and flameth as the fire, but and his patience be wounded once, then his wrath kindleth as the coal, and flameth as the fire,
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and no man is able to abide the rage therof. Flintie and peruerse were this people, and this Prophet preuayled not amongst them:
and no man is able to abide the rage thereof. Flinty and perverse were this people, and this Prophet prevailed not among them:
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hée was one of the last that preached to them before their captiuitie into Babylon.
he was one of the last that preached to them before their captivity into Babylon.
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Yet I trust better of you, and pray better for you, and am perswaded that you will doe those things that wée warne you of,
Yet I trust better of you, and pray better for you, and am persuaded that you will do those things that we warn you of,
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though we thus speake as Saint Paule saide of the Thessaloniās. 2. Eph. 13. Cap. Let this driue you somewhat more néere your selfe, that God will not be mocked,
though we thus speak as Saint Paul said of the Thessalonians. 2. Ephesians 13. Cap. Let this driven you somewhat more near your self, that God will not be mocked,
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and when hée accuseth, it is but lost labour to excuse, and as his word endureth for euer,
and when he Accuseth, it is but lost labour to excuse, and as his word Endureth for ever,
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and euerye iotte thereof is perfecte & to bée performed, so these woes being a parte of his word, can not returne in vayne,
and every jot thereof is perfect & to been performed, so these woes being a part of his word, can not return in vain,
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<1+^PAGES^MISSING> thy Prophete, yet be perused and read Ieremies bookes as it seemeth, and foūd out the Prophecie of the peoples captiuitie.70.
<1+^PAGES^MISSING> thy Prophet, yet be perused and read Jeremiahs books as it seems, and found out the Prophecy of the peoples captivity.70.
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years, which he calles w•••s, that so long Iuda shoulde lye by it, and that for theyr transgression.
Years, which he calls w•••s, that so long Iuda should lie by it, and that for their Transgression.
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And the Angell Gabriel reuealed to him afterward, that the Lord in mercy would yet restore them seuen fold again, that is.70, times seuen, which amoūteth or multiplieth in accoumpt to 490. yeres,
And the Angel Gabriel revealed to him afterwards, that the Lord in mercy would yet restore them seuen fold again, that is.70, times seuen, which amounteth or multiplieth in account to 490. Years,
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and then this Messias should come.
and then this Messias should come.
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Ieremy here speaketh indefinitelye, and sayth, the time commeth, where the present tyme is put for the future (as I take it) not to expresse the shortnesse,Ieremy Here speaks indefinitely, and say, the time comes, where the present time is put for the future (as I take it) not to express the shortness,
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but the assuraunce of the tyme, when Christe shoulde come.
but the assurance of the time, when Christ should come.
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The Wyse man sayth, all thinges haue a time, and it is a high poynt of wisdome to knowe the tyme of all thinges, The Wise man say, all things have a time, and it is a high point of Wisdom to know the time of all things,
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but to knowe this tyme of all tymes, is wisdome of all wisdomes.
but to know this time of all times, is Wisdom of all wisdoms.
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The Prophetes foreshewed it to the Iewes, but yet he was chieflie receyued of the Gentiles,
The prophets foreshowed it to the Iewes, but yet he was chiefly received of the Gentiles,
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for he came to his owne, & his owne knew him not:
for he Come to his own, & his own knew him not:
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I pray God for the second triumphant & kingly cōming it fall not out so, that to whō he is most preached, they be least prepared.
I pray God for the second triumphant & kingly coming it fallen not out so, that to whom he is most preached, they be least prepared.
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How long was it I pray you yt Israel longed to come out of Egipts bondage? and how lōg loked Iuda to be deliuered frō Babilons captiuity? But for ye great fréedom indéed, from ye perpetual & euerlasting thraldom:
How long was it I pray you that Israel longed to come out of Egipts bondage? and how long looked Iuda to be Delivered from Babilons captivity? But for you great freedom's indeed, from the perpetual & everlasting thraldom:
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by this onely Messias, there were very few or none. Right so play we in these dayes:
by this only Messias, there were very few or none. Right so play we in these days:
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we are very carefull for the times and seasons, concerning our worldlie affayres. A prisoner duely wayteth his delyueraunce:
we Are very careful for the times and seasons, Concerning our worldly affairs. A prisoner duly waiteth his deliverance:
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a prentise styl thinkes on his fréedome, and both keepe iust accoumpt of euery day:
a prentice still thinks on his freedom's, and both keep just account of every day:
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yea the sicke man leteth not one houre escape, nor misseth not a minute, but styll longeth for his health:
yea the sick man leteth not one hour escape, nor misses not a minute, but still Longeth for his health:
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but for our great delyuerance & departure hence, it is not only the last but the verie least care:
but for our great deliverance & departure hence, it is not only the last but the very lest care:
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when friendes & Phisitions forsake vs, we trust yet in our selues, for no man is so olde,
when Friends & Physicians forsake us, we trust yet in our selves, for no man is so old,
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but he thinks he may be older: and no man is so sick, but he hopes he may recouer:
but he thinks he may be older: and no man is so sick, but he hope's he may recover:
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and the last messenger shall styl be for the Mynister: and the last Messenger shall still be for the Minister:
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the daunger sure is verie great, and euerie man is not sure to be at Christes right hande iuste when he dieth:
the danger sure is very great, and every man is not sure to be At Christ's right hand just when he Dieth:
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and repētance is not in our own hands:
and Repentance is not in our own hands:
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thou trustest to thy ende, & thy end bringeth distrust, for the greatest assault is in thy weakest estate.
thou trustest to thy end, & thy end brings distrust, for the greatest assault is in thy Weakest estate.
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As I would not haue any mā to distrust god, no not specially in the ende:
As I would not have any man to distrust god, no not specially in the end:
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so woulde I not haue any to tempte God, and trust onely to the ende: and yet I saye all is well that endes well.
so would I not have any to tempt God, and trust only to the end: and yet I say all is well that ends well.
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This example is plaine inough of Christes cōming to the Iewes, prophecied & prophecied againe, and yet not vnderstood.
This Exampl is plain enough of Christ's coming to the Iewes, prophesied & prophesied again, and yet not understood.
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So the naturall example of our mortalitie, and dayly dropping away, might moue reasonable men to take hede,
So the natural Exampl of our mortality, and daily dropping away, might move reasonable men to take heed,
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& it warning woulde serue, to teache vs to watch & waight for his comming, or to be prepared & prouided for our going.
& it warning would serve, to teach us to watch & weight for his coming, or to be prepared & provided for our going.
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Sayth the Lord. Looke what the Lord hath sayde, and that is sure to come to passe in al pointes as he hath sayd it,Say the Lord. Look what the Lord hath said, and that is sure to come to pass in all points as he hath said it,
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for God is not as man is, mutable in repenting his promises, albeit he is sayd to repēt that euer he made man.
for God is not as man is, mutable in repenting his promises, albeit he is said to Repent that ever he made man.
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Gen. 6. It is but to expresse the hartie hatred he beareth against sinne, & against their sinnes of the olde worlde:Gen. 6. It is but to express the hearty hatred he bears against sin, & against their Sins of the old world:
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or else why do we so confidentlye buylde, and constantly assure our selues of the inexplicable comfort of euerlasting saluation:
or Else why do we so confidently build, and constantly assure our selves of the inexplicable Comfort of everlasting salvation:
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but bicause of his woorde which is immutable? & hath he sayd it? nay, he hath sworne it, he that commaūded the heauens & they were made,
but Because of his word which is immutable? & hath he said it? nay, he hath sworn it, he that commanded the heavens & they were made,
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and but spake the woorde and they stoode fast, standeth styll vpon his honour, and wyll perfourme what he promiseth, in number waight and measure,
and but spoke the word and they stood fast, Stands still upon his honour, and will perform what he promises, in number weight and measure,
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as he hath giuen his woorde for some testimony, and examples.
as he hath given his word for Some testimony, and Examples.
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Why dyd not the fyre consume those thrée thrust into ye burning Ouen, was it not hote enough? or did it not burne,
Why did not the fire consume those thrée thrust into you burning Oven, was it not hight enough? or did it not burn,
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when the verie flames did lycke vp those tormētors that put them in? and what is the reason but yt it shall be so? and why did the Seas so spie the Lord? why ranne they backe and were afraide,
when the very flames did lycke up those tormentors that put them in? and what is the reason but that it shall be so? and why did the Seas so spy the Lord? why ran they back and were afraid,
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& became as a wall to Israel, and ranne together againe to drowne Pharao & all his hoast? 114. Psa. but this that it shall be so:
& became as a wall to Israel, and ran together again to drown Pharaoh & all his host? 114. Psa. but this that it shall be so:
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Why did not the Lyons in theyr den, snatch Daniel rather before he came to the grounde, & teare him in peeces, Why did not the Lyons in their den, snatch daniel rather before he Come to the ground, & tear him in Pieces,
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than lye styll before him as Lambes, & no Lyons? but this, ye water may not wette,
than lie still before him as Lambs, & no Lyons? but this, you water may not wet,
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though it be a great Sea: fyre may not heate, though it be a flaming fyre:
though it be a great Sea: fire may not heat, though it be a flaming fire:
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many Lyons, many hungry Lions, may not touch a seely man, when the Lord hath sayde it shall be so,
many Lyons, many hungry Lions, may not touch a silly man, when the Lord hath said it shall be so,
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for heauen and earth shall perishe, and vanish as a scroule, but his woorde endureth for euermore.
for heaven and earth shall perish, and vanish as a scroule, but his word Endureth for evermore.
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That I wyll raise vp the right braunch Dauid. That I will raise up the right branch David.
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This alludes to that raysing of séede to a mans brother, if he dye without issue,
This alludes to that raising of seed to a men brother, if he die without issue,
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as it is in the lawe.
as it is in the law.
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Here we must note, howsoeuer God promised to Adam, the Womās séede shal breake the serpentes head.
Here we must note, howsoever God promised to Adam, the Woman's seed shall break the Serpents head.
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Gen. 3. Howsoeuer to Abrahā in blessing I wyl blesse thée, and in multiplying, I wyl multiply thy seede as the starres of heauen,Gen. 3. Howsoever to Abrahā in blessing I will bless thee, and in multiplying, I will multiply thy seed as the Stars of heaven,
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or as the innumerable sandes of the shore:
or as the innumerable sands of the shore:
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and howsoeuer to Dauid, thy seede shall endure for euer, & thy seate as ye Sun, &c. That is,
and howsoever to David, thy seed shall endure for ever, & thy seat as you Sun, etc. That is,
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how so euer the couenauntes, or mercifull promises of God made to our Forefathers, did differ in circumstaunce,
how so ever the Covenants, or merciful promises of God made to our Forefathers, did differ in circumstance,
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yet do they all agree in effect & substaunce.
yet do they all agree in Effect & substance.
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Againe, howe soeuer the Prophetes dreamed dreames, or sawe visions, whether they prophecied some plainer, some darker, some as it were farther off and mysticall, some more euident and neare,
Again, how soever the prophets dreamed dreams, or saw visions, whither they prophesied Some plainer, Some Darker, Some as it were farther off and mystical, Some more evident and near,
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as the spirite gaue them vtteraunce: Yet all inspired from aboue, spake in effect one and the same thing.
as the Spirit gave them utterance: Yet all inspired from above, spoke in Effect one and the same thing.
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And there can not be founde any contrarietie in al ye doctrine of the Prophets of God, thā is possible to be in the spirite wherewith they were inspired.
And there can not be found any contrariety in all the Doctrine of the prophets of God, than is possible to be in the Spirit wherewith they were inspired.
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The marke they all shotte at, is Iesus Christe, the ende of the whole lawe and the Prophets which were vntyll Iohn :
The mark they all shot At, is Iesus Christ, the end of the Whole law and the prophets which were until John:
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and this partycular Prophecie which I haue in hande, as I tolde you, concerneth the pacte or couenaunt with Dauid, but not in the Iewish sense.
and this partycular Prophecy which I have in hand, as I told you, concerns the pact or Covenant with David, but not in the Jewish sense.
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But looke howe it was promysed of God, so is it prophecied of Ieremie, and right so hath it bene perfourmed in Iesu Christe:
But look how it was promised of God, so is it prophesied of Ieremie, and right so hath it be performed in Iesu Christ:
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for the vnitie of Gods spirite is styll one, and indiuisible as the dietie.
for the unity of God's Spirit is still one, and indivisible as the diety.
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Why, some Iewe may obiect, is it not plaine? that Salomon, Ezechias, and Iosias, being lawfull Sonnes and succeders of Dauid, were raysed of God as righteous braunches? I aunswere, that it is God in deede, by whose power all Princes do raigne, and through his authority they haue their seates:
Why, Some Iewe may Object, is it not plain? that Solomon, Hezekiah, and Iosias, being lawful Sons and succeders of David, were raised of God as righteous branches? I answer, that it is God in deed, by whose power all Princes do Reign, and through his Authority they have their seats:
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It is he which rayseth them vp, and raseth them out againe at his pleasure, which turned out Nabuchodon•zer as a Beast in his iustice, and in his mercie made the sheephooke of his seruaunt Dauid, to be a Scepter ouer Israell.
It is he which raises them up, and raseth them out again At his pleasure, which turned out Nabuchodon•zer as a Beast in his Justice, and in his mercy made the sheephook of his servant David, to be a Sceptre over Israel.
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But all that propagation or Princely posterity raysed of God, was not without the meanes of man:
But all that propagation or Princely posterity raised of God, was not without the means of man:
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and this is immediatly of God him selfe, a great difference.
and this is immediately of God him self, a great difference.
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And if you wyll go further, and aske howe this braunche should be raysed then? I aunswer, that first you must circumcise your hartes & eares,
And if you will go further, and ask how this branch should be raised then? I answer, that First you must circumcise your hearts & ears,
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least you thinke it an impossibilytie, as Nycodemus thought of a mās regeneration:
lest you think it an impossibilytie, as Nicodemus Thought of a men regeneration:
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so you hauing ye vayle of fleshlinesse, and the foreskinne of filthinesse, shall vncleanlie and grosely imagin of this blessed generation or raysing:
so you having the Vail of fleshliness, and the foreskin of filthiness, shall uncleanly and grossly imagine of this blessed generation or raising:
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for carnal man sauoreth not those thinges that are of God. for carnal man savoureth not those things that Are of God.
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This done, I saye he was begotten of God, conceyued by the holy ghoste, incarnate in the sanctified wombe of ye Uirgin Marie,
This done, I say he was begotten of God, conceived by the holy ghost, incarnate in the sanctified womb of the Virgae marry,
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euen in the fulnesse of time according to the Scriptures: and it is parte of the Articles of our Christian beléefe:
even in the fullness of time according to the Scriptures: and it is part of the Articles of our Christian belief:
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which none of all Dauids posteritie coulde saye, no not he himselfe, for he was conceyued & borne in sinne.
which none of all David posterity could say, no not he himself, for he was conceived & born in sin.
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But here maye a more strong and mighty obiection be gathered than before as it seemeth, and all by my owne saying:
But Here may a more strong and mighty objection be gathered than before as it seems, and all by my own saying:
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for is it lykely, or is it possible, that he shoulde be rightlie called, the ryghteous braunche of Dauid, which came not of the séede of any man, of all that stock,
for is it likely, or is it possible, that he should be rightly called, the righteous branch of David, which Come not of the seed of any man, of all that stock,
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before so many Kinges good and bad, of which euery one yet naturally descended, and were his sonnes after ye flesh? I aunswere, though I say he was not begotten of any man,
before so many Kings good and bad, of which every one yet naturally descended, and were his Sons After you Flesh? I answer, though I say he was not begotten of any man,
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yet I do not say, that he came not of yt stocke therefore: for Ihesse, Dauids father, was the roote, & Dauid as the braunch:
yet I do not say, that he Come not of that stock Therefore: for Jesus, David father, was the root, & David as the branch:
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Marie the Uirgin was the flower of Dauides braunche, and Christ our Sauiour was the fruite of Maries blossome.Marry the Virgae was the flower of David's branch, and christ our Saviour was the fruit of Mary's blossom.
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Therefore is he called the sonne of Dauid in the Genealogie by Math. 1. and often in the new Testamēt, comming in deede of that Trybe, kyndred, or stocke.
Therefore is he called the son of David in the Genealogy by Math. 1. and often in the new Testament, coming in deed of that Tribe, kindred, or stock.
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He is called therefore the righteous braunch for thrée respectes. First, bicause he came of the same kyndred by his mother.
He is called Therefore the righteous branch for thrée respects. First, Because he Come of the same kindred by his mother.
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Secondlie, bicause of those degenerating bastardes, Roboham, Manasses, and the like wicked Princes, who notwithstanding, were of his lyne,
Secondly, Because of those degenerating bastards, Roboham, Manasses, and the like wicked Princes, who notwithstanding, were of his line,
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yet followed not a foote of Dauids wayes, but defiled his seate, and prophaned the Sanctuarie,
yet followed not a foot of David ways, but defiled his seat, and Profaned the Sanctuary,
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and turned his Scepter another waye. And as he is not a Iewe, which is a Iewe borne:
and turned his Sceptre Another Way. And as he is not a Iewe, which is a Iewe born:
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nor he a true Israelite, which is so called: nor all are not Abrahams sonnes, that are after the flesh.
nor he a true Israelite, which is so called: nor all Are not Abrahams Sons, that Are After the Flesh.
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Roma. 9. No more maye they be called ryght braunches of good Princes, which beare no lyke fruite,Roma. 9. No more may they be called right branches of good Princes, which bear no like fruit,
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although that otherwise they be their owne sonnes.
although that otherwise they be their own Sons.
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Thyrdlie, he is called the ryghteous braunche, in respecte of the good Kinges also, Salomon, Iosias, Ezechias, and those fewe more, which not onelye were of Dauids loynes,
Thyrdlie, he is called the righteous branch, in respect of the good Kings also, Solomon, Iosias, Hezekiah, and those few more, which not only were of David loins,
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but also dyd treade in hys steppes, and walked in the waye of Dauid theyr Father, in obedience to the commaundement of the Lorde, in setting foorth the true seruice of the GOD of Israell, in fyring the supersticious Idolles, cutting downe theyr groues and wooddes, to the ruine and spoyle of their Idoll aultares, which farre better deserued the tytle of Dauids righteous braunche,
but also did tread in his steps, and walked in the Way of David their Father, in Obedience to the Commandment of the Lord, in setting forth the true service of the GOD of Israel, in firing the superstitious Idols, cutting down their groves and woods, to the ruin and spoil of their Idol Altars, which Far better deserved the title of David righteous branch,
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than anye of the wicked Kinges forespoken of:
than any of the wicked Kings forespoken of:
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And yet they are not this braunche neyther, but onely, and trulie, and properlie, it is Iesus the Messias. You wyll thinke then that I do to much wrong to them which were lawfullie begotten Sonnes,
And yet they Are not this branch neither, but only, and truly, and properly, it is Iesus the Messias. You will think then that I do to much wrong to them which were lawfully begotten Sons,
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and laudablie raygned Kinges, whiche came of his séede aryght, and raigned righteouslie in the seate to,
and laudably reigned Kings, which Come of his seed aright, and reigned righteously in the seat to,
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and yet not the true braunch? I shall satisfie you, if you marke, and that in a worde:
and yet not the true branch? I shall satisfy you, if you mark, and that in a word:
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I do not denye them to be the right braunch according to the flesh, and so is Christ to,
I do not deny them to be the right branch according to the Flesh, and so is christ to,
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but I deny them to be the ryght and righteous braunche, for so is Christe alone:
but I deny them to be the right and righteous branch, for so is Christ alone:
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for such a sprygge or stemme, neuer sprouted out, neyther of Abraham, whose Isaack was so increased,
for such a sprygge or stem, never sprouted out, neither of Abraham, whose Isaac was so increased,
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nor out of Dauid, whose kinges so succeded, nor out of all generations againe, for the fountaine is too fowle,
nor out of David, whose Kings so succeeded, nor out of all generations again, for the fountain is too fowl,
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& our petigrue must be fetcht frō Adam which is earth:
& our petigrue must be fetched from Adam which is earth:
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and this seconde Adam is the Lord from heauē. 1. Cor. 15. And the reason is, that those excellent vertues,
and this seconde Adam is the Lord from heaven. 1. Cor. 15. And the reason is, that those excellent Virtues,
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and Princely qualities of wisdome, iustice, & Religion, in any of those good kinges, the sonnes of Dauid, or in all, it was in them but as shadowes,
and Princely qualities of Wisdom, Justice, & Religion, in any of those good Kings, the Sons of David, or in all, it was in them but as shadows,
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and vnperfect figures of him in whome dwelleth the fulnesse of all goodnesse, So that he onely and alone, is this ryghteous braunche.
and unperfect figures of him in whom dwells the fullness of all Goodness, So that he only and alone, is this righteous branch.
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Here we maye sée the infinite loue of God towardes his Church, neuer forsaking hir, but in hir first fall renuing of hir with promises:
Here we may see the infinite love of God towards his Church, never forsaking his, but in his First fallen renewing of his with promises:
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in hir forgetfulnesse, reuiuing of hir with prophecies, that shée myght styll hope, an• not be confounded for euer.
in his forgetfulness, reviving of his with prophecies, that she might still hope, an• not be confounded for ever.
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And if the Patriarkes and men of God, in elder tymes receyued such plentyfulnesse of ioy and gladnesse, in the onely promyse of the Messias, whereby their faith was full:
And if the Patriarchs and men of God, in elder times received such plentyfulnesse of joy and gladness, in the only promise of the Messias, whereby their faith was full:
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What flowing, and ouerstreaming vnmeasurable cōfort should we reape, to whome those prophecies do mynister more,
What flowing, and ouerstreaming unmeasurable Comfort should we reap, to whom those prophecies do minister more,
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than to the Prophetes them selues. 1. Peter. 1. For kinges and Prophets haue desired to sée what we haue séene,
than to the prophets them selves. 1. Peter. 1. For Kings and prophets have desired to see what we have seen,
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and yet sawe it not, but in the promise only. Luke. 10. They lyued in the tyme of the promise of this branch:
and yet saw it not, but in the promise only. Lycia. 10. They lived in the time of the promise of this branch:
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and ye Apostles lyued as it were vnder the shadowe of his leaues: but we lyue as vnder the fruite it selfe.
and you Apostles lived as it were under the shadow of his leaves: but we live as under the fruit it self.
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For the tyme of Grace, the longer, and the later it is, the more mercifull it is to them that shall be saued.
For the time of Grace, the longer, and the later it is, the more merciful it is to them that shall be saved.
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And howe graciouslie he hath dealte with vs of Englande besides, maye not passe vnspoken of in planting a ryght braunch to raygne ouer vs, not a bastarde bramble,
And how graciously he hath dealt with us of England beside, may not pass unspoken of in planting a right branch to Reign over us, not a bastard bramble,
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as Abimeleche was, the sonne of a bonde woman, as ye maye reade, Iudges. 9. The Uine, the Oliue, the Palme, the Figge tree,
as Abimeleche was, the son of a bond woman, as you may read, Judges. 9. The Vine, the Olive, the Palm, the Fig tree,
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and the rest, chose a Bramble to be their king: Who beganne with murther, raigned in crueltie, and dyed in bloud.
and the rest, chosen a Bramble to be their King: Who began with murder, reigned in cruelty, and died in blood.
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But ouer vs hee hath planted a peaceable Prince, the ryght braunche of hir royall Father,
But over us he hath planted a peaceable Prince, the right branch of his royal Father,
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and moste worthye King, Henrie the eyght:
and most worthy King, Henry the eyght:
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kéeping all good steppes of hir prodecessors, going farther in Religion than many of thē, (if not than any of them).
keeping all good steps of his predecessors, going farther in Religion than many of them, (if not than any of them).
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The Lorde leade hir farther, styrre vp hir counsell to comforte hir, strengthen hir kingdome to kéepe hir, lengthen hir lyfe longe to raygne ouer vs:
The Lord lead his farther, stir up his counsel to Comfort his, strengthen his Kingdom to keep his, lengthen his life long to Reign over us:
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And though I maye not saye as the Olyue trée to beare fruite, yet to florishe as the Palme, to be freshe as the Lawrell, to be stronge as the Oake, to spreade abroade as the Ceader,
And though I may not say as the Olive tree to bear fruit, yet to flourish as the Palm, to be fresh as the Laurel, to be strong as the Oak, to spread abroad as the Cedar,
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and to be an olde Tree of continuaunce, as the Cypre:
and to be an old Tree of Continuance, as the Cypre:
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and though she be fruitlesse one waye, yet fructifie hir O Lorde many wayes, with g••d and faythfull subiectes, that sh•e and wée,
and though she be fruitless one Way, yet fructify his Oh Lord many ways, with g••d and faithful Subjects, that sh•e and we,
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as well graffed braunches maye abyde styll in the stocke, and tarye in the Uine, and fructifie by the operation of Gods holye spyrite vnto eternall lyfe in Iesus Christ. Amen. VVhich King shall beare rule.
as well graffed branches may abide still in the stock, and tarry in the Vine, and fructify by the operation of God's holy Spirit unto Eternal life in Iesus christ. Amen. Which King shall bear Rule.
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Here he is proclaymed Kynge by the Prophete, heade of his Church, and Prince of his people.
Here he is proclaimed King by the Prophet, head of his Church, and Prince of his people.
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Trayterous are all other heades then, monstrous, and rebellious of King or Caesar, or Turke,
Traitorous Are all other Heads then, monstrous, and rebellious of King or Caesar, or Turk,
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or Pope, or Deuyll, lyfting them selues aboue this King, which must beare all the rule.
or Pope, or devil, lifting them selves above this King, which must bear all the Rule.
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He is sayde to be our Prophete, our Prieste, and our King: a Prophete, being a fulfyller of all that they spake, and the ende of them:
He is said to be our Prophet, our Priest, and our King: a Prophet, being a fulfyller of all that they spoke, and the end of them:
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a Priest, to fynishe all the Sacrifices of the olde Lawe, by one suffycient and most blessed oblation of his owne body vpon the Crosse:
a Priest, to fynishe all the Sacrifices of the old Law, by one sufficient and most blessed oblation of his own body upon the Cross:
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a King, by rulyng and gouerning his Church, hauyng full aucthoritie alone ouer the same, being annointed not with the confections of balmes or spices of swéete odors,
a King, by ruling and governing his Church, having full Authority alone over the same, being anointed not with the confections of balms or spices of sweet odours,
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but with the holy Oyle of gladnesse aboue his fellowes. But what rule bare he, some wyll say:
but with the holy Oil of gladness above his Fellows. But what Rule bore he, Some will say:
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could he come simplier than borne in a Manger, despised of the Doctors, had in derision of the multitude, spytted on,
could he come simplier than born in a Manger, despised of the Doctors, had in derision of the multitude, spytted on,
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and most spitefully dealt withall? alas, what crowne ware he, but a crowne of thornes? or what King was he, being so poore,
and most spitefully dealt withal? alas, what crown beware he, but a crown of thorns? or what King was he, being so poor,
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& so persecuted, that it was not possible it shoulde be he that is here prophecied.
& so persecuted, that it was not possible it should be he that is Here prophesied.
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Thus they looking for a Princely appearing, in power, aucthoritie, and wealth, and to haue an earthly kingdome restored (as they dreamed) receyued not the King of Kings:
Thus they looking for a Princely appearing, in power, Authority, and wealth, and to have an earthly Kingdom restored (as they dreamed) received not the King of Kings:
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and therfore though they aske for the daye of the Lorde, the daye of the Lorde,
and Therefore though they ask for the day of the Lord, the day of the Lord,
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yet haue they nothing to doe with it when it commes, for it is darknesse and no lyght vnto them.
yet have they nothing to do with it when it comes, for it is darkness and no Light unto them.
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And yet as naked, poore, and simple, as Christe And yet as naked, poor, and simple, as Christ
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<1+^PAGES^MISSING> bulles, are all beasts, which thinke that God and Idols, the Sacrifice and the Sacraments, Circumcision and Baptisme, the lawe and the Gospell,
<1+^PAGES^MISSING> Bulls, Are all beasts, which think that God and Idols, the Sacrifice and the Sacraments, Circumcision and Baptism, the law and the Gospel,
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nay that fleshe and the spirite, and God and Man may be ioyned togither, are but commō pedlers and patchers of Christ coate, which had no seame in déede:
nay that Flesh and the Spirit, and God and Man may be joined together, Are but Common pedlars and patchers of christ coat, which had no seam in deed:
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this is to buylde but with vntempered morter, and to bodge vp a house, which will neuer abide the triall.
this is to build but with untempered mortar, and to bodge up a house, which will never abide the trial.
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Wherefore my counsayle to you all is, that as many as finde themselues faulty, doe presently yéelde in their hartes to the Soueraintie of Gods holy worde, betake themselues wholy to reade it, to heare it,
Wherefore my counsel to you all is, that as many as find themselves faulty, do presently yield in their hearts to the Sovereignty of God's holy word, betake themselves wholly to read it, to hear it,
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and to meditate there in, which is all sufficient to instruct vs, and able to saue our soules:
and to meditate there in, which is all sufficient to instruct us, and able to save our Souls:
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that wée vomit out all superstitious poynts contrary therevnto:
that we vomit out all superstitious points contrary thereunto:
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that this be the line and leauel of al our life, the touchstone of all truth, whereby Antichrist and his adherēts, that is, the Pope and his hyrelings are described and conuicted,
that this be the line and level of all our life, the touchstone of all truth, whereby Antichrist and his adherents, that is, the Pope and his hirelings Are described and convicted,
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and The Lambes of Christes flocke, nourished, comforted, and preserued for euer.
and The Lambs of Christ's flock, nourished, comforted, and preserved for ever.
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And there are a thirde sorte who haue embraced this presente worlde, and therefore haue made shipwracke of Conscience, And there Are a Third sort who have embraced this present world, and Therefore have made shipwreck of Conscience,
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and these sayle frankly to Spayne, to Rome, and Hell had any vauntage, I thynke surely they woulde venture a voyage.
and these sail frankly to Spain, to Room, and Hell had any vantage, I think surely they would venture a voyage.
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This was touched the laste Sunday, and I had bene well preuented in it, if sicknesse had not otherwise hindred mée:
This was touched the laste Sunday, and I had be well prevented in it, if sickness had not otherwise hindered me:
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yet this I adde, the ignoraunt Idolatrer is more excusable farre, for thou doest it with a Conscience of euill, and to hym that knoweth howe to doe well and dothe it not, to him it is sinne with a witnesse.
yet this I add, the ignorant Idolater is more excusable Far, for thou dost it with a Conscience of evil, and to him that Knoweth how to do well and doth it not, to him it is sin with a witness.
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Iames. 4. Agayne he is but a simple Idolatrer, but thou a double and Diuelishe dissembler bothe before God and Man. But some will say vnto mée,
James 4. Again he is but a simple Idolater, but thou a double and Devilish dissembler both before God and Man. But Some will say unto me,
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and you were there you woulde tell mée another tale:
and you were there you would tell me Another tale:
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I cannot tell what I would doe, but what I and thou shouldest doe that I canne tell:
I cannot tell what I would do, but what I and thou Shouldst do that I can tell:
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I will not bragge before the battell, nor triumphe before the victorie: I will not brag before the battle, nor triumph before the victory:
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I thanke GOD I am not there, but that is no péece of excuse for thée,
I thank GOD I am not there, but that is no piece of excuse for thee,
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and if thou were but a beholder of suche Sacrilege, yet ( Salua Conscientia ) with a saufe conscience thou muste not bée silent and so betray the truthe.
and if thou were but a beholder of such Sacrilege, yet (Salua Conscientia) with a saufe conscience thou must not been silent and so betray the truth.
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But and thou become an actor once, and doe participate wyth them, if thou drynke but one droppe of the Chalice of the whore, it is toppe full of deadly poyson:
But and thou become an actor once, and do participate with them, if thou drink but one drop of the Chalice of the whore, it is top full of deadly poison:
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or if thou breake bread at the table of Deuils (for drinke thou canst haue none) what leporous case is thy whole soule in, the poyson whereof though many haue concealed for a tyme,
or if thou break bred At the table of Devils (for drink thou Canst have none) what leprous case is thy Whole soul in, the poison whereof though many have concealed for a time,
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yet hath it boyled and broken out, at the length, to the destruction of theyr bodyes, and fearefull daunger of theyr soules.
yet hath it boiled and broken out, At the length, to the destruction of their bodies, and fearful danger of their Souls.
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Yet many thynke they may safely doe it and kéepe their conscience cléere, as they beare themselues in hande:
Yet many think they may safely doe it and keep their conscience clear, as they bear themselves in hand:
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but as well may they denie Christe on earth, and as safely too, whome he hath surely promised to denie in heauen.
but as well may they deny Christ on earth, and as safely too, whom he hath surely promised to deny in heaven.
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1 First, though God be a spirite and must be worshipped in spirit and truth, yet the body belongs to God also, bothe bycause he made it, 1 First, though God be a Spirit and must be worshipped in Spirit and truth, yet the body belongs to God also, both Because he made it,
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and chiefly now bicause he hath redéemed it.
and chiefly now Because he hath redeemed it.
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Wherefore doth the Scripture else commaund our handes to be lifted vp, & our knées to be bowed downe,
Wherefore does the Scripture Else command our hands to be lifted up, & our knees to be bowed down,
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but that it is vnlawfull to offer them to any seruice of Sathan? But if you wil néedes stande in it,
but that it is unlawful to offer them to any service of Sathan? But if you will needs stand in it,
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then must you condemne Sidrach, Misaak, and Abednago:
then must you condemn Sidrach, Misaak, and Abednago:
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you must count all the Martirs fooles, and the prophet Dauid, who sayde, he woulde not once name their Gods in his lippes,
you must count all the Martyrs Fools, and the Prophet David, who said, he would not once name their God's in his lips,
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nor mention them in his mouth.
nor mention them in his Mouth.
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2 Secondly, if I should graunt that God is to be worshipped with the hart onely,
2 Secondly, if I should grant that God is to be worshipped with the heart only,
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yet it must be with a single hart I trust:
yet it must be with a single heart I trust:
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but that is a double harte that speakes one thing and dothe thinke another, whose minde is cleane contrary to his mouth.
but that is a double heart that speaks one thing and doth think Another, whose mind is clean contrary to his Mouth.
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For all the mēbers of the body are but ministers & expressers of the minde, although the tongue be chief thereof:
For all the members of the body Are but Ministers & expressers of the mind, although the tongue be chief thereof:
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ful faine I sée they would serue God and Man, and they are answered by Christ himselfe, it cannot be.
full feign I see they would serve God and Man, and they Are answered by christ himself, it cannot be.
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3 Thirdly, if they will néedes gyue their soule to God, and their body to the Deuill, let them be sure that God will haue eyther bothe or none:
3 Thirdly, if they will needs gyve their soul to God, and their body to the devil, let them be sure that God will have either both or none:
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for as he made bothe, so hath his Sonne bought both:
for as he made both, so hath his Son bought both:
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so that as the soule and all hyr powers are due vnto God, so likewise the body and all his partes are déepe in dette and bound vnto the Lorde, to serue him in holynesse and rightuousnesse al the dayes of our life.
so that as the soul and all her Powers Are due unto God, so likewise the body and all his parts Are deep in debt and bound unto the Lord, to serve him in holiness and righteousness all the days of our life.
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But these good felowes incline toward the errour of the Manichees, & make two beginnings, god & the deuill,
But these good Fellows incline towards the error of the manichees, & make two beginnings, god & the Devil,
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but in truth they are rather Atheists, which serue no God at all, except their belly be theyr God,
but in truth they Are rather Atheists, which serve no God At all, except their belly be their God,
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or else it is so by halues, with suche lame knowlege & rotten faith, with such a woūded cōscience & a wicked harte, as it is detestable & abominable before the Lorde.
or Else it is so by halves, with such lame knowledge & rotten faith, with such a wounded conscience & a wicked heart, as it is detestable & abominable before the Lord.
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I will say nothing of Gentlemē trauelers, yt hold in good sadnesse this diuelish opinion, Cū fueris Romae Romano viuite more, whē thou art at Rome liue after ye Romish maner:
I will say nothing of Gentlemen travelers, that hold in good sadness this devilish opinion, Cū fueris Rome Romano viuite more, when thou art At Room live After the Romish manner:
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but they learne their lesson so perfit there, yt a great number cānot forget it here:
but they Learn their Lesson so perfect there, that a great number cannot forget it Here:
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& therfore let them remēber another saying, Roma recipit bonos reddit malos, Rome receiueth good mē but returneth euil mē.
& Therefore let them Remember Another saying, Roma recipit bonos Render Malos, Rome receiveth good men but returns evil men.
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Wel, that I may tell you what I thinke & no more, surely a mā may be a very naughty person & yet a good seruant (I speake it not to maintayne vnhappinesse, God forbid) but he cā neuer be a right Romaine & a faythfull subiect.
Well, that I may tell you what I think & no more, surely a man may be a very naughty person & yet a good servant (I speak it not to maintain unhappiness, God forbid) but he can never be a right Roman & a faithful Subject.
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For the other matter wherwith Israel is here to be charged & England to be condēned, is, that she answered not in déede what she professed in word,
For the other matter wherewith Israel is Here to be charged & England to be condemned, is, that she answered not in deed what she professed in word,
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& for ourselues it is past cry (I fear) for we are both helples & hopelesse in this point,
& for ourselves it is passed cry (I Fear) for we Are both helpless & hopeless in this point,
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& therfore they for al their fayre lookes & Pecocks taile, were yet abhominable & filthy Hypocrites,
& Therefore they for all their fair looks & Peacocks tail, were yet abominable & filthy Hypocrites,
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& cursed in the sight of God, euen as a strumpet neuer so richly deckt,
& cursed in the sighed of God, even as a strumpet never so richly decked,
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& it be with purple veluet, stincketh the viler rather in the sight of honest matrones:
& it be with purple velvet, stinketh the Viler rather in the sighed of honest matrons:
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for there is no vice more pestilent, than that that is like vertue: there is no such Iudas kisse, as with an Apostles face:
for there is no vice more pestilent, than that that is like virtue: there is no such Iudas kiss, as with an Apostles face:
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there is no suche deceyuing Diuell, as like an Angel of light: & there is no such dissembling citie as Ierusalē for hypocrisie.
there is no such deceiving devil, as like an Angel of Light: & there is no such dissembling City as Ierusalē for hypocrisy.
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Wherfore I pray you was christ so gētle to Publicanes, ouer he was to Pharisées? & why is God so earnest wt Israel, in ye.1. of Esai.
Wherefore I pray you was Christ so gentle to Publicans, over he was to Pharisées? & why is God so earnest with Israel, in you.1. of Isaiah.
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Why offer you so many sacrifices? I am ful of your burnt offerings, I haue no pleasure in the bloud of bullockes, I hate your newe Moones, I cannot away with your sabboths & solemne méetings, I am wery at my hart with them, offer me no moe oblatiōs &c. but that the seruice of God apointed by those sacrifices was vtterly peruerted,
Why offer you so many Sacrifices? I am full of your burned offerings, I have no pleasure in the blood of bullocks, I hate your new Moons, I cannot away with your Sabbaths & solemn meetings, I am weary At my heart with them, offer me no more Oblations etc. but that the service of God appointed by those Sacrifices was utterly perverted,
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& no truth in their dealings:
& no truth in their dealings:
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There is nothing prouoketh god more, thā when with a cloke or colour of religiō his people shall wallow in sin or superstitiō.
There is nothing provoketh god more, than when with a cloak or colour of Religion his people shall wallow in since or Superstition.
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Read ye. 50. Psal. Unto the vngodly man, sayde God, why doest thou preach my lawes, Read you. 50. Psalm Unto the ungodly man, said God, why dost thou preach my laws,
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& takest my couenant in thy mouth, wheras thou hatest to be reformed, & hast cast my wordes behind thée? So be you well assured, yt it is not inough to haue a gospel in our mouths,
& Takest my Covenant in thy Mouth, whereas thou Hatest to be reformed, & hast cast my words behind thee? So be you well assured, that it is not enough to have a gospel in our mouths,
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but we must expresse the truth therof in our liues:
but we must express the truth thereof in our lives:
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it is not inough to haue a name of a Christian, but to be founde a Christiā in déede.
it is not enough to have a name of a Christian, but to be found a Christian in deed.
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Many haue a shew of godlinesse saith S. Paul, but they haue denied ye power thereof.
Many have a show of godliness Says S. Paul, but they have denied you power thereof.
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If nature helped not Abrahams owne children, but bycause they lacked Abrahās workes, they are called Deuils sonnes, Iohn 8. alas what shall a naked name without vertue, a bare tytle without veritie, profite vs at all? Doth not Christe foretell of such in the day of iudgemēt? who haue done manye thinges in his name, and yet when all is done he knoweth them not? Math. 7. Surely the blinde charitie of Papistes dothe laye sore to the lame and halting faythe of Christians:
If nature helped not Abrahams own children, but Because they lacked Abrahās works, they Are called Devils Sons, John 8. alas what shall a naked name without virtue, a bore title without verity, profit us At all? Does not Christ foretell of such in the day of judgement? who have done many things in his name, and yet when all is done he Knoweth them not? Math. 7. Surely the blind charity of Papists doth say soar to the lame and halting faith of Christians:
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Our knowledge shall but helpe vs to Hell, if we do not that wée know:
Our knowledge shall but help us to Hell, if we do not that we know:
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for the seruaunte that knoweth his maisters will and doth it not, must looke for many stripes:
for the servant that Knoweth his masters will and does it not, must look for many stripes:
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and to whome more is giuen, more is to be required.
and to whom more is given, more is to be required.
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We haue receyued plentifully, but if we yéelde barrenly, Christe cursed a figtrée, surely he will not spare thée.
We have received plentifully, but if we yield barrenly, Christ cursed a Fig tree, surely he will not spare thee.
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The Author to the Heb. 6. sheweth, that the grounde that drinketh in the deaw,
The Author to the Hebrew 6. shows, that the ground that Drinketh in the dew,
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or receyueth the rayne falling oft vpon it, and yéeldeth fruite, is blessed, but the barraine and vnfruitefull is to be cursed and burned.
or receiveth the rain falling oft upon it, and yieldeth fruit, is blessed, but the barren and unfruitful is to be cursed and burned.
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The Are is at the roote of euerye trée, and iudgement is not farre, & by his fruit shall euery mā be knowen,
The are is At the root of every tree, and judgement is not Far, & by his fruit shall every man be known,
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& no fruite aswell as naughty fruite, is both for ye flame.
& no fruit aswell as naughty fruit, is both for you flame.
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It was abhominable before God for Israel to sweare, the Lord liueth, & yet to deceyue, Ier. 5. to fast,
It was abominable before God for Israel to swear, the Lord lives, & yet to deceive, Jeremiah 5. to fast,
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and yet to do no lesse violence: to wash, and yet to be vncleane: to sacrifice, and yet to sinne:
and yet to do no less violence: to wash, and yet to be unclean: to sacrifice, and yet to sin:
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to kéepe Sabbothes, & yet to tumble in al sensualitie.
to keep Sabbaths, & yet to tumble in all sensuality.
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For swearing, it was neuer so cōmon, & custome maketh it nothing in these dayes, in euery place, in euerye person:
For swearing, it was never so Common, & custom makes it nothing in these days, in every place, in every person:
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ye magnificēt name of God, who is glorious, great, & fearefull, is tossed to & fro as a tennis ball, & that for very trifles.
you magnificent name of God, who is glorious, great, & fearful, is tossed to & from as a Tennis ball, & that for very trifles.
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The Iewes yet whē they heard blasphemy, woulde rend theyr clothes.
The Iewes yet when they herd blasphemy, would rend their clothes.
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It woulde gréeue a Christian hart to heare at euery word an othe, at euerye lye an oth, bying & selling is not without lying and swearing, but if ye mouth yt lieth slayeth the soule Wisd. 1. what déepe damnatiō euen in the nethermost hel remaines for the periured person? There would be some exquisit punishment for such helhoundes,
It would grieve a Christian heart to hear At every word an other, At every lie an oath, buying & selling is not without lying and swearing, but if you Mouth that lies slays the soul Wisdom 1. what deep damnation even in the nethermost hell remains for the perjured person? There would be Some exquisite punishment for such hellhounds,
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& séeing God wil not hold them giltlesse, lette al Magistrates that feare God condemne thē to some paine, for they are past shame.
& seeing God will not hold them guiltless, let all Magistrates that Fear God condemn them to Some pain, for they Are passed shame.
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And bycause I spake of Sabbothes, knowe you yt euery day is a Christian Sabboth,
And Because I spoke of Sabbaths, know you that every day is a Christian Sabbath,
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yet one amōgst the rest was specially cōmanded to the Iewes, and commended vnto vs both to reste oure bodyes & our beasts:
yet one amongst the rest was specially commanded to the Iewes, and commended unto us both to rest our bodies & our beasts:
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but the chiefe end was for Israel to go to ye Sanctuarie, & for vs to come to the house of prayer.
but the chief end was for Israel to go to you Sanctuary, & for us to come to the house of prayer.
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The ceremonie of ye seuenth day is not muche amisse, and yt the number of.7.
The ceremony of you Seventh day is not much amiss, and that the number of.7.
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signifieth perfectiō, you may oftē reade in scriptures, especially in the Reuelatiō.
signifies perfection, you may often read in Scriptures, especially in the Revelation.
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Of churches, stars, spirits, trūpets, seales, Angels, and al appeared by seauen, as a most absolute & perfect nūber, multiplyed in it self,
Of Churches, Stars, spirits, trumpets, Seals, Angels, and all appeared by seauen, as a most absolute & perfect number, multiplied in it self,
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albeit this is somwhat mistical, yet no harme followeth if we say God rested ye. vij. day to shew vnto vs ye perfectiō of his workes, & laboured.vi. days, to giue vs an exāple of vocation.
albeit this is somewhat mystical, yet no harm follows if we say God rested you. vij. day to show unto us the perfection of his works, & laboured vi days, to give us an Exampl of vocation.
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It may be not one of the least causes, that God ceassed the seauenth day to beholde the excellencye of his creatures,
It may be not one of the least Causes, that God ceased the Seventh day to behold the excellency of his creatures,
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and though he séeth them alwayes, from whose eyes nothing can be hidde, yet to take delight in their assemblings, singing of hymnes, in their praying vnto hym,
and though he seeth them always, from whose eyes nothing can be hid, yet to take delight in their assemblings, singing of Hymns, in their praying unto him,
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and praysing hys name, in their reading and hearing his word.
and praising his name, in their reading and hearing his word.
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And if he looke downe on oure Sabbothes, what shall he finde I pray you? euery daye euill, and the Sabboth worst.
And if he look down on our Sabbaths, what shall he find I pray you? every day evil, and the Sabbath worst.
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Redéeme the time for the dayes are euill. redeem the time for the days Are evil.
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If the Apostle saide so then, what woulde he say if he liued nowe, when the Lord can not haue a péece of a daye, no, scarce of the Sabboth day, which he hathe so charged to be kepte,
If the Apostle said so then, what would he say if he lived now, when the Lord can not have a piece of a day, no, scarce of the Sabbath day, which he hath so charged to be kept,
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and straightly commaunded to be obserued? But it was to the Iewes you will say:
and straightly commanded to be observed? But it was to the Iewes you will say:
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it is true indéede, for those solemne and ceremoniall assemblies, sacrifices, and feasts:
it is true indeed, for those solemn and ceremonial assemblies, Sacrifices, and feasts:
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but otherwise there hath bin euer in the primatiue Church and from the Apostles, some obseruation of one day among the rest,
but otherwise there hath been ever in the primitive Church and from the Apostles, Some observation of one day among the rest,
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and for speciall consideration, albeit the whole life of Gods chosen is a perpetuall sabboth, and euery day sanctifyed, and euerye houre holy vnto them.
and for special consideration, albeit the Whole life of God's chosen is a perpetual Sabbath, and every day sanctified, and every hour holy unto them.
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Assuredly we come nothing néere the Iewes in this pointe, for on oure Sabbothes, all manner of games and playes, bankettings, and surfettings, are very rife:
Assuredly we come nothing near the Iewes in this point, for on our Sabbaths, all manner of games and plays, banquetings, and surfeitings, Are very rife:
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If anye manne haue anye businesse in the world, Sonday is counted an idle daye: If he haue none, then it is bestowed in other pleasure.
If any man have any business in the world, Sunday is counted an idle day: If he have none, then it is bestowed in other pleasure.
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Trahit sua quenque voluptas, Euery man followeth his owne fansie. And the wealthyest Citizens haue houses for the nonce:Trahit sua quenque voluptas, Every man follows his own fancy. And the Wealthiest Citizens have houses for the nonce:
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they that haue none, make shift with Alehouses, Tauernes, and Innes, some rowyng on the water, some rouing in the field, some idle at home, some worse occupyed:
they that have none, make shift with Alehouses, Taverns, and Inns, Some rowing on the water, Some roving in the field, Some idle At home, Some Worse ocupied:
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thus what you gette euelly all the wéeke, is worst spente on the Sabboth day, according to the Prouerbe, Il gotten, ill spent:
thus what you get euelly all the Week, is worst spent on the Sabbath day, according to the Proverb, Il got, ill spent:
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blame not your seruantes if they follow your example, for youre prodigalitie makes them vnthriftie.
blame not your Servants if they follow your Exampl, for your prodigality makes them unthrifty.
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But what accompt? how answer you? is this the Lordes daye or no? if it be,
But what account? how answer you? is this the lords day or no? if it be,
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howe intollerable, nay howe accursed & moste condemnable are these outragious Bachanalia, Lupanaria, I can not tell what to call them, such as Heathē menne were euer ashamed of (I am sure,) and therfore practised better maters, although prophane exercises:
how intolerable, nay how accursed & most condemnable Are these outrageous Bachanalia, Lupanaria, I can not tell what to call them, such as Heathen men were ever ashamed of (I am sure,) and Therefore practised better maters, although profane exercises:
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but ours sauors so of Venus Court and Bacchus kitchin, that it may rightly be entituled an abhominable and filthy Citie:
but ours savours so of Venus Court and Bacchus kitchen, that it may rightly be entitled an abominable and filthy city:
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and withoute doubte London shall iustifie hir elder sister Hierusalem, if in time she turne not to the Lorde.
and without doubt London shall justify his elder sister Jerusalem, if in time she turn not to the Lord.
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I saye nothing of diuers other abuses, whych do carrie away thousands, and drowne them in the pernicious vanities of the worlde.
I say nothing of diverse other Abuses, which do carry away thousands, and drown them in the pernicious vanities of the world.
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Looke but vppon the common playes in London, and sée the multitude that flocketh to them and followeth them:
Look but upon the Common plays in London, and see the multitude that flocketh to them and follows them:
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beholde the sumptuous Theatre housee, a continuall monument of Lōdons prodigalitie and folly.
behold the sumptuous Theatre housee, a continual monument of Lōdons prodigality and folly.
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But I vnderstande they are nowe forbidden bycause of the plague, I like the pollicye well if it holde still,
But I understand they Are now forbidden Because of the plague, I like the policy well if it hold still,
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for a disease is but bodged or patched vp that is not cured in the cause,
for a disease is but bodged or patched up that is not cured in the cause,
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and the cause of plagues is sinne, if you looke to it well: and the cause of sinne are playes:
and the cause of plagues is sin, if you look to it well: and the cause of sin Are plays:
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therefore the cause of plagues are playes. Quicquid est causa causae est causa causati.
Therefore the cause of plagues Are plays. Quicquid est causa causae est causa causati.
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Shall I reckon vp the monstrous birds that brede in this nest? without doubt I am ashamed,
Shall I reckon up the monstrous Birds that breed in this nest? without doubt I am ashamed,
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& I should surely offende your chast cares:
& I should surely offend your chaste Cares:
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but the olde world is matched, and Sodome ouercome, for more horrible enormities, and swelling sins are set out by those stages,
but the old world is matched, and Sodom overcome, for more horrible enormities, and swelling Sins Are Set out by those stages,
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then euery mā thinks for, or some would beléeue, if I shold paint thē out in their colours:
then every man thinks for, or Some would believe, if I should paint them out in their colours:
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without doubt you can scātly name me a sinne, that by that sincke is not set a gogge: theft and whoredome: pride and prodigality: villanie and blasphemie:
without doubt you can scantly name me a sin, that by that sink is not Set a gog: theft and whoredom: pride and prodigality: villainy and blasphemy:
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these thrée couples of helhoundes neuer ceasse barking there, and bite manye, so as they are vncurable euer after,
these thrée couples of hellhounds never cease barking there, and bite many, so as they Are uncurable ever After,
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so that many a man hath the leuder wife, and many a wife the shreuder husband by it:
so that many a man hath the leuder wife, and many a wife the shreuder husband by it:
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and it can not otherwise be, but that whiche robbeth flatlye the Lord of all his honor,
and it can not otherwise be, but that which robbeth flatly the Lord of all his honour,
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and is directly against the whole first table of his law, shoulde make no bones of breache of the second also, which is toward our neighbour only.
and is directly against the Whole First table of his law, should make no bones of breach of the second also, which is towards our neighbour only.
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Wherefore if thou be a father, thou losest thy child: if thou be a maister, thou losest thy seruaunt:
Wherefore if thou be a father, thou losest thy child: if thou be a master, thou losest thy servant:
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(4) part (DIV2)
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and thou be what thou canst be, thou losest thy selfe that hauntest those scholes of vice, dennes of Théeues, & Theatres of all leudnesse:
and thou be what thou Canst be, thou losest thy self that hauntest those Schools of vice, dens of Thieves, & Theatres of all Lewdness:
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(4) part (DIV2)
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and if it be not suppressed in time, it will make such a Tragedie, yt all London may well mourne whyle it is London,
and if it be not suppressed in time, it will make such a Tragedy, that all London may well mourn while it is London,
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(4) part (DIV2)
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for it is no playing time, (and euery man bethinke him wel) but time to pray rather:
for it is no playing time, (and every man bethink him well) but time to pray rather:
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(4) part (DIV2)
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but faith is fainted, and when the sonne of man coms, shall he finde faith vppon the earthe? Blessed is the seruant whom when his maister commeth shall finde doing not playing,
but faith is fainted, and when the son of man coms, shall he find faith upon the earth? Blessed is the servant whom when his master comes shall find doing not playing,
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(4) part (DIV2)
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but working, and doing not euill but good, for that is our dutie that are Gods seruauntes,
but working, and doing not evil but good, for that is our duty that Are God's Servants,
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(4) part (DIV2)
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but Sathans slaues do runne another race.
but Satan's slaves do run Another raze.
cc-acp npg1 n2 vdb vvi j-jn n1.
(4) part (DIV2)
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And cruell Citie. This is the other parte of his accusation, wherein whether hée allude to that generall breach of this commaundement (Thou shalt loue thy neyghbour as thy selfe,) for as Charitie in this respecte performeth the law,And cruel city. This is the other part of his accusation, wherein whither he allude to that general breach of this Commandment (Thou shalt love thy neighbour as thy self,) for as Charity in this respect Performeth the law,
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(4) part (DIV2)
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so Crueltie breaketh the same, and therefore is it sayde on thys word (Loue) dependeth the whole law and the Prophets,
so Cruelty breaks the same, and Therefore is it said on this word (Love) dependeth the Whole law and the prophets,
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(4) part (DIV2)
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bycause all their labours haue no other ende than to raise vp our affections, al our desires and delightes to be in loue with God,
Because all their labours have no other end than to raise up our affections, all our Desires and delights to be in love with God,
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(4) part (DIV2)
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and to moue oure compassion and tender bowels in charitie towarde our neyghbour:
and to move our compassion and tender bowels in charity toward our neighbour:
cc pc-acp vvi po12 n1 cc j n2 p-acp n1 p-acp po12 n1:
(4) part (DIV2)
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or whether by this worde (cruell) he meanes a speciall vice, whiche is couetousnesse, euer vnmercifull:
or whither by this word (cruel) he means a special vice, which is covetousness, ever unmerciful:
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(4) part (DIV2)
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and it is néerer the sense, for that I reade in some translation, Vae direptrici ciuitati, Wo to hir that is a robbing Citie:
and it is nearer the sense, for that I read in Some Translation, Vae direptrici Civitati, Woe to his that is a robbing city:
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(4) part (DIV2)
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It was boldly done of Zophony to call them all théeues: surely deceypte deserues no better name:
It was boldly done of Zephaniah to call them all thieves: surely deceit deserves no better name:
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(4) part (DIV2)
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and therefore as Dauid counsayles you in the sixtie and two Psalme, O trust not to wrongs and robberies, gyue not your selues to vanities,
and Therefore as David Counsels you in the sixtie and two Psalm, Oh trust not to wrongs and robberies, gyve not your selves to vanities,
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(4) part (DIV2)
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375
if ryches encrease, sette not your heart vpon them.
if riches increase, Set not your heart upon them.
cs n2 vvb, vvb xx po22 n1 p-acp pno32.
(4) part (DIV2)
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Héere is the difference, that Théeues steale wythoute the compasse of mans lawe, and dye for it,
Here is the difference, that Thieves steal without the compass of men law, and die for it,
av vbz dt n1, cst n2 vvi p-acp dt n1 pp-f ng1 n1, cc vvi p-acp pn31,
(4) part (DIV2)
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and you doe it wythin youre compasse, and escape: they in the hygh wayes, you in youre Shoppes:
and you do it within your compass, and escape: they in the high ways, you in your Shops:
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(4) part (DIV2)
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they playnely ynough, but yet wyth force: you vse no force indéede, but suttletie is youre shifte.
they plainly enough, but yet with force: you use no force indeed, but subtlety is your shift.
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(4) part (DIV2)
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Well, though the lawe bée on youre syde, and layeth no Item to youre charge, yet I am assured, the Gospell is cléere agaynste you:
Well, though the law been on your side, and Layeth no Item to your charge, yet I am assured, the Gospel is clear against you:
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(4) part (DIV2)
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380
and therefore remember the lawe of GOD and hys barre, where though the countrey quitte you héere, yet thy conscience shall condemne thée there,
and Therefore Remember the law of GOD and his bar, where though the country quit you Here, yet thy conscience shall condemn thee there,
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(4) part (DIV2)
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381
and GOD is greater than thy conscience. Couetousnesse is the roote of all euill:
and GOD is greater than thy conscience. Covetousness is the root of all evil:
cc np1 vbz jc cs po21 n1. n1 vbz dt n1 pp-f d n-jn:
(4) part (DIV2)
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382
that is no euill, but hathe issued out thereof, Auri sacra fames, quid non mortalia Pectora cogis (sayeth the Poete) What dothe not the loue of money make a manne to doe? Idolatrie, Adulterye, Murther, Thefte, Lying, Swearyng:
that is no evil, but hath issued out thereof, Auri sacra Fames, quid non mortalia Pectora Cogis (Saith the Poet) What doth not the love of money make a man to do? Idolatry, Adultery, Murder, Theft, Lying, Swearing:
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(4) part (DIV2)
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383
yea Treason, bothe agaynste Chryste and Chrystyan Kyngdomes, are the naturall fruites of thys monstrous trée,
yea Treason, both against Christ and Christian Kingdoms, Are the natural fruits of this monstrous tree,
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(4) part (DIV2)
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384
and the bitterest Berrie that thys roote beares.
and the Bitterest Berry that this root bears.
cc dt js n1 cst d n1 vvz.
(4) part (DIV2)
35
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385
I hadde almoste forgotten (Usurye) a yonger Spryg, and later graffe indéede, than anye of those I shewed you before:
I had almost forgotten (Usury) a younger Spryg, and later graft indeed, than any of those I showed you before:
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(4) part (DIV2)
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386
but yet for mischiefe, it doth surpasse them all (excepting euer Idolatrie) I thinke in my conscience the Deuill is the only life thereof:
but yet for mischief, it does surpass them all (excepting ever Idolatry) I think in my conscience the devil is the only life thereof:
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(4) part (DIV2)
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387
and as a man hauing manye children, yet sometimes the last doth most resemble his father,
and as a man having many children, yet sometime the last does most resemble his father,
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(4) part (DIV2)
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so can not I sée the Diuels countenance, complexion, and condition more liuely naturall in any one,
so can not I see the Devils countenance, complexion, and condition more lively natural in any one,
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(4) part (DIV2)
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thā in this bramble of Hell.
than in this bramble of Hell.
cs p-acp d n1 pp-f n1.
(4) part (DIV2)
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390
How oft wyll you heare of this geare withoute amendmente? there is small or no hope left for aftercommers to do any good at all therein:
How oft will you hear of this gear without amendment? there is small or no hope left for aftercomers to do any good At all therein:
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(4) part (DIV2)
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and yet we must speake stil against it for all that.
and yet we must speak still against it for all that.
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(4) part (DIV2)
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392
The Prophetes hadde not all successe, nor the Apostles preuayled euerye where, and Chryste hymselfe ceassed not to giue it oute,
The prophets had not all success, nor the Apostles prevailed every where, and Christ himself ceased not to give it out,
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(4) part (DIV2)
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393
though he knewe the peruersenesse of the proude Pharises would not learne Wisedome, nor receyue Counsayle of the Lorde.
though he knew the perverseness of the proud Pharisees would not Learn Wisdom, nor receive Counsel of the Lord.
cs pns31 vvd dt n1 pp-f dt j np1 vmd xx vvi n1, ccx vvi n1 pp-f dt n1.
(4) part (DIV2)
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394
As a nette full of birdes, so are youre hooses full of thinges gotten by deceypte, sayeth Ieremie:
As a net full of Birds, so Are your hooses full of things got by deceit, Saith Ieremie:
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(4) part (DIV2)
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395
will you neuer enter thys in youre accompte? when I haue gotten the whole worlde and lost my owne soule, what haue I gotten? or what shall I gyue to buy it agayne? no no, there is nothyng left, you muste lette that alone for euer.49. Psalme.
will you never enter this in your accompt? when I have got the Whole world and lost my own soul, what have I got? or what shall I gyve to buy it again? no no, there is nothing left, you must let that alone for ever.49. Psalm.
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(4) part (DIV2)
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396
It cost more to redéeme a soule, not gold, nor syluer, but the precious bloude of Iesus Chryste, as of a Lambe vndefyled. &c. It were a golden sentence therefore,
It cost more to Redeem a soul, not gold, nor silver, but the precious blood of Iesus Christ, as of a Lamb undefiled. etc. It were a golden sentence Therefore,
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(4) part (DIV2)
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397
and worthye to be prefixed ouer all youre reckonings and dealings, whiche the wise Kyng hathe, Kéepe thy hearte wyth all diligence, for thereout springeth life.
and worthy to be prefixed over all your reckonings and dealings, which the wise King hath, Keep thy heart with all diligence, for thereout springs life.
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(4) part (DIV2)
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398
Shal I not saye that you are couetous and cruell? can you for conscience denie it? if slyght wares and lyghte waightes:
Shall I not say that you Are covetous and cruel? can you for conscience deny it? if slyght wares and Light weights:
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(4) part (DIV2)
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399
if lying wordes and false othes wyll proue both, then maye I safely conclude both.
if lying words and false Oaths will prove both, then may I safely conclude both.
cs vvg n2 cc j n2 vmb vvi d, av vmb pns11 av-j vvb d.
(4) part (DIV2)
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400
What trade can you name me that Sathan is not as frée of as the best? I list not to blowe vppe youre skirtes,
What trade can you name me that Sathan is not as free of as the best? I list not to blow up your skirts,
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(4) part (DIV2)
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401
or to shewe youre sh•me abroade, but youre selues doe not hyde it, and it is displayed in a manner to all the worlde:
or to show your sh•me abroad, but your selves do not hide it, and it is displayed in a manner to all the world:
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(4) part (DIV2)
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402
youre entertaynemente of Sathan is so good, you preferre hym, and plucke hym in wyth both handes,
your entertaynemente of Sathan is so good, you prefer him, and pluck him in with both hands,
po22 n1 pp-f np1 vbz av j, pn22 vvb pno31, cc vvi pno31 p-acp p-acp d n2,
(4) part (DIV2)
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403
and many trulyer serue him, than the Lord, himselfe: and therefore as Saincte Paule sayeth, Romaynes.6.
and many trulyer serve him, than the Lord, himself: and Therefore as Saint Paul Saith, Romans.6.
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(4) part (DIV2)
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404
you are hys seruauntes whome you obey.
you Are his Servants whom you obey.
pn22 vbr po31 n2 r-crq pn22 vvb.
(4) part (DIV2)
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405
If you be out of obedience of God, you are straightway out of seruice, and by consequent out of wages: If you be out of Obedience of God, you Are straightway out of service, and by consequent out of wages:
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(4) part (DIV2)
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406
and wherefore else is the Diuell called the Prince of thys worlde, but for hys multitude of Subiectes:
and Wherefore Else is the devil called the Prince of this world, but for his multitude of Subjects:
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(4) part (DIV2)
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407
the waye to Hell is wyde and broade, and manye doe trample and runne in it.
the Way to Hell is wide and broad, and many do trample and run in it.
dt n1 p-acp n1 vbz j cc j, cc d vdb vvi cc vvi p-acp pn31.
(4) part (DIV2)
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408
I can compare couetous menne to the Gyauntes in Noahs tyme, whyche were not onely cruell, but fylthye wyth the daughters of men, whyche broughte in robberye and spoyle firste into the worlde:
I can compare covetous men to the Giants in Noahs time, which were not only cruel, but filthy with the daughters of men, which brought in robbery and spoil First into the world:
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(4) part (DIV2)
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409
suche monsters were theyr fathers, and suche Camels are theyr Chyldren, and therefore it goeth harde wyth them,
such monsters were their Father's, and such Camels Are their Children, and Therefore it Goes harden with them,
d n2 vbdr po32 n2, cc d n2 vbr po32 n2, cc av pn31 vvz av-j p-acp pno32,
(4) part (DIV2)
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410
and there is a sore tryall remayning for them:
and there is a soar trial remaining for them:
cc pc-acp vbz dt j n1 vvg p-acp pno32:
(4) part (DIV2)
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411
For it shall bée easyer for a Cammell to goe through the eye of a nedell, than for suche ryche menne to enter the Kyngdome of God:
For it shall been Easier for a Camel to go through the eye of a nedell, than for such rich men to enter the Kingdom of God:
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(4) part (DIV2)
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412
or to the foule carrion Rauen, whyche flewe out of Noahs Arke, and returned not agayne, béeyng deteyned or holden backe wyth the fylthye styncke of carrion dead bodyes that were drowned, euerye garbage or baggage is good ynough for them, Duleu odor lucri ex re qualibet, The sauor of gayne is swéete out of the vylest thyng:
or to the foul carrion Raven, which flew out of Noahs Ark, and returned not again, being detained or held back with the filthy styncke of carrion dead bodies that were drowned, every garbage or baggage is good enough for them, Duleu odour lucri ex re qualibet, The savour of gain is sweet out of the Vilest thing:
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(4) part (DIV2)
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413
Or to foolishe Esau, whyche for a messe of pottage dyd make awaye hys inheritaunce.
Or to foolish Esau, which for a mess of pottage did make away his inheritance.
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(4) part (DIV2)
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414
They maye saye they are Abrahams Chyldren long ynoughe, but Abraham hadde two Sonnes, the one of a bondewomanne, whyche was Ismaell:
They may say they Are Abrahams Children long enough, but Abraham had two Sons, the one of a bondewomanne, which was Ishmael:
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(4) part (DIV2)
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415
So Hagar is youre mother, and you resemble muche the enuious children of couetous Laban, an Idolater, who mighte well be youre father, for couetousnesse is Idolatrie:
So Hagar is your mother, and you resemble much the envious children of covetous Laban, an Idolater, who might well be your father, for covetousness is Idolatry:
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(4) part (DIV2)
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416
Achabs example dothe declare youre faulte, and dothe it not threaten your punishment? I am wearie to enter the common beaten discourse of thys byting and dogged sinne, Ahab's Exampl doth declare your fault, and doth it not threaten your punishment? I am weary to enter the Common beaten discourse of this biting and dogged sin,
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(4) part (DIV2)
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417
nay deuouring and diuelishe sinne Usury.
nay devouring and devilish sin Usury.
uh-x j-vvg cc j n1 n1.
(4) part (DIV2)
37
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418
But for shorte and long, this you haue to trust vnto, that if Syon bée buylt wyth bloud,
But for short and long, this you have to trust unto, that if Syon been built with blood,
p-acp p-acp j cc av-j, d pn22 vhb pc-acp vvi p-acp, cst cs np1 vbi vvn p-acp n1,
(4) part (DIV2)
37
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419
and Hierusalem with iniquitie, Syon shall bée ploughed vp, and Hierusalem made an heape of stones.
and Jerusalem with iniquity, Syon shall been ploughed up, and Jerusalem made an heap of stones.
cc np1 p-acp n1, np1 vmb vbi vvn a-acp, cc np1 vvd dt n1 pp-f n2.
(4) part (DIV2)
37
Image 28
420
London builds apace, beware of bloud and iniquitie, for it is not Tyre, nor it is not Sydon:
London builds apace, beware of blood and iniquity, for it is not Tyre, nor it is not Sidon:
np1 vvz av, vvb pp-f n1 cc n1, c-acp pn31 vbz xx n1, ccx pn31 vbz xx np1:
(4) part (DIV2)
37
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421
it is not Gomorrah, nor it is not Sodom: it is not Iherusalem: it is not Syon: it is not London:
it is not Gomorrah, nor it is not Sodom: it is not Jerusalem: it is not Syon: it is not London:
pn31 vbz xx np1, ccx pn31 vbz xx np1: pn31 vbz xx np1: pn31 vbz xx np1: pn31 vbz xx np1:
(4) part (DIV2)
37
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422
nor it is not Englande, that shall so escape scotfrée, and swéepe stakes wythout all measure,
nor it is not England, that shall so escape Scot free, and sweep stakes without all measure,
ccx pn31 vbz xx np1, cst vmb av vvi j, cc vvi n2 p-acp d n1,
(4) part (DIV2)
37
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423
but GOD shall recken wyth you in his rage, & giue you a tast of his anger,
but GOD shall reckon with you in his rage, & give you a taste of his anger,
cc-acp np1 vmb vvi p-acp pn22 p-acp po31 n1, cc vvb pn22 dt n1 pp-f po31 n1,
(4) part (DIV2)
37
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424
as an earnest penny in this life, of euerlasting paines in ye life to come, if ther be no ho.
as an earnest penny in this life, of everlasting pains in you life to come, if there be no ho.
c-acp dt j n1 p-acp d n1, pp-f j n2 p-acp pn22 n1 pc-acp vvi, cs pc-acp vbb dx uh.
(4) part (DIV2)
37
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425
And if you bréede Cockatrice egges, of whiche whosoeuer eateth he dieth, and he that treadeth on them, Serpentes come vppe:
And if you breed Cockatrice eggs, of which whosoever Eateth he Dieth, and he that treadeth on them, Serpents come up:
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(4) part (DIV2)
37
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426
if you weaue the Spyders webbe, whiche makes no clothe:
if you weave the Spiders web, which makes no cloth:
cs pn22 vvb dt ng1 n1, r-crq vvz dx n1:
(4) part (DIV2)
37
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427
if the déedes of wickednesse and the workes of robbery be in your hands, well you may looke for health but it is farre from you. if the Deeds of wickedness and the works of robbery be in your hands, well you may look for health but it is Far from you.
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(4) part (DIV2)
37
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428
Of the seuerall sortes of wicked braunches, all sprouting out of this poysoned body (vsury) couetousnesse beyng the roote of all, I leaue to speake at large:
Of the several sorts of wicked branches, all sprouting out of this poisoned body (Usury) covetousness being the root of all, I leave to speak At large:
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(4) part (DIV2)
37
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429
as of Masters detayning seruaunts wages, it is a crueltie and cōmes of couetousnesse, a roring sinne whiche shall make the wringers houle for it,
as of Masters detaining Servants wages, it is a cruelty and comes of covetousness, a roaring sin which shall make the wringers houle for it,
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(4) part (DIV2)
37
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430
if they repent not in tyme:
if they Repent not in time:
cs pns32 vvb xx p-acp n1:
(4) part (DIV2)
37
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431
remember you haue a Master in heauē, and let not the hyrelings wages tarry with thée al night, Remember you have a Master in heaven, and let not the hirelings wages tarry with thee all night,
vvb pn22 vhb dt n1 p-acp n1, cc vvb xx dt n2 n2 vvb p-acp pno21 d n1,
(4) part (DIV2)
37
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432
as many make them reape their labour for theyr paynes:
as many make them reap their labour for their pains:
c-acp d vvi pno32 vvi po32 n1 p-acp po32 n2:
(4) part (DIV2)
37
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433
such grubbers there bée, whiche grynde the faces of the poore, and lurche them as they list, vsing them worsse than many a man woulde vse a beast:
such grubbers there been, which grynde the faces of the poor, and lurche them as they list, using them Worse than many a man would use a beast:
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(4) part (DIV2)
37
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434
they coste more, and are as déere in Christes eyes as thou, and more precious too,
they cost more, and Are as dear in Christ's eyes as thou, and more precious too,
pns32 vvd av-dc, cc vbr a-acp j-jn p-acp npg1 n2 c-acp pns21, cc av-dc j av,
(4) part (DIV2)
37
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435
and thou kéepe that way, for the ende thereof is destruction:
and thou keep that Way, for the end thereof is destruction:
cc pns21 vvb d n1, p-acp dt n1 av vbz n1:
(4) part (DIV2)
37
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436
this is a great faulte of Gentlemen in the Countrie, and of some in the Citie too,
this is a great fault of Gentlemen in the Country, and of Some in the city too,
d vbz dt j n1 pp-f n2 p-acp dt n1, cc pp-f d p-acp dt n1 av,
(4) part (DIV2)
37
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437
as harde harted and mercylesse as the beste:
as harden hearted and mercylesse as the best:
c-acp av-j j-vvn cc j c-acp dt js:
(4) part (DIV2)
37
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438
take héede least in the bitternesse of theyr griefe they curse thée, and their crie come vp vnto the Lorde.
take heed lest in the bitterness of their grief they curse thee, and their cry come up unto the Lord.
vvb n1 cs p-acp dt n1 pp-f po32 n1 pns32 vvb pno21, cc po32 n1 vvn a-acp p-acp dt n1.
(4) part (DIV2)
37
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439
I say nothing of exequutors, which may wel be called executors, for spoylyng of Orphanes, infantes,
I say nothing of Executors, which may well be called Executors, for spoiling of Orphans, Infants,
pns11 vvb pix pp-f n2, r-crq vmb av vbi vvn n2, p-acp vvg pp-f n2, n2,
(4) part (DIV2)
38
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440
and widdowes, which are theyr owne caruers, and begger and beguile them to whom the right belongs.
and widow's, which Are their own carvers, and beggar and beguile them to whom the right belongs.
cc n2, r-crq vbr po32 d n2, cc n1 cc vvi pno32 pc-acp ro-crq dt n-jn vvz.
(4) part (DIV2)
38
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441
And here my thinkes I sée the secrete iudgements of God on goods ill gotten, as Dauid sayeth, thou scrapest and canst not tell for whome:
And Here my thinks I see the secret Judgments of God on goods ill got, as David Saith, thou scrapest and Canst not tell for whom:
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(4) part (DIV2)
38
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442
thou rakest into thy clouches and knowest not who shall possesse thē, perhaps thy exequutor,
thou rakest into thy clouches and Knowest not who shall possess them, perhaps thy exequutor,
pns21 vv2 p-acp po21 n2 cc vv2 xx r-crq vmb vvi pno32, av po21 n1,
(4) part (DIV2)
38
Image 29
443
& perhaps a straunger, sometimes thy enimy, and sometimes thy owne sonne (and none soner) shal consume and scatter abroade, what thou with toyle and turmoile, with vexing of thy body and ventryng of thy soule, hast miserably scratched togither in all the dayes of thy life:
& perhaps a stranger, sometime thy enemy, and sometime thy own son (and none sooner) shall consume and scatter abroad, what thou with toil and turmoil, with vexing of thy body and venturing of thy soul, hast miserably scratched together in all the days of thy life:
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(4) part (DIV2)
38
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444
it is flushe in a yéere, nay sometymes in an houre, if they fall kyndly too it, as many yong maysters doe:
it is flush in a year, nay sometimes in an hour, if they fallen kindly too it, as many young masters do:
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(4) part (DIV2)
38
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445
suche prodigall prancks haue made a cleane riddaunce of fayre possessions in a shorte tyme,
such prodigal pranks have made a clean riddance of fair possessions in a short time,
d j-jn n2 vhb vvn dt j n1 pp-f j n2 p-acp dt j n1,
(4) part (DIV2)
38
Image 29
446
and theyr punishment is righte for it, that seyng they are so forwarde too beginne where theyr parents lefte, they muste be fayne to make an ende where theyr fathers beganne:
and their punishment is right for it, that sing they Are so forward too begin where their Parents left, they must be fain to make an end where their Father's began:
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(4) part (DIV2)
38
Image 29
447
thus misery méetes with prodigalitie, and prodigalitie endes in misery as it is méete:
thus misery meets with prodigality, and prodigality ends in misery as it is meet:
av n1 vvz p-acp n1, cc n1 n2 p-acp n1 c-acp pn31 vbz j:
(4) part (DIV2)
38
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448
and I would bothe olde and yong would marke this lessen well, & learne to do wel with Mammon whilest they haue it,
and I would both old and young would mark this lessen well, & Learn to do well with Mammon whilst they have it,
cc pns11 vmd d j cc j vmd vvi d vvi av, cc vvb pc-acp vdi av p-acp np1 cs pns32 vhb pn31,
(4) part (DIV2)
38
Image 29
449
for either the man, or Mammon, or bothe will away at length, and cannot tarrie still.
for either the man, or Mammon, or both will away At length, and cannot tarry still.
c-acp d dt n1, cc np1, cc d vmb av p-acp n1, cc vmbx vvi av.
(4) part (DIV2)
38
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450
It is an olde verse and forgotten of all, Da tua dum tua sunt, post mortē non tua sunt:
It is an old verse and forgotten of all, Dam tua dum tua sunt, post mortē non tua sunt:
pn31 vbz dt j n1 cc vvn pp-f d, n1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
(4) part (DIV2)
38
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451
Giue thine whyle they are thine, for after death they are none of thine.
Give thine while they Are thine, for After death they Are none of thine.
vvb po21 n1 pns32 vbr png21, c-acp p-acp n1 pns32 vbr pix pp-f png21.
(4) part (DIV2)
38
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452
I am led by occasion of these words to another kinde of crueltie, and it is very néedefull now to be hearde, in good time be it spoken therfore, I pray God:
I am led by occasion of these words to Another kind of cruelty, and it is very needful now to be heard, in good time be it spoken Therefore, I pray God:
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(4) part (DIV2)
39
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453
and this growes out of the bowels of couetousnesse too, and beareth hardnesse of harte, and as Christ foretolde so is it come to passe, ye charitie is waxed cold.
and this grows out of the bowels of covetousness too, and bears hardness of heart, and as christ foretold so is it come to pass, you charity is waxed cold.
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(4) part (DIV2)
39
Image 29
454
But as it is an argument of the whole worldes ouerthrowe when vniuersally winter shall come ouer charitie,
But as it is an argument of the Whole world's overthrown when universally winter shall come over charity,
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(4) part (DIV2)
39
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455
so is it strōg as a conclusiō of the cōfusion of ye citie that hath lost the heate of christiā loue and pittie:
so is it strong as a conclusion of the confusion of the City that hath lost the heat of christian love and pity:
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(4) part (DIV2)
39
Image 29
456
if thy enimy hunger, féede him:
if thy enemy hunger, feed him:
cs po21 n1 n1, vvb pno31:
(4) part (DIV2)
39
Image 29
457
but we are so farre out of charitie, that wée woulde féede on him rather, though Salomon himself counsell vs,
but we Are so Far out of charity, that we would feed on him rather, though Solomon himself counsel us,
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(4) part (DIV2)
39
Image 29
458
or a greater than Salomon, euē our Sauiour, commaunde vs the contrary: and herein he goeth, so farre that many are content to let him goe alone.
or a greater than Solomon, even our Saviour, command us the contrary: and herein he Goes, so Far that many Are content to let him go alone.
cc dt jc cs np1, av po12 n1, vvb pno12 dt n-jn: cc av pns31 vvz, av av-j cst d vbr j pc-acp vvi pno31 vvi av-j.
(4) part (DIV2)
39
Image 31
459
When he bids vs loue our enimies once, that goeth harde, and it is agaynst Adams adamant harte:
When he bids us love our enemies once, that Goes harden, and it is against Adams adamant heart:
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(4) part (DIV2)
39
Image 31
460
yet muste wée so be perfect as our father is perfect.
yet must we so be perfect as our father is perfect.
av vmb pns12 av vbb j p-acp po12 n1 vbz j.
(4) part (DIV2)
39
Image 31
461
But wée are so far out of square, that we scarce loue our fréendes, euery man is so in loue with himselfe,
But we Are so Far out of square, that we scarce love our Friends, every man is so in love with himself,
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(4) part (DIV2)
39
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462
and Christes newe commaundement is made no commaūdement, loue you one another.
and Christ's new Commandment is made no Commandment, love you one Another.
cc npg1 j n1 vbz vvn dx n1, vvb pn22 pi j-jn.
(4) part (DIV2)
39
Image 31
463
I cannot denie but that there is a generall prouision for the poore in this Cittie, I cannot deny but that there is a general provision for the poor in this city,
pns11 vmbx vvi cc-acp cst pc-acp vbz dt j n1 p-acp dt j p-acp d n1,
(4) part (DIV2)
39
Image 31
464
and your Hospitals finde good reliefe, (God be thanked for it) for he doth it,
and your Hospitals find good relief, (God be thanked for it) for he does it,
cc po22 n2 vvb j n1, (np1 vbb vvn p-acp pn31) c-acp pns31 vdz pn31,
(4) part (DIV2)
39
Image 31
465
but euery priuate mans deuotion is very smal, & I shreudly suspect, that priuy almes come shorte, your shoppes haue so shaped you after this worlde.
but every private men devotion is very small, & I shrewdly suspect, that privy alms come short, your shops have so shaped you After this world.
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(4) part (DIV2)
39
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466
The Pharisées were prodigall for prayse, I would Christians would learne to be liberall for very shame.
The Pharisées were prodigal for praise, I would Christians would Learn to be liberal for very shame.
dt np2 vbdr j-jn p-acp n1, pns11 vmd np1 vmd vvi pc-acp vbi j p-acp j n1.
(4) part (DIV2)
39
Image 31
467
It were well and some would not take away that ye pore haue, such clinchers there are:
It were well and Some would not take away that you poor have, such clinchers there Are:
pn31 vbdr av cc d vmd xx vvi av cst pn22 j vhb, d n2 pc-acp vbr:
(4) part (DIV2)
39
Image 31
468
but as he that giues vnto the poore lendeth to the Lorde, so he that taketh or stoppeth away from the poore taketh from the Lord:
but as he that gives unto the poor dares to the Lord, so he that Takes or stoppeth away from the poor Takes from the Lord:
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(4) part (DIV2)
39
Image 31
469
or else how should that be true, I was hungry you gaue me no meate, I was thirstie, you gaue me no drinke, &c. Shall our mayster commaunde vs to sell and gyue, and shal we gayne and yet giue nothing? whose seruaunts are you, iudge your selues, that you be not iudged of the Lorde: surely his whom you obey.
or Else how should that be true, I was hungry you gave me no meat, I was thirsty, you gave me no drink, etc. Shall our master command us to fell and gyve, and shall we gain and yet give nothing? whose Servants Are you, judge your selves, that you be not judged of the Lord: surely his whom you obey.
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(4) part (DIV2)
39
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470
Rom. 6. Well, what say you, and the poore lye vnder euery wall, and crie vnder euery stall,
Rom. 6. Well, what say you, and the poor lie under every wall, and cry under every stall,
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(4) part (DIV2)
39
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471
and die in the streates in the tyme of the Gospell? vndoubtedly there muste néedes be crueltie with extremitie, you will say,
and die in the streets in the time of the Gospel? undoubtedly there must needs be cruelty with extremity, you will say,
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(4) part (DIV2)
39
Image 31
472
& therfore surely I say, that as this Citie is lamentable for the multitude of ye poore and wretched mē,
& Therefore surely I say, that as this city is lamentable for the multitude of the poor and wretched men,
cc av av-j pns11 vvb, cst p-acp d n1 vbz j p-acp dt n1 pp-f dt j cc j n2,
(4) part (DIV2)
39
Image 31
473
so is it more to be lamented for the miserable riche mē:
so is it more to be lamented for the miserable rich men:
av vbz pn31 n1 pc-acp vbi vvn p-acp dt j j n2:
(4) part (DIV2)
39
Image 31
474
why did Iames else say, wéepe & howle for the miseries that shal fal vpon you you riche men:
why did James Else say, weep & howl for the misery's that shall fall upon you you rich men:
q-crq vdd np1 av vvi, vvb cc vvi p-acp dt n2 cst vmb vvi p-acp pn22 pn22 j n2:
(4) part (DIV2)
39
Image 32
475
but that bicause you eate Gods people as bread, your selues shall be eatē as flesh,
but that Because you eat God's people as bred, your selves shall be eaten as Flesh,
cc-acp d c-acp pn22 vvb npg1 n1 p-acp n1, po22 n2 vmb vbi vvn p-acp n1,
(4) part (DIV2)
39
Image 32
476
& you shalbe but a pray to ye enimy & auēger, & come to a miserable ende for it.
& you shall but a prey to you enemy & avenger, & come to a miserable end for it.
cc pn22 vmb|vbi p-acp dt n1 p-acp pn22 n1 cc n1, cc vvb p-acp dt j n1 p-acp pn31.
(4) part (DIV2)
39
Image 32
477
But some will say vnto me, what néedes all this, I am sure we kéepe good houses, But Some will say unto me, what needs all this, I am sure we keep good houses,
p-acp d vmb vvi p-acp pno11, r-crq vvz d d, pns11 vbm j pns12 vvb j n2,
(4) part (DIV2)
39
Image 32
478
& spēd largely, & deale liberally, and therfore this is a slaūder (in a mater of truth say I for the greatest number:
& spend largely, & deal liberally, and Therefore this is a slander (in a mater of truth say I for the greatest number:
cc vvi av-j, cc vvi av-j, cc av d vbz dt n1 (p-acp dt fw-la pp-f n1 vvb pns11 p-acp dt js n1:
(4) part (DIV2)
39
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479
) In déede there is a miserable sparing, & you will auoyde yt well inough: & there is an vnmeasurable spēding, & you ar wise inough for yt too: ) In deed there is a miserable sparing, & you will avoid that well enough: & there is an unmeasurable spending, & you Are wise enough for that too:
) p-acp n1 a-acp vbz dt j vvg, cc pn22 vmb vvi pn31 av av-d: cc pc-acp vbz dt j vvg, cc pn22 vbr j av-d p-acp pn31 av:
(4) part (DIV2)
39
Image 32
480
but there is an vnmercyfull profusion, and what say you to that? ye Prophet Amos saith of thē in his time, they lye in beds of Yuory, not so costly a woodde at that time,
but there is an unmerciful profusion, and what say you to that? the Prophet Amos Says of them in his time, they lie in Beds of Ivory, not so costly a wood At that time,
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(4) part (DIV2)
39
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481
as is to be found in the beddes of our age, cōparing time with time,
as is to be found in the Beds of our age, comparing time with time,
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(4) part (DIV2)
39
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482
and place wt place, or howsoeuer they bettered vs in yt wood, we passe thē all for curious work:
and place with place, or howsoever they bettered us in that wood, we pass them all for curious work:
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(4) part (DIV2)
39
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483
ye prophet names no doune beds nether, perhaps ye fethers was thē the only vse, but now, nicenesse is more daintie thā so, & couetousnesse more cunnyng for the turne:
you Prophet names not down Beds neither, perhaps you Feathers was them the only use, but now, niceness is more dainty than so, & covetousness more cunning for the turn:
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(4) part (DIV2)
39
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484
theyr drinkyng of wine in bolles, doth shewe that curious wrought goblets, and counterfaite Hypecrice was not then knowne of olde:
their drinking of wine in bolls, does show that curious wrought goblets, and counterfeit Hypecrice was not then known of old:
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(4) part (DIV2)
39
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485
they noynted themselues with swéete odors, but we perfume our selues with the déerest muske:
they anointed themselves with sweet odours, but we perfume our selves with the dearest musk:
pns32 vvn px32 p-acp j n2, cc-acp pns12 vvi po12 n2 p-acp dt js-jn n1:
(4) part (DIV2)
39
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486
they did eate the fat calues out of theyr stalles, & the yonglings out of theyr flockes,
they did eat the fat calves out of their stalls, & the Younglings out of their flocks,
pns32 vdd vvi dt j n2 av pp-f po32 n2, cc dt n2 av pp-f po32 n2,
(4) part (DIV2)
39
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487
but wée are farre beyond them, for Ueale and Mutton is to grosse for our diet,
but we Are Far beyond them, for Veal and Mutton is to gross for our diet,
cc-acp pns12 vbr av-j p-acp pno32, p-acp n1 cc n1 vbz p-acp j c-acp po12 n1,
(4) part (DIV2)
39
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488
nay ye Sea with all his fishe, the ayer with all his byrdes, and the earth with al hir beasts cannot satisfie our beastly appetites.
nay you Sea with all his Fish, the air with all his Birds, and the earth with all his beasts cannot satisfy our beastly appetites.
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(4) part (DIV2)
39
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489
A Cooke among prophane menne was a straunge arte, and banished out of some common weales,
A Cook among profane men was a strange art, and banished out of Some Common weals,
dt n1 p-acp j n2 vbds dt j n1, cc vvn av pp-f d j n2,
(4) part (DIV2)
39
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490
as a superfluous science to make menne eate more than néedes: but in England, it is a great occupation, and in London a very riche company.
as a superfluous science to make men eat more than needs: but in England, it is a great occupation, and in London a very rich company.
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(4) part (DIV2)
39
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491
I speake it not agaynst the necessary vse of them, but agaynst the néedelesse abuse of such as are cunning and curious,
I speak it not against the necessary use of them, but against the needless abuse of such as Are cunning and curious,
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(4) part (DIV2)
39
Image 33
492
and very costly to no purpose:
and very costly to no purpose:
cc av j p-acp dx n1:
(4) part (DIV2)
39
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493
& he is counted ye finest Cooke now adays that cā inuent new fashiōs, new deuises, & new disguises.
& he is counted the Finest Cook now adais that can invent new fashions, new devises, & new disguises.
cc pns31 vbz vvn dt js n1 av av cst vmb vvi j n2, j n2, cc j n2.
(4) part (DIV2)
39
Image 33
494
None of al this could Amos charge Israel withal, and with al this is Englande too truly to be charged.
None of all this could Amos charge Israel withal, and with all this is England too truly to be charged.
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(4) part (DIV2)
39
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495
Well, lette vs sée what this wrought in them, surely this, that no man was sory for the affliction of Ioseph:
Well, let us see what this wrought in them, surely this, that no man was sorry for the affliction of Ioseph:
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(4) part (DIV2)
39
Image 33
496
and can there be any lesse effect in vs, the cause being greater? or is not the Diuell so wise nowe as he was then? Surely riche men to spende are franke and frée,
and can there be any less Effect in us, the cause being greater? or is not the devil so wise now as he was then? Surely rich men to spend Are frank and free,
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(4) part (DIV2)
39
Image 33
497
but the poore fare neuer the better.
but the poor fare never the better.
cc-acp dt j n1 av-x dt jc.
(4) part (DIV2)
39
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498
So Diues spente largely, for hée fared deliciously euery day, but Lazarus coulde not gette a crumme for all that:
So Diues spent largely, for he fared deliciously every day, but Lazarus could not get a crumb for all that:
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(4) part (DIV2)
39
Image 33
499
hée spéedes well that gettes a cruste in these dayes.
he speeds well that gettes a crust in these days.
pns31 vvz av cst vvz dt n1 p-acp d n2.
(4) part (DIV2)
39
Image 33
500
But you will say in déede, he was harde harted and mercylesse, and wée trust that there is none suche now:
But you will say in deed, he was harden hearted and mercylesse, and we trust that there is none such now:
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(4) part (DIV2)
39
Image 33
501
I pray GOD there be not:
I pray GOD there be not:
pns11 vvb np1 pc-acp vbb xx:
(4) part (DIV2)
39
Image 33
502
I marke this yet, whether to cause your Charitie, or to condemne your crueltie, GOD doth so appoynt it, that the story of Diues and Lazarus is the oftenest Grace at euery riche mans table, I hope for the beste.
I mark this yet, whither to cause your Charity, or to condemn your cruelty, GOD does so appoint it, that the story of Diues and Lazarus is the oftenest Grace At every rich men table, I hope for the best.
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(4) part (DIV2)
39
Image 34
503
I will helpe you a little to my power, and put you in remēbraunce of this,
I will help you a little to my power, and put you in remembrance of this,
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(4) part (DIV2)
39
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504
least you should deceyue your selues, bycause that Diues is dead, and yet hée is aliue,
lest you should deceive your selves, Because that Diues is dead, and yet he is alive,
cs pn22 vmd vvi po22 n2, c-acp d fw-la vbz j, cc av pns31 vbz j,
(4) part (DIV2)
39
Image 34
505
and so of Lazarus who is dead, and yet he is aliue also:
and so of Lazarus who is dead, and yet he is alive also:
cc av pp-f np1 r-crq vbz j, cc av pns31 vbz j av:
(4) part (DIV2)
39
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506
for though Lazarus be in Heauen, yet Lazarus is on earth, and Diues is on earth, and Diues is in Hell.
for though Lazarus be in Heaven, yet Lazarus is on earth, and Diues is on earth, and Diues is in Hell.
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(4) part (DIV2)
39
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507
Goe to now you riche menne, take héede, and beware of cruelty, and pray for charitie:
Go to now you rich men, take heed, and beware of cruelty, and pray for charity:
vvb p-acp av pn22 j n2, vvb n1, cc vvb pp-f n1, cc vvb p-acp n1:
(4) part (DIV2)
39
Image 34
508
you are but stewardes, lay it out: you are no Lordes you may not lay it vp:
you Are but Stewards, lay it out: you Are no lords you may not lay it up:
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(4) part (DIV2)
39
Image 34
509
Make you fréendes of the wicked Mammon, whyle you haue time, for your tyme is not for euer,
Make you Friends of the wicked Mammon, while you have time, for your time is not for ever,
vvb pn22 n2 pp-f dt j np1, cs pn22 vhb n1, p-acp po22 n1 vbz xx p-acp av,
(4) part (DIV2)
39
Image 34
510
and perhaps it is not long. She heard not the voyce.
and perhaps it is not long. She herd not the voice.
cc av pn31 vbz xx j. pns31 vvd xx dt n1.
(4) part (DIV2)
39
Image 34
511
I wil runne ouer the particular causes as briefly as I can, for I haue bene long,
I will run over the particular Causes as briefly as I can, for I have be long,
pns11 vmb vvi p-acp dt j n2 c-acp av-j c-acp pns11 vmb, c-acp pns11 vhb vbn j,
(4) part (DIV2)
40
Image 34
512
and I am afrayde of the tyme. This firste faulte is the Originall cause of all erroure, bothe in Religion and liuyng,
and I am afraid of the time. This First fault is the Original cause of all error, both in Religion and living,
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(4) part (DIV2)
40
Image 34
513
and it hath bredde monstrous Heresies and mischieuous enormities at all tymes, (especially in the Churche) whyle wée haue lefte the voyce:
and it hath bred monstrous Heresies and mischievous enormities At all times, (especially in the Church) while we have left the voice:
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(4) part (DIV2)
41
Image 34
514
and when Hierusalem had committed those two euils, to forsake God, the Well of lyfe, and when Jerusalem had committed those two evils, to forsake God, the Well of life,
cc c-crq np1 vhd vvn d crd n2-jn, pc-acp vvi np1, dt av pp-f n1,
(4) part (DIV2)
41
Image 34
515
and to digge broken Cysterns, that woulde holde no water, it was no maruayle that God gaue them ouer to strong illusions,
and to dig broken Cisterns, that would hold no water, it was no marvel that God gave them over to strong illusions,
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(4) part (DIV2)
41
Image 34
516
and to beleue lies, to knéele to euery péece of wood, and say these are our Gods. First they harde it not bicause ye greater sort gaue no eare to the Prophets:
and to believe lies, to kneel to every piece of wood, and say these Are our God's First they harden it not Because the greater sort gave no ear to the prophets:
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(4) part (DIV2)
41
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517
& so London heareth it not, for though here be a great assembly, yet what are you to all the rest? This is a general plague, that the fewest flocke to the church in euery place.
& so London hears it not, for though Here be a great assembly, yet what Are you to all the rest? This is a general plague, that the fewest flock to the Church in every place.
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(4) part (DIV2)
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518
Secondly bicause they hard it not effectually: & so wée are guilty too.
Secondly Because they heard it not effectually: & so we Are guilty too.
ord c-acp pns32 vvd pn31 xx av-j: cc av pns12 vbr j av.
(4) part (DIV2)
41
Image 34
519
We preache not (my brethren) bicause you should heare vs only, & for no other end:
We preach not (my brothers) Because you should hear us only, & for no other end:
pns12 vvi xx (po11 n2) c-acp pn22 vmd vvi pno12 av-j, cc p-acp dx j-jn n1:
(4) part (DIV2)
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Image 34
520
For so wée wer as good hold our peace, or make a noyse with our féete as with our tongues,
For so we were as good hold our peace, or make a noise with our feet as with our tongues,
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(4) part (DIV2)
41
Image 34
521
but that you should do, also, for none are blessed but they that heare the worde, and kéepe it:
but that you should do, also, for none Are blessed but they that hear the word, and keep it:
cc-acp cst pn22 vmd vdi, av, p-acp pix vbr vvn p-acp pns32 cst vvb dt n1, cc vvb pn31:
(4) part (DIV2)
41
Image 34
522
Whiche fault is greater iudge you, not to come at all, or to come, and not to heare,
Which fault is greater judge you, not to come At all, or to come, and not to hear,
r-crq n1 vbz jc n1 pn22, xx pc-acp vvi p-acp d, cc pc-acp vvi, cc xx pc-acp vvi,
(4) part (DIV2)
41
Image 34
523
or to heare and not to follow? as good neuer a whitte as neuer the better:
or to hear and not to follow? as good never a whit as never the better:
cc pc-acp vvi cc xx pc-acp vvi? p-acp j av-x dt n1 c-acp av-x dt av-jc:
(4) part (DIV2)
41
Image 34
524
the audience of ye dead bodies vnder your féete, is as great and greater, is as good and better,
the audience of the dead bodies under your feet, is as great and greater, is as good and better,
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(4) part (DIV2)
41
Image 34
525
than you, excepte you minde to folow that you heare, for so Christ said, let the dead bury the dead, but followe you me.
than you, except you mind to follow that you hear, for so christ said, let the dead bury the dead, but follow you me.
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(4) part (DIV2)
41
Image 34
526
If the worde be the power of God, as it is, Hebrews. 4. Let it worke somewhat in you for shame.
If the word be the power of God, as it is, Hebrews. 4. Let it work somewhat in you for shame.
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(4) part (DIV2)
41
Image 34
527
I can tell you thus much, you shal gyue accompt for that you haue hearde thys ninetene yeares long, GOD will call a repetition, you can expresse no greater contempt agaynst God,
I can tell you thus much, you shall gyve account for that you have heard this ninetene Years long, GOD will call a repetition, you can express no greater contempt against God,
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(4) part (DIV2)
41
Image 34
528
than so lightly to accept of his worde. For our liuing.
than so lightly to accept of his word. For our living.
cs av av-j pc-acp vvi pp-f po31 n1. p-acp po12 n-vvg.
(4) part (DIV2)
41
Image 34
529
Thy word (O Lord) is a Lanterne to my féete (saith Dauid) and a light vnto my steppes:
Thy word (Oh Lord) is a Lantern to my feet (Says David) and a Light unto my steps:
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(4) part (DIV2)
42
Image 34
530
whereby then shall a yong man or an olde man, or all menne safely direct themselues,
whereby then shall a young man or an old man, or all men safely Direct themselves,
c-crq av vmb dt j n1 cc dt j n1, cc d n2 av-j vvi px32,
(4) part (DIV2)
42
Image 34
531
but by the worde of God? whiche layeth downe rules for all estates, ages, persons & degrées.
but by the word of God? which Layeth down rules for all estates, ages, Persons & Degrees.
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(4) part (DIV2)
42
Image 34
532
Here is the Fathers dutie & the sonnes, the maisters and the seruauntes, the Princes and the peoples, the Magistrates & the Mynisters, which while Ierusalem heard not, shee cared not which hande shée tooke,
Here is the Father's duty & the Sons, the masters and the Servants, the Princes and the peoples, the Magistrates & the Ministers, which while Ierusalem herd not, she cared not which hand she took,
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(4) part (DIV2)
42
Image 34
533
for the vngodly haue no feare of God before theyr eyes, bycause they know nothing of the worde as they ought to knowe.
for the ungodly have no Fear of God before their eyes, Because they know nothing of the word as they ought to know.
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(4) part (DIV2)
42
Image 34
534
So playes the Pope, he wil not be tried by the worde (but he shall whether he will or no in the day of iudgement,) lette him ryde on cocke horse,
So plays the Pope, he will not be tried by the word (but he shall whither he will or no in the day of judgement,) let him ride on cock horse,
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(4) part (DIV2)
42
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535
nay on mens backes, & treade on Emperours neckes, and kéepe a coyle like the Diuell in euery kingdome of this worlde, hys exaltyng vp to heauen, shall but déeper plunge hym into Hell, for not hearyng the voyce.
nay on men's backs, & tread on emperors necks, and keep a coil like the devil in every Kingdom of this world, his exalting up to heaven, shall but Deeper plunge him into Hell, for not hearing the voice.
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(4) part (DIV2)
42
Image 34
536
Obedience is better than sacrifice, and the holy Ghost alwayes wiser than menne: God is true, and all men are liers:
obedience is better than sacrifice, and the holy Ghost always Wiser than men: God is true, and all men Are liers:
n1 vbz jc cs n1, cc dt j n1 av jc cs n2: np1 vbz j, cc d n2 vbr n2:
(4) part (DIV2)
42
Image 34
537
the golde that is purified seuentimes, is not so perfect as his worde: wherefore all adders too, or takers fro, are accursed.
the gold that is purified seventimes, is not so perfect as his word: Wherefore all Adders too, or takers from, Are accursed.
dt n1 cst vbz vvn av, vbz xx av j c-acp po31 n1: c-crq d n2 av, cc n2 av, vbr vvn.
(4) part (DIV2)
42
Image 34
538
Heare O heauen and harken O earth, sayde Esay, Esai. 1. in his tyme, and what may wée say in our tyme, it would grieue your harte to tell a tale to a poste,
Hear Oh heaven and harken Oh earth, said Isaiah, Isaiah. 1. in his time, and what may we say in our time, it would grieve your heart to tell a tale to a post,
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(4) part (DIV2)
42
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539
and it woulde encourage vs well to speake to willyng menne. I will hyde nothing from Abraham, sayde God, for hée will shewe it hys chyldren, and teache it his posteritie.
and it would encourage us well to speak to willing men. I will hide nothing from Abraham, said God, for he will show it his children, and teach it his posterity.
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(4) part (DIV2)
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540
Would GOD that as you are not alwayes chyldren but somtimes fathers, so you were not alwaies learners but sometimes teachers.
Would GOD that as you Are not always children but sometimes Father's, so you were not always learners but sometime Teachers.
vmd np1 cst p-acp pn22 vbr xx av n2 p-acp av n2, av pn22 vbdr xx av n2 p-acp av n2.
(4) part (DIV2)
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541
I woulde you were all preachers. Numeri. 1•. verse. 29.
I would you were all Preachers. Numeri. 1•. verse. 29.
pns11 vmd pn22 vbdr d n2. np1. n1. n1. crd
(4) part (DIV2)
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Image 34
542
She receyued not correction. This is a secōd cause that the prophets warnyngs were but winde,She received not correction. This is a secōd cause that the Prophets Warnings were but wind,
pns31 vvd xx n1. d vbz dt ord n1 cst dt n2 n2 vbdr p-acp n1,
(4) part (DIV2)
43
Image 34
543
but this worde shal burne as fire, and make the people smoke for it. As doctrine is cold without reprehēsiō, so are threatnings in vaine without correction.
but this word shall burn as fire, and make the people smoke for it. As Doctrine is cold without reprehension, so Are threatenings in vain without correction.
cc-acp d n1 vmb vvi p-acp n1, cc vvi dt n1 n1 p-acp pn31. p-acp n1 vbz j-jn p-acp n1, av vbr n2-vvg p-acp j p-acp n1.
(4) part (DIV2)
43
Image 34
544
This made Ionas so angry with himselfe, that he wished death again, bicause he thought it a discredite that God had not so dealt with Nyniuie as hée had pronounced.
This made Ionas so angry with himself, that he wished death again, Because he Thought it a discredit that God had not so dealt with Nyniuie as he had pronounced.
np1 vvd np1 av j p-acp px31, cst pns31 vvd n1 av, c-acp pns31 vvd pn31 dt n1 cst np1 vhd xx av vvn p-acp np1 c-acp pns31 vhd vvn.
(4) part (DIV2)
43
Image 34
545
But the anger of manne dothe not accomplishe the iudgements of God: and he is mercyfull to spare, & rightuous to reward, when & whom he wil.
But the anger of man doth not accomplish the Judgments of God: and he is merciful to spare, & righteous to reward, when & whom he will.
p-acp dt n1 pp-f n1 vdz xx vvi dt n2 pp-f np1: cc pns31 vbz j pc-acp vvi, cc j pc-acp vvi, c-crq cc r-crq pns31 vmb.
(4) part (DIV2)
43
Image 34
546
I would to God, the case were so with this Cittie nowe, as it was with Niniuie then.
I would to God, the case were so with this city now, as it was with Nineveh then.
pns11 vmd p-acp np1, dt n1 vbdr av p-acp d n1 av, c-acp pn31 vbds p-acp np1 av.
(4) part (DIV2)
43
Image 34
547
The incurable malice of Israell, euen of Gods owne people is here displayed and expressed, that neyther wordes nor blowes,
The incurable malice of Israel, even of God's own people is Here displayed and expressed, that neither words nor blows,
dt j n1 pp-f np1, av pp-f n2 d n1 vbz av vvn cc vvn, cst dx n2 ccx n2,
(4) part (DIV2)
43
Image 34
548
neyther speakyng nor striking, neither gētle promises nor sharp reprehēsions, neither faire meanes nor foule coulde do thē any good at all:
neither speaking nor striking, neither gentle promises nor sharp reprehensions, neither fair means nor foul could do them any good At all:
av-dx vvg ccx vvg, dx j n2 ccx j n2, dx j n2 ccx n1 vmd vdi pno32 d j p-acp d:
(4) part (DIV2)
43
Image 34
549
for if prophecying wold haue serued ye turne, why? early and late, she lacked none:
for if prophesying would have served you turn, why? early and late, she lacked none:
c-acp cs vvg vmd vhi vvn pn22 vvi, q-crq? av-j cc av-j, pns31 vvd pix:
(4) part (DIV2)
43
Image 34
550
or if punishment could haue wrought the feate, for dearth, sworde, captiuitie, plague, &c. shée wanted not:
or if punishment could have wrought the feat, for dearth, sword, captivity, plague, etc. she wanted not:
cc cs n1 vmd vhi vvn dt n1, p-acp n1, n1, n1, n1, av pns31 vvd xx:
(4) part (DIV2)
43
Image 34
551
warning by wordes dothe worke with many of Gods chyldren, but correction winnes them all: and nothyng will doe with the wicked till condemnation come.
warning by words doth work with many of God's children, but correction wins them all: and nothing will do with the wicked till condemnation come.
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(4) part (DIV2)
43
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552
Hée is sayde to receyue correction that is bettered by it, as Ezechias the King, Dauid the Prophete, Ioseph the Patriarch, Iob the holy man.
He is said to receive correction that is bettered by it, as Hezekiah the King, David the Prophet, Ioseph the Patriarch, Job the holy man.
pns31 vbz vvn pc-acp vvi n1 cst vbz vvn p-acp pn31, c-acp np1 dt n1, np1 dt n1, np1 dt n1, np1 dt j n1.
(4) part (DIV2)
43
Image 34
553
It was good for all these that GOD had humbled them:
It was good for all these that GOD had humbled them:
pn31 vbds j p-acp d d cst np1 vhd vvn pno32:
(4) part (DIV2)
43
Image 34
554
but where there is no fruyte, there all is loste, and that correction is not receyued.
but where there is no fruit, there all is lost, and that correction is not received.
cc-acp c-crq pc-acp vbz dx n1, a-acp d vbz vvn, cc d n1 vbz xx vvn.
(4) part (DIV2)
43
Image 34
555
As a potion taken for health, if it worke not, there muste bée a quicker, or else the disease remayneth still:
As a potion taken for health, if it work not, there must been a quicker, or Else the disease remaineth still:
p-acp dt n1 vvn p-acp n1, cs pn31 vvb xx, pc-acp vmb vbi dt jc, cc av dt n1 vvz av:
(4) part (DIV2)
43
Image 34
556
euen so if one punishmente will not doe, a kynder muste bée putte in proofe,
even so if one punishment will not do, a kynder must been put in proof,
av av cs crd n1 vmb xx vdi, dt n1 vmb vbi vvn p-acp n1,
(4) part (DIV2)
43
Image 34
557
and as where the Physition ceasseth of the seconde attempt, hée seeth small signe of recouery,
and as where the physician ceaseth of the seconde attempt, he sees small Signen of recovery,
cc c-acp c-crq dt n1 vvz pp-f dt ord n1, pns31 vvz j n1 pp-f n1,
(4) part (DIV2)
43
Image 34
558
and that mans state is daungerous: euen so where GOD giues ouer and lettes alone, there is no hope of remedie:
and that men state is dangerous: even so where GOD gives over and lets alone, there is no hope of remedy:
cc cst ng1 n1 vbz j: av av c-crq np1 vvz a-acp cc vvz av-j, pc-acp vbz dx n1 pp-f n1:
(4) part (DIV2)
43
Image 34
559
and that mans case is desperate, for whome hee loueth, he chastiseth, and scourgeth euery sonne that hée receyueth:
and that men case is desperate, for whom he loves, he Chastiseth, and scourges every son that he receiveth:
cc cst ng1 n1 vbz j, p-acp ro-crq pns31 vvz, pns31 vvz, cc vvz d n1 cst pns31 vvz:
(4) part (DIV2)
43
Image 37
560
and if you be not vnder chastisemente, that is, if you receyue not correction, whereof all his chyldren are pertakers,
and if you be not under chastisement, that is, if you receive not correction, whereof all his children Are partakers,
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(4) part (DIV2)
43
Image 37
561
then are you bastardes and not sonnes, Heb. 12. but it was farre otherwise with this people, they were as Horse & Mule, in whome there is no vnderstandyng,
then Are you bastards and not Sons, Hebrew 12. but it was Far otherwise with this people, they were as Horse & Mule, in whom there is no understanding,
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(4) part (DIV2)
43
Image 37
562
nay the Oxe dothe knowe hys owner, and the Asse his maisters cribbe, but Israell will not be made to knowe hir God, it is a stiffenecked people, she wyll receyue no correction, she hathe cast the yoke of obedience ouer hir shoulders:
nay the Ox doth know his owner, and the Ass his masters crib, but Israel will not be made to know his God, it is a Stiffnecked people, she will receive no correction, she hath cast the yoke of Obedience over his shoulders:
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(4) part (DIV2)
43
Image 37
563
why shoulde yée be stricken anye more (sayeth Esay) séeyng that you are euer falling away?
why should the be stricken any more (Saith Isaiah) seeing that you Are ever falling away?
q-crq vmd pn22 vbi vvn d dc (vvz np1) vvg cst pn22 vbr av vvg av?
(4) part (DIV2)
43
Image 37
564
Lette vs nowe sée this in our se•ues, whether wée haue anye correction or no, and if we haue, whether we receyue it as we ought to do.
Let us now see this in our se•ues, whither we have any correction or no, and if we have, whither we receive it as we ought to do.
vvb pno12 av vvi d p-acp po12 n2, cs pns12 vhb d n1 cc uh-dx, cc cs pns12 vhb, cs pns12 vvb pn31 c-acp pns12 vmd pc-acp vdi.
(4) part (DIV2)
44
Image 37
565
God hathe played the fathers parte, in sparing vs from Famine, from Battell, from the Sworde,
God hath played the Father's part, in sparing us from Famine, from Battle, from the Sword,
np1 vhz vvn dt ng1 n1, p-acp vvg pno12 p-acp n1, p-acp n1, p-acp dt n1,
(4) part (DIV2)
44
Image 37
566
and from Captiuitie and bondage, the common euentes of Warres: and hée hathe visited vs wyth a gentle plague, the disease that Dauid chose.
and from Captivity and bondage, the Common events of Wars: and he hath visited us with a gentle plague, the disease that David chosen.
cc p-acp n1 cc n1, dt j n2 pp-f n2: cc pns31 vhz vvn pno12 p-acp dt j n1, dt n1 cst np1 vvd.
(4) part (DIV2)
44
Image 37
567
And what hathe it done? it hathe mended, as manye as it hathe ended, not one that hath not bin sicke is the better, where as the good chylde is in awe, And what hath it done? it hath mended, as many as it hath ended, not one that hath not been sick is the better, where as the good child is in awe,
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(4) part (DIV2)
44
Image 37
568
and dothe as muche at the shakyng, as at the strykyng wyth the rodde:
and doth as much At the shaking, as At the striking with the rod:
cc vdz p-acp d p-acp dt vvg, c-acp p-acp dt vvg p-acp dt n1:
(4) part (DIV2)
44
Image 37
569
nay I maye saye to you, manye haue bin visited, and are recouered, but for theyr lyfe and conuersation, they are the worse:
nay I may say to you, many have been visited, and Are recovered, but for their life and Conversation, they Are the Worse:
uh-x pns11 vmb vvi p-acp pn22, d vhb vbn vvn, cc vbr vvn, cc-acp p-acp po32 n1 cc n1, pns32 vbr dt jc:
(4) part (DIV2)
44
Image 37
570
and doe they receyue correction then? excepte hée shoulde rente asunder the verye Heauens,
and do they receive correction then? except he should rend asunder the very Heavens,
cc vdb pns32 vvi n1 av? c-acp pns31 vmd vvi av dt j n2,
(4) part (DIV2)
44
Image 37
571
and breake the Cloudes, and come downe hymselfe to visit, I thinke wée are at a poynte for all other visitations.
and break the Clouds, and come down himself to visit, I think we Are At a point for all other visitations.
cc vvi dt n2, cc vvb a-acp px31 pc-acp vvi, pns11 vvb pns12 vbr p-acp dt n1 p-acp d j-jn n2.
(4) part (DIV2)
44
Image 37
572
I remember what the wicked man sayeth in hys hearte, There is no GOD: but lette vs not egge hym too farre.
I Remember what the wicked man Saith in his heart, There is no GOD: but let us not egg him too Far.
pns11 vvb q-crq dt j n1 vvz p-acp po31 n1, pc-acp vbz dx np1: cc-acp vvb pno12 xx n1 pno31 av av-j.
(4) part (DIV2)
44
Image 38
573
God is prouoked euerye daye, but if a manne wyll not turne, hée hathe whette hys Sworde, hée hathe bente hys bowe and made it readye, hée hathe prepared for hym the instrumentes of deathe.
God is provoked every day, but if a man will not turn, he hath whet his Sword, he hath bent his bow and made it ready, he hath prepared for him the Instruments of death.
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(4) part (DIV2)
44
Image 38
574
It is not ynough to saye GOD SAVE THE QVEENE, & yet by our disobediēce, cause hym to take hyr awaye.
It is not enough to say GOD SAVE THE QUEEN, & yet by our disobedience, cause him to take her away.
pn31 vbz xx av-d pc-acp vvi np1 p-acp dt n1, cc av p-acp po12 n1, vvb pno31 pc-acp vvi pno31 av.
(4) part (DIV2)
44
Image 38
575
Oure Sauioure wepte ouer Hierusalem, for that shée knewe not those thynges whyche belonged to hyr peace.
Oure Saviour wept over Jerusalem, for that she knew not those things which belonged to her peace.
np1 n1 vvd p-acp np1, c-acp cst pns31 vvd xx d n2 r-crq vvd p-acp po31 n1.
(4) part (DIV2)
44
Image 38
576
Englande hathe peace, the Lorde long continue it, and open oure eyes, to sée the thynges that belong vnto it, England hath peace, the Lord long continue it, and open our eyes, to see the things that belong unto it,
np1 vhz n1, dt n1 av-j vvi pn31, cc vvb po12 n2, pc-acp vvi dt n2 cst vvb p-acp pn31,
(4) part (DIV2)
44
Image 38
577
as well in pietie and religion, as in policie and reason. Happye are they whome other mennes harmes can make to beware.
as well in piety and Religion, as in policy and reason. Happy Are they whom other men's harms can make to beware.
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(4) part (DIV2)
44
Image 38
578
If Fraunce, Flaunders, Spayne, and all the whole Worlde besydes, can not bée a fayre and sufficient warning to vs, lette vs take héede we be not made an example to all the world.
If France, Flanders, Spain, and all the Whole World besides, can not been a fair and sufficient warning to us, let us take heed we be not made an Exampl to all the world.
cs np1, np1, np1, cc d dt j-jn n1 a-acp, vmb xx vbi dt j cc j n-vvg p-acp pno12, vvb pno12 vvi n1 pns12 vbb xx vvn dt n1 p-acp d dt n1.
(4) part (DIV2)
44
Image 38
579
Shee trusted not in the Lorde. She trusted not in the Lord.
pns31 vvd xx p-acp dt n1.
(4) part (DIV2)
45
Image 38
580
This is the thirde cause, and it is the fountayne of all vnhappinesse, not to depēd of Gods prouidence.
This is the Third cause, and it is the fountain of all unhappiness, not to depend of God's providence.
d vbz dt ord n1, cc pn31 vbz dt n1 pp-f d n1, xx pc-acp vvi pp-f npg1 n1.
(4) part (DIV2)
45
Image 38
581
This made Israell hunt after Idols so, and putte hir trust in Horses and strength of mē, to bée so cruell in dealing with deceyt.
This made Israel hunt After Idols so, and put his trust in Horses and strength of men, to been so cruel in dealing with deceit.
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(4) part (DIV2)
45
Image 38
582
And what shall I saye of oure engrocers, forestallers, forfet takers, Usurers, oppressing Landlordes, of murmuring rich men, that euer are afraid,
And what shall I say of our engrocers, forestallers, forfeit takers, Usurers, oppressing Landlords, of murmuring rich men, that ever Are afraid,
cc q-crq vmb pns11 vvi pp-f po12 n2, n2, vvi n2, n2, vvg n2, pp-f j-vvg j n2, cst av vbr j,
(4) part (DIV2)
45
Image 38
583
and neuer haue ynough? that you trust in the Lorde? I will not disproue youre faith,
and never have enough? that you trust in the Lord? I will not disprove your faith,
cc av-x vhi d? cst pn22 vvb p-acp dt n1? pns11 vmb xx vvi po22 n1,
(4) part (DIV2)
45
Image 38
584
but if you do those things which denye and defye the faithe, which fight agaynste faithe,
but if you do those things which deny and defy the faith, which fight against faith,
cc-acp cs pn22 vdb d n2 r-crq vvi cc vvi dt n1, r-crq vvb p-acp n1,
(4) part (DIV2)
45
Image 38
585
if you iustifye them of little faythe, that cared but for to morrowe, and youre carke be for a hundred yeares,
if you justify them of little faith, that cared but for to morrow, and your cark be for a hundred Years,
cs pn22 vvb pno32 pp-f j n1, cst vvd cc-acp c-acp p-acp n1, cc po22 n1 vbb p-acp dt crd n2,
(4) part (DIV2)
45
Image 38
586
though your carcases can not tarrye so long.
though your carcases can not tarry so long.
cs po22 n2 vmb xx vvi av av-j.
(4) part (DIV2)
45
Image 38
587
You maye talke of Gods Prouidence as long as you wyll, and beléeue you he that list. You may talk of God's Providence as long as you will, and believe you he that list.
pn22 vmb vvi pp-f npg1 n1 c-acp av-j c-acp pn22 vmb, cc vvb pn22 pns31 cst vvd.
(4) part (DIV2)
45
Image 38
588
Youre trust is not rightely in the Lorde: and if you mistrust hys prouidence, by my counsayle you shall mystrust youre owne prouision,
Your trust is not rightly in the Lord: and if you mistrust his providence, by my counsel you shall mistrust your own provision,
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(4) part (DIV2)
45
Image 38
589
and good reason to, for hée will take whether hée wyll at hys pleasure.
and good reason to, for he will take whither he will At his pleasure.
cc j n1 p-acp, c-acp pns31 vmb vvi cs pns31 vmb p-acp po31 n1.
(4) part (DIV2)
45
Image 38
590
Thou feele, thys nyghte shall I take awaye thy soule, and whose shall these thynges bée then whyche then haste prouided?
Thou feel, this night shall I take away thy soul, and whose shall these things been then which then haste provided?
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(4) part (DIV2)
45
Image 38
591
Agayne, there are a sorte that goe downe into Egypte, whome Esay curseth, whyche séeke wyse women, olde beldames,
Again, there Are a sort that go down into Egypt, whom Isaiah Curseth, which seek wise women, old beldames,
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(4) part (DIV2)
46
Image 38
592
for yong women wyth childe, Witches and cunnyng menne, for thynges loft.
for young women with child, Witches and cunning men, for things loft.
p-acp j n2 p-acp n1, n2 cc j-jn n2, c-acp n2 n1.
(4) part (DIV2)
46
Image 38
593
It was a greate faulte in this people, & Manasses ye Idolater was sorely gyuen to it, to obserue dreames, singyng of byrdes,
It was a great fault in this people, & Manasses the Idolater was sorely given to it, to observe dreams, singing of Birds,
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(4) part (DIV2)
47
Image 38
594
and the lyke paltrie as manye doe nowe, the howlyng of Dogges, the gnawyng of Rottes, the spottes in the hande, the crying of Rauens, the flying of Owles, a sorte of fonde obseruations and dreames, olde wyues fables, whereby the Diuell deludeth manye, and weakeneth theyr faythe.
and the like paltry as many do now, the howling of Dogs, the gnawing of Rottes, the spots in the hand, the crying of Ravens, the flying of Owls, a sort of fond observations and dreams, old wives fables, whereby the devil deludeth many, and weakeneth their faith.
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(4) part (DIV2)
47
Image 40
595
Saule woulde néedes consulte wyth a Witche thoughe hée hymselfe hadde putte them downe: yet when Samuell the Prophete was deade, so bewitched was Kyng Saule, but shortlye after,
Saule would needs consult with a Witch though he himself had put them down: yet when Samuel the Prophet was dead, so bewitched was King Saule, but shortly After,
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(4) part (DIV2)
47
Image 40
596
if not the nexte daye, hee ranne on hys owne Sworde.
if not the Next day, he ran on his own Sword.
cs xx dt ord n1, pns31 vvd p-acp po31 d n1.
(4) part (DIV2)
47
Image 40
597
There is a Plague in store for all forsakers of GOD, and séekers to the Diuell:
There is a Plague in store for all forsakers of GOD, and seekers to the devil:
pc-acp vbz dt n1 p-acp n1 p-acp d n2 pp-f np1, cc n2 p-acp dt n1:
(4) part (DIV2)
47
Image 40
598
hée dothe abhorre it, and precisely forbydde it in the eyghtenth Chapter of Deuteronomie.
he doth abhor it, and precisely forbid it in the eyghtenth Chapter of Deuteronomy.
pns31 vdz vvi pn31, cc av-j vvb pn31 p-acp dt ord n1 pp-f np1.
(4) part (DIV2)
47
Image 40
599
Nowe for them whyche flye the Plague, whether they trust in the Lorde or no, héere are manye would fayne knowe, Now for them which fly the Plague, whither they trust in the Lord or no, Here Are many would fain know,
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(4) part (DIV2)
48
Image 40
600
and I wyll bée as willyng to declare my opinion therein.
and I will been as willing to declare my opinion therein.
cc pns11 vmb vbi a-acp j pc-acp vvi po11 n1 av.
(4) part (DIV2)
48
Image 40
601
I can not defyne it absolutely, or fynallye determine the case, but I leaue it to my betters,
I can not define it absolutely, or finally determine the case, but I leave it to my betters,
pns11 vmb xx vvi pn31 av-j, cc av-j vvi dt n1, cc-acp pns11 vvb pn31 p-acp po11 n2-j,
(4) part (DIV2)
48
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602
and it is conscience in déede that strykes the stroke of trust or mistrust, and therein euerye manne canne best tell hymselfe:
and it is conscience in deed that strikes the stroke of trust or mistrust, and therein every man can best tell himself:
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for as thy lyfe dothe declare thée to manne, so thy faithe dothe shewe thée vnto GOD,
for as thy life doth declare thee to man, so thy faith doth show thee unto GOD,
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and Tenera res conscientia est, quae nec tangi nec angi debet, Conscience is a tender thyng,
and Tenera Rest conscientia est, Quae nec tangi nec angi debet, Conscience is a tender thing,
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and maye not bée touched nor troubled.
and may not been touched nor troubled.
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I maye tearme it a signe of weakenesse, but not flatte infidelitie, for thou mayest both tarrie and flée an Infidell.
I may term it a Signen of weakness, but not flat infidelity, for thou Mayest both tarry and flee an Infidel.
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And there is a desperate kynde of tarrying with preposterous wordes, whyche I vtterlye mislike:
And there is a desperate kind of tarrying with preposterous words, which I utterly mislike:
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and that same harde opinion flatte agaynste all Phisicke, that the Plague is not infectious, I canne not allowe:
and that same harden opinion flat against all Physic, that the Plague is not infectious, I can not allow:
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they haue no reason to make it good that so saye:
they have no reason to make it good that so say:
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but they bryng particulare experience, whych is no proofe at all, as though God coulde not be god, and the Plague infectious.
but they bring particular experience, which is no proof At all, as though God could not be god, and the Plague infectious.
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Let him that hath a gift to tarry, praise God for it, and let him not triumph ouer him that hathe it not:
Let him that hath a gift to tarry, praise God for it, and let him not triumph over him that hath it not:
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and yet I woulde euerye man were as he.
and yet I would every man were as he.
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But mans nature is verye frayle, and hys fleshe soone afrayde, and euerye bodye hathe not the like measure of perfection and strength.
But men nature is very frail, and his Flesh soon afraid, and every body hath not the like measure of perfection and strength.
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Agayne, some are more bounde to tarry than other some:
Again, Some Are more bound to tarry than other Some:
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as publike persons, the Magistrate, the Minister, the maister of householdes that haue any publike office, charge,
as public Persons, the Magistrate, the Minister, the master of Households that have any public office, charge,
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or function, let them looke vnto it:
or function, let them look unto it:
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and for the rest that flye away, if they doe prouide that their neyghbours doe not lacke that conueniente comforte and sufficiente succoure whyche their presence myghte yéelde, I say it is the safer.
and for the rest that fly away, if they do provide that their neighbours do not lack that convenient Comfort and sufficient succour which their presence might yield, I say it is the safer.
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But to aunswere rash concluders, whiche are hastie to giue sentence, and do condemne their brethrens conscience, whiche say absolutely, it is lacke of faith,
But to answer rash concluders, which Are hasty to give sentence, and do condemn their Brothers' conscience, which say absolutely, it is lack of faith,
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and altogither vnlawfull, it is to flye from God &c. As though God were the plague.
and altogether unlawful, it is to fly from God etc. As though God were the plague.
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I say, if you wil néeds proue your fayth for your tarying and playing ye men,
I say, if you will needs prove your faith for your tarrying and playing the men,
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then must you find a promise for your fayth, or els it is no faith. For eternal life we haue a promise, and therfore a faith:
then must you find a promise for your faith, or Else it is no faith. For Eternal life we have a promise, and Therefore a faith:
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& wher in al the Scriptures haue you anye promise that God wil spare him or hir, that vpō their trust remaine & tarie by it? whereas as godly and as faithfull are takē away, as Infidels and wicked:
& where in all the Scriptures have you any promise that God will spare him or his, that upon their trust remain & tarry by it? whereas as godly and as faithful Are taken away, as Infidels and wicked:
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nay, I think rather the worst are left behinde to amende, and it will be, or to féele a sorer plague.
nay, I think rather the worst Are left behind to amend, and it will be, or to feel a Sorer plague.
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For as Augustine sayth, it is a temptation not to be tempted, so surely may it be a horrible plague not to be plagued, as I haue proued before.
For as Augustine say, it is a temptation not to be tempted, so surely may it be a horrible plague not to be plagued, as I have proved before.
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Away with that Heathen prouerb, which is too common among Christians: He that dieth this yere, is scused for the next.
Away with that Heathen proverb, which is too Common among Christians: He that Dieth this year, is scused for the next.
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Nay, he that dieth this yéere, & not in the Lorde, is excused neuer, but dieth for euer.
Nay, he that Dieth this year, & not in the Lord, is excused never, but Dieth for ever.
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Let vs rather pray the Lorde to enable vs to doe our dutie in all spiritual strength, and to comfort one another in sicknesse and in health,
Let us rather pray the Lord to enable us to do our duty in all spiritual strength, and to Comfort one Another in sickness and in health,
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and let vs beséech the lord to remoue this plague far frō vs, séeing we can not remoue our selues from the plague, the wings of the morning cānot do it, for he is euery where.
and let us beseech the lord to remove this plague Far from us, seeing we can not remove our selves from the plague, the wings of the morning cannot do it, for he is every where.
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Haue mercy vpon vs therfore, O Lord, according to thy wonted mercy, like as when thou commaundedst thy Angel to cease from slaughter in the time of king Dauid:
Have mercy upon us Therefore, Oh Lord, according to thy wonted mercy, like as when thou commaundedst thy Angel to cease from slaughter in the time of King David:
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so if it be thy blessed will, take frō vs nowe this pestilence of mortalitie, and shewe thy louing countenaunce once agayne, and be not angry with vs for euer.
so if it be thy blessed will, take from us now this pestilence of mortality, and show thy loving countenance once again, and be not angry with us for ever.
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She drew not neare to hir God. This is the fourth and last cause.She drew not near to his God. This is the fourth and last cause.
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As a wilde Asse in the mountayne cōmes not neare his catcher, so Israel withdraweth hir self frō god hir kéeper.
As a wild Ass in the mountain comes not near his catcher, so Israel withdraweth his self from god his keeper.
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Christes crying, Come vnto me. &c. Mat. 11. dothe tell vs that he can not abide that we should wander & stray to any other.
Christ's crying, Come unto me. etc. Mathew 11. doth tell us that he can not abide that we should wander & stray to any other.
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To come néere, is not thy bodily going to the church, or Pharisaical pressing to ye high Aulter,
To come near, is not thy bodily going to the Church, or Pharisaical pressing to you high Alter,
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but it is a spiritual approching, euen as God is a spirit.
but it is a spiritual approaching, even as God is a Spirit.
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Iohn. 4. Which words S. Iames vseth too, & expresseth what it is to draw nea•• vnto god:
John. 4. Which words S. James uses too, & Expresses what it is to draw nea•• unto god:
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it is to clense our hands, & to purifie our hartes. It cannot be but a great comfort to vs, that God is euery where:
it is to cleanse our hands, & to purify our hearts. It cannot be but a great Comfort to us, that God is every where:
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& religion doth nothing els but ioyne vs vnto him, as superstitiō doth separate vs frō him:
& Religion does nothing Else but join us unto him, as Superstition does separate us from him:
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and therfore it is called fornication.
and Therefore it is called fornication.
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Also prayer is a speciall of this generall, wherby we talke with God, & come before his presence,
Also prayer is a special of this general, whereby we talk with God, & come before his presence,
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as Abraham talked with God for Sodome, & euery faithful child of God for himselfe.
as Abraham talked with God for Sodom, & every faithful child of God for himself.
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But they that séeke other shifts, & neuer aske of god, as king Asa sick of ye gout, sought Phisitiōs and neuer sought ye Lord, they are runagates frō god,
But they that seek other shifts, & never ask of god, as King Asa sick of the gout, sought Physicians and never sought you Lord, they Are runagates from god,
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& they shal dye as ye king did, without help:
& they shall die as you King did, without help:
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for the Lord is soueraigne, & ruleth al things by himself, and though he lend vs ordinary meanes,
for the Lord is sovereign, & Ruleth all things by himself, and though he lend us ordinary means,
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yet he leaues vs not to thē alone, but would haue vs séeke all things of him, who is the fountayne of al good things.
yet he leaves us not to them alone, but would have us seek all things of him, who is the fountain of all good things.
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Hir Rulers are as roaring Lions. His Rulers Are as roaring Lions.
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Least the Prophet should séeme to saye any thing that •e could not proue, and so slaunder the state of Ierusalem,
lest the Prophet should seem to say any thing that •e could not prove, and so slander the state of Ierusalem,
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therfore as he named the faults before, so he commes nowe to the persons also, and that the very chéefe.
Therefore as he nam the Faults before, so he comes now to the Persons also, and that the very chief.
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Note héere howe necessarie it is to come to particulars, and to poynt at, and paint out sinne, in whom soeuer it is.
Note Here how necessary it is to come to particulars, and to point At, and paint out sin, in whom soever it is.
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He that speakes generally, speakes to no man now a days, for euery body can post it off,
He that speaks generally, speaks to no man now a days, for every body can post it off,
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or sport it out so pretily. As the woman of Samaria by the well of Sichar, was verye pleasaunt with Christ,
or sport it out so prettily. As the woman of Samaria by the well of Sichar, was very pleasant with christ,
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vntil he tooke hir vp for hir adulterie:
until he took his up for his adultery:
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So euery man had bin faultlesse héere, and the Prophet had not bin very playne, they woulde haue set as good a face on it as we doe.
So every man had been faultless Here, and the Prophet had not been very plain, they would have Set as good a face on it as we do.
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But as the good Phisition to heale the body doth minister many things agaynst the minde,
But as the good physician to heal the body does minister many things against the mind,
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so muche more shoulde we to heale the soule, deale playne agaynst the body, especially séeing that, Quo grauior est causa, eo intentior esset cura, The cause béeing greter, there shuld be better care.
so much more should we to heal the soul, deal plain against the body, especially seeing that, Quo Graver est causa, eo intentior esset Cure, The cause being greater, there should be better care.
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I pray you sée how he calles the best (Beastes) héere, what are the rest then? iudge you:
I pray you see how he calls the best (Beasts) Here, what Are the rest then? judge you:
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and not only vnder Manasses, but also vnder Iosias a good king, were naughtie Rulers to be found.
and not only under Manasses, but also under Iosias a good King, were naughty Rulers to be found.
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And héere are names of purpose méete for them, whatsoeuer other titles they take to them selues.
And Here Are names of purpose meet for them, whatsoever other titles they take to them selves.
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As a roring Lion and a hungry Beare, so is a wicked Magistrate ouer tho poore people, sayth ye wise king.
As a roaring lion and a hungry Bear, so is a wicked Magistrate over though poor people, say you wise King.
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The prouerb of a slouthful slouen is written in the.22.
The proverb of a slothful sloven is written in the.22.
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of the Prouerbs, that euer when he should doe any good, there is a Lion in the stréete.
of the Proverbs, that ever when he should do any good, there is a lion in the street.
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But and it be true in déede that a Lion sittes in iudgement to deuoure whom he shoulde defende,
But and it be true in deed that a lion sits in judgement to devour whom he should defend,
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then equitie shall haue a colde suite: and therfore among many other things it was wisely sayd of Salomon:
then equity shall have a cold suit: and Therefore among many other things it was wisely said of Solomon:
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There the common welth doth flourish where the good do beare rule: but where the wicked strike the stroke, there the godly hide their heades.
There the Common wealth does flourish where the good do bear Rule: but where the wicked strike the stroke, there the godly hide their Heads.
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We haue a most mercyfull and gracious prince, Elizabeth, God in mercy long preserue and keepe hir. Amen.
We have a most merciful and gracious Prince, Elizabeth, God in mercy long preserve and keep his. Amen.
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She is a Lambe and no Lion:
She is a Lamb and no lion:
pns31 vbz dt n1 cc dx n1:
(4) part (DIV2)
52
Image 43
667
and where she giues the Lion, it is to be wished that in this sense she had many Lions, I meane men of courage and valour:
and where she gives the lion, it is to be wished that in this sense she had many Lions, I mean men of courage and valour:
cc c-crq pns31 vvz dt n1, pn31 vbz pc-acp vbi vvn cst p-acp d n1 pns31 vhd d n2, pns11 vvb n2 pp-f n1 cc n1:
(4) part (DIV2)
52
Image 43
668
But as she hath hands ynowe, so I pray God she haue many harts, and then we shall doe well ynough.
But as she hath hands enough, so I pray God she have many hearts, and then we shall do well enough.
cc-acp c-acp pns31 vhz n2 av-d, av pns11 vvb np1 pns31 vhb d n2, cc av pns12 vmb vdi av av-d.
(4) part (DIV2)
52
Image 43
669
Héere is the picture of Ierusalem, a monstrous body, a roring Lions head, a rauening Wolues throte, a Camels neck, a Cormerants hart, neuer an eye but starke blinde, not a right hande or foote, but talants like the Diuell:
Here is the picture of Ierusalem, a monstrous body, a roaring Lions head, a ravening Wolves throat, a Camels neck, a Cormerants heart, never an eye but stark blind, not a right hand or foot, but talons like the devil:
av vbz dt n1 pp-f np1, dt j n1, dt j-vvg n2 n1, dt j-vvg n2 n1, dt n2 n1, dt ng1 n1, av-x dt n1 cc-acp av-j j, xx dt j-jn n1 cc n1, cc-acp n2 av-j dt n1:
(4) part (DIV2)
53
Image 43
670
so that you might rightly borrowe the Poets verse, to say, Monstrum horrendum informe ingens, cui lumen ademptum.
so that you might rightly borrow the Poets verse, to say, Monstrum horrendum inform ingens, cui lumen ademptum.
av cst pn22 vmd av-jn vvi dt ng1 n1, pc-acp vvi, fw-la fw-la vvb fw-la, fw-la fw-la fw-la.
(4) part (DIV2)
53
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671
And all this is for the crueltie in the Princes, the couetousnesse in the Priestes, and corruption in the people.
And all this is for the cruelty in the Princes, the covetousness in the Priests, and corruption in the people.
cc d d vbz p-acp dt n1 p-acp dt n2, dt n1 p-acp dt n2, cc n1 p-acp dt n1.
(4) part (DIV2)
53
Image 43
672
Suche a foule body was it, that frō top to toe there was no whole part, from the head to the héele no sound place:
Suche a foul body was it, that from top to toe there was no Whole part, from the head to the heel no found place:
np1 dt j n1 vbds pn31, cst p-acp n1 p-acp n1 a-acp vbds dx j-jn n1, p-acp dt n1 p-acp dt n1 dx j n1:
(4) part (DIV2)
53
Image 43
673
for from highest to lowest they were all set on couetousnesse. And héere I could wishe one property yet of a Lion in all our Rulers.
for from highest to lowest they were all Set on covetousness. And Here I could wish one property yet of a lion in all our Rulers.
c-acp p-acp js p-acp js pns32 vbdr d vvn p-acp n1. cc av pns11 vmd vvi crd n1 av pp-f dt n1 p-acp d po12 n2.
(4) part (DIV2)
53
Image 43
674
They saye the Lion quaketh at the crowing of a Cocke:
They say the lion quaketh At the crowing of a Cock:
pns32 vvb dt n1 vvz p-acp dt n-vvg pp-f dt n1:
(4) part (DIV2)
54
Image 43
675
So I pray God that the threatnings of the worde may worke with them, and quayle them:
So I pray God that the threatenings of the word may work with them, and quail them:
av pns11 vvb np1 cst dt n2-vvg pp-f dt n1 vmb vvi p-acp pno32, cc vvi pno32:
(4) part (DIV2)
54
Image 43
676
that the spirite of Elias doubled vpon Elizeus maye bee raysed in Iohn:
that the Spirit of Elias doubled upon Elisha may be raised in John:
cst dt n1 pp-f np1 vvd p-acp np1 vmb vbi vvn p-acp np1:
(4) part (DIV2)
54
Image 43
677
and that suche men may be founde out as méetest messangers for them, whiche goe not about the bushe,
and that such men may be found out as meetest messengers for them, which go not about the bush,
cc cst d n2 vmb vbi vvn av p-acp js n2 p-acp pno32, r-crq vvb xx p-acp dt n1,
(4) part (DIV2)
54
Image 43
678
neither are blaunchers, but as playne as a packe staffe, whiche put them in remembraunce what they are, that as the Lyon though he be the King of beastes,
neither Are blanchers, but as plain as a pack staff, which put them in remembrance what they Are, that as the lion though he be the King of beasts,
av-dx vbr n2, cc-acp c-acp j c-acp dt n1 n1, r-crq vvd pno32 p-acp n1 r-crq pns32 vbr, cst p-acp dt n1 c-acp pns31 vbb dt n1 pp-f n2,
(4) part (DIV2)
54
Image 43
679
yet at length is made a pray to small birds, and then is that saying veryfied, Better is a liue Dogge than a dead Lion.
yet At length is made a prey to small Birds, and then is that saying verified, Better is a live Dog than a dead lion.
av p-acp n1 vbz vvn dt n1 p-acp j n2, cc av vbz d vvg vvn, av-jc vbz dt j n1 cs dt j n1.
(4) part (DIV2)
54
Image 43
680
So they although they be greate in authoritie, yet at the last they are but a bayte for the small wormes.
So they although they be great in Authority, yet At the last they Are but a bait for the small worms.
av pns32 cs pns32 vbb j p-acp n1, av p-acp dt ord pns32 vbr p-acp dt n1 p-acp dt j n2.
(4) part (DIV2)
54
Image 43
681
And her Iudges are as Wolues in the euening. And her Judges Are as Wolves in the evening.
cc po31 n2 vbr p-acp n2 p-acp dt n1.
(4) part (DIV2)
55
Image 43
682
I wil not stand on the curious distinctiō of these degrées, but only shew you some difference of the beasts to whom he resembles thē.
I will not stand on the curious distinction of these Degrees, but only show you Some difference of the beasts to whom he resembles them.
pns11 vmb xx vvi p-acp dt j n1 pp-f d n2, cc-acp av-j vvi pn22 d n1 pp-f dt n2 p-acp ro-crq pns31 vvz pno32.
(4) part (DIV2)
55
Image 43
683
A Liō prayeth in the day, a Wolfe in the night: a Lyon catcheth stoute beastes, a Wolfe killeth Lambes:
A lion Prayeth in the day, a Wolf in the night: a lion Catches stout beasts, a Wolf kills Lambs:
dt n1 vvz p-acp dt n1, dt n1 p-acp dt n1: dt n1 vvz j n2, dt n1 vvz n2:
(4) part (DIV2)
55
Image 43
684
a Lion takes no lambes, as an Eagle takes no flies, A quila non capit Muscas.
a lion Takes no Lambs, as an Eagl Takes no flies, A quila non Capital Muscas.
dt n1 vvz dx n2, c-acp dt n1 vvz dx n2, dt fw-la fw-la fw-la np1.
(4) part (DIV2)
55
Image 43
685
If a beast humble himselfe to a Lion he is the lesse cruell, but do it to a Wolfe and hee is the more fierce.
If a beast humble himself to a lion he is the less cruel, but do it to a Wolf and he is the more fierce.
cs dt n1 j px31 p-acp dt n1 pns31 vbz dt av-dc j, cc-acp vdb pn31 p-acp dt n1 cc pns31 vbz dt av-dc j.
(4) part (DIV2)
55
Image 43
686
A Wolfe hath a more rauenous nature, for though he bee ful of spoyle, yet he takes pleasure in the bloud,
A Wolf hath a more ravenous nature, for though he be full of spoil, yet he Takes pleasure in the blood,
dt n1 vhz dt av-dc j n1, c-acp cs pns31 vbb j pp-f n1, av pns31 vvz n1 p-acp dt n1,
(4) part (DIV2)
55
Image 43
687
for he thrustes his snoute into the bowels of a lambe, rooting and noufling for the hart:
for he thrusts his snout into the bowels of a lamb, rooting and noufling for the heart:
c-acp pns31 n2 po31 n1 p-acp dt n2 pp-f dt n1, j-vvg cc n-vvg p-acp dt n1:
(4) part (DIV2)
55
Image 43
688
and therefore in scriptures, the enimies of the Church are often called Wolues, and for no vnlike qualitie are wicked Iudges here resembled to them.
and Therefore in Scriptures, the enemies of the Church Are often called Wolves, and for no unlike quality Are wicked Judges Here resembled to them.
cc av p-acp n2, dt n2 pp-f dt n1 vbr av vvn n2, cc p-acp dx j n1 vbr j n2 av vvn p-acp pno32.
(4) part (DIV2)
55
Image 43
689
Whatsoeuer is rightly done of the magistrate, may be sayde to be done of god himself:
Whatsoever is rightly done of the magistrate, may be said to be done of god himself:
r-crq vbz av-jn vdn pp-f dt n1, vmb vbi vvn pc-acp vbi vdn pp-f vvb px31:
(4) part (DIV2)
56
Image 43
690
& I haue said you are gods.
& I have said you Are God's.
cc pns11 vhb vvn pn22 vbr n2.
(4) part (DIV2)
56
Image 43
691
Take héede therfore what you do (sayd Iosaphat a good captaine, when he ordayned Iudges) for you execute not the iudgments of men but of God,
Take heed Therefore what you do (said Iosaphat a good captain, when he ordained Judges) for you execute not the Judgments of men but of God,
vvb n1 av r-crq pn22 vdb (vvd np1 dt j n1, c-crq pns31 vvn n2) p-acp pn22 vvb xx dt n2 pp-f n2 p-acp pp-f np1,
(4) part (DIV2)
56
Image 43
692
and ther is no vnrighteousnesse with him.
and there is no unrighteousness with him.
cc pc-acp vbz dx n1-u p-acp pno31.
(4) part (DIV2)
56
Image 43
693
Sit not with his authoritie then to practise your owne crueltie, if you do? you haue lost your warrant,
Fit not with his Authority then to practise your own cruelty, if you do? you have lost your warrant,
vvb xx p-acp po31 n1 av pc-acp vvi po22 d n1, cs pn22 vdb? pn22 vhb vvn po22 n1,
(4) part (DIV2)
56
Image 43
694
and it is of your self, & you are no magistrate, but a Wolfe:
and it is of your self, & you Are no magistrate, but a Wolf:
cc pn31 vbz pp-f po22 n1, cc pn22 vbr dx n1, cc-acp dt n1:
(4) part (DIV2)
56
Image 43
695
and the widow crie, and the fatherlesse wéepe for his ryght, the lambe is fallen into the Wolues iawes.
and the widow cry, and the fatherless weep for his right, the lamb is fallen into the Wolves Jaws.
cc dt n1 vvb, cc dt j n1 p-acp po31 j-jn, dt n1 vbz vvn p-acp dt n2 n2.
(4) part (DIV2)
56
Image 43
696
But the bloud shal crie for vengeāce, and neuer cease, and reuenge shalbe redy, & neuer sleep,
But the blood shall cry for vengeance, and never cease, and revenge shall ready, & never sleep,
p-acp dt n1 vmb vvi p-acp n1, cc av-x vvb, cc n1 vmb|vbi j, cc av-x vvi,
(4) part (DIV2)
56
Image 43
697
for hee that made him shall heare hym.
for he that made him shall hear him.
c-acp pns31 cst vvd pno31 vmb vvi pno31.
(4) part (DIV2)
56
Image 43
698
Now, as that Iudges case is cléere, that iudgeth thousands in truth and equity, so is his moste grieuous that condemneth but one vniustlye. Now, as that Judges case is clear, that Judgeth thousands in truth and equity, so is his most grievous that Condemneth but one unjustly.
av, c-acp cst ng1 n1 vbz j, cst vvz crd p-acp n1 cc n1, av vbz po31 av-ds j cst vvz p-acp pi av-j.
(4) part (DIV2)
56
Image 43
699
Remember the righteous God that hath no respect of persons but is a iust Iudge, remember that Potentes potenter punientur: the mightie shal be mightily punished, and mercy
remember the righteous God that hath no respect of Persons but is a just Judge, Remember that Potentes potenter punientur: the mighty shall be mightily punished, and mercy
np1 dt j np1 cst vhz dx n1 pp-f n2 p-acp vbz dt j n1, vvb d fw-la fw-la fw-la: dt j vmb vbi av-j vvn, cc n1
(4) part (DIV2)
56
Image 43
700
<1+^PAGES^MISSING> is graunted to the lower sort, but the magistrate shall haue a sore triall.
<1+^PAGES^MISSING> is granted to the lower sort, but the magistrate shall have a soar trial.
<1+^PAGES^MISSING> vbz vvn p-acp dt jc n1, cc-acp dt n1 vmb vhi dt j n1.
(4) part (DIV2)
57
Image 43
701
Wyl you knowe who hath set you in youre seate? that same God, that raised iudges vnto Israel. 2. Iudg. Uerse. 16. Wil you know to what end? it is to do away euil from among his people and to iudge thē with iust iudgement. Wyl you know who hath Set you in your seat? that same God, that raised judges unto Israel. 2. Judges Verse. 16. Wil you know to what end? it is to do away evil from among his people and to judge them with just judgement.
np1 pn22 vvi r-crq vhz vvn pn22 p-acp po22 n1? cst d np1, cst vvd n2 p-acp np1. crd np1 n1. crd np1 pn22 vvb p-acp r-crq n1? pn31 vbz pc-acp vdi av j-jn p-acp p-acp po31 n1 cc pc-acp vvi pno32 p-acp j n1.
(4) part (DIV2)
57
Image 43
702
Put to your helping hand then in the name of God, and let two scales fal from al your eyes that haue to deale in iustice, the one is (couetousnesse) that you may sée right, the other is (cruelty) that you shew no wrōg, Put to your helping hand then in the name of God, and let two scales fall from all your eyes that have to deal in Justice, the one is (covetousness) that you may see right, the other is (cruelty) that you show no wrong,
vvb p-acp po22 j-vvg n1 av p-acp dt n1 pp-f np1, cc vvb crd n2 vvi p-acp d po22 n2 cst vhb pc-acp vvi p-acp n1, dt pi vbz (n1) cst pn22 vmb vvi j-jn, dt n-jn vbz (n1) cst pn22 vvb dx n-jn,
(4) part (DIV2)
57
Image 43
703
and as much as you can, by clemencye, pittie, and mercy, auoyde the name of Wolues.
and as much as you can, by clemency, pity, and mercy, avoid the name of Wolves.
cc c-acp d c-acp pn22 vmb, p-acp n1, n1, cc n1, vvi dt n1 pp-f n2.
(4) part (DIV2)
57
Image 43
704
But against the wicked be Lions and spare not, as Iethro counselled his son in law Moses, to picke out men of courage, men that feared God and hated couetousnesse to gouern ye people.
But against the wicked be Lions and spare not, as Jethro counseled his son in law Moses, to pick out men of courage, men that feared God and hated covetousness to govern you people.
p-acp p-acp dt j vbb n2 cc vvb xx, c-acp np1 vvd po31 n1 p-acp n1 np1, pc-acp vvi av n2 pp-f n1, n2 cst vvd np1 cc j-vvn n1 pc-acp vvi pn22 n1.
(4) part (DIV2)
57
Image 43
705
You had néede of stomack and courage, and to be Liōs some times, for you shal méete wyth diuels else now & thē.
You had need of stomach and courage, and to be Lions Some times, for you shall meet with Devils Else now & them.
pn22 vhd n1 pp-f n1 cc n1, cc pc-acp vbi n2 d n2, c-acp pn22 vmb vvi p-acp n2 av av cc pno32.
(4) part (DIV2)
57
Image 43
706
Here is suche cutting and flashing, as if men were Oxen and not Christians.
Here is such cutting and flashing, as if men were Oxen and not Christians.
av vbz d n-vvg cc vvg, c-acp cs n2 vbdr n2 cc xx np1.
(4) part (DIV2)
57
Image 43
707
I thinke the sworde you cary should be able to commaund vppe euery sworde into his sheath,
I think the sword you carry should be able to command up every sword into his sheath,
pns11 vvb dt n1 pn22 vvi vmd vbi j pc-acp vvi a-acp d n1 p-acp po31 n1,
(4) part (DIV2)
57
Image 43
708
or if they cannot rule theyr handes, I am sure you haue authoritye for theyr legges.
or if they cannot Rule their hands, I am sure you have Authority for their legs.
cc cs pns32 vmbx vvi po32 n2, pns11 vbm j pn22 vhb n1 p-acp po32 n2.
(4) part (DIV2)
57
Image 43
709
I reade in the 4. of Genesis, that hee that killed Caine a murtherer, should bee punyshed seauen folde:
I read in the 4. of Genesis, that he that killed Cain a murderer, should be punished seauen fold:
pns11 vvb p-acp dt crd pp-f n1, cst pns31 cst vvd np1 dt n1, vmd vbi vvn crd n1:
(4) part (DIV2)
57
Image 43
710
I am sorie it is made so light a matter in our time.
I am sorry it is made so Light a matter in our time.
pns11 vbm j pn31 vbz vvn av j dt n1 p-acp po12 n1.
(4) part (DIV2)
57
Image 43
711
I speake not vnto you to make new lawes, I knowe you cannot, but to execute olde lawes,
I speak not unto you to make new laws, I know you cannot, but to execute old laws,
pns11 vvb xx p-acp pn22 pc-acp vvi j n2, pns11 vvb pn22 vmbx, cc-acp pc-acp vvi j n2,
(4) part (DIV2)
57
Image 43
712
& to bee more exquisite on the tryall of him that hath cutte a throte, than of hym that hath cut a purse.
& to be more exquisite on the trial of him that hath Cut a throat, than of him that hath Cut a purse.
cc pc-acp vbi av-dc j p-acp dt n1 pp-f pno31 cst vhz vvn dt n1, cs pp-f pno31 cst vhz vvn dt n1.
(4) part (DIV2)
57
Image 43
713
Oh Lord, that a murtherer shoulde finde any one friende in a Christian common weale: but of nobles? of Iudges? of magistrates? it were to intollerable:
O Lord, that a murderer should find any one friend in a Christian Common weal: but of Nobles? of Judges? of Magistrates? it were to intolerable:
uh n1, cst dt n1 vmd vvi d crd n1 p-acp dt njp j n1: cc-acp pp-f n2-j? pp-f n2? pp-f n2? pn31 vbdr p-acp j:
(4) part (DIV2)
57
Image 43
714
a poore théefe packes to Tyborne, but a manne kyller, a murtherer, can shyfte hys legges oute of the shackle,
a poor thief packs to Tyburn, but a man kyller, a murderer, can shift his legs out of the shackle,
dt j n1 n2 p-acp np1, cc-acp dt n1 n1, dt n1, vmb vvi po31 n2 av pp-f dt vvb,
(4) part (DIV2)
57
Image 43
715
and slippe his necke oute of the haulter. In Platoes common welth, he yt killed one was thought worthy death twice:
and slip his neck out of the haulter. In plato's Common wealth, he that killed one was Thought worthy death twice:
cc vvi po31 n1 av pp-f dt n1. p-acp npg1 j n1, pns31 pn31 vvd pi vbds vvn j n1 av:
(4) part (DIV2)
57
Image 43
716
firste for natures duetye, secondlye, for the life he toke away:
First for nature's duty, Secondly, for the life he took away:
ord p-acp ng1 n1, ord, p-acp dt n1 pns31 vvd av:
(4) part (DIV2)
57
Image 43
717
& shal a Ruffyan kil twice in a Christian estate before he can be met with once? And here I haue a sute to your honours, I wyll not spare to speake, howsoeuer I speede, I shall discharge my conscience yet,
& shall a Ruffyan kill twice in a Christian estate before he can be met with once? And Here I have a suit to your honours, I will not spare to speak, howsoever I speed, I shall discharge my conscience yet,
cc vmb dt jp vvi av p-acp dt njp n1 c-acp pns31 vmb vbi vvn p-acp a-acp? cc av pns11 vhb dt n1 p-acp po22 n2, pns11 vmb xx vvi pc-acp vvi, c-acp pns11 n1, pns11 vmb vvi po11 n1 av,
(4) part (DIV2)
57
Image 43
718
and the burden shal be yours:
and the burden shall be yours:
cc dt n1 vmb vbi png22:
(4) part (DIV2)
57
Image 43
719
it is to renewe my petition, whiche once I made to your predicessor, for poore condemned prisoners:
it is to renew my petition, which once I made to your predicessor, for poor condemned Prisoners:
pn31 vbz pc-acp vvi po11 n1, r-crq a-acp pns11 vvd p-acp po22 n1, p-acp j j-vvn n2:
(4) part (DIV2)
57
Image 43
720
make no such poste hast I beséech you, that you dāger their soules with their bodies.
make no such post hast I beseech you, that you danger their Souls with their bodies.
vvb dx d n1 vvb pns11 vvb pn22, cst pn22 n1 po32 n2 p-acp po32 n2.
(4) part (DIV2)
57
Image 43
721
They are cut off to saue their soule, but & you make no care of that, take héede that you haue not as short a warning,
They Are Cut off to save their soul, but & you make no care of that, take heed that you have not as short a warning,
pns32 vbr vvn a-acp pc-acp vvi po32 n1, cc-acp cc pn22 vvb dx n1 pp-f d, vvb n1 cst pn22 vhb xx p-acp j dt n1,
(4) part (DIV2)
57
Image 43
722
and a more sodayne departing your selues.
and a more sudden departing your selves.
cc dt av-dc j vvg po22 n2.
(4) part (DIV2)
57
Image 43
723
God hath giuen you faire warning, by many late and lamentable examples, euen of your own Cloke.
God hath given you fair warning, by many late and lamentable Examples, even of your own Cloak.
np1 vhz vvn pn22 j n1, p-acp d j cc j n2, av pp-f po22 d n1.
(4) part (DIV2)
57
Image 43
724
I discommend not due execution of Iustice, it is no piece of my meaning, but mercy is alwayes better than Sacrifice.
I discommend not due execution of justice, it is no piece of my meaning, but mercy is always better than Sacrifice.
pns11 vvb xx j-jn n1 pp-f n1, pn31 vbz dx n1 pp-f po11 n1, cc-acp n1 vbz av j cs n1.
(4) part (DIV2)
57
Image 43
725
Wherefore let it euer ioyne with your iustice, or else there is no difference betwéene damning & condemning on your part:
Wherefore let it ever join with your Justice, or Else there is no difference between damning & condemning on your part:
q-crq vvb pn31 av vvi p-acp po22 n1, cc av pc-acp vbz dx n1 p-acp vvg cc vvg p-acp po22 n1:
(4) part (DIV2)
57
Image 43
726
the olde Poetes had a blind saying, ( Dimittamte orco ) Ile sende thée to hel,
the old Poets had a blind saying, (Dimittamte orco) I'll send thee to hell,
dt j n2 vhd dt j n-vvg, (fw-fr fw-mi) pns11|vmb vvi pno21 p-acp n1,
(4) part (DIV2)
57
Image 43
727
when anye man was don to death:
when any man was dONE to death:
c-crq d n1 vbds vdn p-acp n1:
(4) part (DIV2)
57
Image 43
728
but Christiās haue a better phrase (I trow) & I truste they go to heauē.
but Christiās have a better phrase (I trow) & I trust they go to heaven.
cc-acp np1 vhb dt jc n1 (pns11 vvb) cc pns11 vvi pns32 vvb p-acp n1.
(4) part (DIV2)
57
Image 43
729
Wel, to draw toward a conclusion with you which are our honorable gouernour and Maior of this Citie, you must remember that you are chosen in the time of a plague,
Well, to draw towards a conclusion with you which Are our honourable governor and Mayor of this city, you must Remember that you Are chosen in the time of a plague,
uh-av, pc-acp vvi p-acp dt n1 p-acp pn22 r-crq vbr po12 j n1 cc n1 pp-f d n1, pn22 vmb vvi cst pn22 vbr vvn p-acp dt n1 pp-f dt n1,
(4) part (DIV2)
57
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730
and therfore in the time of sinne:
and Therefore in the time of sin:
cc av p-acp dt n1 pp-f n1:
(4) part (DIV2)
57
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731
you are come to a sicke & a sore citie, you must therfore play both the Phisition and Surgeon, you muste awake out of Endimions sleepe,
you Are come to a sick & a soar City, you must Therefore play both the physician and Surgeon, you must awake out of Endymions sleep,
pn22 vbr vvn p-acp dt j cc dt j n1, pn22 vmb av vvi d dt n1 cc n1, pn22 vmb vvi av pp-f npg1 vvi,
(4) part (DIV2)
57
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732
and thrust dilligently your sword of iustice in, to launce out all corruption and bagage which is gathered in the bowels, we stoppe not our nose so at the plague,
and thrust diligently your sword of Justice in, to lance out all corruption and baggage which is gathered in the bowels, we stop not our nose so At the plague,
cc vvd av-j po22 n1 pp-f n1 p-acp, p-acp n1 av d n1 cc n1 r-crq vbz vvn p-acp dt n2, pns12 vvi xx po12 n1 av p-acp dt n1,
(4) part (DIV2)
57
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733
as the Lord doth stoppe hys nose at our sinne:
as the Lord does stop his nose At our sin:
c-acp dt n1 vdz vvi po31 n1 p-acp po12 n1:
(4) part (DIV2)
57
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734
the stincke of London is come vp before hym, God hath a worke to doe by you, do not the Lordes worke negligently, for feare of a curse:
the stink of London is come up before him, God hath a work to do by you, do not the lords work negligently, for Fear of a curse:
dt n1 pp-f np1 vbz vvn a-acp p-acp pno31, np1 vhz dt n1 pc-acp vdi p-acp pn22, vdb xx dt n2 vvb av-j, p-acp n1 pp-f dt n1:
(4) part (DIV2)
57
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735
Tully truely sayde ( Magistratus virumindicat ) autoritie doth declare a man, whether he Loue superstition or religion,Tully truly said (Magistratus virumindicat) Authority does declare a man, whither he Love Superstition or Religion,
np1 av-j vvd (npg1 fw-la) n1 vdz vvi dt n1, cs pns31 vvb n1 cc n1,
(4) part (DIV2)
57
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736
whether he loue Iustice or brybes, whether he be inclined to mercy or to crueltie, & whether he be couetous or liberal:
whither he love justice or Bribes, whither he be inclined to mercy or to cruelty, & whither he be covetous or liberal:
cs pns31 vvb n1 cc n2, cs pns31 vbb vvn p-acp n1 cc p-acp n1, cc cs pns31 vbb j cc j:
(4) part (DIV2)
57
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737
and if hee be a Liō, his pawes: or if he be a Wolf, his iawes wil soone bewray him:
and if he be a lion, his paws: or if he be a Wolf, his Jaws will soon bewray him:
cc cs pns31 vbb dt n1, po31 n2: cc cs pns31 vbb dt n1, po31 n2 vmb av vvi pno31:
(4) part (DIV2)
57
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738
the cry of the Orphane & oppressed wil Hunte him and finde him out.
the cry of the Orphan & oppressed will Hunt him and find him out.
dt n1 pp-f dt n1 cc vvn vmb vvi pno31 cc vvi pno31 av.
(4) part (DIV2)
57
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739
It cōmes to my minde, those three ships, sēt to Mar. Aurelius Emperor of Rome out of Spain (as I remēber) full fraught wt vagabōds, loiterers, théeues, Iuglers,
It comes to my mind, those three ships, sent to Mar. Aurelius Emperor of Room out of Spain (as I Remember) full fraught with vagabonds, loiterers, thieves, Jugglers,
pn31 vvz p-acp po11 n1, d crd n2, vvn p-acp np1 np1 n1 pp-f n1 av pp-f np1 (c-acp pns11 vvb) av-j vvn p-acp n2, n2, n2, n2,
(4) part (DIV2)
58
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740
& Iesters, & in a letter he wrote that these were but the maisters of this misrule,
& Jesters, & in a Letter he wrote that these were but the masters of this misrule,
cc n2, cc p-acp dt n1 pns31 vvd cst d vbdr p-acp dt n2 pp-f d n1,
(4) part (DIV2)
58
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741
and the captain Roges, but for the scholers themselues three hundered ships would not suffise.
and the captain Roges, but for the Scholars themselves three hundered ships would not suffice.
cc dt n1 fw-la, cc-acp p-acp dt n2 px32 crd crd n2 vmd xx vvi.
(4) part (DIV2)
58
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742
To thys end I tell you thys, bycause wee haue more than thrée shippes ful, by oddes.
To this end I tell you this, Because we have more than thrée ships full, by odds.
p-acp d n1 pns11 vvb pn22 d, c-acp pns12 vhb av-dc cs crd n2 j, p-acp n2.
(4) part (DIV2)
58
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743
I wyl not saye, the Cittie is ful:
I will not say, the city is full:
sy vmb xx vvi, dt n1 vbz j:
(4) part (DIV2)
58
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744
but sure adulterers and Harlottes, théeues and Uacaboundes do swarme in most places of the same,
but sure Adulterers and Harlots, thieves and Uacaboundes do swarm in most places of the same,
cc-acp j n2 cc n2, n2 cc n2 vdb vvi p-acp ds n2 pp-f dt d,
(4) part (DIV2)
58
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745
and no marueyle, for Dicing houses, Daunsing schooles, bowling-aleyes, Alehouses, are almoste lawlesse in euery place:
and no marvel, for Dicing houses, Dancing Schools, bowling-aleyes, Alehouses, Are almost lawless in every place:
cc dx n1, p-acp vvg n2, j-vvg n2, j, n2, vbr av j p-acp d n1:
(4) part (DIV2)
58
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746
me thinkes the policye were as good to note on those places ( LORD HAVE MERCIE VPON VS ) as on infected houses,
me thinks the policy were as good to note on those places (LORD HAVE MERCY UPON US) as on infected houses,
pno11 vvz dt n1 vbdr a-acp j pc-acp vvi p-acp d n2 (n1 vhb n1 p-acp pno12) c-acp p-acp j-vvn n2,
(4) part (DIV2)
58
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747
& more néede to, euen at this time, if there were due searche, you shoulde finde my words true.
& more need to, even At this time, if there were due search, you should find my words true.
cc dc n1 p-acp, av p-acp d n1, cs pc-acp vbdr j-jn n1, pn22 vmd vvi po11 n2 j.
(4) part (DIV2)
58
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748
Seruice or Sermon, all is one to them.
Service or Sermon, all is one to them.
n1 cc n1, d vbz pi p-acp pno32.
(4) part (DIV2)
58
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749
I leaue to tell the ribaldrie, contempte of God, and of good order, blasphemy and vilanous spéeches amongst them, that a mā would take thē to bee rather Diuels than Christians.
I leave to tell the ribaldry, contempt of God, and of good order, blasphemy and villaInous Speeches among them, that a man would take them to be rather Devils than Christians.
pns11 vvb pc-acp vvi dt n1, n1 pp-f np1, cc pp-f j n1, n1 cc j n2 p-acp pno32, cst dt n1 vmd vvi pno32 pc-acp vbi av-c n2 cs np1.
(4) part (DIV2)
58
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750
You cannot haue all of me nowe, giue eare to other when they come, I beséeche you,
You cannot have all of me now, give ear to other when they come, I beseech you,
pn22 vmbx vhb d pp-f pno11 av, vvb n1 p-acp j-jn c-crq pns32 vvb, pns11 vvb pn22,
(4) part (DIV2)
58
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751
and in anye case despise not the leaste that the Lorde doeth sende:
and in any case despise not the jest that the Lord doth send:
cc p-acp d n1 vvb xx dt n1 cst dt n1 vdz vvi:
(4) part (DIV2)
58
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752
so shall you shewe in youre yeares account that you haue kepte your conscience vnwounded, vnburdened,
so shall you show in your Years account that you have kept your conscience unwounded, unburdened,
av vmb pn22 vvi p-acp po22 n2 vvb cst pn22 vhb vvd po22 n1 j, vvn,
(4) part (DIV2)
58
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753
as Samuels was before the Lorde:
as Samuels was before the Lord:
c-acp np1 vbds p-acp dt n1:
(4) part (DIV2)
58
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754
you may chaunce els to get such spottes and scarres in this yéere, as will not out agayne before the Iudgement daye, the which the Lorde God forbid. Amen.
you may chance Else to get such spots and scars in this year, as will not out again before the Judgement day, the which the Lord God forbid. Amen.
pn22 vmb vvi av pc-acp vvi d n2 cc n2 p-acp d n1, c-acp vmb xx av av p-acp dt n1 n1, dt r-crq dt n1 np1 vvi. uh-n.
(4) part (DIV2)
58
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755
And as for thée London, I must néeds say thou art déepe in debte, double and treble daunger doth enuiron thée round about,
And as for thee London, I must needs say thou art deep in debt, double and triple danger does environ thee round about,
cc c-acp p-acp pno21 np1, pns11 vmb av vvi pns21 vb2r j-jn p-acp n1, j-jn cc j n1 vdz vvi pno21 av-j p-acp,
(4) part (DIV2)
59
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756
and compasse thée in on euery side, for thou dost ouerflowe with sinne.
and compass thee in on every side, for thou dost overflow with sin.
cc vvi pno21 p-acp p-acp d n1, c-acp pns21 vd2 vvi p-acp n1.
(4) part (DIV2)
59
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757
Euen as a Cundit• sprouteth out water, and as the Sea fometh with myre and grauell:
Eve as a Cundit• sprouteth out water, and as the Sea foameth with mire and gravel:
np1 p-acp dt np1 vvz av n1, cc p-acp dt n1 vvz p-acp n1 cc n1:
(4) part (DIV2)
59
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758
So thou doste discouer thine owne shame.
So thou dost discover thine own shame.
av pns21 vd2 vvi po21 d n1.
(4) part (DIV2)
59
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759
Prodigalitie & pride, deceite and fraud, and all the rest, it was first began in thée:
Prodigality & pride, deceit and fraud, and all the rest, it was First began in thee:
n1 cc n1, n1 cc n1, cc d dt n1, pn31 vbds ord vvn p-acp pno21:
(4) part (DIV2)
59
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760
Thou hast infected both Court and Countrey, and theyr bloude will be required at thy hands.
Thou hast infected both Court and Country, and their blood will be required At thy hands.
pns21 vh2 vvn d n1 cc n1, cc po32 n1 vmb vbi vvn p-acp po21 n2.
(4) part (DIV2)
59
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761
Greate néede haue we therefore (my brethren) by our tymely repentaunce to turne vnto the Lorde, that as by our example we haue fetcht them in,
Great need have we Therefore (my brothers) by our timely Repentance to turn unto the Lord, that as by our Exampl we have fetched them in,
j n1 vhb pns12 av (po11 n2) p-acp po12 j n1 pc-acp vvi p-acp dt n1, cst c-acp p-acp po12 n1 pns12 vhb vvn pno32 p-acp,
(4) part (DIV2)
59
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762
so by our generall lamentation & mourning, we may bring them out again.
so by our general lamentation & mourning, we may bring them out again.
av p-acp po12 j n1 cc n1, pns12 vmb vvi pno32 av av.
(4) part (DIV2)
59
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763
Who cā tell whether the Lord will yet haue cōpassion vpon vs, or no, and staye the thing that is concluded agaynst vs? It was one of the last offers that god made to Israell,
Who can tell whither the Lord will yet have compassion upon us, or no, and stay the thing that is concluded against us? It was one of the last offers that god made to Israel,
q-crq vmb vvi cs dt n1 vmb av vhi n1 p-acp pno12, cc uh-dx, cc vvi dt n1 cst vbz vvn p-acp pno12? pn31 vbds pi pp-f dt ord vvz d n1 vvd p-acp np1,
(4) part (DIV2)
59
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764
when he sayd, Amende, or I will withdraw my hart from thée.
when he said, Amende, or I will withdraw my heart from thee.
c-crq pns31 vvd, np1, cc pns11 vmb vvi po11 n1 p-acp pno21.
(4) part (DIV2)
59
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765
Now if in his rage he shall sweare that we shall not enter into his rest,
Now if in his rage he shall swear that we shall not enter into his rest,
av cs p-acp po31 n1 pns31 vmb vvi cst pns12 vmb xx vvi p-acp po31 n1,
(4) part (DIV2)
59
Image 48
766
and in his anger he shall withdrawe his countenaunce, which hath béene our continuaunce, then soone shall fearefulnesse, the pitte,
and in his anger he shall withdraw his countenance, which hath been our Continuance, then soon shall fearfulness, the pit,
cc p-acp po31 n1 pns31 vmb vvi po31 n1, r-crq vhz vbn po12 n1, av av vmb n1, dt n1,
(4) part (DIV2)
59
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767
and the snare, come vpon vs, and all them that dwell in the worlde. The Lord turne our harts rather vnto him:
and the snare, come upon us, and all them that dwell in the world. The Lord turn our hearts rather unto him:
cc dt n1, vvb p-acp pno12, cc d pno32 cst vvb p-acp dt n1. dt n1 vvb po12 n2 av p-acp pno31:
(4) part (DIV2)
59
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768
worke in vs timely repentance before it be too late:
work in us timely Repentance before it be too late:
vvb p-acp pno12 j n1 p-acp pn31 vbb av j:
(4) part (DIV2)
59
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769
make vs more obedient to his holy worde, that we maye serue him more truely in holynesse and righteousnesse all the dayes of our life, that this miserable and paynefull life béeing passed ouer,
make us more obedient to his holy word, that we may serve him more truly in holiness and righteousness all the days of our life, that this miserable and painful life being passed over,
vvb pno12 dc j p-acp po31 j n1, cst pns12 vmb vvi pno31 av-dc av-j p-acp n1 cc n1 d dt n2 pp-f po12 n1, cst d j cc j n1 vbg vvn a-acp,
(4) part (DIV2)
59
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770
& ended once, we may receiue an eternall and euerlasting lyfe, which is the onely purchase of Iesus Christ our onely redeemer and sauiour:
& ended once, we may receive an Eternal and everlasting life, which is the only purchase of Iesus christ our only redeemer and Saviour:
cc vvd a-acp, pns12 vmb vvi dt j cc j n1, r-crq vbz dt j n1 pp-f np1 np1 po12 j n1 cc n1:
(4) part (DIV2)
59
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771
to whom with the father and ye holy ghost be al glorie, prayse, and power, for nowe and euermore. Amen.
to whom with the father and you holy ghost be all glory, praise, and power, for now and evermore. Amen.
p-acp ro-crq p-acp dt n1 cc pn22 j n1 vbb d n1, n1, cc n1, c-acp av cc av. uh-n.
(4) part (DIV2)
59
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