from Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

Screen design: Sian Meikle
Text input: Claire Smith

UTEL Home Page.

<ttdv2 n="10" t="sermon">

<bkdv3 n="12755"><fw t="catch"><f t="r">AN<f t="bl"></fw>

<bkdv2 type="page" n="143" sig="Mm6r" side="inner" forme="1">

<bkdv3 n="12756"><f t="r"><fw t=page>143</fw>
<img src=" " alt="*" align="inline">

<bkdv3 n="12757"><f t="rl">AN INFORMATION FOR<f t="r">
<bkdv3 n="12758">them which take offence at certaine places of
<bkdv3 n="12759">the holy Scripture<f t="bl">.

<ttdv3 n="1" t="part">

<bkdv3 n="12760"><f t="i">The first part.
<ttdv4 n="II.10.1-1"><bkdv3 n="12761"><f t="bk">T<f t="bl">HE great vtility and profit that Christi{\-}
<ttdv4 n="II.10.1-2"><bkdv3 n="12762">an men and women may take (if they
<ttdv4 n="II.10.1-3"><bkdv3 n="12763">will) by hearing and reading the holy
<ttdv4 n="II.10.1-4"><bkdv3 n="12764">Scriptures (dearely beloued) no heart
<ttdv4 n="II.10.1-5"><bkdv3 n="12765">can sufficiently conceiue, much lesse is
<ttdv4 n="II.10.1-6"><bkdv3 n="12766">my tongue able with wordes to expresse.
<ttdv4 n="II.10.1-7"><bkdv3 n="12767">Wherefore Satan our enemy, seeing the
<ttdv4 n="II.10.1-8"><bkdv3 n="12768">Scriptures to bee the very meane and
<ttdv4 n="II.10.1-9"><bkdv3 n="12769">right way to bring the people to the true
<ttdv4 n="II.10.1-10"><bkdv3 n="12770">knowledge of <f t="bll">GOD<f t="bl">, and that Christi{\-}
<ttdv4 n="II.10.1-11"><bkdv3 n="12771">an Religion is greatly furthered by dili{\-}
<ttdv4 n="II.10.1-12"><bkdv3 n="12772">gent hearing and reading of them, he al{\-}
<ttdv4 n="II.10.1-13"><bkdv3 n="12773">so perceiuing what an hinderance and
<ttdv4 n="II.10.1-14"><bkdv3 n="12774">let they bee to him and his kingdome, doth what hee can to driue the rea{\-}
<ttdv4 n="II.10.1-15"><bkdv3 n="12775">ding of them out of <f t="bll">GODS<f t="bl"> Church. And for that end hee hath al{\-}
<ttdv4 n="II.10.1-16"><bkdv3 n="12776">wayes stirred vp, in one place or other, cruell tyrants, sharpe persecutors,
<ttdv4 n="II.10.1-17"><bkdv3 n="12777">and extreme enemies vnto <f t="bll">GOD<f t="bl">, and his infallible trueth, to pull
<ttdv4 n="II.10.1-18"><bkdv3 n="12778">with violence the holy Bibles out of the peoples hands, and haue most
<ttdv4 n="II.10.1-19"><bkdv3 n="12779">spitefully destroyed and consumed the same to ashes in the fire, pretending
<ttdv4 n="II.10.1-20"><bkdv3 n="12780">most vntruely, that the much hearing and reading of <f t="bll">GODS<f t="bl"> word is
<ttdv4 n="II.10.1-21"><bkdv3 n="12781">an occasion of heresie and carnall liberty, and the ouerthrow of all good
<ttdv4 n="II.10.1-22"><bkdv3 n="12782">order in all well ordered common weales. If to know <f t="bll">GOD<f t="bl"> aright be
<ttdv4 n="II.10.1-23"><bkdv3 n="12783">an occasion of euill, then we must needs grant, that the hearing and rea{\-}
<ttdv4 n="II.10.1-24"><bkdv3 n="12784">ding of the holy Scriptures, is the cause of heresie, carnall liberty, and
<ttdv4 n="II.10.1-25"><bkdv3 n="12785">the subuersion of all good orders. But the knowledge of <f t="bll">GOD<f t="bl"> and of
<ttdv4 n="II.10.1-26"><bkdv3 n="12786">ourselues, is so farre from being an occasion of euill, that it is the readi{\-}
<ttdv4 n="II.10.1-27"><bkdv3 n="12787">est, yea the onely meane to bridle carnall liberty, and to kill all our fleshly
<ttdv4 n="II.10.1-28"><bkdv3 n="12788">affections. And the ordinary way to attaine this knowledge, is with di{\-}
<ttdv4 n="II.10.1-29"><bkdv3 n="12789">ligence to heare and read the holy Scriptures. For the whole Scriptures
<ttdv4 n="II.10.1-30"><bkdv3 n="12790">(sayth Saint <f t="r"><name t="ps">Paul</name><f t="bl">) were giuen by the inspiration of <f t="bll">GOD<f t="bl">. And shall

<note place="rmargin">
<bkdv3 n="12791"><cit work="NT. 2 Timothy 3.16"><f t="r">2.Tim.3<f t="bl"></cit>

<bkdv3 n="12792"><fw t="catch">we</fw>

<bkdv2 type="page" n="144" sig="Mm6v" side="outer" forme="1">

<bkdv3 n="12793"><f t="r"><fw t=page>144</fw><fw t="header">The I. part of the information</fw><f t="bl">

<ttdv4 n="II.10.1-31"><bkdv3 n="12794">we Christian men thinke to learne the knowledge of <f t="bll">GOD<f t="bl"> and of our
<ttdv4 n="II.10.1-32"><bkdv3 n="12795">selues, in any earthly mans worke of writing, sooner or better then in the
<ttdv4 n="II.10.1-33"><bkdv3 n="12796">holy Scriptures, written by the inspiration of the holy Ghost? The
<ttdv4 n="II.10.1-34"><bkdv3 n="12797">Scriptures were not brought vnto vs by the will of man: but holy men

<note place="rmargin">
<bkdv3 n="12798"><cit work="NT. 2 Peter 1.21"><f t="r">2.Pet.1.<f t="bl"></cit>

<ttdv4 n="II.10.1-35"><bkdv3 n="12799">of <f t="bll">GOD<f t="bl"> (as witnesseth Saint <f t="r"><name t="ps">Peter</name><f t="bl">) spake as they were mooued by the
<ttdv4 n="II.10.1-36"><bkdv3 n="12800">holy spirit of <f t="bll">GOD<f t="bl">. The holy ghost is the Schoolemaster of trueth,

<note place="lmargin">
<bkdv3 n="12801"><cit work="NT. John 16.13"><f t="r">Iohn 16.<f t="bl"></cit>

<ttdv4 n="II.10.1-37"><bkdv3 n="12802">which leadeth his Schollers (as our Sauiour <name t="ps">Christ</name> sayth of him) into
<ttdv4 n="II.10.1-38"><bkdv3 n="12803">all trueth. And whoso is not ledde and taught by his Schoolemaster,
<ttdv4 n="II.10.1-39"><bkdv3 n="12804">cannot but fall into deepe errour, how godly soeuer his pretence is, what
<ttdv4 n="II.10.1-40"><bkdv3 n="12805">knowledge and learning soeuer he hath of all other works and writings,
<ttdv4 n="II.10.1-41"><bkdv3 n="12806">or how fayre soeuer a shew or face of trueth he hath in the estimation and
<ttdv4 n="II.10.1-42"><bkdv3 n="12807">iudgement of the world. If some man will say, I would haue a true pat{\-}
<ttdv4 n="II.10.1-43"><bkdv3 n="12808">terne and a perfect description of an vpright life, approoued in the sight
<ttdv4 n="II.10.1-44"><bkdv3 n="12809">of <f t="bll">GOD<f t="bl">: can wee finde (thinke ye) any better or any such againe, as
<ttdv4 n="II.10.1-45"><bkdv3 n="12810"><name t="ps">Christ Iesus</name> is, and his doctrine? whose vertuous conuersation and
<ttdv4 n="II.10.1-46"><bkdv3 n="12811">godly life, the Scripture so liuely painteth and setteth foorth before our
<ttdv4 n="II.10.1-47"><bkdv3 n="12812">eyes, that we beholding that patterne, might shape and frame our liues,
<ttdv4 n="II.10.1-48"><bkdv3 n="12813">as nigh as may bee, agreeable to the perfection of the same. Follow you

<note place="lmargin">
<bkdv3 n="12814"><cit work="NT. 1 Corinthians 11.1"><f t="r">1.Cor.11.<f t="bl"></cit>

<ttdv4 n="II.10.1-49"><bkdv3 n="12815">me (sayth Saint <f t="r"><name t="ps">Paul</name><f t="bl">) as I follow <name t="ps">Christ</name>. And Saint <f t="r"><name t="ps">Iohn</name><f t="bl"> in his Epi{\-}

<note place="lmargin">
<bkdv3 n="12816"><cit work="NT. 1 John 2.6"><f t="r">1.Ioh.2.<f t="bl"></cit>

<ttdv4 n="II.10.1-50"><bkdv3 n="12817">stle sayth: Whoso abideth in <name t="ps">Christ</name>, must walke euen so as he hath walked
<ttdv4 n="II.10.1-51"><bkdv3 n="12818">before him. And where shall wee learne the order of <name t="ps">Christs</name> life, but in
<ttdv4 n="II.10.1-52"><bkdv3 n="12819">the Scripture? Another would haue a medicine to heale all diseases and
<ttdv4 n="II.10.1-53"><bkdv3 n="12820">maladies of the minde. Can this be found or gotten other where then out
<ttdv4 n="II.10.1-54"><bkdv3 n="12821">of <f t="bll">GODS<f t="bl"> own booke, his sacred Scriptures? <name t="ps">Christ</name> taught so much

<note place="lmargin">
<bkdv3 n="12822"><cit work="NT. John 5.39"><f t="r">Iohn.5.<f t="bl"></cit>

<ttdv4 n="II.10.1-55"><bkdv3 n="12823">when he sayd to the obstinate Iewes, Search the Scriptures, for in them
<ttdv4 n="II.10.1-56"><bkdv3 n="12824">ye thinke to haue eternall life. If the Scriptures containe in them euer{\-}
<ttdv4 n="II.10.1-57"><bkdv3 n="12825">lasting life, it must needes follow, that they haue also present remedy a{\-}
<ttdv4 n="II.10.1-58"><bkdv3 n="12826">gainst all that is an hinderance and let vnto eternall life. If wee desire
<ttdv4 n="II.10.1-59"><bkdv3 n="12827">the knowledge of heauenly wisedome: why had wee rather learne the

<note place="lmargin">
<bkdv3 n="12828"><cit work="NT. James 1.5"><f t="r">Iam.1.<f t="bl"></cit>

<ttdv4 n="II.10.1-60"><bkdv3 n="12829">same of man, then of <f t="bll">GOD<f t="bl"> himselfe, who (as Saint <f t="r"><name t="ps">Iames</name><f t="bl"> sayth) is
<ttdv4 n="II.10.1-61"><bkdv3 n="12830">the giuer of wisedome? Yea, why will we not learne it at <name t="ps">Christs</name> owne

<note place="lmargin">
<bkdv3 n="12831"><cit work="NT. Matthew 28.20"><f t="r">Matt.28<f t="bl"></cit>

<ttdv4 n="II.10.1-62"><bkdv3 n="12832">mouth, who promising to be present with his Church till the worlds end
<ttdv4 n="II.10.1-63"><bkdv3 n="12833">doeth performe his promise, in that hee is not onely with vs by his grace
<ttdv4 n="II.10.1-64"><bkdv3 n="12834">and tender pity: but also in this, that he speaketh presently vnto vs in the
<ttdv4 n="II.10.1-65"><bkdv3 n="12835">holy Scriptures, to the great and endlesse comfort of all them that haue
<ttdv4 n="II.10.1-66"><bkdv3 n="12836">any feeling of <f t="bll">GOD<f t="bl"> at all in them? Yea, he speaketh now in the Scrip{\-}
<ttdv4 n="II.10.1-67"><bkdv3 n="12837">tures more profitably to vs, then hee did by the word of mouth to the car{\-}
<ttdv4 n="II.10.1-68"><bkdv3 n="12838">nall Iewes when he liued with them heere vpon earth. For they (I mean
<ttdv4 n="II.10.1-69"><bkdv3 n="12839">the Iewes) could neither heare nor see those things which we may now
<ttdv4 n="II.10.1-70"><bkdv3 n="12840">both heare and see, if wee will bring with vs those eares and eyes that
<ttdv4 n="II.10.1-71"><bkdv3 n="12841"><name t="ps">Christ</name> is heard and seene with, that is, diligence to heare and reade his
<ttdv4 n="II.10.1-72"><bkdv3 n="12842">holy Scriptures, and true faith to beleeue his most comfortable promises.
<ttdv4 n="II.10.1-73"><bkdv3 n="12843">If one could shew but the print of <name t="ps">Christs</name> foot, a great number I thinke
<ttdv4 n="II.10.1-74"><bkdv3 n="12844">would fall downe and worship it: But to the holy Scriptures, where
<ttdv4 n="II.10.1-75"><bkdv3 n="12845">we may see daily (if we will) I will not say the print of his feet only, but
<ttdv4 n="II.10.1-76"><bkdv3 n="12846">the whole shape and liuely image of him, alas, we giue little reuerence or
<ttdv4 n="II.10.1-77"><bkdv3 n="12847">none at all.

<bkdv3 n="12848"><fw t="catch">If</fw>

<bkdv1 type="gathering" n="23" format="folio" in="6s">
<bkdv2 type="page" n="145" sig="Nn1r" side="outer" forme="1">

<bkdv3 n="12849"><fw t="header"><f t="r">of certaine places of Scripture.</fw><fw t=page>145</fw><f t="bl">

<ttdv4 n="II.10.1-78"><bkdv3 n="12850">If any could let vs see <name t="ps">Christs</name> coate, a sort of vs would make hard shift
<ttdv4 n="II.10.1-79"><bkdv3 n="12851">except we might come nigh to gaze vpon it, yea and kisse it too. And yet
<ttdv4 n="II.10.1-80"><bkdv3 n="12852">all the clothes that euer hee did weare, can nothing so truely nor so
<ttdv4 n="II.10.1-81"><bkdv3 n="12853">liuely expresse him vnto vs, as doe the Scriptures. <name t="ps">Christes</name> images
<ttdv4 n="II.10.1-82"><bkdv3 n="12854">made in wood, stone, or metall, some men for the loue they beare to
<ttdv4 n="II.10.1-83"><bkdv3 n="12855"><name t="ps">Christ</name>, doe garnish and beautifie the same with pearle, golde, and pre{\-}
<ttdv4 n="II.10.1-84"><bkdv3 n="12856">cious stone: And should wee not (good brethren) much rather em{\-}
<ttdv4 n="II.10.1-85"><bkdv3 n="12857">brace and reuerence <f t="bll">GODS<f t="bl"> holy bookes, the sacred Bible, which
<ttdv4 n="II.10.1-86"><bkdv3 n="12858">doe represent <name t="ps">Christ</name> vnto vs, more truely then can any image. The image
<ttdv4 n="II.10.1-87"><bkdv3 n="12859">can but expresse the forme or shape of his body, if it can doe so much: But
<ttdv4 n="II.10.1-88"><bkdv3 n="12860">the Scriptures doeth in such sort set foorth <name t="ps">Christ</name>, that wee may see both
<ttdv4 n="II.10.1-89"><bkdv3 n="12861"><f t="bll">GOD<f t="bl"> and man, we may see him (I say) speaking vnto vs, healing our
<ttdv4 n="II.10.1-90"><bkdv3 n="12862">infirmities, dying for our sinnes, rising from death for our iustification.
<ttdv4 n="II.10.1-91"><bkdv3 n="12863">And to be short, wee may in the Scriptures so perfectly see whole <name t="ps">Christ</name>
<ttdv4 n="II.10.1-92"><bkdv3 n="12864">with the eye of faith, as wee, lacking faith, could not with these bo{\-}
<ttdv4 n="II.10.1-93"><bkdv3 n="12865">dily eyes see him, though hee stood now present here before vs. Let eue{\-}
<ttdv4 n="II.10.1-94"><bkdv3 n="12866">ry man, woman, and childe, therefore with all their heart thirst and desire
<ttdv4 n="II.10.1-95"><bkdv3 n="12867"><f t="bll">GODS<f t="bl"> holy Scriptures, loue them, embrace them, haue their delight
<ttdv4 n="II.10.1-96"><bkdv3 n="12868">and pleasure in hearing and reading them, so as at length we may bee
<ttdv4 n="II.10.1-97"><bkdv3 n="12869">transformed and changed into them. For the holy Scriptures are Gods
<ttdv4 n="II.10.1-98"><bkdv3 n="12870">treasure house, wherein are found all things needefull for vs to see, to
<ttdv4 n="II.10.1-99"><bkdv3 n="12871">heare, to learne, and to beleeue, necessary for the attaining of eternall life.
<ttdv4 n="II.10.1-100"><bkdv3 n="12872">Thus much is spoken, onely to giue you a taste of some of the commodities
<ttdv4 n="II.10.1-101"><bkdv3 n="12873">which ye may take by hearing and reading the holy Scriptures. For as
<ttdv4 n="II.10.1-102"><bkdv3 n="12874">I sayd in the beginning, no tongue is able to declare and vtter all. And
<ttdv4 n="II.10.1-103"><bkdv3 n="12875">although it is more cleare then the noone day, that to bee ignorant of the
<ttdv4 n="II.10.1-104"><bkdv3 n="12876">Scriptures, is the cause of errour, as <name t="ps">Christ</name> saith to the Sadduces, Ye

<note place="rmargin">
<bkdv3 n="12877"><cit work="NT. Matthew 22.29"><f t="r">Matt.22.<f t="bl"></cit>

<ttdv4 n="II.10.1-105"><bkdv3 n="12878">erre, not knowing the Scriptures, and that errour doth hold backe, and
<ttdv4 n="II.10.1-106"><bkdv3 n="12879">plucke men away from the knowledge of <f t="bll">GOD<f t="bl">. And as S. <f t="r"><name t="ps">Ierome</name><f t="bl">
<ttdv4 n="II.10.1-107"><bkdv3 n="12880">saith, Not to know the Scriptures, is to be ignorant of <name t="ps">Christ</name>. Yet this
<ttdv4 n="II.10.1-108"><bkdv3 n="12881">notwithstanding, some there bee that thinke it not meete for all sortes of
<ttdv4 n="II.10.1-109"><bkdv3 n="12882">men to reade the Scriptures, because they are, as they thinke, in sundry
<ttdv4 n="II.10.1-110"><bkdv3 n="12883">places stumbling blockes to the vnlearned. First, for that the phrase
<ttdv4 n="II.10.1-111"><bkdv3 n="12884">of the Scripture is sometime so simple, grosse, and playne, that it of{\-}
<ttdv4 n="II.10.1-112"><bkdv3 n="12885">fendeth the fine and delicate wittes of some courtiers. Furthermore,
<ttdv4 n="II.10.1-113"><bkdv3 n="12886">for that the Scripture also reporteth, euen of them that haue their com{\-}
<ttdv4 n="II.10.1-114"><bkdv3 n="12887">mendation to be the children of <f t="bll">GOD<f t="bl">, that they did diuers acts, where{\-}
<ttdv4 n="II.10.1-115"><bkdv3 n="12888">of some are contrary to the law of nature, some repugnant to the Law
<ttdv4 n="II.10.1-116"><bkdv3 n="12889">written, and other some seeme to fight manifestly against publique hone{\-}
<ttdv4 n="II.10.1-117"><bkdv3 n="12890">stie. All which things (say they) are vnto the simple an occasion of great
<ttdv4 n="II.10.1-118"><bkdv3 n="12891">offence, and cause many to thinke euill of the Scriptures, and to discre{\-}
<ttdv4 n="II.10.1-119"><bkdv3 n="12892">dite their authority. Some are offended at the hearing and reading of the
<ttdv4 n="II.10.1-120"><bkdv3 n="12893">diuersity of the rites and ceremonies of the sacrifices and oblations of the
<ttdv4 n="II.10.1-121"><bkdv3 n="12894">Law. And some worldly witted men, thinke it a great decay to the quiet
<ttdv4 n="II.10.1-122"><bkdv3 n="12895">and prudent <app>gouernning <rdg resp="IL">gouerning</rdg></app> of their common weales, to giue eare to the sim{\-}
<ttdv4 n="II.10.1-123"><bkdv3 n="12896">ple and plaine rules and precepts of our Sauiour <name t="ps">Christ</name> in his Gospel,
<ttdv4 n="II.10.1-124"><bkdv3 n="12897">as being offered that a man should bee ready to turne his right eare,

<bkdv3 n="12898"><fw t="sig">N n</fw><fw t="catch">to</fw>

<bkdv2 type="page" n="146" sig="Nn1v" side="inner" forme="1">

<bkdv3 n="12899"><f t="r"><fw t=page>146</fw><fw t="header">The I.part of the information</fw><f t="bl">

<ttdv4 n="II.10.1-125"><bkdv3 n="12900">to him that strake him on the left, and to him which would take away
<ttdv4 n="II.10.1-126"><bkdv3 n="12901">his coate, to offer him also his cloke, with such other sayings of perfecti{\-}
<ttdv4 n="II.10.1-127"><bkdv3 n="12902">on in <name t="ps">Christs</name> meaning. For carnall reason, being alway an enemie to
<ttdv4 n="II.10.1-128"><bkdv3 n="12903"><f t="bll">GOD<f t="bl">, and not perceiuing the things of <f t="bll">GODS<f t="bl"> spirit, doth abhorre such
<ttdv4 n="II.10.1-129"><bkdv3 n="12904">precepts, which yet rightly vnderstood, infringeth no iudiciall poli{\-}
<ttdv4 n="II.10.1-130"><bkdv3 n="12905">cies, nor Christian mens gouernements. And some there be, which hea{\-}
<ttdv4 n="II.10.1-131"><bkdv3 n="12906">ring the Scriptures to bid vs to liue without carefulnesse, without
<ttdv4 n="II.10.1-132"><bkdv3 n="12907">studie or forecasting, doe deride the simplicities of them. Therefore to
<ttdv4 n="II.10.1-133"><bkdv3 n="12908">remoue and put away occasions of offence so much as may bee, I will
<ttdv4 n="II.10.1-134"><bkdv3 n="12909">answere orderly to these obiections. First I shall rehearse some of those
<ttdv4 n="II.10.1-135"><bkdv3 n="12910">places that men are offended at, for the simplicity |&| grossenesse of speach,
<ttdv4 n="II.10.1-136"><bkdv3 n="12911">and will shew the meaning of them. In the booke of Deuteronomie
<ttdv4 n="II.10.1-137"><bkdv3 n="12912">it is written, that almighty <f t="bll">GOD<f t="bl"> made a law, if a man died with{\-}
<ttdv4 n="II.10.1-138"><bkdv3 n="12913">out issue, his brother or next kinseman should marrie his widow, and
<ttdv4 n="II.10.1-139"><bkdv3 n="12914">the childe that was first borne betweene them, should be called his childe
<ttdv4 n="II.10.1-140"><bkdv3 n="12915">that was dead, that the dead mans name might not be put out in <name t="pl">Israel</name>:
<ttdv4 n="II.10.1-141"><bkdv3 n="12916">And if the brother or next kinseman would not marrie the widow,
<ttdv4 n="II.10.1-142"><bkdv3 n="12917">then shee before the Magistrates of the Citie should pull off his shoe and
<ttdv4 n="II.10.1-143"><bkdv3 n="12918">spit in his face, saying, So bee it done to that man that will not build
<ttdv4 n="II.10.1-144"><bkdv3 n="12919">his brothers house. Here (dearely beloued) the pulling off his shoe, and
<ttdv4 n="II.10.1-145"><bkdv3 n="12920">spitting in his face, were ceremonies, to signifie vnto all the people of
<ttdv4 n="II.10.1-146"><bkdv3 n="12921">that Citie, that the woman was not now in fault that <f t="bll">GODS<f t="bl">
<ttdv4 n="II.10.1-147"><bkdv3 n="12922">law in that poynt was broken, but the whole shame and blame thereof
<ttdv4 n="II.10.1-148"><bkdv3 n="12923">did now redound to that man, which openly before the Magistrates refu{\-}
<ttdv4 n="II.10.1-149"><bkdv3 n="12924">sed to marrie her. And it was not a reproch to him alone, but to all his
<ttdv4 n="II.10.1-150"><bkdv3 n="12925">posteritie also: For they were called euer after, The house of him whose

<note place="lmargin">
<bkdv3 n="12926"><cit work="OT. Psalms 75.10"><f t="r">Psal.75.<f t="bl"></cit>

<ttdv4 n="II.10.1-151"><bkdv3 n="12927">shoe is pulled off. Another place out of the Psalmes: I wil breake (saith
<ttdv4 n="II.10.1-152"><bkdv3 n="12928"><f t="r"><name t="ps">Dauid</name><f t="bl">) the hornes of the vngodly, and the hornes of the righteous shall be
<ttdv4 n="II.10.1-153"><bkdv3 n="12929">exalted. By an horne, in the Scripture, is vnderstood power, might,
<ttdv4 n="II.10.1-154"><bkdv3 n="12930">strength, and sometime rule and gouernment. The Prophet then saying,
<ttdv4 n="II.10.1-155"><bkdv3 n="12931">I will breake the hornes of the vngodly, meaneth, that all the power,
<ttdv4 n="II.10.1-156"><bkdv3 n="12932">strength, and might of <f t="bll">GODS<f t="bl"> enemy, shall not onely be weakened and
<ttdv4 n="II.10.1-157"><bkdv3 n="12933">made feeble, but shall at length also be cleane broken |&| destroyed, though
<ttdv4 n="II.10.1-158"><bkdv3 n="12934">for a time for the better triall of his people, <f t="bll">GOD<f t="bl"> suffereth the enemies

<note place="lmargin">
<bkdv3 n="12935"><cit work="OT. Psalms 132.17"><f t="r">Psal.132.<f t="bl"></cit>

<ttdv4 n="II.10.1-159"><bkdv3 n="12936">to preuaile and haue the vpper hand. In the <f t="r">132<f t="bl">.Psalme, it is sayd, I
<ttdv4 n="II.10.1-160"><bkdv3 n="12937">will make <f t="r"><name t="ps">Dauids</name><f t="bl"> horne to florish. Here <f t="r"><name t="ps">Dauids</name><f t="bl"> horne signifieth his king{\-}
<ttdv4 n="II.10.1-161"><bkdv3 n="12938">dome. Almighty <f t="bll">GOD<f t="bl"> therefore by this manner of speaking, promi{\-}
<ttdv4 n="II.10.1-162"><bkdv3 n="12939">seth to giue <f t="r"><name t="ps">Dauid</name><f t="bl"> victory ouer all his enemies, and to stablish him in his

<note place="lmargin">
<bkdv3 n="12940"><cit work="OT. Psalms 60.8"><f t="r">Psal.60.<f t="bl"></cit>

<ttdv4 n="II.10.1-163"><bkdv3 n="12941">kingdome, spite of all his enemies. And in the threescore Psalme it is writ{\-}
<ttdv4 n="II.10.1-164"><bkdv3 n="12942">ten: <f t="r"><name t="ps">Moab</name><f t="bl"> is my washpot, and ouer <f t="r"><name t="pl">Edom</name><f t="bl"> will I cast my shoe, |&|c. In that
<ttdv4 n="II.10.1-165"><bkdv3 n="12943">place the Prophet sheweth how graciously <f t="bll">GOD<f t="bl"> hath dealt with his
<ttdv4 n="II.10.1-166"><bkdv3 n="12944">people the children of <name t="pl">Israel</name>, giuing them great victories vpon their ene{\-}
<ttdv4 n="II.10.1-167"><bkdv3 n="12945">mies on euery side. For the <f t="r">Moabites<f t="bl"> |&| <f t="r">Idumeans<f t="bl">, being two great nations,
<ttdv4 n="II.10.1-168"><bkdv3 n="12946">proud people, stout and mighty, <f t="bll">GOD<f t="bl"> brought them vnder, and made
<ttdv4 n="II.10.1-169"><bkdv3 n="12947">them seruants to the Israelites, seruants I say, to stoope downe, to
<ttdv4 n="II.10.1-170"><bkdv3 n="12948">pull off their shoes, and wash their feete. Then <f t="r"><name t="ps">Moab</name><f t="bl"> is my washpot, and
<ttdv4 n="II.10.1-171"><bkdv3 n="12949">ouer <f t="r"><name t="pl">Edom</name><f t="bl"> will I cast out my shoe, is, as if hee had sayd, The <f t="r">Moabites<f t="bl">

<bkdv3 n="12950"><fw t="catch">and</fw>

<bkdv2 type="page" n="147" sig="Nn2r" side="outer" forme="2">

<bkdv3 n="12951"><fw t="header"><f t="r">of certaine places of the Scripture.</fw><fw t=page>147</fw><f t="bl">

<ttdv4 n="II.10.1-172"><bkdv3 n="12952">and the <f t="r">Idumeans<f t="bl">, for all their stoutnesse, against vs in the wildernesse, are
<ttdv4 n="II.10.1-173"><bkdv3 n="12953">now made our subiects, our seruants, yea vnderlings to pull off our
<ttdv4 n="II.10.1-174"><bkdv3 n="12954">shoes, and wash our feete. Now I pray you, what vncomely man{\-}
<ttdv4 n="II.10.1-175"><bkdv3 n="12955">ner of speech is this, so vsed in common phrase among the Hebrewes?
<ttdv4 n="II.10.1-176"><bkdv3 n="12956">It is a shame that Christian men should bee so light headed, to toy as
<ttdv4 n="II.10.1-177"><bkdv3 n="12957">ruffians doe with such manner speaches, vttered in good graue signifi{\-}
<ttdv4 n="II.10.1-178"><bkdv3 n="12958">cation by the holy Ghost. More reasonable it were for vaine men to learne
<ttdv4 n="II.10.1-179"><bkdv3 n="12959">to reuerence the fourme of <f t="bll">GODS<f t="bl"> wordes, then to sport at them to
<ttdv4 n="II.10.1-180"><bkdv3 n="12960">their damnation. Some againe are offended to heare that the godly fa{\-}
<ttdv4 n="II.10.1-181"><bkdv3 n="12961">thers had many wiues and concubines, although after the phrase of the
<ttdv4 n="II.10.1-182"><bkdv3 n="12962">Scripture, a concubine is an honest name, for euery concubine is a
<ttdv4 n="II.10.1-183"><bkdv3 n="12963">lawfull wife, but euery wife is not a concubine. And that ye may the bet{\-}
<ttdv4 n="II.10.1-184"><bkdv3 n="12964">ter vnderstand this to be true, ye shall note that it was permitted to the fa{\-}
<ttdv4 n="II.10.1-185"><bkdv3 n="12965">thers of the old Testament, to haue at one time moe wiues then one, for
<ttdv4 n="II.10.1-186"><bkdv3 n="12966">what purpose yee shall afterward heare. Of which wiues some were free
<ttdv4 n="II.10.1-187"><bkdv3 n="12967">wom&emacron; born, some were bond-women |&| seruants. She that was free born,
<ttdv4 n="II.10.1-188"><bkdv3 n="12968">had a prerogatiue aboue those that were seruants |&| bond-women. The
<ttdv4 n="II.10.1-189"><bkdv3 n="12969">free-born woman was by mariage made the ruler of the house vnder her
<ttdv4 n="II.10.1-190"><bkdv3 n="12970">husband, |&| is called the mother of the housholde, the masters or the dame
<ttdv4 n="II.10.1-191"><bkdv3 n="12971">of the house, after our manner of speaking, |&| had by her mariage an in{\-}
<ttdv4 n="II.10.1-192"><bkdv3 n="12972">terest, a right, and an ownershippe of his goods vnto whom shee was
<ttdv4 n="II.10.1-193"><bkdv3 n="12973">maried. Other seruants and bonde-women were giuen by the ow{\-}
<ttdv4 n="II.10.1-194"><bkdv3 n="12974">ners of them, as the manner was then, I will not say alwayes, but
<ttdv4 n="II.10.1-195"><bkdv3 n="12975">for the most part, vnto their daughters at that day of their mariage, to
<ttdv4 n="II.10.1-196"><bkdv3 n="12976">bee handmaydens vnto them. After such a sort did <f t="r"><name t="ps">Pharao</name><f t="bl"> King of <name t="pl">E{\-}
<ttdv4 n="II.10.1-197"><bkdv3 n="12977">gypt</name> giue vnto <f t="r"><name t="ps">Sara Abrahams</name><f t="bl"> wife <f t="r"><name t="ps">Agar</name><f t="bl"> the Egyptian to bee her maide.

<note place="rmargin">
<bkdv3 n="12978"><cit work="OT. Genesis 29.24"><f t="r">Gen.29.<f t="bl"></cit>

<ttdv4 n="II.10.1-198"><bkdv3 n="12979">So did <f t="r"><name t="ps">Laban</name><f t="bl"> giue vnto his daughter <f t="r"><name t="ps">Lea</name><f t="bl">, at the day of her mariage, <f t="r"><name t="ps">Zil{\-}
<ttdv4 n="II.10.1-199"><bkdv3 n="12980">pha</name><f t="bl">, to bee her handmaide. And to his other daughter <f t="r"><name t="ps">Rachel</name><f t="bl">, he gaue
<ttdv4 n="II.10.1-200"><bkdv3 n="12981">another bondmaid, named <f t="r"><name t="ps">Bilha</name><f t="bl">. And the wiues that were the owners
<ttdv4 n="II.10.1-201"><bkdv3 n="12982">of their handmaydens, gaue them in mariage to their husbands, vpon
<ttdv4 n="II.10.1-202"><bkdv3 n="12983">diuers occasions. <f t="r"><name t="ps">Sara</name><f t="bl"> gaue her mayde <f t="r"><name t="ps">Agar</name><f t="bl"> in mariage to <f t="r"><name t="ps">Abraham</name><f t="bl">. <f t="r"><name t="ps">Lea</name><f t="bl">
<ttdv4 n="II.10.1-203"><bkdv3 n="12984">gaue in like manner her mayde <f t="r"><name t="ps">Zilpha</name><f t="bl"> to her <app>husbuand <rdg resp="IL">husband</rdg></app> <f t="r"><name t="ps">Iacob</name><f t="bl">. So did

<note place="rmargin">
<bkdv3 n="12985"><cit work="OT. Genesis 16.3"><f t="r">Gen. 16.<f t="bl"></cit>

<ttdv4 n="II.10.1-204"><bkdv3 n="12986"><f t="r"><name t="ps">Rachel</name><f t="bl"> his other wife giue him <f t="r"><name t="ps">Bilha</name><f t="bl"> her mayde, saying vnto him, Goe

<note place="rmargin">
<bkdv3 n="12987"><cit work="OT. Genesis 30.9"><f t="r">Gen.30.<f t="bl"></cit>

<ttdv4 n="II.10.1-205"><bkdv3 n="12988">in vnto her, and shee shall beare vpon my knees: which is, as if she had
<ttdv4 n="II.10.1-206"><bkdv3 n="12989">said, Take her to wife, and the children that she shall beare, will I take
<ttdv4 n="II.10.1-207"><bkdv3 n="12990">vpon my lappe, and make of them as if they were mine owne. These
<ttdv4 n="II.10.1-208"><bkdv3 n="12991">hand-maydens or bondwomen, although by marriage they were made
<ttdv4 n="II.10.1-209"><bkdv3 n="12992">wiues, yet they had not this prerogatiue to rule in the house, but were
<ttdv4 n="II.10.1-210"><bkdv3 n="12993">still vnderlings, and in such subiection to their masters, and were neuer
<ttdv4 n="II.10.1-211"><bkdv3 n="12994">called mothers of the houshold, mistresses, or dames of the house, but are
<ttdv4 n="II.10.1-212"><bkdv3 n="12995">called sometimes wiues, sometime concubines. The plurality of wiues,
<ttdv4 n="II.10.1-213"><bkdv3 n="12996">was by a speciall prerogatiue suffered to the fathers of the olde Testa{\-}
<ttdv4 n="II.10.1-214"><bkdv3 n="12997">ment, not for satisfying their carnall and fleshly lustes, but to haue ma{\-}
<ttdv4 n="II.10.1-215"><bkdv3 n="12998">ny children, because euery one of them hoped, and begged oft times of
<ttdv4 n="II.10.1-216"><bkdv3 n="12999"><f t="bll">GOD<f t="bl"> in their prayers, that that blessed seede, which <f t="bll">GOD<f t="bl"> promised
<ttdv4 n="II.10.1-217"><bkdv3 n="13000">should come into the world to breake the serpents head, might come and
<ttdv4 n="II.10.1-218"><bkdv3 n="13001">be borne of his stocke and kinred.

<bkdv3 n="13002"><fw t="sig">Nn2</fw><fw t="catch">Now</fw>

<bkdv2 type="page" n="148" sig="Nn2v" side="inner" forme="2">

<bkdv3 n="13003"><f t="r"><fw t=page>148</fw><fw t="header">The I. part of the information</fw><f t="bl">

<ttdv4 n="II.10.1-219"><bkdv3 n="13004">Now of those which take occasion of carnality and euill life, by hea{\-}
<ttdv4 n="II.10.1-220"><bkdv3 n="13005">ring and reading in <f t="bll">GODS<f t="bl"> booke, what <f t="bll">GOD<f t="bl"> had suffered, euen
<ttdv4 n="II.10.1-221"><bkdv3 n="13006">in those men whose commendation is praysed in the Scripture: As that

<note place="lmargin">
<bkdv3 n="13007"><cit work="NT. 2 Peter 2.5"><f t="r">2 Pet.2.<f t="bl"></cit>

<ttdv4 n="II.10.1-222"><bkdv3 n="13008"><f t="r"><name t="ps">Noe</name><f t="bl">, whom Saint <f t="r"><name t="ps">Peter</name><f t="bl"> calleth the eight preacher of righteousnesse,
<ttdv4 n="II.10.1-223"><bkdv3 n="13009">was so drunke with wine, that in his sleepe he vncouered his owne priui{\-}

<note place="lmargin">
<bkdv3 n="13010"><cit work="OT. Genesis 9.21"><f t="r">Gen 9.<f t="bl"></cit>

<ttdv4 n="II.10.1-224"><bkdv3 n="13011">ties. The iust man <f t="r"><name t="ps">Lot</name><f t="bl"> was in like manner drunken, and in his drun{\-}

<note place="lmargin">
<bkdv3 n="13012"><cit work="OT. Genesis 19.32"><f t="r">Gen.19.<f t="bl"></cit>

<ttdv4 n="II.10.1-225"><bkdv3 n="13013">kennesse lay with his owne daughters, contrary to the law of nature. <f t="r"><name t="ps">A{\-}

<note place="rmargin">
<bkdv3 n="13014"><cit work="OT. Genesis 17.4-5"><f t="r">Gen. 17.<f t="bl"></cit>

<ttdv4 n="II.10.1-226"><bkdv3 n="13015">braham</name><f t="bl">, whose faith was so great, that for the same hee deserued to bee

<note place="rmargin">
<bkdv3 n="13016"><cit work="NT. Romans 4.17"><f t="r">Rom.4<f t="bl"></cit>

<ttdv4 n="II.10.1-227"><bkdv3 n="13017">called of <f t="bll">GODS<f t="bl"> owne mouth a father of many nations, the father of
<ttdv4 n="II.10.1-228"><bkdv3 n="13018">all beleeuers, besides with <f t="r"><name t="ps">Sara</name><f t="bl"> his wife, had also carnall company with
<ttdv4 n="II.10.1-229"><bkdv3 n="13019"><f t="r"><name t="ps">Agar</name><f t="bl">, <f t="r"><name t="ps">Saraes</name><f t="bl"> handmaide. The Patriarch <f t="r"><name t="ps">Iacob</name><f t="bl"> had to his wiues two

<note place="lmargin">
<bkdv3 n="13020"><cit work="OT. Genesis 29.30"><f t="r">Gen.29<f t="bl"></cit>

<ttdv4 n="II.10.1-230"><bkdv3 n="13021">sisters at one time. The Prophet <f t="r"><name t="ps">Dauid</name><f t="bl"> and king <f t="r"><name t="ps">Solomon</name><f t="bl"> his sonne, had
<ttdv4 n="II.10.1-231"><bkdv3 n="13022">many wiues and concubines.&c. Which things wee see plainely to bee
<ttdv4 n="II.10.1-232"><bkdv3 n="13023">forbidden vs by the law of <f t="bll">GOD<f t="bl">, and are now repugnant to all pub{\-}
<ttdv4 n="II.10.1-233"><bkdv3 n="13024">like honestie. These and such like in <f t="bll">GODS<f t="bl"> booke (good people)
<ttdv4 n="II.10.1-234"><bkdv3 n="13025">are not written that we should or may doe the like following their
<ttdv4 n="II.10.1-235"><bkdv3 n="13026">examples, or that wee ought to thinke that <f t="bll">GOD<f t="bl"> did allow euery
<ttdv4 n="II.10.1-236"><bkdv3 n="13027">of these things in those men: But wee ought rather to beleeue and to
<ttdv4 n="II.10.1-237"><bkdv3 n="13028">iudge that <f t="r"><name t="ps">Noe</name><f t="bl"> in his drunkennesse offended <f t="bll">GOD<f t="bl"> highly. <f t="r"><name t="ps">Lot</name><f t="bl"> lying
<ttdv4 n="II.10.1-238"><bkdv3 n="13029">with his daughters, committed horrible incest. Wee ought then to learne
<ttdv4 n="II.10.1-239"><bkdv3 n="13030">by them this profitable lesson, that if so godly men as they were, which
<ttdv4 n="II.10.1-240"><bkdv3 n="13031">otherwise felt inwardly <f t="bll">GODS<f t="bl"> holy Spirit inflaming in their hearts,
<ttdv4 n="II.10.1-241"><bkdv3 n="13032">with the feare and loue of <f t="bll">GOD<f t="bl">, could not by their owne strength keepe
<ttdv4 n="II.10.1-242"><bkdv3 n="13033">themselues from committing horrible sin, but did so grieuously fall, that
<ttdv4 n="II.10.1-243"><bkdv3 n="13034">without <f t="bll">GODS<f t="bl"> great mercy they had perished euerlastingly: How{\-}
<ttdv4 n="II.10.1-244"><bkdv3 n="13035">much more ought wee then, miserable wretches, which haue no feeling
<ttdv4 n="II.10.1-245"><bkdv3 n="13036">of <f t="bll">GOD<f t="bl"> within vs at all, continually to feare, not onely that we may
<ttdv4 n="II.10.1-246"><bkdv3 n="13037">fall as they did, but also be ouercome and drowned in sinne, which they
<ttdv4 n="II.10.1-247"><bkdv3 n="13038">were not? And so by considering their fall, take the better occasion to
<ttdv4 n="II.10.1-248"><bkdv3 n="13039">acknowledge our owne infirmitie and weakenes, and therefore more ear{\-}
<ttdv4 n="II.10.1-249"><bkdv3 n="13040">nestly to call vnto Almighty <f t="bll">GOD<f t="bl"> with hearty prayer incessantly, for
<ttdv4 n="II.10.1-250"><bkdv3 n="13041">his grace, to strengthen vs, and to defend vs from all euill. And though
<ttdv4 n="II.10.1-251"><bkdv3 n="13042">through infirmity wee chaunce at any time to fall, yet wee may by hear{\-}
<ttdv4 n="II.10.1-252"><bkdv3 n="13043">ty repentance, and true faith, speedily rise againe, and not sleepe and con{\-}
<ttdv4 n="II.10.1-253"><bkdv3 n="13044">tinue in sinne, as the wicked doeth.
<ttdv4 n="II.10.1-254"><bkdv3 n="13045">Thus good people, should we vnderstand such matters expressed in
<ttdv4 n="II.10.1-255"><bkdv3 n="13046">the diuine Scriptures, that this holy table of <f t="bll">GODS<f t="bl"> word be not tur{\-}
<ttdv4 n="II.10.1-256"><bkdv3 n="13047">ned to vs to be a snare, a trappe, and a stumbling stone, to take hurt by
<ttdv4 n="II.10.1-257"><bkdv3 n="13048">the abuse of our vnderstanding: But let vs esteeme them in a reuerent
<ttdv4 n="II.10.1-258"><bkdv3 n="13049">humilitie, that we may find our necessary food therein, to strengthen vs,
<ttdv4 n="II.10.1-259"><bkdv3 n="13050">to comfort vs, to instruct vs (as <f t="bll">GOD<f t="bl"> of his great mercy hath appoyn{\-}
<ttdv4 n="II.10.1-260"><bkdv3 n="13051">ted them) in all necessary workes, so that wee may be perfect before
<ttdv4 n="II.10.1-261"><bkdv3 n="13052">him in the whole course of our life: Which hee grant vs,
<ttdv4 n="II.10.1-262"><bkdv3 n="13053">who hath redeemed vs, our Lord and Sauiour
<ttdv4 n="II.10.1-263"><bkdv3 n="13054"><name t="ps">Iesus Christ</name>, to whom with the Father,
<ttdv4 n="II.10.1-264"><bkdv3 n="13055">|&| the holy Ghost, bee all honour |&|
<ttdv4 n="II.10.1-265"><bkdv3 n="13056">glory for euermore, <f t="r">Amen<f t="bl">.


<bkdv3 n="13057"><fw t="catch"><f t="r">The<f t="bl"></fw>

<bkdv2 type="page" n="149" sig="Nn3r" side="outer" forme="3">

<bkdv3 n="13058"><f t="r"><fw t=page>149</fw>


<ttdv3 n="2" t="part">

<bkdv3 n="13059">{P} The second part of the information for them
<bkdv3 n="13060"><f t="i">which take offence at certaine places of
<bkdv3 n="13061">the holy Scripture.
<ttdv4 n="II.10.2-266"><bkdv3 n="13062"><f t="bk">Y<f t="bl">Ee haue heard (good people) in the Homilie last read vnto
<ttdv4 n="II.10.2-267"><bkdv3 n="13063">you, the great commoditie of holy Scriptures, yee haue
<ttdv4 n="II.10.2-268"><bkdv3 n="13064">heard how ignorant men, voyde of godly vnderstanding,
<ttdv4 n="II.10.2-269"><bkdv3 n="13065">seeke quarrels to discredite them: Some of their reasons
<ttdv4 n="II.10.2-270"><bkdv3 n="13066">haue yee heard answered. Now wee will proceede and
<ttdv4 n="II.10.2-271"><bkdv3 n="13067">speake of such politique wise men which bee offended, for
<ttdv4 n="II.10.2-272"><bkdv3 n="13068">that <name t="ps">Christes</name> precepts should seeme to destroy all order in
<ttdv4 n="II.10.2-273"><bkdv3 n="13069">gouernance, as they doe alleadge for example, such as these bee. If any

<note place="rmargin">
<bkdv3 n="13070"><cit work="NT. Matthew 5.39-40"><f t="r">Matth.5.<f t="bl"></cit>

<ttdv4 n="II.10.2-274"><bkdv3 n="13071">man strike thee on the right cheeke, turne the other vnto him also. If any
<ttdv4 n="II.10.2-275"><bkdv3 n="13072">man will contend to take thy coate from thee, let him haue cloke and all.

<note place="rmargin">
<bkdv3 n="13073"><cit work="NT. Matthew 18.8-9"><f t="r">Matth.18.<f t="bl"></cit>

<ttdv4 n="II.10.2-276"><bkdv3 n="13074">Let not thy left hand know what thy right hand doeth. If thine eye,
<ttdv4 n="II.10.2-277"><bkdv3 n="13075">thine hand, or thy foote offend thee, pull out thine eye, cut off thine hand,
<ttdv4 n="II.10.2-278"><bkdv3 n="13076">thy foote, and cast it from thee. If thine enemie (saith Saint <f t="r"><name t="ps">Paul</name><f t="bl">) be
<ttdv4 n="II.10.2-279"><bkdv3 n="13077">an hungred, giue him meate, if hee bee thirstie, giue him drinke: so doing,

<note place="rmargin">
<bkdv3 n="13078"><cit work="NT. Romans 12.20"><f t="r">Rom.12.<f t="bl"></cit>

<ttdv4 n="II.10.2-280"><bkdv3 n="13079">thou shalt heape hote burning coales vpon his head. These sentences
<ttdv4 n="II.10.2-281"><bkdv3 n="13080">(good people) vnto a naturall man seeme meere absurdities, contrary to
<ttdv4 n="II.10.2-282"><bkdv3 n="13081">all reason. For a naturall man (as Saint <f t="r"><name t="ps">Paul</name><f t="bl"> saith) vnderstandeth

<note place="rmargin">
<bkdv3 n="13082"><cit work="NT. 1 Corinthians 2.14"><f t="r">1.Cor.2.<f t="bl"></cit>

<ttdv4 n="II.10.2-283"><bkdv3 n="13083">not the things that belong to <f t="bll">GOD<f t="bl">, neither can he, so long as old <name t="ps">Adam</name>
<ttdv4 n="II.10.2-284"><bkdv3 n="13084">dwelleth in him. <name t="ps">Christ</name> therefore meaneth, that he would haue his faith{\-}
<ttdv4 n="II.10.2-285"><bkdv3 n="13085">full seruants so farre from vengeance and resisting wrong, that he would
<ttdv4 n="II.10.2-286"><bkdv3 n="13086">rather haue him ready to suffer another wrong, then by resisting to breake
<ttdv4 n="II.10.2-287"><bkdv3 n="13087">charitie, and to bee out of patience. Hee would haue our good deedes so
<ttdv4 n="II.10.2-288"><bkdv3 n="13088">farre from all carnall respects, that he would not haue our nighest friends
<ttdv4 n="II.10.2-289"><bkdv3 n="13089">know of our well doing, to winne vaine glory. And though our friends
<ttdv4 n="II.10.2-290"><bkdv3 n="13090">and kinsefolkes be as deare as our right eyes and our right hands: yet if
<ttdv4 n="II.10.2-291"><bkdv3 n="13091">they would plucke vs from <f t="bll">GOD<f t="bl">, wee ought to renounce them, and
<ttdv4 n="II.10.2-292"><bkdv3 n="13092">forsake them.
<ttdv4 n="II.10.2-293"><bkdv3 n="13093">Thus if yee will bee profitable hearers and readers of the holy Scrip{\-}
<ttdv4 n="II.10.2-294"><bkdv3 n="13094">tures, ye must first denie your selues, and keepe vnder your carnall senses,
<ttdv4 n="II.10.2-295"><bkdv3 n="13095">taken by the outward wordes, and search the inward meaning: reason
<ttdv4 n="II.10.2-296"><bkdv3 n="13096">must giue place to <f t="bll">GODS<f t="bl"> holy spirite, you must submit your worldly
<ttdv4 n="II.10.2-297"><bkdv3 n="13097">wisedome and iudgement, vnto his diuine wisedome and iudgement.
<ttdv4 n="II.10.2-298"><bkdv3 n="13098">Consider that the Scripture, in what strange fourme soeuer it bee pro{\-}
<ttdv4 n="II.10.2-299"><bkdv3 n="13099">nounced, is the word of the liuing <f t="bll">GOD<f t="bl">. Let that alwayes come to
<ttdv4 n="II.10.2-300"><bkdv3 n="13100">your remembrance, which is so oft repeated of the Prophet <f t="r"><name t="ps">Esaias</name><f t="bl">: The
<ttdv4 n="II.10.2-301"><bkdv3 n="13101">mouth of the Lord (saith he) hath spoken it, and Almighty and euerla{\-}
<ttdv4 n="II.10.2-302"><bkdv3 n="13102">sting <f t="bll">GOD<f t="bl">, who with his onely word created heauen and earth, hath
<ttdv4 n="II.10.2-303"><bkdv3 n="13103">decreed it, the Lord of hostes, whose wayes are in the Seas, whose paths
<ttdv4 n="II.10.2-304"><bkdv3 n="13104">are in the deepe waters, that Lorde and <f t="bll">GOD<f t="bl"> by whose worde all

<bkdv3 n="13105"><fw t="sig">Nn3</fw><fw t="catch">things</fw>

<bkdv2 type="page" n="150" sig="Nn3v" side="inner" forme="3">

<bkdv3 n="13106"><f t="r"><fw t=page>150</fw><fw t="header">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.10.2-305"><bkdv3 n="13107">things in heauen and in earth are created, gouerned, and preserued, hath
<ttdv4 n="II.10.2-306"><bkdv3 n="13108">so prouided it. The <f t="bll">GOD<f t="bl"> of gods, and Lord of all lordes, yea, <f t="bll">GOD<f t="bl">
<ttdv4 n="II.10.2-307"><bkdv3 n="13109">that is <f t="bll">GOD<f t="bl"> alone, incomprehensible, almighty, and euerlasting, hee
<ttdv4 n="II.10.2-308"><bkdv3 n="13110">hath spoken it, it is his word. It cannot therefore be but trueth, which
<ttdv4 n="II.10.2-309"><bkdv3 n="13111">proceedeth from the <f t="bll">GOD<f t="bl"> of all trueth: it cannot be but wisely and
<ttdv4 n="II.10.2-310"><bkdv3 n="13112">prudently commaunded, what Almighty <f t="bll">GOD<f t="bl"> hath deuised, how
<ttdv4 n="II.10.2-311"><bkdv3 n="13113">vainely soeuer, through want of grace, wee miserable wretches doe ima{\-}

<note place="lmargin">
<bkdv3 n="13114"><cit work="OT. Psalms 1.1"><f t="r">Psal.1.<f t="bl"></cit>

<ttdv4 n="II.10.2-312"><bkdv3 n="13115">gine and iudge of his most holy word. The Prophet <f t="r"><name t="ps">Dauid</name><f t="bl">, describing an
<ttdv4 n="II.10.2-313"><bkdv3 n="13116">happy man, sayth: Blessed is the man that hath not walked after the
<ttdv4 n="II.10.2-314"><bkdv3 n="13117">counsaile of the vngodly, nor stand in the way of sinners, nor sit in the
<ttdv4 n="II.10.2-315"><bkdv3 n="13118">seate of the scornefull. There are three sortes of people, whose company
<ttdv4 n="II.10.2-316"><bkdv3 n="13119">the Prophet would haue him to flee and auoyde, which shall be an happy
<ttdv4 n="II.10.2-317"><bkdv3 n="13120">man, and partaker of <f t="bll">GODS<f t="bl"> blessing. First, he may not walke after
<ttdv4 n="II.10.2-318"><bkdv3 n="13121">the counsaile of the vngodly. Secondly, he may not stand in the way of
<ttdv4 n="II.10.2-319"><bkdv3 n="13122">sinners. Thirdly, he must not sit in the seate of the scornefull. By these
<ttdv4 n="II.10.2-320"><bkdv3 n="13123">three sortes of people, vngodly men, sinners, and scorners, all impietie is
<ttdv4 n="II.10.2-321"><bkdv3 n="13124">signified, and fully expressed. By the vngodly, hee vnderstandeth those
<ttdv4 n="II.10.2-322"><bkdv3 n="13125">which haue no regard of almighty <f t="bll">GOD<f t="bl">, being voyde of all faith, whose
<ttdv4 n="II.10.2-323"><bkdv3 n="13126">hearts and mindes are so set vpon the world, that they studie onely how
<ttdv4 n="II.10.2-324"><bkdv3 n="13127">to accomplish their worldly practises, their carnall imaginations, their
<ttdv4 n="II.10.2-325"><bkdv3 n="13128">filthy lust and desire, without any feare of <f t="bll">GOD<f t="bl">. The second sort hee
<ttdv4 n="II.10.2-326"><bkdv3 n="13129">calleth sinners, not such as doe fall through ignorance, or of frailenesse,
<ttdv4 n="II.10.2-327"><bkdv3 n="13130">for then who should be found free? What man euer liued vpon earth

<note place="lmargin">
<bkdv3 n="13131"><cit work="OT. Proverbs 24.16"><f t="r">Prou.24.<f t="bl"></cit>

<ttdv4 n="II.10.2-328"><bkdv3 n="13132">(<name t="ps">Christ</name> onely excepted) but he hath sinned? The iust man falleth seuen
<ttdv4 n="II.10.2-329"><bkdv3 n="13133">times, and riseth againe. Though the godly do fall, yet they walke not on
<ttdv4 n="II.10.2-330"><bkdv3 n="13134">purposely in sinne, they stand not still to continue and tarry in sinne, they
<ttdv4 n="II.10.2-331"><bkdv3 n="13135">sit not downe like carelesse men, without all feare of <f t="bll">GODS<f t="bl"> iust pu{\-}
<ttdv4 n="II.10.2-332"><bkdv3 n="13136">nishment for sinne: but defying sinne, through <f t="bll">GODS<f t="bl"> great grace
<ttdv4 n="II.10.2-333"><bkdv3 n="13137">and infinite mercie, they rise againe, and fight against sinne. The
<ttdv4 n="II.10.2-334"><bkdv3 n="13138">Prophet then calleth them sinners, whose heartes are cleane turned
<ttdv4 n="II.10.2-335"><bkdv3 n="13139">from <f t="bll">GOD<f t="bl">, and whose whole conuersation of life is nothing but
<ttdv4 n="II.10.2-336"><bkdv3 n="13140">sinne, they delight so much in the same, that they chuse continually to
<ttdv4 n="II.10.2-337"><bkdv3 n="13141">abide and dwell in sinne. The third sort hee calleth scorners, that is, a
<ttdv4 n="II.10.2-338"><bkdv3 n="13142">sorte of men whose heartes are so stuffed with malice, that they are not
<ttdv4 n="II.10.2-339"><bkdv3 n="13143">contented to dwell in sinne, and to leade their liues in all kinde of wicked{\-}
<ttdv4 n="II.10.2-340"><bkdv3 n="13144">nesse: but also they doe contemne and scorne in other all godlinesse, true
<ttdv4 n="II.10.2-341"><bkdv3 n="13145">religion, all honesty and vertue. Of the two first sortes of men, I will
<ttdv4 n="II.10.2-342"><bkdv3 n="13146">not say but they may take repentance, and bee conuerted vnto <f t="bll">GOD<f t="bl">.
<ttdv4 n="II.10.2-343"><bkdv3 n="13147">Of the third sort, I thinke I may without danger of <f t="bll">GODS<f t="bl"> iudge{\-}
<ttdv4 n="II.10.2-344"><bkdv3 n="13148">ment pronounce, that neuer any yet conuerted vnto <f t="bll">GOD<f t="bl"> by repen{\-}
<ttdv4 n="II.10.2-345"><bkdv3 n="13149">tance, but continued still in their abominable wickednesse, heaping vp to
<ttdv4 n="II.10.2-346"><bkdv3 n="13150">themselues damnation, against the day of <f t="bll">GODS<f t="bl"> ineuitable iudge{\-}
<ttdv4 n="II.10:2;347><bkdv3 n="13151">ment. Examples of such scorners, we reade in <cit work=""2 Chronicles ???">the second booke of Chro{\-}
<ttdv4 n="II.10.2-348"><bkdv3 n="13152">nicles</cit>: When the good king <f t="r"><name t="ps">Ezechias</name><f t="bl">, in the beginning of his reigne, had

<note place="lmargin">
<bkdv3 n="13153"><cit work="OT. 2 Chronicles 30.1-6"><f t="r">2.Par.30.<f t="bl"></cit>

<ttdv4 n="II.10.2-349"><bkdv3 n="13154">destroyed Idolatrie, purged the Temple, and reformed Religion in his
<ttdv4 n="II.10.2-350"><bkdv3 n="13155">Realme, he sent messengers into euery Citie, to gather the people vnto
<ttdv4 n="II.10.2-351"><bkdv3 n="13156"><name t="pl">Ierusalem</name>, to solemnize the feast of Easter, in such sort as <f t="bll">GOD<f t="bl"> had

<bkdv3 n="13157"><fw t="catch">appoynted</fw>

<bkdv2 type="page" n="151" sig="Nn4r" side="inner" forme="3">

<bkdv3 n="13158"><fw t="header"><f t="r">of certaine places of Scripture</fw><fw t=page>151</fw><f t="bl">

<ttdv4 n="II.10.2-352"><bkdv3 n="13159">appointed. The postes went from citie to citie, through the land of <f t="r"><name t="pl">E{\-}
<ttdv4 n="II.10.2-353"><bkdv3 n="13160">phraim</name><f t="bl"> and <f t="r"><name t="pl">Manasses</name><f t="bl">, euen vnto <f t="r"><name t="pl">Zabulon</name><f t="bl">. And what did the people, thinke
<ttdv4 n="II.10.2-354"><bkdv3 n="13161">yee? Did they laude and prayse the Name of the Lord which had giuen
<ttdv4 n="II.10.2-355"><bkdv3 n="13162">them so good a King, so zealous a Prince to abolish idolatry, and to re{\-}
<ttdv4 n="II.10.2-356"><bkdv3 n="13163">store againe <f t="bll">GODS<f t="bl"> true religion? No, no. The Scripture sayth,
<ttdv4 n="II.10.2-357"><bkdv3 n="13164">The people laughed them to scorne, and mocked the Kinges messengers.
<ttdv4 n="II.10.2-358"><bkdv3 n="13165">And in the last Chapter of the same booke it is written, that Almighty
<ttdv4 n="II.10.2-359"><bkdv3 n="13166"><f t="bll">GOD<f t="bl">, hauing compassion vpon his people, sent his messengers the
<ttdv4 n="II.10.2-360"><bkdv3 n="13167">Prophets vnto them, to call them from their abominable idolatrie and
<ttdv4 n="II.10.2-361"><bkdv3 n="13168">wicked kinde of liuing. But they mocked his messengers, they despised
<ttdv4 n="II.10.2-362"><bkdv3 n="13169">his words, and misused his Prophets, vntill the wrath of the Lord arose
<ttdv4 n="II.10.2-363"><bkdv3 n="13170">against his people, and till there was no remedy: For hee gaue them vp
<ttdv4 n="II.10.2-364"><bkdv3 n="13171">into the handes of their enemies, euen vnto <f t="r"><name t="ps">Nabuchodonozer</name><f t="bl"> King of
<ttdv4 n="II.10.2-365"><bkdv3 n="13172"><name t="pl">Babylon</name>, who spoyled them of their goods, burnt their citie, and led
<ttdv4 n="II.10.2-366"><bkdv3 n="13173">them, their wiues, and their children, captiues vnto Babylon. The wic{\-}
<ttdv4 n="II.10.2-367"><bkdv3 n="13174">ked people that were in the dayes of <f t="r"><name t="ps">Noe</name><f t="bl">, made but a mocke at the worde
<ttdv4 n="II.10.2-368"><bkdv3 n="13175">of <f t="bll">GOD<f t="bl">, when <f t="r"><name t="ps">Noe</name><f t="bl"> tolde them that <f t="bll">GOD<f t="bl"> would take vengeance
<ttdv4 n="II.10.2-369"><bkdv3 n="13176">vpon them for their sinnes. The flood therefore came sodainely vpon
<ttdv4 n="II.10.2-370"><bkdv3 n="13177">them, and drowned them with the whole world. <f t="r"><name t="ps">Lot</name><f t="bl"> preached to the <f t="r">So{\-}
<ttdv4 n="II.10.2-371"><bkdv3 n="13178">domites<f t="bl">, that except they repented, both they and their Citie should be de{\-}
<ttdv4 n="II.10.2-372"><bkdv3 n="13179">stroyed. They thought his sayings impossible to bee true, they scorned
<ttdv4 n="II.10.2-373"><bkdv3 n="13180">and mocked his admonition, and reputed him as an olde doating foole.
<ttdv4 n="II.10.2-374"><bkdv3 n="13181">But when <f t="bll">GOD<f t="bl"> by his holy Angels had taken <f t="r"><name t="ps">Lot</name><f t="bl">, his wife, and two
<ttdv4 n="II.10.2-375"><bkdv3 n="13182">daughters from among them, hee rained downe fire and brimstone
<ttdv4 n="II.10.2-376"><bkdv3 n="13183">from heauen, and burnt vp those scorners and mockers of his holy word.
<ttdv4 n="II.10.2-377"><bkdv3 n="13184">And what estimation had <name t="ps">Christes</name> doctrine among the Scribes and
<ttdv4 n="II.10.2-378"><bkdv3 n="13185">Pharisees? What reward had hee among them? The Gospel reporteth
<ttdv4 n="II.10.2-379"><bkdv3 n="13186">thus: The Pharisees which were couetous, did scorne him in his doc{\-}
<ttdv4 n="II.10.2-380"><bkdv3 n="13187">trine. O then yee see that worldly rich men scorne the doctrine of their
<ttdv4 n="II.10.2-381"><bkdv3 n="13188">saluation. The worldly wise men scorne the doctrine of <name t="ps">Christ</name>, as foo{\-}
<ttdv4 n="II.10.2-382"><bkdv3 n="13189">lishnesse to their vnderstanding. These scorners haue euer beene, and
<ttdv4 n="II.10.2-383"><bkdv3 n="13190">euer shall bee to the worldes end. For Saint <f t="r"><name t="ps">Peter</name><f t="bl"> prophesied, that such
<ttdv4 n="II.10.2-384"><bkdv3 n="13191">scorners should be in the world before the latter day. Take heede therefore
<ttdv4 n="II.10.2-385"><bkdv3 n="13192">(my brethren) take heede, be yee not scorners of <f t="bll">GODS<f t="bl"> most holy word,

<note place="rmargin">
<bkdv3 n="13193"><cit work="NT. 2 Peter 3.3"><f t="r">2.Pet.3.<f t="bl"></cit>

<ttdv4 n="II.10.2-386"><bkdv3 n="13194">prouoke him not to powre out his wrath now vpon you, as hee did then
<ttdv4 n="II.10.2-387"><bkdv3 n="13195">vpon those gybers and mockers. Be not wilfull murderers of your owne
<ttdv4 n="II.10.2-388"><bkdv3 n="13196">soules. Turne vnto <f t="bll">GOD<f t="bl"> while there is yet time of mercy, yee shall
<ttdv4 n="II.10.2-389"><bkdv3 n="13197">else repent it in the world to come, when it shall be too late, for there shall
<ttdv4 n="II.10.2-390"><bkdv3 n="13198">bee iudgement without mercie. This might suffice to admonish vs, and
<ttdv4 n="II.10.2-391"><bkdv3 n="13199">cause vs henceforth to reuerence <f t="bll">GODS<f t="bl"> holy Scriptures, but all men
<ttdv4 n="II.10.2-392"><bkdv3 n="13200">haue not faith. This therefore shall not satisfie |&| content all mens minds:
<ttdv4 n="II.10.2-393"><bkdv3 n="13201">but as some are carnall, so they will still continue, and abuse the Scrip{\-}
<ttdv4 n="II.10.2-394"><bkdv3 n="13202">tures carnally, to their greater damnation. The vnlearned and vnstable

<note place="rmargin">
<bkdv3 n="13203"><cit work="NT. 2 Peter 3.16"><f t="r">2.Pet.3.<f t="bl"></cit>

<ttdv4 n="II.10.2-395"><bkdv3 n="13204">(saith S. <f t="r"><name t="ps">Peter</name><f t="bl">) peruert the holy Scriptures to their owne destruction.

<note place="rmargin">
<bkdv3 n="13205"><cit work="NT. 1 Corinthians 1.23-24"><f t="r">1.Cor.1.<f t="bl"></cit>

<ttdv4 n="II.10.2-396"><bkdv3 n="13206"><name t="ps">Iesus Christ</name> (as S. <f t="r"><name t="ps">Paul</name><f t="bl"> saith) is to the Iewes an offence, to the Gentiles
<ttdv4 n="II.10.2-397"><bkdv3 n="13207">foolishnesse: But to Gods children, aswell of the Iewes as of the Gentiles
<ttdv4 n="II.10.2-398"><bkdv3 n="13208">he is the power |&| wisedome of <f t="bll">GOD<f t="bl">. The holy man <f t="r"><name t="ps">Simeon</name><f t="bl"> saith, |&|that; he is

<note place="rmargin">
<bkdv3 n="13209"><cit work="NT. Luke 2.34"><f t="r">Luke 2.<f t="bl"></cit>

<bkdv3 n="13210"><fw t="catch">set</fw>

<bkdv2 type="page" n="152" sig="Nn4v" side="outer" forme="3">

<bkdv3 n="13211"><f t="r"><fw t=page>152</fw><fw t="header">The II. part of the information</fw><f t="bl">

<ttdv4 n="II.10.2-399"><bkdv3 n="13212">set forth for the fall and rising againe of many in <name t="pl">Israel</name>. As <name t="ps">Christ Ie{\-}</name>
<ttdv4 n="II.10.2-400"><bkdv3 n="13213"><name t="ps">sus</name> is a fall to the reprobate, which yet perish through their owne default:
<ttdv4 n="II.10.2-401"><bkdv3 n="13214">so is his word, yea the whole booke of <f t="bll">GOD<f t="bl">, a cause of damnation
<ttdv4 n="II.10.2-402"><bkdv3 n="13215">vnto them, through their incredulity. And as hee is a rising vp to none
<ttdv4 n="II.10.2-403"><bkdv3 n="13216">other then those which are <f t="bll">GODS<f t="bl"> children by adoption: so is his
<ttdv4 n="II.10.2-404"><bkdv3 n="13217">word, yea the whole Scripture, the power of <f t="bll">GOD<f t="bl"> to saluation to
<ttdv4 n="II.10.2-405"><bkdv3 n="13218">them onely that doe beleeue it. <name t="ps">Christ</name> himselfe, the Prophets before
<ttdv4 n="II.10.2-406"><bkdv3 n="13219">him, the Apostles after him, all the true Ministers of <f t="bll">GODS<f t="bl"> holy
<ttdv4 n="II.10.2-407"><bkdv3 n="13220">word, yea euery word in <f t="bll">GODS<f t="bl"> Booke, is vnto the reprobate, the
<ttdv4 n="II.10.2-408"><bkdv3 n="13221">sauour of death vnto death.
<ttdv4 n="II.10.2-409"><bkdv3 n="13222"><name t="ps">Christ Iesus</name>, the Prophets, the Apostles, and all the true Ministers
<ttdv4 n="II.10.2-410"><bkdv3 n="13223">of his word, yea euery iot and tittle in the holy Scripture, haue beene,
<ttdv4 n="II.10.2-411"><bkdv3 n="13224">is, and shalbe for euermore, the sauour of life vnto eternall life, vnto all
<ttdv4 n="II.10.2-412"><bkdv3 n="13225">those whose hearts <f t="bll">GOD<f t="bl"> hath purified by true fayth. Let vs earnest{\-}
<ttdv4 n="II.10.2-413"><bkdv3 n="13226">ly take heed, that we make no iesting stocke of the bookes of holy Scrip{\-}
<ttdv4 n="II.10.2-414"><bkdv3 n="13227">tures. The more obscure and darke the sayings be to our vnderstanding,
<ttdv4 n="II.10.2-415"><bkdv3 n="13228">the further let vs thinke our selues to bee from <f t="bll">GOD<f t="bl">, and his holy spi{\-}
<ttdv4 n="II.10.2-416"><bkdv3 n="13229">rit, who was the authour of them. Let vs with more reuerence ende{\-}
<ttdv4 n="II.10.2-417"><bkdv3 n="13230">uour our selues to search out the wisedome hidden in the outward barke
<ttdv4 n="II.10.2-418"><bkdv3 n="13231">of the Scripture. If we can not vnderstand the sense and the reason of
<ttdv4 n="II.10.2-419"><bkdv3 n="13232">the saying, yet let vs not be scorners, iesters, and deriders, for that is the
<ttdv4 n="II.10.2-420"><bkdv3 n="13233">vttermost token and shew of a reprobate, of a plaine enemie to <f t="bll">GOD<f t="bl">
<ttdv4 n="II.10.2-421"><bkdv3 n="13234">and his wisedome. They be not idle fables to iest at, which <f t="bll">GOD<f t="bl"> doeth
<ttdv4 n="II.10.2-422"><bkdv3 n="13235">seriously pronounce, and for serious matters let vs esteeme them. And
<ttdv4 n="II.10.2-423"><bkdv3 n="13236">though in sundry places of the Scriptures, bee set out diuers Rites and
<ttdv4 n="II.10.2-424"><bkdv3 n="13237">Ceremonies, oblations and sacrifices: let vs not thinke strange of them,
<ttdv4 n="II.10.2-425"><bkdv3 n="13238">but referre them to the times and people for whom they serued, although
<ttdv4 n="II.10.2-426"><bkdv3 n="13239">yet to learned men they be not vnprofitable to be considered, but to be ex{\-}
<ttdv4 n="II.10.2-427"><bkdv3 n="13240">pounded as figures and shadowes of things and persons, afterward open{\-}
<ttdv4 n="II.10.2-428"><bkdv3 n="13241">ly reuealed in the new Testament. Though the rehearsall of the gene{\-}
<ttdv4 n="II.10.2-429"><bkdv3 n="13242">alogies and pedegrees of the Fathers bee not to much edification of the
<ttdv4 n="II.10.2-430"><bkdv3 n="13243">plaine ignorant people: yet is there nothing so impertinently vttered in
<ttdv4 n="II.10.2-431"><bkdv3 n="13244">all the whole Booke of the Bible, but may serue to spirituall purpose in
<ttdv4 n="II.10.2-432"><bkdv3 n="13245">some respect, to all such as will bestow their labours to search out the
<ttdv4 n="II.10.2-433"><bkdv3 n="13246">meanings. These may not be condemned, because they serue not to our
<ttdv4 n="II.10.2-434"><bkdv3 n="13247">vnderstanding, nor make to our edification. But let vs turne our labour
<ttdv4 n="II.10.2-435"><bkdv3 n="13248">to vnderstand, and to cary away such sentences and stories as bee more fit
<ttdv4 n="II.10.2-436"><bkdv3 n="13249">for our capacity and instruction.
<ttdv4 n="II.10.2-437"><bkdv3 n="13250">And whereas we read in diuers Psalmes, how <f t="r"><name t="ps">Dauid</name><f t="bl"> did wish to the
<ttdv4 n="II.10.2-438"><bkdv3 n="13251">aduersaries of <f t="bll">GOD<f t="bl"> sometimes shame, rebuke, and confusion, sometime
<ttdv4 n="II.10.2-439"><bkdv3 n="13252">the decay of their ofspring and issue, sometime that they might perish and
<ttdv4 n="II.10.2-440"><bkdv3 n="13253">come suddenly to destruction, as he did wish to the Captaines of the Phi{\-}

<note place="lmargin">
<bkdv3 n="13254"><cit work="OT. Psalms 144.6"><f t="r">Psal.144<f t="bl"></cit>

<ttdv4 n="II.10.2-441"><bkdv3 n="13255">listines. Cast foorth (sayth he) thy lightning, and teare them, shoot out
<ttdv4 n="II.10.2-442"><bkdv3 n="13256">thine arrowes and consume them, with such other maner of imprecati{\-}
<ttdv4 n="II.10.2-443"><bkdv3 n="13257">ons: Yet ought we not to be offended at such prayers of <f t="r"><name t="ps">Dauid</name><f t="bl">, being a
<ttdv4 n="II.10.2-444"><bkdv3 n="13258">Prophet as he was, singularly beloued of <f t="bll">GOD<f t="bl">, and rapt in spirit, with
<ttdv4 n="II.10.2-445"><bkdv3 n="13259">an ardent zeale to <f t="bll">GODS<f t="bl"> glory. Hee spake not of a priuate hatred

<bkdv3 n="13260"><fw t="catch">and</fw>

<bkdv2 type="page" n="153" sig="Nn5r" side="inner" forme="2">

<bkdv3 n="13261"><fw t="header"><f t="r">of certaine places of Scripture.</fw><fw t=page>153</fw><f t="bl">

<ttdv4 n="II.10.2-446"><bkdv3 n="13262">and in a stomacke against their persons: but wished spiritually the destru{\-}
<ttdv4 n="II.10.2-447"><bkdv3 n="13263">ction of such corrupt errours and vices, which raigned in all diuellish
<ttdv4 n="II.10.2-448"><bkdv3 n="13264">persons, set against <f t="bll">GOD<f t="bl">. He was of like minde as <f t="r"><name t="ps">S. Paul</name><f t="bl"> was when
<ttdv4 n="II.10.2-449"><bkdv3 n="13265">he did deliuer <f t="r"><name t="ps">Himeneus</name><f t="bl"> and <f t="r"><name t="ps">Alexander</name><f t="bl">, with the notorious fornicatour, to
<ttdv4 n="II.10.2-450"><bkdv3 n="13266">Satan, to their temporall confusion, that their spirit might bee saued a{\-}
<ttdv4 n="II.10.2-451"><bkdv3 n="13267">gainst the day of the Lord. And when <f t="r"><name t="ps">Dauid</name><f t="bl"> did professe in some places
<ttdv4 n="II.10.2-452"><bkdv3 n="13268">that he hated the wicked: yet in other places of his Psalmes he professeth,
<ttdv4 n="II.10.2-453"><bkdv3 n="13269">that he hated them with a perfect hate, not with a malicious hate, to the
<ttdv4 n="II.10.2-454"><bkdv3 n="13270">hurt of the soule. Which perfection of spirit, because it cannot be perfor{\-}
<ttdv4 n="II.10.2-455"><bkdv3 n="13271">med in vs, so corrupted in affections as wee bee, wee ought not to vse in
<ttdv4 n="II.10.2-456"><bkdv3 n="13272">our priuate causes the like wordes in forme, for that we cannot fulfill the
<ttdv4 n="II.10.2-457"><bkdv3 n="13273">like words in sense. Let vs not therefore be offended, but search out the
<ttdv4 n="II.10.2-458"><bkdv3 n="13274">reason of such words before we be offended, that wee may the more reue{\-}
<ttdv4 n="II.10.2-459"><bkdv3 n="13275">rently iudge of such sayings, though strange to our carnall vnderstan{\-}
<ttdv4 n="II.10.2-460"><bkdv3 n="13276">dings, yet to them that be spiritually minded, iudged to be zealously and
<ttdv4 n="II.10.2-461"><bkdv3 n="13277">godly pronounced. <f t="bll">GOD<f t="bl"> therefore for his mercies sake, vouchsafe to
<ttdv4 n="II.10.2-462"><bkdv3 n="13278">purifie our mindes through fayth in his sonne <name t="ps">Iesus Christ</name>, and to in{\-}
<ttdv4 n="II.10.2-463"><bkdv3 n="13279">still the heauenly droppes of his grace into our hard stony hearts, to sup{\-}
<ttdv4 n="II.10.2-464"><bkdv3 n="13280">ple the same, that wee bee not contemners and deriders of his infallible
<ttdv4 n="II.10.2-465"><bkdv3 n="13281">word: but that with all humblenesse of minde and Christian reuerence
<ttdv4 n="II.10.2-466"><bkdv3 n="13282">we may indeuour our selues to heare and to read his sacred Scrip{\-}
<ttdv4 n="II.10.2-467"><bkdv3 n="13283">tures, and inwardly so to digest them, as shalbe to the com{\-}
<ttdv4 n="II.10.2-468"><bkdv3 n="13284">fort of our soules, sanctification of his holy Name, to
<ttdv4 n="II.10.2-469"><bkdv3 n="13285">whom with the Sonne and the holy Ghost,
<ttdv4 n="II.10.2-470"><bkdv3 n="13286">three persons and one liuing <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.10.2-471"><bkdv3 n="13287">be all laud, honour, and prayse
<ttdv4 n="II.10.2-472"><bkdv3 n="13288">for euer and euer,
<ttdv4 n="II.10.2-473"><bkdv3 n="13289"><f t="r">Amen<f t="r">.