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Title page of A view of a seditious bull sent into England, from Pius Quintus Bishop of…, London, 1582A view of a seditious bull sent into England, from Pius Quintus Bishop of…A viewe of a seditious bul sent into Englande, from Pius Quintus Bishop of…John Jewel, 1582

¶A Treatise of the holy Scriptures, gathered out of certain Sermons, which the reverend Father in God, Bishop Jewel preached at Salisburie.¶A Treatise of the holy Scriptures, gathered out of certaine Sermons, which the reuerend Father in God, Bishoppe Iewel preached at Salisburie.

129 passagespart 1 of 4

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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¶A Treatise of the holy Scriptures, gathered out of certain Sermons, which the reverend Father in God, Bishop Jewel preached at Salisbury.

¶A Treatise of the holy Scriptures, gathered out of certaine Sermons, which the reuerend Father in God, Bishoppe Iewel preached at Salisburie.

:128img 60

Anno. Domini. 1570.

:129p. 114

AMONG all his creatures in heaven or earth God hath not made any like unto the Sun in the firmament, the beams where of are beautiful and pleasant, and do give comfort in all places to all ⟨p. 114⟩things. It rejoiceth the whole, and relieveth the sick: it causeth birds to sing, fishes to play, cattle to stir, worms to creep, grass to grow, and trees to bring fruit: it reneweth the face of the whole earth. Yet a blind man hath no pleasure in the beauty thereof, because he is blind, and cannot see it. Yet a dead man hath no warmth by the heat thereof, because he is dead and feeleth it not.

AMONG al his creatures in heauen or earth God hath not made any like vnto the Sunne in the firmament, the beames where of are beautifull and pleasaunte, and doe giue comforte in all places to all ⟨p. 114⟩things. It reioyceth the whole, and relieueth the sicke: it causeth birds to sing, fishes to play, cattel to stirre, wormes to créepe, grasse to grow, and trées to bring fruit: it reneweth the face of the whole earth. Yet a blind man hath no pleasure in the beauty therof, because he is blind, and cannot sée it. Yet a deade man hath no warmth by the heate thereof, because he is dead and féeleth it not.

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¶A Treatise of the holy Scriptures, gathered out of certain Sermons, which the reverend Father in God, Bishop Jewel preached at Salisburie.¶A Treatise of the holy Scriptures, gathered out of certaine Sermons, which the reuerend Father in God, Bishoppe Iewel preached at Salisburie.

129 passagespart 1 of 4

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:127img 60

¶A Treatise of the holy Scriptures, gathered out of certain Sermons, which the reverend Father in God, Bishop Jewel preached at Salisbury.

¶A Treatise of the holy Scriptures, gathered out of certaine Sermons, which the reuerend Father in God, Bishoppe Iewel preached at Salisburie.

:128img 60

Anno. Domini. 1570.

:129p. 114

:130

:131p. 115–116

What nation in all the World so happy as Israel? they were delivered by a mighty hand out of Egypt, from the tyranny of Pharaoh, from seruage and villainy. Their children were no more slain before their faces. They passed through the bottom of the Sea, as upon dry land. When they were hungry, there went forth a wind from the Lord, and brought them Quails from the sea, and Manna was given them from Heaven to eat: when they thirsted, the rocks opened and poured out water that they and their beasts might drink. In battle they were mighty and strong, no power was able to stand against them. The Lord went before them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire, to give them light. When they called upon the Lord, he heard them. When they trusted in him, they were not confounded. But they grew unmindful of all these mercies, and murmured against the Lord, and against his servants: therefore God raught forth his hand against ⟨p. 116⟩them. He sware in his wrath that they should not enter into his rest. He sent his Angel and destroyed them in the wilderness.

What nation in all the Worlde so happy as Israel? they were deliuered by a mightie hand out of Aegipt, from the tyrannie of Pharao, from seruage and vilanie. Their children were no more slaine before their faces. They passed through the bottome of the Sea, as vpon drie land. When they were hungrie, there went forth a wind from the Lord, and brought them Quailes from the sea, and Manna was giuen them from Heauen to eate: when they thirsted, the rocks opened and powred oute water that they and theyr beastes might drinke. In battaile they were mightie and strong, no power was able to stande against them. The Lord wente before them by daye in a pillar of a cloude, to leade them the waye, and by night in a pillar of fire, to giue them lighte. When they called vpon the Lord, he heard them. When they trusted in him, they were not confounded. But they grewe vnmindfull of all these mercies, and murmured agaynste the Lorde, and againste his seruauntes: therefore God raught forth his hand against ⟨p. 116⟩them. He sware in his wrath that they shoulde not enter into his reste. Hee sent his Angel and destroied them in the wildernesse.

:132p. 116–117

Even so fareth it with all such which regard not the word of their salvation, because they have ears and hear not, nor will understand with their harts, the fury of the Lord shall be kindled against them. The Prophet saith in the name of God to Israel, ¹I have sent unto them all my servants the Prophets, yet would they not hear me, nor incline their ear.² And, Behold, I sow my law in you, that it may bring forth fruit in you. But our fathers which received the law, kept it not: neither observed thine ordinances, neither did the fruit of thy law appear. For they that received it perished, because they kept not the thing that was sown in them. Samuel telleth Saul:³ Thou haste caste away the word of the Lord, and the Lord hath caste away thee. Again Jeremiah sayeth: How do ye say, we are wise, and the Law of the Lord is with us? ⟨p. 117⟩they have rejected the word of the Lord, and what wisdom is in them? Again, Unto whom shall I speak,⁴ and admonish that they may hear? Behold their ears are uncircumcised, and they cannot hearken: behold, the word of the Lord is unto them as a reproach: they have no delight in it. I will cause a plague to come upon this people, even the fruit of their own imaginations: because they have not taken heed unto my words, nor to my law, but cast it off.

Euen so fareth it with all suche whiche regarde not the worde of their saluation, because they haue eares and heare not, nor will vnderstande with their harts, the furie of the Lord shal be kindled against them. The Prophet saith in the name of God to Israell, ¹I haue sent vnto them al my seruants the Prophets, yet would they not heare mee, nor encline their eare.² And, Behold, I sowe my law in you, that it may bring foorth fruit in you. But our fathers which receiued the lawe, kept it not: neither obserued thine ordinaunces, neyther did the fruite of thy lawe appeare. For they that receyued it perished, bicause they kepte not the thing that was sowen in them. Samuell telleth Saul:³ Thou haste caste away the word of the Lord, and the Lord hathe caste awaye thee. Againe Ieremie sayeth: How do yee saye, wee are wise, and the Lawe of the Lorde is with vs? ⟨p. 117⟩they haue reiected the word of the Lord, and what wisedome is in them? Againe, Vnto whom shal I speake,⁴ and admonish that they may heare? Behold their eares are vncircumcised, and they cannot hearken: beholde, the worde of the Lord is vnto them as a reproche: they haue no delight in it. I wil cause a plague to come vpon this people, euen the fruite of theyr owne imaginations: because they haue not taken heede vnto my wordes, nor to my lawe, but cast it off.

1Hier. 7.
22. Esdra. 9.
3•. Sam. 15.
4Hier. 6.

:134p. 118–119

The consideration hereof moveth me to say somewhat of the holy Scriptures, which are the bright Sun of God, which bring light unto our ways, and comfort to all parts of our life, and salvation to our souls. In which is made known unto us our estate, and the mercy of God in Christ our Saviour witnessed. That we may the better see the path which we have to walk in, my meaning is, truly, and plainly, and shortly, to show you, what Authority and Majesty the word of God beareth: then, what Profit we may reap by it: also, how needful it is, that we be well instructed in the holy Scriptures: and, what Pleasure and Delectation a Christian conscience may find in them: and lastly, whether they be dark and doubtful, or plain and easy for your understanding: that, when we know the Majesty and Authority of the word, and what comfort and profit GOD giveth us by it, we deprive not our selves thereof by our unthankfulness, nor close up our eyes that we see it not: but ⟨p. 119⟩hear it in reverence and in fear, that it may be fruitful in us, and we receive it not in vain.

The consideration hereof moueth mée to say somewhat of the holy Scriptures, whyche are the bright Sunne of God, whiche bring light vnto our wayes, and comforte to all parts of our life, and saluation to our soules. In whiche is made knowen vnto vs our estate, and the mercie of God in Christe our Sauiour witnessed. That we may the better sée the path whiche wée haue to walke in, my meaning is, truely, and plainely, and shortly, to shewe you, what Auctoritie and Maiestie the worde of God beareth: then, what Profite we maye reape by it: also, howe needeful it is, that we be wel instructed in the holy Scriptures: and, what Pleasure and Delectation a Christian conscience may finde in them: and lastle, whether they be darke and doubtfull, or plaine and easie for youre vnderstanding: that, when we know the Maiestie and Auctoritie of the worde, and what comforte and profitte GOD giueth vs by it, we depriue not our selues thereof by oure vnthankefulnesse, nor close vp our eyes that we sée it not: but ⟨p. 119⟩heare it in reuerence and in feare, that it may be fruitfull in vs, and we receiue it not in vaine.

:135p. 119–121

The Scriptures are the word of God. ¹What title can there be of greater value? what may be said of them to make them of greater authority, than to say. The Lord hath spoken them? That they came not by the will of men, but holy men of God spake as they were moved by the holy Ghost? At the word or Proclamation of an earthly Prince we stand up, and veil our bonnets, and give good ear to it: we are bound so to do, it is our duty, such honour belongeth to the powers that are placed to rule over us: for they are ordained of God. And who soever resisteth them, resteth the ordinance of God. If we should have a revelation, and hear an Angel speak unto us, how careful would we be to mark, and remember, and be able to declare the words of the Angel? yet is an Angel but a glorious creature, and not God. And what is a King? great and mighty: yet mortal and subject to death. ⟨p. 120⟩creature, and not God. And what is a King? great and mighty: yet mortal and subject to death. His breath departeth, and his name shall perish. Both he and his word, his power and his puissance shall have an end. But the word of the Gospel is not as the word of an earthly Prince. It is of more Majesty than the word of an Angel. The Apostle sayeth:² If the word spoken by Angels was steadfast, and every transgression & disobedience received a just recompense of reward: how shall we escape if we neglect so great salvation which at the first began to be preached by the Lord, and was confirmed unto us by them that heard him? God saith by the Prophet Isaiah, ³My word shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. And the same Prophet saith:⁴ The word of God shall stand for ever. And, It is more easy that Heaven and Earth pass away, ⁵than that one title of the Law should fail, saith our Saviour. For, it is the word of the living and almighty God, of the God of ⟨p. 121⟩Hosts, which hath done whatsoever pleased him, both in heaven and in earth. By this word he maketh his will known.⁶ I have not spoken of my self (sayeth Christ) but the Father which sent me, gave me a commandment, what I should say, and what I should speak. ⁷And again, If I had not come and spoken unto them, they should not have had sin: but now have they no cloak for their sin. No man hath seen God at any time:

The Scriptures are the worde of God. ¹What title can ther be of greater value? what may be said of them to make them of greater auctoritie, thā to say. The Lord hath spoken them? That they came not by the wil of men, but holie men of God spake as they were moued by the holy Ghost? At the worde or Proclamation of an earthly Prince we stand vppe, and vaile our bonnets, and giue good eare to it: we are bounde so to doe, it is oure duetie, such honour belongeth to the powers that are placed to rule ouer vs: for they are ordained of God. And who soeuer resisteth them, resssteth the ordinance of God. If we shoulde haue a reuelation, and heare an Angell speake vnto vs, how carefull would we be to marke, and remember, and be able to declare the words of the Aungel? yet is an Aungel but a glorious creature, and not God. And what is a King? greate and mightie: yet mortall and subiecte to death. ⟨p. 120⟩creature, and not God. And what is a King? great and mightie: yet mortall and subiecte to death. His breath departeth, and his name shal perishe. Bothe he and his worde, his power and his puissance shall haue an ende. But the word of the Gospell is not as the worde of an earthly Prince. It is of more Maiestie than the word of an Angel. The Apostle sayeth:² If the worde spoken by Aungels was stedfaste, and euerie transgression & disobediēce receiued a iust recompence of rewarde: how shall wee escape if wee neglecte so great saluation whiche at the firste beganne to bee preached by the Lorde, and was confirmed vnto vs by them that hearde him? God saith by the Prophet Esay, ³My word shal accomplish that whiche I will, and it shal prosper in the thing whereto I sent it. And the same Prophet saith:⁴ The worde of God shall stand for euer. And, It is more easie that Heauen and Earth passe awaie, ⁵than that one title of the Lawe shoulde faile, sayth our fauiour. For, it is the worde of the liuing and almightie God, of the God of ⟨p. 121⟩Hostes, whyche hathe done whatsoeuer pleased him, bothe in heauen and in earth. By thys worde he maketh hys will knowen.⁶

1The authority of the Scriptures. 2. Pet. 1.The auctoritie of the Scriptures. 2. Pet. 1.
2Heb. 2.
3Isaiah. 55.Esay. 55.
4Isaiah. 40.Esay. 40.
5Luke. 16.
6John. 12.Iohn. 12.
7John. 15.Iohn. 15.

:137p. 121–123

This word the Angels and blessed spirits used when they came down from Heaven, to speak unto the people: when they came to the blessed Virgin, ⟨p. 122⟩and to Joseph, and to others: they spake as it was written in the Prophets and in the Scriptures of God: they thought not their own authority sufficient, but they took credit to their saying, and authority to their message, out of the word of God. This Word the Prophets vouched and alleged to the people. Albeit they were sanctified in their mothers womb: albeit God had endued them with his heavenly spirit: although a Seraphin came unto one of them and touched his mouth with a hot coal: albeit he saw the Lord sitting upon an high throne: yet they would not speak as of themselves, but only in the name of the Lord: for thus they used to say. The Lord hath spoken: this is the word of the Lord. Hear what the Lord saith. Saint Paul albeit he was taken up into the third Heaven, and into Paradise, and heard words that are not lawful for man to utter: yet he wrote not his own words to the Churches of Rome, of Corinth, and Thessalonica. and of other places, but delivered ⟨p. 123⟩which had received, and taught them according to the Scriptures.

Thys word the Angelles and blessed spirits vsed when they came down from Heauen, to speake vnto the people: when they came to the blessed Uirgine, ⟨p. 122⟩and to Ioseph, and to others: they spake as it was written in the Prophetes and in the Scriptures of God: they thought not their owne auctoritie sufficient, but they tooke credite to theyr saying, and auctoritie to their message, oute of the worde of God. This Worde the Prophetes vouched and alleadged to the people. Albeit they were sanctified in their mothers wombe: albeit God had endued them with his heauenly spirite: although a Seraphin came vnto one of them and touched his mouth with a hote coale: albeit he sawe the Lorde sitting vpon an high throne: yet they woulde not speake as of themselues, but onelye in the name of the Lord: for thus they vsed to say. The Lord hath spoken: this is the worde of the Lorde. Heare what the Lorde saith. Sainct Paule albeit hée was taken vppe into the third Heauen, and into Paradise, and hearde wordes that are not lawefull for man to vtter: yet he wrote not his owne words to the Churches of Rome, of Corinth, and Thessalonica. and of other places, but deliuered ⟨p. 123⟩which had receiued, and taught them according to the Scriptures.

:138p. 123–124

This word is the true Manna: it is the bread which came down from Heaven: it is the key of the kingdom of heaven: it is the savour of life unto life: it is the power of God unto salvation. In it God showeth unto us his might, his wisdom, and his glory. By it he will be known of us. By it he will be honoured of his creatures. Whatsoever truth is brought unto us contrary to the word of God, it is not truth but falsehood, and error: whatsoever honour done unto God, disagreeth from the honour required by his word, it is not honour unto God, but blasphemy.¹ As Christ saith, In vain they worship me, teaching for doctrines mens precepts. ²By Isaiah God saith, Who required this at your hands? And by Jeremiah, ³I spake not unto your Fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offerings & Sacrifices. But this thing commanded I them, saying, obey my voice, and I will be your God, ⟨p. 124⟩and ye shall be my people: and walk ye in all the ways which I have commanded you, that it may be well unto you. ⁴Again, What is the Chaff to the Wheat, saith the Lord? What are your dreams to be weighed with the truth of God? Search the Scriptures: In them ye shall learn to know me, and how you should worship me: in them you shall find everlasting life: the words of the Lord are pure words, as the silver tried in the furnace: there is no filth, nor dross, remaining in them. They are the storehouse of wisdom, and of the knowledge of God. In respect whereof, all the wisdom of this world is but vain & foolish.

This word is the true Manna: it is the bread which came downe from Heauen: it is the key of the kingdom of heauen: it is the sauour of life vnto life: it is the power of God vnto saluation. In it God sheweth vnto vs hys mighte, hys wisedome, and his glorie. By it he wil be knowen of vs. By it he will be honored of his creaturs. Whatsoeuer truth is brought vnto vs contrarie to the word of God, it is not truth but falsehoode, and errour: whatsoeuer honour done vnto God, disagréeth from the honor required by his worde, it is not honour vnto God, but blasphemie.¹ As Christ saith, In vaine they worship me, teaching for doctrines mens precepts. ²By Esay God saith, Who required this at your hands? And by Ieremie, ³I spake not vnto your Fathers, nor commaunded them, when I brought them out of the lande of Aegipt, concerning burnt offerings & Sacrifices. But this thing commaunded I them, saying, obey my voice, and I will bee your God, ⟨p. 124⟩and yee shall be my people: and walke yee in all the wayes whiche I haue commaunded you, that it may bee well vnto you. ⁴Againe, What is the Chaffe to the Wheate, saith the Lord? What are your dreames to be weighed with the truth of God? Search the Scriptures: In them yée shall learne to know me, and howe you should worship me: in them you shal finde euerlasting life: the wordes of the Lord are pure words, as the siluer tryed in the fornace: ther is no filth, nor drosse, remaining in them. They are the storehouse of wisdome, and of the knowledge of God. In respect whereof, all the wisedome of this world is but vaine & foolish.

:141p. 125–126

Since that time, so many thousand years are already passed. In the mean time the people of Israel were oppressed by ⟨p. 126⟩Tyrants, were spoiled and chased out of their Country. First by Nebuchadnezzar into Babylon: after that by Antiochus into Syria, and lastly, were as vagabonds driven from country to country. Their City Jerusalem was sacked, their houses overthrown, their Temple razed, and not a stone left upon a stone: their Library destroyed: their Books burnt: the tabernacle lost, the covenant broken: No vision, no revelation, no comfort for the people left, nor prophet, nor priest, nor any to speak in the name of the Lord. In all those times of decays, of sackings, of darkness, & of misery, what was done with the word of God? It was wickedly burnt by Joachim King of Judah: ¹and Antiochus burnt the Books of the Law, ²and cut them in piecest No man durst be known to have them, and avouch the having. So thought they utterly to deface the glory of God, and abolish all remembrance of his Laws.

Since that time, so manye thousande yeares are already passed. In the meane time ye people of Israel were oppressed by ⟨p. 126⟩Tyrantes, were spoiled and chased out of their Countrie. Firste by Nabuchodonosor into Babilon: after that by Antiochus into Syria, and lastly, were as vagabondes driuen from countrie to countrie. Thyir Citie Ierusalem was sackte, their houses ouerthrowne, their Temple razed, and not a stone lefte vppon a stone: theyr Librarie destroyed: theyr Bookes burnte: the tabernacle loste, the couenaunt broken: No vision, no reuelation, no comforte for the people left, nor prophet, nor priest, nor any to speake in the name of the Lorde. In all those times of decayes, of sackings, of darkenesse, & of miserie, what was done with the word of God? It was wickedly burnt by Ioachim King of Iuda: ¹and Antiochus burnt the Bookes of the Lawe, ²and cutte them in peeces• No man durste be knowen to haue them, and auouche the hauing. So thought they vtterly to deface the glorie of God, and abolish al remembraunce of his Lawes.

1Jerem. 36.Ierem. 36.
21. Mac. 1.

:143p. 127–128

By the space of so many thousand years, the word of God passed by so many dangers of Tyrants, of Pharisees, of Heretics, of fire, and of sword: and yet continueth and standeth until this day, without altering, or changing one letter. This was a wonderful work of God, that having so many, so great enemies, and passing thorough so many, so great dangers, it yet continueth still without adding or altering of any one sentence, or word, or letter. No creature was able to do this, it was Gods work. He preserved it, that no Tyrant should consume it, no Tradition choke it, no Heretic maliciously should corrupt it. For ⟨p. 128⟩For his names sake, and for the elects sake, he would not suffer it to perish. For in it God hath ordained a blessing for his people, and by it he maketh covenant with them for life everlasting. Tyrants, and Pharisees, and Heretics, and the enemies of the Cross of Christ have an end, but the word of God hath no end. No force shall be able to decay it. The gates of Hell shall not prevail against it. Cities shall fall: Kingdoms shall come to nothing: Empires shall fade away as the smoke: but the trueth of the Lord shall continue for ever. Burn it, it will rise again: kill it, it will live again: cut it down by the root,¹ it will spring again, There is no wisdom, neither understā ding, nor Counsel against the Lord.

By the space of so many thousād yers, the word of God passed by so many dangers of Tyrants, of Phariseis, of Heretiques, of fire, and of sworde: and yet continueth and standeth vntill this day, without altering, or chaunging one letter. This was a wōderful work of God, that hauing so many, so greate enimes, and passing thorough so many, so greate daungers, it yet continueth stil without adding or altering of any one sentence, or worde, or letter. No creature was able to doe this, it was Gods worke. He preserued it, that no Tyrant should consume it, no Tradition choake it, no Heretike malitiously should corrupt it. For ⟨p. 128⟩For his names sake, and for the elects sake, he would not suffer it to perish. For in it God hathe ordained a blessing for his people, and by it he maketh couenant with them for life euerlasting. Tirants, and Phariseis, and Heretiques, and the enimies of the Crosse of Christe haue an end, but the worde of God hath no ende. No force shall be able to decay it. The gates of Hel shal not preuaile against• it. Cities shal fal: Kingdoms shall come to nothing: Empires shal fade away as the smoake: but the trueth of the Lord shall continue for euer. Burne it, it will rise againe: kill it, it wil liue againe: cut it downe by the roote,¹ it wil spring againe, There is no wisedome, neither vnderstā ding, nor Counsel against the Lord.

1Prou. 21.

:147p. 130–131

But when the fullness of time came, God sent forth his word, and all was changed. Error fell down, & truth stood up: men forsook their Idols, and went to God. The Kings and Priests, and ⟨p. 131⟩people were changed: the Temples, and Sacrifices, and Prayers were changed: mens eyes, and hearts were changed. They forsook their Gods, their Kings, their Priests: they forsook their antiquity, customs, consent, their Fathers, and themselves. What power was able to work these things? What Emperor by force ever prevailed so much? what strength could ever shake down so mighty idols from their seat? What hand of man could subdue and conquer the whole world, & make such mighty nations confess they had done amiss? This did the Lord bring to pass by the power of his word, and the breath of his mouth. This was it, that lead captivity captive, & threw down every high thing that lifted it self up against the Lord: & brought all powers under subjection unto the Lord It is the image, the power, the arm, the sword, and the glory of God. It is mighty, of great force and virtue, of authority, and majesty, because it is the word of God: therefore the glory thereof is great.

But when the fulnesse of time came, God sente forth his worde, and al was changed. Errour fell down, & truth stode vp: mē forsooke their Idols, and went to God. The Kings and Priestes, and ⟨p. 131⟩people were changed: the Temples, and Sacrifices, and Praiers were chaunged: mens eyes, and heartes were chaunged. They forsooke their Gods, their Kings, their Priests: they forsooke their antiquity, customes, consent, their Fathers, and themselues. What power was able to work these things? What Emperour by force euer preuailed so much? what strength could euer shake down so mightie idols from their seate? What hand of man could subdue and cōquer the whole world, & make such mighty nations confesse they had done amisse? This did the Lord bring to passe by the power of his word, and the breath of his mouth. This was it, yt lead captiui•ie captiue, & threw downe euery high thing that lifted it self vp against the Lorde: & brought all powers vnder subiection vnto the Lord It is the image, the power, the arme, ye sword, and the glorie of God. It is mightie, of great force and vertue, of authoritie, and maiestie, because it is the worde of God: therefore the glorie thereof is great.

:150p. 133–134

The profit which the word of God bringeth, shall best appear, if we first take a view of our estate, what we are, in what place we stand, & what enemies make force against us. We are the sons of Adam, stubborn children, the children of vanity, and of wrath: The children of those fathers which forsook God, and have erred in their hearts, & were deceived. God which created man & breathed ⟨p. 134⟩into him the breath of life,¹ saith: The imagination of mans heart is evil from his youth. Such are we even by the judgment of God: and his judgement faileth not. What error, what idol, what wickedness ever hath been heard, which hath not been forged and wrought in the heart of man? we can neither do, nor speak, nor think the thing that is good: our understanding is heavy, our will froward, our eyes blind, and our heart unclean. We go astray through this world as lost sheep, every man after his own way. Even as a leaf is carried up and down with a blast of wind, so are we easily driven into error: in our selves we find no stay, no succour, nor help. Such are we, and so weak of our selves.

The profite which the worde of God bringeth, shal best apeare, if we first take a viewe of our estate, what we are, in what place we stande, & what enemies make force against vs. We are ye sons of Adam, stubborne children, the children of vanitie, and of wrath: The ch•ldren of those fathers which forsooke God, and haue erred in their hearts, & were deceiued. God which created man & breathed ⟨p. 134⟩into him the breath of life,¹ saith: The imagination of mans heart is euill from his youth. Such are we euē by the iudgment of God: and his iudgement faileth not. What errour, what idol, what wickednes euer hath bene heard, which hath not bene forged and wrought in the heart of man? wée can neither doe, nor speake, nor thinke the thing that is good: our vnderstanding is heauie, our will froward, our eyes blinde, and our heart vncleane. We go astray through this worlde as lost shéepe, euery man after his owne way. Euen as a leafe is caried vp and downe with a blast of winde, so are we easily driuē into errour: in our selues we finde no stay, no succour, nor helpe. Such are we, and so weake of our selues.

1Gen. 8.

:154p. 136–138

The Philosopher telleth us, trueth & falsehood are nigh neighbours, and dwell one by the other: the utter porch of the one is like the porch of the other, yet their way is contrary: the one leadeth to life, the other leadeth to death: they differ ⟨p. 137⟩little to the show save that oft times the door of falsehood is fair, painted, graven, and beautifully adorned: but the door or fore front of trueth, is plain and homely. Thereby it happeneth that men be deceived, they mistake the door, and go into errors house, when they seek truth. They call evil good, falsehood truth, & darkness light. They forsake that is good, deny the truth, and love not the light. This moved S. Paul to say of his brethren the Jews: ¹I bear them record that they have the zeal of God, but not according to knowledge: they have the care and fear of God: they are zealous in their doings: they have devotion: they pretend conscience: they think they do well, and that they please God.² When they professed themselves to be wise, they became fools. They knew not what they did: for if they had knowledge, they would never have crucified the Lord of glory. But they know not the trueth of God: they know not God: they are carried away in y• vanity of their own hart. Their prayers are no prayers: The truth they ⟨p. 138⟩hold is falsehood: their faith is no faith: they are sheep without a shepherd. Thus we have heard, what we are, and in what place.

The Philosopher telleth vs, trueth & falsehode are nigh neighbors, and dwell one by the other: the vtter porch of ye one is like the porch of the other, yet their way is contrarie: the one leadeth to life, the other leadeth to death: they differ ⟨p. 137⟩little to the shew saue that oft times the dore of falshod is faire, painted, grauen, and beautifully adorned: but the dore or fore front of trueth, is plaine and homely. Therby it hapneth that men be deceiued, they mistake the dore, and goe into errors house, whē they séeke truth. They call euill good, falsehoode truth, & darkenesse light. They forsake that is good, deny the truth, and loue not the light. This moued S. Paul to say of his brethren the Iewes: ¹I beare them recorde that they haue the zeale of God, but not according to knowledge: they haue the care and feare of God: they are zelous in their doings: they haue deuotion: they pretend conscience: they think they do wel, and that they please God.² When they professed themselues to be wise, they became fooles. They knew not what they did: for if they had knowlege, they wold neuer haue crucified the Lorde of glorie. But they knowe not the trueth of God: they know not God: they are caried away in y• vanity of their own hart. Their prayers are no prayers: The truth they ⟨p. 138⟩holde is falshoode: their faith is no faith: they are shéepe without a shephearde. Thus we haue heard, what we are, and in what place.

1Rom. 10.
2Rom. 1.

:156p. 139–140

Now is this Scripture fulfilled in our ears. Now see we the days whereof Christ warned his disciples so earnestly: ¹They shall say, Lo here is Christ, and there is Christ, This is the truth, that is the truth. There shall arise false Christs, and false prophets, and shall deceive many, they shall betray the truth. Many shall be offended by them: if it were possible, the very elect. They whose names are written in the book of life should be deceived. And except those days should be shortened, there should no flesh be saved: but for the elects sake those days shall be shortened. The sun shall be darkened, & the moon shall not give her light. The sun is the word of God: the moon signifieth the Church. The powers of heaven shall be moved, all the kindreds of the earth shall mourn. Abomination of desolation shall stand in the holy place. Let him that readeth, consider it. This is the mystery of iniquity of which S. Paul speaketh to the Thessalonians, ²Which worketh among them that perish. Thus are we forewarned. God hath given us his word ⟨p. 140⟩to advise us, that we be not caste away unawares. They that walk in the dark know not whether they go: if the blind lead the blind, both fall into the ditch: he that is ignorant, shall not be known. Christ shall say unto him, I know you not: depart from me ye cursed into everlasting fire. Their worm shall not die, and their fire shall not be put out.

Nowe is this Scripture fulfilled in our eares. Now sée we the dayes whereof Christ warned his disciples so earnestly: ¹They shal say, Loe here is Christ, and there is Christ, This is the truth, that is the truth. There shall arise false Christs, and false prophets, and shall deceiue many, they shal betray the truth. Many shal be offended by them: if it were possible, the verie elect. They whose names are written in ye booke of life shold be deceiued. And except those dayes should bee shortned, there should no flesh be saued: but for the elects sake those dayes shal be shortned. The sun shalbe darkned, & the moone shal not giue hir light. The sun is the word of God: the moone signifieth the Church. The powers of heauē shal be moued, all the kinreds of the earth shal mourn. Abhomination of desolatiō shal stand in the holy place. Let him that readeth, consider it. This is the mysterie of iniquitie of which S. Paul speaketh to the Thessalonians, ²Which worketh among them that perish. Thus are we forewarned. God hath giuen vs his worde ⟨p. 140⟩to aduise vs, that we be not caste awaye vnawares. They that walk in the darke know not whether they go: if the blinde leade the blinde, both fall into the ditch: he that is ignorant, shal not be knowen. Christ shall say vnto him, I knowe you not: departe from mée yée curssed into euerlasting fire. Their worme shall not die, and their fire shal not be put out.

1Matth. 24.
22. Thes. •

:157p. 140–141

In this case, what shall a godly disposed simple man do? How shall he settle himself? To which fide may he safely join himself? If he make reckoning of learning, there are learned men on both sides: if he make reckoning of virtue, and godly life, there be virtuous men and of godly life on both sides: if he make reckoning of zeal, either side is zealous in y• religion they hold: if he make reckoning of the name of the Church, they take it as well to the one side as to the other: if he make reckoning of the multitude, there are many on either side, but neither side hath so many as hath the Turk. Whether then may a man turn himself, and to which side may he safely join? In this case we find the comfort and profit of the word ⟨p. 141⟩of God. In this case S. Paul telleth us, whatsoever things are written aforetime, are written for our learning: to lighten our eyes, to resolve our doubts, and to guide our feet. This light God hath kindled in his mercy, to lighten them that sit in darkness. Except he had left us a sparkle of this light, we had perished, & become like to Sodoma & Gomorrah.

In this case, what shal a godly disposed simple man do? How shall he settle himselfe? To which fide may he safelye ioine himselfe? If he make reconing of learning, there are learned men on both sides: if he make reconing of vertue, and godly life, there be vertuous men and of godly life on both sides: if he make reconing of zeale, either side is zelous in y• religion they hold: if he make reconing of ye name of ye Church, they take it as wel to the one side as to the other: if he make reconing of the multitude, there are many on either side, but neither side hath so many as hath the Turke. Whether then may a man turne himselfe, and to which side may he safely ioine? In this case we find the comfort and profite of the word ⟨p. 141⟩of God. In this case S. Paule telleth vs, whatsoeuer things are writtē aforetime, are written for our learning: to lighten our eyes, to resolue our doubts, and to guide our féete. This lighte God hathe kindled in his mercie, to lighten them that sit in darkenesse. Except he had left vs a sparkle of this light, we hadde perished, & becom like to Sodoma & Gomorrha.

:159p. 141–143

With this word Christ confounded the Scribes and Pharisees, and put them to ⟨p. 142⟩silence. ¹Ye reject (saith he) the commandment of God, that ye may observe your own tradition. For, Moses said, Honour thy father and thy mother, whosoever shall curse father or mother, let him die the death. But ye say, if a man say to father or mother, Corban, that is, by the gift that is offered by me thou mayest have profit, he shall be free. With this word he confounded them, for misusing of the Temple by buying & selling, It is written,² mine house shall be called the house of prayer: but ye have made it a den of thieves. With this word he put them to silence, & confounded their error, in y• they thought it lawful for a man to put away his wife for every fault: ³From the beginning it was not so. With this word he confounded the Devil, and chased him from him: It is written,⁴ man shall not live by bread only, but by every word that proceedeth out of the mouth of God: And again, It is written, thou shalt not tempt the Lord thy God: And again, It is written, thou shalt worship the Lord thy God, and ⟨p. 143⟩him only shalt thou serve.

With this word Christ cōfounded the Scribes and Phariseis, and put them to ⟨p. 142⟩silence. ¹Yee reiect (saith hée) the commaundement of God, that yee may obserue your owne tradition. For, Moses said, Honor thy father and thy mother, whosoeuer shall curse father or mother, let him die the death. But ye say, if a man say to father or mother, Corbam, that is, by the gifte that is offered by mee thou maiest haue profite, he shalbe free. With this word he confounded them, for misusing of the Temple by buying & selling, It is written,² mine house shall bee called the house of praier: but yee haue made it a denne of theeues. With this worde he put them to silence, & confounded their error, in y• they thought it lawfull for a man to put away his wife for euerie fault: ³From the beginning it was not so. With this worde he confounded the Diuel, and chased him from him: It is written,⁴ man shall not liue by breade onely, but by euery word that procedeth out of the mouth of God: And againe, It is written, thou shalt not tempt the Lord thy God: And againe, It is written, thou shalt worshippe the Lord thy God, and ⟨p. 143⟩him onely shalt thou serue.

1Maike. 7.
2Matth. 21.
3Matth. 19.
4Matth. 4.

:162p. 144–145

S. Augustine after he had continued long in error,¹ and withdrew himself into a secret place where he might make his prayer, and bewail his ignorance, heard a voice say unto him: Tolle, lege, tolle, lege, Take up and read, take up and read. And he forthwith took up the Epistles of Saint Paul, and opened them, and secretly read the Chapter which he first lighted on, even these words: Not in gluttony,² and drunkenness, neither in chambering and wantonness, nor in strife and envying: but put ye on the ⟨p. 145⟩Lord Jesus Christ, and take no thought for the flesh, to fulfil the lusts of the same. Nec ultra volui legere (saith he) nec opus erat. Statim quippe cum fin• huiusce sententi•e, quasi luce s•curit atis infusa cordi meo, omnes dubita•ionis tenebrae diffugerunt. I would read no farther, for I needed not. For when I had read to the end of this sentence, all the darkness of doubtfulness vanished away, as if some clear light of security were poured into my heart. It was as if it had been said: O man acknowledge thy misery: thou art naked, cover thy filthiness: put upon thee Jesus Christ. And forthwith, I felt a fire within me, my heart was lightened, the scales fell from mine eyes, I was able to see. Thus was he comforted, and staid by this, the word of God.

S. Augustine after he had continued long in errour,¹ and withdrewe himselfe into a secret place where he might make his prayer, and bewaile his ignorance, hearde a voice say vnto him: Tolle, lege, tolle, lege, Take vp and reade, take vp and reade. And hee foorthwith tooke vp the Epistles of Saint Paul, and opened them, and secretely read the Chapter which he first lighted on, euen these words: Not in gluttonie,² and drunkennesse, neither in chambring and wantonnesse, nor in strife and enuying: but put yee on the ⟨p. 145⟩Lord Iesus Christ, and take no thought for the fleshe, to fulfill the lustes of the same. Nec vltra volui legere (saith he) nec opus erat. Statim quippe cum fin• huiusce sententi•e, quasi luce s•curit atis infusa cordi meo, omnes dubita•ionis tenebrae diffugerunt. I woulde reade no farther, for I needed not. For when I had read to the ende of this sentence, all the darkenesse of doubtfulnesse vanished away, as if some cleare light of securitie were powred into my heart. It was as if it had béene saide: O man acknowledge thy miserie: thou art naked, couer thy filthinesse: put vpon thée Iesus Christe. And forthwith, I felt a fire within me, my heart was lightned, the scales fell from mine eyes, I was able to sée. Thus was he comforted, and staide by this, the worde of God.

1Lib. 8. confession. cap. 12.
2Rom. 13.

:163p. 145–147

This profit of the word S. Cyprian declareth.¹ Si ad divinae tradi•ionis caput, & originem revertamur, cessat omnis error humanus. If we return to the head, and the beginning of the Lords traditions, all error of man must needs give place. ⟨p. 146⟩Theophilactus writing upon these words in the Gospel by Saint John,² He that entereth not in by the door into the Sheepfold, but climbeth up an other way, he is a thief and a Robber, sayth, non ingreditur per ostium, hoc est, per Scripturas. Non enim utitur Scripturis testibus, neque Prophetis. Nam profecto scripturae ostium sunt per quas adducimur ad Deum: illae lupos non permittunt intrare: prohibent haereticos ut nos securi simus: & de omnibus rationem dant de quibus voluerimus. Fur igitur est qui non ingreditur per scripturas in stabulum ovium, & ita per illas deprehenditur. Sed ascendit aliundè, hoc est, aliam sibi viam & insolitam parrot. Talis erit Antichristus. He entereth not in by the door, that is, by the Scriptures. For he doth not use the Scriptures, nor the Prophets, as witnesses. For indeed the Scriptures are the door by which we are brought to God: and they suffer not the Wolves to come in, they keep of heretics, that we may be in safety: & they teach us the reason of any thing, wherein we would be instructed: therefore he is a thief which entereth ⟨p. 147⟩not into the sheepfold by the Scriptures. And by the Scriptures, it appeareth he is a a thief, that climbeth up an other way, that is, maketh himself an other way, a way which was not known, nor beaten. Such a one shall Antichrist be. What greater profit? they bring us to God: teach us the trueth, and give us reason of all things: they keep us in safety: suffer not Wolves to devour us, keep off Heretics, bewray a thief, and make known who is Antichrist. Therefore, upon the Gospel by Saint Luke he expoundeth these words,³ Let your lights be burning, that is, have not your being in the darkness, and be ye not void of Judgement: but take unto you the light of Gods word: which will teach you what things you should do, and what things you ought not to do.

This profite of the worde S. Cyprian declareth.¹ Si ad diuinae tradi•ionis caput, & originem reuertamur, cessat omnis error humanus. If wee returne to the heade, and the beginning of the Lordes traditions, all errour of man must needs giue place. ⟨p. 146⟩Theophilactus writing vpon these wordes in the Gospell by Sainct Iohn,² Hee that entreth not in by the doore into the Sheepefolde, but climbeth vp an other waye, he is a theefe and a Robber, sayth, non ingreditur per ostium, hoc est, per Scripturas. Non enim vtitur Scripturis testibus, neque Prophetis. Nam profecto scripturae ostium sunt per quas adducimur ad Deum: illae lupos non permittunt intrare: prohibent haereticos vt nos securi simus: & de omnibus rationem dant de quibus voluerimus. Fur igitur est qui non ingreditur per scripturas in stabulum ouium, & ita per illas deprehenditur. Sed ascendit aliundè, hoc est, aliam sibi viam & insolitam parat. Talis erit Antichristus. He entreth not in by the doore, that is, by the Scriptures. For he doth not vse the Scriptures, nor the Prophets, as witnesses. For indede the Scriptures are the dore by which wee are brought to God: and they suffer not the Woolues to come in, they kepe of heretikes, that wee may be in safetie: & they teach vs the reasō of any thing, wherein we woulde be instructed: therfore he is a theef which entereth ⟨p. 147⟩not into the shepefold by the Scriptures. And by the Scriptures, it apeareth he is a a theefe, that climbeth vp an other way, that is, maketh himselfe an other waye, a way which was not knowen, nor beaten. Such a one shall Antichrist bee. What greater profite? they bring vs to God: teache vs the trueth, and giue vs reason of all things: they kéepe vs in safetie: suffer not Wolues to deuour vs, kepe off Heretiques, bewray a théefe, and make knowen who is Antichrist. Therefore, vppon the Gospell by Sainct Luke he expoundeth these words,³ Let your lights bee burning, that is, haue not your being in the darkenesse, and bee yee not voide of Iudgement: but take vnto you the light of Gods word: which wil teach you what things you shoulde doe, and what things you ought not to doe.

1Ciprian: ad Pompeium.
2Theophil: in 10. cap. Joh.Theophil: in 10. cap. Ioh.
3Theophil: in 12. Lucae.

:164p. 147–149

And as the word of God is the light to direct us, and to bewray errors: so is it also the standard and beam to try the weights of trueth and falsehood. Chrysostom writing upon the four and twentieth of Saint Matthew, ¹showeth ⟨p. 148⟩it were unpossible for a man to stay himself, and find out which is the true Church, but by the word of God, For it could not be tried by working of miracles, because the gift of working miracles is taken away: and such false miracles as carry some show, are rather to be found among false Christians: nor yet by their conversation and life, because Christians live either as il, or worse than Heretics. Nulla probatio potest esee verae Christianitatis, neque refugium potest esse Christianorum aliud, volentium cognoscere fide• veritatem, nisi tantummodò per scripturas: There can be no trial of true Christianity, and Christians, which desire to know the trueth, whereupon they may build their faith, have no other refuge, but to try and learn this by the Scriptures. For (saith he) Heretics have the counterfeit and likeness of those things which are proper to Christ. They have Churches, they have the Scriptures of GOD, they have Baptism, they have the Lords Supper, and all other things like the true Church: yea they have Christ himself. ⟨p. 149⟩He therefore that will know which is the true Church of Christ, how may he know it, but by the Scriptures? Therefore our Lord, knowing that there should be such confusion of things in the latter days, commandeth, that Christians which live in the profession of Christian faith, and are desirous to settle them selves upon a sure ground of Faith, should go to no other thing, but to the Scriptures. Otherwise, if they had regard to other things, they should be offended, and perish, and not understand which is the true Church.

And as the worde of God is the light to directe vs, and to bewray errours: so is it also the standerde and beame to trie the weightes of trueth and falsehoode. Chrysostome writing vppon the foure and twentith of Sainct Mathew, ¹sheweth ⟨p. 148⟩it were vnpossible for a mā to stay himselfe, and finde out which is the true Church, but by the worde of God, For it could not be tried by working of myracles, bicause the gift of working miracles is taken away: and such false myracles as carrie some shewe, are rather to be found among false Christians: nor yet by their conuersation and life, because Christians liue either as il, or worse than Heretiques. Nulla probatio potest esee verae Christianitatis, neque refugium potest esse Christianorum aliud, volentium cognoscere fide• veritatem, nisi tantummodò per scripturas: There can be no triall of true Christianitie, and Christians, which desire to know the trueth, wherevpon they may builde their faith, haue no other refuge, but to trie and learn this by the Scriptures. For (sayth he) Heretiques haue the counterfaite and likenesse of those things which are proper to Christ. They haue Churches, they haue the Scriptures of GOD, they haue Baptisme, they haue the Lords Supper, and al other things like the true Church: yea they haue Christe himself. ⟨p. 149⟩He therefore that will knowe whiche is the true Churche of Christ, howe maye he know it, but by the Scriptures? Therfore our Lord, knowing that ther should be such confusion of things in the latter dayes, commaundeth, that Christians whiche liue in the profession of Christian faith, and are desirous to settle them selues vppon a sure grounde of Faith, shoulde goe to no other thing, but to the Scriptures. Otherwise, if they had regard to other things, they shoulde bee offended, and perishe, and not vnderstande whiche is the true Church.

1Hom. 49. in opere imperf.

:165p. 149–151

The master of the Ship, when he is on the main Sea, casteth his eye always upon the Load Star: and so directeth and guideth his ways. Even so must we which are passengers and strangers in this world, ever settle our eyes to behold the word of God. So shall no tempest overblow us: so shall we be guided without danger: so shall we safely arrive in the haven of our rest. The Prophet David therefore saith: Blessed are they that keep his testimonies, and ⟨p. 150⟩seek him with their whole heart. Their faces shall not be ashamed: they shall not be confounded which have respect unto his commandment. Blessed is the man whose delight is in the law of the Lord, and, in that law do the exercise himself day and night. The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, and giveth wisdom unto the simple. This is the rule of our faith: without this, our faith is but a fantasy, and no faith: for faith is by hearing, and hearing by the word of God.¹ Therefore Christ saith, Search the Scriptures, they are they that testify of me. There shall ye find testimony of my doctrine, there shall ye know what is the will of my heavenly Father, and there shall you receive the comfort for everlasting life.² Again, He that followeth me shall not walk in darkness but shall have the light of life. If a man keep my word, he shall know the truth, he shall never see death. Therefore Baruch saith,³ O Israel, we are blessed, for the things that are acceptable unto ⟨p. 151⟩God, are declared unto us. This is thy blessedness, herein hath God showed his favour unto thee, he hath revealed the secrets of his will unto thee, and hath put his word in thy mouth. He showeth his word unto Jacob, his statutes and his judgements unto Israel: he hath not dealt so with every nation, neither have they known his Judgements. Therefore the Prophet David teacheth us to pray unto God for the knowledge of his word,⁴ Show me thy ways O Lord,⁵ and teach me thy paths. Take not thy holy spirit from me,⁶ and incline my heart unto thy testimonies: Give me understanding,⁷ that I may learn thy commandments, open mine eyes, that I may see the wonders of thy Law. ⁸And, Lighten mine eyes, that I sleep not in death: that I may discern between safety and danger, that I may know truth to be the truth, and error to be error.

The maister of the Ship, when he is on the maine Sea, casteth his eye alwayes vpon the Loade Starre: and so directeth and guideth his wayes. Euen so muste we which are passengers and straungers in this world, euer settle our eyes to beholde the worde of God. So shall no tempest ouerblowe vs: so shall we be guided without danger: so shal we safly arriue in the hauen of our rest. The Prophet Dauid therefore saith: Blessed are they that keepe his testimonies, and ⟨p. 150⟩seeke him with their whole heart. Their faces shal not be ashamed: they shal not bee confounded which haue respect vnto his commaundement. Blessed is the man whose delight is in the law of the Lord, and, in that lawe do the exercise himselfe daye and night. The Lawe of the Lord is perfect conuerting the soule: the testimonie of the Lorde is sure, and giueth wisedome vnto the simple. This is the rule of our faith: without this, our faith is but a fantasie, and no faith: for faith is by hearing, and hearing by the worde of God.¹ Therefore Christe saith, Search the Scriptures, they are they that testifie of me. There shall ye finde testimonie of my doctrine, there shal ye know what is the wil of my heauenlye Father, and there shall you receiue the comforte for euerlasting life.² Againe, He that followeth mee shall not walke in darkenesse but shall haue the light of life. If a man keepe my word, he shal know the truth, hee shall neuer see death. Therefore Baruch saith,³ O Israel, wee are blessed, for the things that are acceptable vnto ⟨p. 151⟩God, are declared vnto vs. This is thy blessednesse, herein hath God shewed his fauour vnto thée, he hathe reuealed the secreats of hys will vnto thée, and hath put his worde in thy mouth. He sheweth his word vnto Iacob, his statutes and his iudgements vnto Israell: hee hathe not dealte so with euerie nation, neyther haue they knowen hys Iudgementes. Therefore the Prophet Dauid teacheth vs to pray vnto God for the knowledge of his worde,⁴ Shewe mee thy wayes O Lord,⁵ and teache me thy pathes. Take not thy holie spirite from mee,⁶

:166p. 151–153

Thus I have declared part of that profit which groweth to us by the word of God: but it doeth not only direct ⟨p. 152⟩our judgement in the trial of truth, but doth also graft in us a boldness and constancy in the defence of the truth. Solomon sayeth,¹ A fool changeth as the Moon: He is always unstable, and inconstant, he knoweth not, neither what to do, nor what to believe: he is sometimes full, & sometimes empty: & turneth and changeth as the Moon: He buildeth and layeth his foundation upon the sand: therefore his house falleth to the ground. He halteth on both sides: sometimes worshippeth God, and sometimes worshippeth Baal: he is neither hot nor cold: he ebbeth and floweth like the waves of the sea, he doubteth and staggereth, & resteth in nothing. He knoweth not the truth, he knoweth not that the scriptures are the word of God, so he wandereth in the dark, and knoweth not the way in which he walketh: He hath no feeling, no hart, no understanding. He is unfaithful towards God, and keepeth no faith towards man: he is wavering in all his ways. And why? because he knoweth not the will of God, nor hath the light of ⟨p. 153⟩his word to guide his feet.

Thus I haue declared parte of that profite which groweth to vs by the word of God: but it doeth not onelye directe ⟨p. 152⟩our iudgement in the triall of truth, but dothe also graffe in vs a boldenesse and constancie in the defence of the truth. Salomon saieth,¹ A foole chaungeth as the Moone: He is alwayes vnstable, and inconstant, he knoweth not, neither what to do, nor what to beleue: he is somtimes ful, & sometimes emptie: & turneth and changeth as the Moone: He buildeth and layeth his foundation vppon the sande: therfore his house falleth to the ground. He halteth on both sides: somtimes worshippeth God, and sometimes worshippeth Baal: he is neither hotte nor colde: he ebbeth and floweth like the waues of the sea, he doubteth and staggereth, & resteth in nothing. He knoweth not the truth, he knoweth not that the scripturs are the word of God, so he wandereth in the darke, and knoweth not the way in which he walketh: He hath no féeling, no hart, no vnderstāding. He is vnfaithful towards God, and kepeth no faith towards man: he is wauering in all hys wayes. And why? because he knoweth not the wil of God, nor hath the light of ⟨p. 153⟩his word to guide his féete.

1cle. 27.

¶A Treatise of the holy Scriptures, gathered out of certain Sermons, which the reverend Father in God, Bishop Jewel preached at Salisbury.

¶A Treatise of the holy Scriptures, gathered out of certaine Sermons, which the reuerend Father in God, Bishoppe Iewel preached at Salisburie.

Anno. Domini. 1570.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

¶A Treatise of the holy Scriptures, gathered out of certain Sermons, which the reverend Father in God, Bishop Jewel preached at Salisbury.

¶A Treatise of the holy Scriptures, gathered out of certaine Sermons, which the reuerend Father in God, Bishoppe Iewel preached at Salisburie.

Anno. Domini. 1570.