A godlie sermon of repentaunce and amendment of life, togeather with the acompt which we must render at the day of iudgement Preached at the Rolles Church in London the second of Maye, and taken out of the fifth chapter of Saint Paule his Epistle to the Corinthians.
A Sermon preached at the Rolles Church in London, the 2. of Maye beeing Sondaye, taken out of the 5. Chapter of S. Paule his second Epistle to the Corinthians:
A Sermon preached At the Rolls Church in London, the 2. of May being Sunday, taken out of the 5. Chapter of S. Paul his second Epistle to the Corinthians:
verse 10. The Text. We must all appeare before the iudgement seat of Christe, that euery man maye receiue the thinges, which are done in his bodye, according to that which he hath done,
verse 10. The Text. We must all appear before the judgement seat of Christ, that every man may receive the things, which Are done in his body, according to that which he hath done,
and the profession of the glorious Gospell of Iesus Christe, protesteth solempnely, that the troubles, which bee suffered in his bodye did not onelye not discourage him,
and the profession of the glorious Gospel of Iesus Christ, protesteth solemnly, that the Troubles, which be suffered in his body did not only not discourage him,
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and to account those afflitions but tuomentary & light in respect of that most excellent and eternall weight of glorye, wherewith all in the end he knew he shoulde be crowned, the earnest desire whereof caused him to sigh and grone in spirite, that he might shortly be losed out of his body,
and to account those afflitions but tuomentary & Light in respect of that most excellent and Eternal weight of glory, wherewith all in the end he knew he should be crowned, the earnest desire whereof caused him to sighs and groan in Spirit, that he might shortly be losed out of his body,
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and cloathed with his house, which the Lord had prepared for him in heauen, not that be thought hee coulde preuent the time, which the Lord in his secret counsel had already determined.
and clothed with his house, which the Lord had prepared for him in heaven, not that be Thought he could prevent the time, which the Lord in his secret counsel had already determined.
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For he knew that the Dayes of man surely are determined, and that his number of monethes are knowne of God, who hath appoynted him his boundes, which can not goe beyonde,
For he knew that the Days of man surely Are determined, and that his number of months Are known of God, who hath appointed him his bounds, which can not go beyond,
but we know (sayth he) that if our earthly house of that tabernacle bee destroyed, wee haue a buildinge giuen of GOD, that is, a house not made with handes,
but we know (say he) that if our earthly house of that tabernacle be destroyed, we have a building given of GOD, that is, a house not made with hands,
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or remooue from home out of this bodye and dwell wich him, we endeuour our selues, that we may be found acceptable in his sight at all times, and in all places.
or remove from home out of this body and dwell which him, we endeavour our selves, that we may be found acceptable in his sighed At all times, and in all places.
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Whereof he giueth this reason, For we must all appeare, &c. Exhorting al men both by his example and doctrine, in life to meditate of death, in prosperitie to feare aduersitie, in the day of mercye to thinke of the daye of iudgement,
Whereof he gives this reason, For we must all appear, etc. Exhorting all men both by his Exampl and Doctrine, in life to meditate of death, in Prosperity to Fear adversity, in the day of mercy to think of the day of judgement,
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and when they muste resigne them, according to that counsell of the wise man, Remember thy ende, That is, the certaintie of thy ende, the vncertain howre of thy ende, the rewarde thou shalt receaue at thy ende, the place of ioye or payne, that thou must goe to at thy end, In all thy doinges remember these thinges,
and when they must resign them, according to that counsel of the wise man, remember thy end, That is, the certainty of thy end, the uncertain hour of thy end, the reward thou shalt receive At thy end, the place of joy or pain, that thou must go to At thy end, In all thy doings Remember these things,
For what causeth such losenes of life in all sortes, but the forgetfulnes of death in all sortes? What causeth the wicked alwayes to presume of God his mercye,
For what Causes such looseness of life in all sorts, but the forgetfulness of death in all sorts? What Causes the wicked always to presume of God his mercy,
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but the contempt of his iustice? What causeth such generall security in sinne, but the generall obliuion of the reward of sinne? Whereas if we did alwayes remember our particular endes and our generall iudgements, it would cause vs to walke more circumspectly in our callinges, which more care of conscience,
but the contempt of his Justice? What Causes such general security in sin, but the general oblivion of the reward of sin? Whereas if we did always Remember our particular ends and our general Judgments, it would cause us to walk more circumspectly in our callings, which more care of conscience,
If you aske to what ende, those All must appeare before the iudgement seate of Christ, the Apostle doth aunswere, To receaue euery man according to that which he hath done in his body, whether it, &c.
If you ask to what end, those All must appear before the judgement seat of christ, the Apostle does answer, To receive every man according to that which he hath done in his body, whither it, etc.
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TOuching the substaunce of that doctrine, which here is deliuered by the Apostle, it was prophesied long since by S. Peter, that towards the letter end of the world, this doctrine of the generall iudgement and resurrection of all flesh should of all other to the opinions of the wicked seeme most absurd, ridiculous and foolish.
TOuching the substance of that Doctrine, which Here is Delivered by the Apostle, it was prophesied long since by S. Peter, that towards the Letter end of the world, this Doctrine of the general judgement and resurrection of all Flesh should of all other to the opinions of the wicked seem most absurd, ridiculous and foolish.
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There shall come in the last dayes mockers (saith he) which will walke after their lustes, and saye, where is the promise of his comming? For since the Fathers dayed, all thinges continue a like from the beginning of the creation.
There shall come in the last days mockers (Says he) which will walk After their lusts, and say, where is the promise of his coming? For since the Father's dayed, all things continue a like from the beginning of the creation.
the manner, how they shall mocke it, will appeare both in their liues and speeches, in their liues for that they shall not walke after the lawes of God,
the manner, how they shall mock it, will appear both in their lives and Speeches, in their lives for that they shall not walk After the laws of God,
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In speeches not ashamed to profes, that they beleue nothing lesse, then that, that should be performed, which is promised in the scriptures concerning the comming of Christ in iudgement.
In Speeches not ashamed to profess, that they believe nothing less, then that, that should be performed, which is promised in the Scriptures Concerning the coming of christ in judgement.
The reason, that moue them to thinke and say so, is the obseruation of nature his constant course in all the workes and creatures of God continuing in ye same state, wherein they were first created withoute any alteration or chaunge in any of them,
The reason, that move them to think and say so, is the observation of nature his constant course in all the works and creatures of God Continuing in you same state, wherein they were First created without any alteration or change in any of them,
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as those great lights, the sunne and the Moone obseruing their vsuall and ordinarye time of their vprising and downe sitting, according to the seuerall seales and tymes of the yeare, the one ruling and giuing light to the daye, the other in the night, the starrs remaining firme and fixed as lightes in the firmament of heauen, where they were firste planted in the beginning to diuide ye day and the night,
as those great lights, the sun and the Moon observing their usual and ordinary time of their uprising and down sitting, according to the several Seals and times of the year, the one ruling and giving Light to the day, the other in the night, the Stars remaining firm and fixed as lights in the firmament of heaven, where they were First planted in the beginning to divide you day and the night,
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and at his appointed time also returneth againe to duste, from whence he came, and so obseruing all the workes of God to holde on that course of nature at this daye without any change, which he gaue to euery one of them in their kind & at their first creation many yeares since, thereupon they promise and presume of an eternall perpetuitie in all thinges, concluding with the Precher, Mundus durauit hactenus, ergo finem non habebit, The wor• hath endured hitherto, ergo it shall haue no ende,
and At his appointed time also returns again to dust, from whence he Come, and so observing all the works of God to hold on that course of nature At this day without any change, which he gave to every one of them in their kind & At their First creation many Years since, thereupon they promise and presume of an Eternal perpetuity in all things, concluding with the Preacher, World durauit Hactenus, ergo finem non habebit, The wor• hath endured hitherto, ergo it shall have no end,
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In which number the moste and greatest part of vs (I feare me) may be comprehended, we are not so impudent to say with our tonges, there is no God, but loke into our liues, our offices and functions, marke how euery man walketh in that state of lyfe, wherein he is placed of the Lorde,
In which number the most and greatest part of us (I Fear me) may be comprehended, we Are not so impudent to say with our tongues, there is no God, but look into our lives, our Offices and functions, mark how every man walks in that state of life, wherein he is placed of the Lord,
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and you shall see, we are not ashamed to say in our heartes, There is no God. We all saye with our tongues, that we esteeme our soules a thousande times more deare then our bodies,
and you shall see, we Are not ashamed to say in our hearts, There is no God. We all say with our tongues, that we esteem our Souls a thousande times more deer then our bodies,
A second sort of mockers there is who although they confes there is a God, yet saye they, non veniet dies iudicii, that God will neuer come in iudgement.
A second sort of mockers there is who although they confess there is a God, yet say they, non Come dies Judges, that God will never come in judgement.
Let vs oppresse the pore righteous, let vs not spare the widowe or old man, let vs not regard the heads, that are graye for age, and so forth as it followeth in the booke of wisedome, where the life and manner of these second sorts of moekers and epitures is liuely described and set foorth at large.
Let us oppress the poor righteous, let us not spare the widow or old man, let us not regard the Heads, that Are gray for age, and so forth as it follows in the book of Wisdom, where the life and manner of these second sorts of moekers and epitures is lively described and Set forth At large.
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Such was the repentaunce of that same blasphemous Antiochus, who in despight of God (as it were) had vowed to make Hierusalem a heape of stones, woulde take vpon him to commaund the flouds of the sea, weigh the mountaines in a payre of ballance, reach vp to the stars,
Such was the Repentance of that same blasphemous Antiochus, who in despite of God (as it were) had vowed to make Jerusalem a heap of stones, would take upon him to command the floods of the sea, weigh the Mountains in a pair of balance, reach up to the Stars,
nor he of himselfe, and thus with extremitie of paine eyther the remorse of conscience he was brought to this point, that he confessed, It is reason to be obedient to God,
nor he of himself, and thus with extremity of pain either the remorse of conscience he was brought to this point, that he confessed, It is reason to be obedient to God,
A like kinde of repentaunce did the Lorde wringe oute of harde harted Pharao who in time of his prosperitye and welfare was nota shamed to extoll himselfe aboue God, acknowledging no Lorde better then himselfe,
A like kind of Repentance did the Lord wring out of harden hearted Pharaoh who in time of his Prosperity and welfare was nota shamed to extol himself above God, acknowledging no Lord better then himself,
But in the end when hee felte suche plagues layde vppon him, as hee coulde neyther driue them awaye with tyrannycall courage, asswage them by counsell, put them from him by pollicye,
But in the end when he felt such plagues laid upon him, as he could neither driven them away with tyrannical courage, assuage them by counsel, put them from him by policy,
But when the lord ceased to plague him, by and by did hee cease to remember him, muche lyke to those same backeslyding people of Israell, who, when the lord slue them, sought him,
But when the lord ceased to plague him, by and by did he cease to Remember him, much like to those same backeslyding people of Israel, who, when the lord slew them, sought him,
and constrained to acknowledge the maiestye and power of GOD with theire mouthes, when they feele the execution of his iudgementes laide vppon theire bodies.
and constrained to acknowledge the majesty and power of GOD with their mouths, when they feel the execution of his Judgments laid upon their bodies.
& long sufferance, wherby he leadeth vs to repētance, according to our hardnes and harts, who cannot repent doe heape vp wrath to our selues against the day of wrath,
& long sufferance, whereby he leads us to Repentance, according to our hardness and hearts, who cannot Repent doe heap up wrath to our selves against the day of wrath,
Let vs take heede therefore, mocke not with God, but alwayes endeuoure oure selues by the example of the Apostle heere, to bee the same men inwardlye in conscience beefore GOD, which wee will seeme to bee outwardlye in conuersation before the worlde,
Let us take heed Therefore, mock not with God, but always endeavour our selves by the Exampl of the Apostle Here, to be the same men inwardly in conscience before GOD, which we will seem to be outwardly in Conversation before the world,
least in the ende wee bee accounted among those mocking sooles, which say in their hartes, there is no God. If our hartes condemne vs, God is greater then our harts, and knoweth all thinges.
lest in the end we be accounted among those mocking sooles, which say in their hearts, there is no God. If our hearts condemn us, God is greater then our hearts, and Knoweth all things.
therefore wee maye liue in securitye withont all feare or dread of his iudgemente, as the seconde sort of mockers doe, which thinke he will neuer come in iudgement,
Therefore we may live in security without all Fear or dread of his judgement, as the seconde sort of mockers do, which think he will never come in judgement,
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Let vs watche and waite for hys comming in honeste conuersation of lyfe, that the latter daye of euerye one of vs finde vs not vnprepared, beeleeuing allwayes that he will come, whom wee are ignorant, when he wil come.
Let us watch and wait for his coming in honest Conversation of life, that the latter day of every one of us find us not unprepared, beeleeuing always that he will come, whom we Are ignorant, when he will come.
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yet in the ende, hee will come, and wil not tarrie, at which time of his comming Wee muste appeare beefore his iudgement seate, &c. whereof that wee should be the more assuredly perswaded, the apostle not without great vehemencie of spirite aswell as of speche, telleth vs that we must appeare. As though he should saye,
yet in the end, he will come, and will not tarry, At which time of his coming we must appear before his judgement seat, etc. whereof that we should be the more assuredly persuaded, the apostle not without great vehemency of Spirit aswell as of speech, Telleth us that we must appear. As though he should say,
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Men are men, constant in nothing so much as inconstancy, which they will to day they wil to morrow, that whiche they fullye purpose at one tyme, vppon better aduise, they will dispose themselues to the contrary at an other.
Men Are men, constant in nothing so much as inconstancy, which they will to day they will to morrow, that which they Fully purpose At one time, upon better advise, they will dispose themselves to the contrary At an other.
His Apostles seeing him taken vp into heauen in a cloude, were promied by twoo Angelles, whiche stoode by them that the man Iesus, which was taken vppe from them into heauen, shoulde so come as they had seene him goe into heauen, at whose comming all men shall rise agayne with their bodies,
His Apostles seeing him taken up into heaven in a cloud, were promied by twoo Angels, which stood by them that the man Iesus, which was taken up from them into heaven, should so come as they had seen him go into heaven, At whose coming all men shall rise again with their bodies,
and wee beeleeue and receaue it for an vndoubted trueth, that GOD hathe rayfed vp Iesus from the dead and that by vertue of his resurrection wee all must ryse agayne, and they lykewise Muste appeare.
and we beeleeue and receive it for an undoubted truth, that GOD hath rayfed up Iesus from the dead and that by virtue of his resurrection we all must rise again, and they likewise Must appear.
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Is God vniust, whiche thus heapeth his benefites and blessinges vppon the wicked? Or is hee vnfaithfull of his promise, that forgetteth the poore whome hee hath receaued into his charge? God forbid, yea let God bee true and euerye man a lyer.
Is God unjust, which thus heapeth his benefits and blessings upon the wicked? Or is he unfaithful of his promise, that forgetteth the poor whom he hath received into his charge? God forbid, yea let God be true and every man a liar.
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and thoughe sometyme he doth dissemble him selfe to his children in this life, yet the truth & consideration of his iustice do preache vnto vs the performance thereof shall be in an other lyfe,
and though sometime he does dissemble him self to his children in this life, yet the truth & consideration of his Justice do preach unto us the performance thereof shall be in an other life,
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Neither must any man thinke him selfe exempted from the generall necessity of this iudgement, challenging any prerogatiue as priuiledged from it by his petegree, parentage, person, power, riches, honour, learning, wisedom or authority.
Neither must any man think him self exempted from the general necessity of this judgement, challenging any prerogative as privileged from it by his pedigree, parentage, person, power, riches, honour, learning, Wisdom or Authority.
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We must al appeare, &c. All. All flesh, all Nations, Iewes, Gentils, Turks, insidels & Christians, high and lowe, Princes aswell as their subiectes, Magistrates and meane men, rich and poore, men and women, fathers and mothers, maisters and seruauntes, young and olde.
We must all appear, etc. All. All Flesh, all nations, Iewes, Gentiles, Turks, Infidels & Christians, high and low, Princes aswell as their Subjects, Magistrates and mean men, rich and poor, men and women, Father's and mother's, masters and Servants, young and old.
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These All the scripture deuideth into two sortes foolishe or virginswise, chaffe or wheate, corne or els cockell, good stshes or bad, sheep or goaces, the children of this world or the children of hight:
These All the scripture Divideth into two sorts foolish or virginswise, chaff or wheat, corn or Else Cockle, good stshes or bad, sheep or goaces, the children of this world or the children of hight:
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which two sorts onely shall appeare in iudgement, wherof one is blessed, the other cursed, ye one chosen before the foundacion of the worlde, the other reiected,
which two sorts only shall appear in judgement, whereof one is blessed, the other cursed, you one chosen before the Foundation of the world, the other rejected,
as also there shall be but 〈 ◊ 〉 formes of iudgement, Come and goe, but two places mencioned for these two sortes to goe vnto, heauen or hell, no mencion of anye third, either before iudgement or after iudgement, which were requisite,
as also there shall be but 〈 ◊ 〉 forms of judgement, Come and go, but two places mentioned for these two sorts to go unto, heaven or hell, no mention of any third, either before judgement or After judgement, which were requisite,
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as they may seeme to be, which are supposed to be in the third place) according to the articles of our Christian faith, wherein we beleeue, that hee shall come to iudge the quicke and the deade, which the Apostle also witnesseth,
as they may seem to be, which Are supposed to be in the third place) according to the Articles of our Christian faith, wherein we believe, that he shall come to judge the quick and the dead, which the Apostle also Witnesseth,
when he sayth, We shall not all dye, but we shall all be chaunged, not meaning, that we shall hee chaunged in substaunce or qualitie of oure bodyes, but in the qualitye and nature of oure bodyes, The teares beeyng wyped from our eyes, all sorrow and griefe taken out of our myndes, All infirmities and blemishes out of our bodies and cur hearts replenished with such, psalmes of ioye,
when he say, We shall not all die, but we shall all be changed, not meaning, that we shall he changed in substance or quality of our bodies, but in the quality and nature of our bodies, The tears being wiped from our eyes, all sorrow and grief taken out of our minds, All infirmities and blemishes out of our bodies and cur hearts replenished with such, psalms of joy,
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Our bodles are sowen in corruption, they shall rise agayne in incorruption, they are sowen in dishonoure, they shall ryse agayn in honour, they are sowen in weakenesse, they shall rise agayne in power, they are sowen naturall bodyes, they shall rise agayne spirituall bodyes,
Our bodles Are sown in corruption, they shall rise again in incorruption, they Are sown in dishonour, they shall rise again in honour, they Are sown in weakness, they shall rise again in power, they Are sown natural bodies, they shall rise again spiritual bodies,
We must all appeare &c. I saw the sea giue vp her dead, death and hell (saith S. Iohn) deliuered vp the dead, that were in them, and al stood before God.
We must all appear etc. I saw the sea give up her dead, death and hell (Says S. John) Delivered up the dead, that were in them, and all stood before God.
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Manye thinke, that those bodyes, which are buried in Christian buriall (as they tearme it) that is, such as are laid in graues and included with in Church walles-shall rise againe,
Many think, that those bodies, which Are buried in Christian burial (as they term it) that is, such as Are laid in graves and included with in Church walles-shall rise again,
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and veuoured of wild beastes, or corne in peeces with vermine, or which haue miscarried on the seas, they thinke it impossible, that those bodies should be brought againe.
and veuoured of wild beasts, or corn in Pieces with vermin, or which have miscarried on the Seas, they think it impossible, that those bodies should be brought again.
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Dost •oe thou see, it is possible for thee being but a man and the creatour of God, to strike ster out of the harde flint, where before thou flindest it, it may seeme impossible to haue fier? And why shouldest thou thinke it were impossible thy creator and maker, which hath giuen that nature to the stone,
Dost •oe thou see, it is possible for thee being but a man and the creator of God, to strike ster out of the harden flint, where before thou flindest it, it may seem impossible to have fire? And why Shouldst thou think it were impossible thy creator and maker, which hath given that nature to the stone,
but requyre to be further satisfied with reason, the apostle saith there are fooles & mad men, as thaugh he should say, the resurrectiō of the body is either to be beleeued that it shalbe,
but require to be further satisfied with reason, the apostle Says there Are Fools & mad men, as thaugh he should say, the resurrection of the body is either to be believed that it shall,
Nay he, that will call in question euery kind of doctrine in the scriptures, wherof he cannot conceaue or giue a reason, maye chaunce to doubt of the highest points of a christian mans faith and religion.
Nay he, that will call in question every kind of Doctrine in the Scriptures, whereof he cannot conceive or give a reason, may chance to doubt of the highest points of a christian men faith and Religion.
What reason is there, that a Virgine shoulde conceiue with childe, beare a childe, and yet after her conception and birth, remain a pure and vndefiled virgine stil? What reason is there, that a man deade, buried,
What reason is there, that a Virgae should conceive with child, bear a child, and yet After her conception and birth, remain a pure and undefiled Virgae still? What reason is there, that a man dead, buried,
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De modo si quis me interrogat, fateri me non pudebit, sublimius esse attamen, quam vt vel meo ingenio comprehendi vel enarrari verbis queat, atque vt apertius dicam, experior magis quam intelligam:
De modo si quis me Interrogat, fateri me non pudebit, Sublimius esse attamen, quam vt vel meo ingenio comprehendi vel enarrari verbis queat, atque vt apertius dicam, experior magis quam intelligam:
yet I doe acknowledge it to be an article of my Christian faith, and therefore do vndoubtedly beleeue, that the spirit of him that raysed Iesus from the dead shall raise my mortall and corruptible bodye,
yet I do acknowledge it to be an article of my Christian faith, and Therefore do undoubtedly believe, that the Spirit of him that raised Iesus from the dead shall raise my Mortal and corruptible body,
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and that my bodie, and all mens bodies, throughe his omnipotente power and myght being so raised Must appeare before the iudgement seate of Christe, &c. But heere now leaste anye man shoulde thinke, that among such a multitude as must then appeare, it were possible for some to hide themselues, from the presence of their iudge,
and that my body, and all men's bodies, through his omnipotent power and might being so raised Must appear before the judgement seat of Christ, etc. But Here now jest any man should think, that among such a multitude as must then appear, it were possible for Some to hide themselves, from the presence of their judge,
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The worde Apparere, that is, appeare, is very emphaticall in this place, notinge vnto vs the appearaunce of the soule as the bodye, the inwarde heart and conscience,
The word Apparere, that is, appear, is very emphatical in this place, noting unto us the appearance of the soul as the body, the inward heart and conscience,
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And because the nature of the wicked is to promise themselues perpetuall impunitie of those simes before God, whereof they can not bee detected before the world, to confute and confound that vain hope of theirs, the Apostle telleth them plainly, they must then appeare. Which importeth so much,
And Because the nature of the wicked is to promise themselves perpetual impunity of those simes before God, whereof they can not be detected before the world, to confute and confound that vain hope of theirs, the Apostle Telleth them plainly, they must then appear. Which imports so much,
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as if he should saye, whereas we haue heere played the Hipocrites, dissembled our selues and oure sinnes before men with a counterfaite show of vprightnes not beeing the same men before God in our consciences,
as if he should say, whereas we have Here played the Hypocrites, dissembled our selves and our Sins before men with a counterfeit show of uprightness not being the same men before God in our Consciences,
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Euen as though our bodyes were ript in peeces for euerye man to view vs, to looke ouer vs, vnder vs, round about vs, and into vs. Naie either the verye heartes in our bodyes, which now we 〈 ◊ 〉 count the most feereat partes of vs shal be so 〈 ◊ 〉 sought and searched into;
Even as though our bodies were ripped in Pieces for every man to view us, to look over us, under us, round about us, and into us Nay either the very hearts in our bodies, which now we 〈 ◊ 〉 count the most feereat parts of us shall be so 〈 ◊ 〉 sought and searched into;
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The wicked presumptuous sinner, who 〈 … 〉 •he world with his glosing speech and •ocketh God with his abhominable lyfe, thinking that his hipocrisie shall neuer be found out,
The wicked presumptuous sinner, who 〈 … 〉 •he world with his glossing speech and •ocketh God with his abominable life, thinking that his hypocrisy shall never be found out,
but assure our selues, that one day he will reproue vs, and laye our faultes before our eyes, We do many thinges in secret and huggermugger, which for shame we woulde not if we knew we were seen of anye how much lesse ought we to do thē,
but assure our selves, that one day he will reprove us, and say our Faults before our eyes, We do many things in secret and huggermugger, which for shame we would not if we knew we were seen of any how much less ought we to do them,
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and would blushe to haue them knowne of others, which one daye the Lorde will make knowne to our neighbours, when he shall make manifest the thinges of the darcke,
and would blush to have them known of Others, which one day the Lord will make known to our neighbours, when he shall make manifest the things of the dark,
and found euen the vnserchable depth of his heart, when he shall search Hierusalem with a lanterne? Let vs remember this all the sort of vs (least as the Prophet Dauid sayth) we forget God and perish from the right waye.
and found even the vnserchable depth of his heart, when he shall search Jerusalem with a lantern? Let us Remember this all the sort of us (lest as the Prophet David say) we forget God and perish from the right Way.
These bookes are the consciences of our good deeds and bad, which (as the Apostle witnesseth) shall then excuse vs, or accuse vs, iustiste vs or condemne vs, make with vs, or against vs. And there is no man, to whom God hath not giuen one of these bookes to carrye with him alwayes in his bosome,
These books Are the Consciences of our good Deeds and bad, which (as the Apostle Witnesseth) shall then excuse us, or accuse us, iustiste us or condemn us, make with us, or against us And there is no man, to whom God hath not given one of these books to carry with him always in his bosom,
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and for his memories sake hee wrote in it, What day soeuer thou eat thereof, thou shalt dye the death, But Adam neuer vnclaspt this booke, till he had in deede transgressed Goods commandement,
and for his memories sake he wrote in it, What day soever thou eat thereof, thou shalt die the death, But Adam never vnclaspt this book, till he had in deed transgressed Goods Commandment,
and then his booke beeing opened, he sawe the vglesome deformitie of this sinne, whereto he had brought him selfe, and his posterity, but it was too late.
and then his book being opened, he saw the uglesome deformity of this sin, whereto he had brought him self, and his posterity, but it was too late.
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and then vnclasping it, he found written in it, Thou shalt not kill, but thou hast killed thy brother, ergo sayth he, My su•e is greater, than that it can be forgiuen.
and then unclasping it, he found written in it, Thou shalt not kill, but thou hast killed thy brother, ergo say he, My su•e is greater, than that it can be forgiven.
That same frantike 〈 ◊ 〉, of whom mencion is made in Euripides, after he had staine adulterou•• Egisthus, aud Clytemnestra his owne mother, hauing no man to accuse him,
That same frantic 〈 ◊ 〉, of whom mention is made in Euripides, After he had stain adulterou•• Aegisthus, and Clytemnestra his own mother, having no man to accuse him,
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but his own conscience, he looked in his booke, and there he found written, Bloud will haue bloud, and therevpon though he was acquit by the law, he presemlye ran mad,
but his own conscience, he looked in his book, and there he found written, Blood will have blood, and thereupon though he was acquit by the law, he presemlye ran mad,
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then they al. And therfore, Nullam peccatorū tuorū conscium magis timueris, quā teipsum, aliū potes effuger•, teipsum nun quam, feare no mā y• in priuie to thy sins so much as thy selfe:
then they all And Therefore, Nullam peccatorū tuorū conscium magis timueris, quā teipsum, aliū potes effuger•, teipsum Nun quam, Fear no man y• in privy to thy Sins so much as thy self:
thou maist auoyd an other mā, but thou canst not flee frō thy self nor thy own knowledg & conscience, which (according to the Etimologye of the worde) is nothing els,
thou Mayest avoid an other man, but thou Canst not flee from thy self nor thy own knowledge & conscience, which (according to the Etymology of the word) is nothing Else,
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and punished, when we must appear, &c. And therfore is this day and time of our appearaunce termed of the Apostle, dies declarationis, the daye of declaration, not that anye thing shall then be declared to the Lord more then he knoweth already (For he that planes the care,
and punished, when we must appear, etc. And Therefore is this day and time of our appearance termed of the Apostle, die declarationis, the day of declaration, not that any thing shall then be declared to the Lord more then he Knoweth already (For he that planes the care,
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how can he but heare? he that made the eie how can he but see? heauen is his seate, earth is his footstoole, what can be d•n in heauen or earth, wherof he hath not knowledg? he knoweth our down sitting, our vprising, he vnderstandeth all our thoughtes long before, he spieth out all our waies, not a word in our tong,
how can he but hear? he that made the eye how can he but see? heaven is his seat, earth is his footstool, what can be d•n in heaven or earth, whereof he hath not knowledge? he Knoweth our down sitting, our uprising, he understandeth all our thoughts long before, he spieth out all our ways, not a word in our tonge,
To conclude, all thinges are naked and open to his eies, and there is no creature, that is not manifest in his sight, but wherfore is the daye of iudgemente tearmed of the Apostle, the day of declaration, for that nothing is so secretlye concealed of vs nowe, but it shall be manifestly reuealed then.
To conclude, all things Are naked and open to his eyes, and there is no creature, that is not manifest in his sighed, but Wherefore is the day of judgement termed of the Apostle, the day of declaration, for that nothing is so secretly concealed of us now, but it shall be manifestly revealed then.
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The daye of this lyfe, is one daie, and may be tearmed, the day of our dissimulation, the day, which followeth immediately after this life, is the lords,
The day of this life, is one day, and may be termed, the day of our dissimulation, the day, which follows immediately After this life, is the Lords,
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and the earthe, whiche nowe doeth beare him, shall then take parte againste him. Now the ten virgins go together, walke together, talke together, eat and drinke together:
and the earth, which now doth bear him, shall then take part against him. Now the ten Virgins go together, walk together, talk together, eat and drink together:
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& who haue watched, whiche of them had oyle in their Lampes, and which way, which of them shalbe admitted vnto the marriage, and whiche excluded and shut oute.
& who have watched, which of them had oil in their Lamps, and which Way, which of them shall admitted unto the marriage, and which excluded and shut out.
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Nowe the sheepe and goates go together, feede together, and are foulded together, but at that daye shall the chiefe sheapehard seperate the sheepe from the gouts, placing the shepe one his righte hande,
Now the sheep and Goats go together, feed together, and Are folded together, but At that day shall the chief sheapehard separate the sheep from the gouts, placing the sheep one his right hand,
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Nowe all the creatures of God do grone and trauaile in paine with vs, looking when the sonnes of God shall appeare but at that daye they shall bee freed of the bondage of corruption,
Now all the creatures of God do groan and travail in pain with us, looking when the Sons of God shall appear but At that day they shall be freed of the bondage of corruption,
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In the meane time let vs possesse our soules in patience, and reioyce to be partakers of Christe his sufferinges, that when his glorie shall appeare, we may be glad and reioyce being certainly perswaded, that the afflictions of this life are not worthy of that glory which shall then bee shewed vppon vs. Onely let vs be dilligent, that wee maye be found of him in peace, without spot,
In the mean time let us possess our Souls in patience, and rejoice to be partakers of Christ his sufferings, that when his glory shall appear, we may be glad and rejoice being Certainly persuaded, that the afflictions of this life Are not worthy of that glory which shall then be showed upon us Only let us be diligent, that we may be found of him in peace, without spot,
before whome we must appeare, is Christ, For the father hath giuen all iudgement to the son, & the articles of our Christion faith do teache vs to be leeue, that hee shall come to iudge the quicke and the deade, not that God the father and God the holy ghost shall then be excluded and not ioyned in iudgement with him,
before whom we must appear, is christ, For the father hath given all judgement to the son, & the Articles of our Christian faith do teach us to be leave, that he shall come to judge the quick and the dead, not that God the father and God the holy ghost shall then be excluded and not joined in judgement with him,
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but for that the visible execution of this iudgemente shall bee doone by the second person in trynitye God the sonne, who shall then sitte one his seate of iudgemente to giue euerye man &c. Nowe hee sitteth one his seate of mercy as oure mediator and aduocare making continuall intercession, to God his Father for vs:
but for that the visible execution of this judgement shall be done by the second person in Trinity God the son, who shall then sit one his seat of judgement to give every man etc. Now he Sitteth one his seat of mercy as our Mediator and advocare making continual Intercession, to God his Father for us:
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Sitting on his seate of iudgement hee shall pronounce the sentence of condemnation against vs. Now be offereth himselfe to be intertained & calleth al men to be his clientes, that are opressed with their ennemies, the world, flesh or diuell, come to me all ye that labour and are laden,
Sitting on his seat of judgement he shall pronounce the sentence of condemnation against us Now be Offereth himself to be entertained & calls all men to be his Clients, that Are oppressed with their enemies, the world, Flesh or Devil, come to me all you that labour and Are laden,
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Nowe hee hathe neyther beautie nor fauoure, nowe the worlde hath no lust to him, nowe hee is despised, and abhorred of all men nowe hee is counted so vile,
Now he hath neither beauty nor favour, now the world hath no lust to him, now he is despised, and abhorred of all men now he is counted so vile,
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of his father, accompanyed with a multitude of heauenlye souldiours, in the sound of the trumpe, and in flaming for to render vengeance to suche as know not God,
of his father, accompanied with a multitude of heavenly Soldiers, in the found of the trump, and in flaming for to render vengeance to such as know not God,
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nor beleeue not the gospell, his presence shall bee so hotte, that no man shall be able to abide it, his lippes full of indignation, his tongue as a consuming fire, his breath is a vehement flood of water, that reacheth to the necke, insomuch that euen kinges of the earth, great men, rich persons, graund captaines and mighty men, euery bondman & freeman shall hide themselues in dennes and amongst rockes of the mountains, saying to them, fall on vs, and hide vs from the presence of him, that sitteth on the throne,
nor believe not the gospel, his presence shall be so hot, that no man shall be able to abide it, his lips full of Indignation, his tongue as a consuming fire, his breath is a vehement flood of water, that reaches to the neck, insomuch that even Kings of the earth, great men, rich Persons, grand Captains and mighty men, every bondman & freeman shall hide themselves in dens and among Rocks of the Mountains, saying to them, fallen on us, and hide us from the presence of him, that Sitteth on the throne,
then shall hee come to condemne ▪ Now he comm•th intreating of vs, then will he come thre a•e•nge of vs. The signes and tokens, which shall goe immediately before this his seas 〈 ◊ 〉 comming, the scripture sheweth to be manie, Christ himselfe saithe you shall heare of warres,
then shall he come to condemn ▪ Now he comm•th entreating of us, then will he come Three a•e•nge of us The Signs and tokens, which shall go immediately before this his Seas 〈 ◊ 〉 coming, the scripture shows to be many, christ himself Saith you shall hear of wars,
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And therefore when be saith, you shall heare of warres, he thereby signifieth vnto vs, that towards his cōming ye diuel shal disperse sediciously messēgers of newes into the world, which shal raise vp rumors & tales, filling ye peopls heads full of newes,
And Therefore when be Says, you shall hear of wars, he thereby signifies unto us, that towards his coming you Devil shall disperse seditiously messengers of news into the world, which shall raise up rumours & tales, filling the peoples Heads full of news,
& those no ioyfull or good newes (as ye angels reported at his firste cōming,) but heauie & troblesom newes, newes rending to sedicion, ye disturbāce of publique peace,
& those no joyful or good news (as you Angels reported At his First coming,) but heavy & troblesom news, news rending to sedition, you disturbance of public peace,
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& disquieting of peoples mindes, breeding disoledience in subiectes againste their souer•igues, in princes ielosie of their Subiertes, in Magistrates and men of honour secrete harted & disliking one of an other both in religion & gouernment.
& disquieting of peoples minds, breeding disoledience in Subjects against their souer•igues, in Princes jealousy of their Subiertes, in Magistrates and men of honour secret hearted & disliking one of an other both in Religion & government.
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After which rumors & newes dispearsed abrod of war & that mens hartes are, (as it were) prepared to wars, wars shall flow indeede both forren, ciuell and domesticall.
After which rumours & news dispersed abroad of war & that men's hearts Are, (as it were) prepared to wars, wars shall flow indeed both foreign, civil and domestical.
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Many shalbe offēded, betray & hate one another, & that which is wonderful, & against the cōmon course of nature, a man shalbe at variance with his father, the daughter with the mother, the daughter in lawe with the mother in lawe, insomuch that the brother shal betray the brother vnto death, the father the son, childrē shal rise against their own parēts,
Many shall offended, betray & hate one Another, & that which is wondered, & against the Common course of nature, a man shall At variance with his father, the daughter with the mother, the daughter in law with the mother in law, insomuch that the brother shall betray the brother unto death, the father the son, children shall rise against their own Parents,
Another signe going before his comming is, The Gospell shall be preached in all the world for a witnesse of all nations, whereby he noteth vnto vs, that towardes his comming the gospell shal be preached to all nations, professed also of many,
another Signen going before his coming is, The Gospel shall be preached in all the world for a witness of all Nations, whereby he notes unto us, that towards his coming the gospel shall be preached to all Nations, professed also of many,
For notwithstandinge the preaching of the Gospell, some shall departe from the faith and shall giue heed to spirites of errour, and doctrines of diuels, which speak lyes through hypocrisie, and haue their consciences burned with a hot iron, forbidding to marry,
For notwithstanding the preaching of the Gospel, Some shall depart from the faith and shall give heed to spirits of error, and doctrines of Devils, which speak lies through hypocrisy, and have their Consciences burned with a hight iron, forbidding to marry,
For men shall be louers of them selues, couetous, proude boasters, cursed speakers, disobedient to parentes, vnthankfull, without naturall affection, truthbreakers, false accusers, intemperate, fierce, no louers at all of those that are good, traitours, heady, high minded, louers of pleasures more then of GOD, hauing a shew of Godlines, but denying the power thereof.
For men shall be lovers of them selves, covetous, proud boaster's, cursed Speakers, disobedient to Parents, unthankful, without natural affection, truthbreakers, false accusers, intemperate, fierce, no lovers At all of those that Are good, Traitors, heady, high minded, lovers of pleasures more then of GOD, having a show of Godliness, but denying the power thereof.
except there come a departinge first, and that the man of sinne be disclosed, euen the sonne of perdition, which is an aduersary and exalteth him selfe againste all that is called God, or that is worshipped sittinge as God in the temple of God, shewing him selfe that he is God.
except there come a departing First, and that the man of sin be disclosed, even the son of perdition, which is an adversary and Exalteth him self against all that is called God, or that is worshipped sitting as God in the temple of God, showing him self that he is God.
These are the heginninges of sorrowes, the manifest demonstrations of his comming, and the experience of thē in our dayes do plainely Prognosticate vnto vs, that he can not be farre of.
These Are the heginninges of sorrows, the manifest demonstrations of his coming, and the experience of them in our days do plainly Prognosticate unto us, that he can not be Far of.
And euen now is the time, that the sonne is at variance with the father, the father with the sonne, &c. Euen now can one state hardly abyde another without grudging, disliking or disdaine,
And even now is the time, that the son is At variance with the father, the father with the son, etc. Eve now can one state hardly abide Another without grudging, disliking or disdain,
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or if they agree in matters of policy & gouerment, yet do they hardly agree in matters of faith and religion in one house, where they are nighly ioyned together, it is hard to finde twoo of one mind,
or if they agree in matters of policy & government, yet do they hardly agree in matters of faith and Religion in one house, where they Are nighly joined together, it is hard to find twoo of one mind,
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Euen now is the Gospell preached, & yet euen now in the time of the Gospell doe some depart from the truth, giuing beede to spirites of errour and doctrine of Diuels, forbidding to marrye and eat meates, who the Lorde bath ordained to be receiued with thāksgiuing.
Eve now is the Gospel preached, & yet even now in the time of the Gospel do Some depart from the truth, giving beede to spirits of error and Doctrine of Devils, forbidding to marry and eat Meats, who the Lord bath ordained to be received with thanksgiving.
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For when was there euer such selfe loue? when was there euer so liet len•ig h•orly loue? when were •teneue• so 〈 ◊ 〉? when were there eure such bosters & braggers? when was ther euer the like pride? when were mens mouthes fuller of cursing & bitternesse? where were Children so disobedient to their parents? when were men euer so vnthankfull? either to God, their prince or their priuate friends? when were men euer so voyd of compassion:
For when was there ever such self love? when was there ever so liet len•ig h•orly love? when were •teneue• so 〈 ◊ 〉? when were there eure such boasters & braggers? when was there ever the like pride? when were men's mouths fuller of cursing & bitterness? where were Children so disobedient to their Parents? when were men ever so unthankful? either to God, their Prince or their private Friends? when were men ever so void of compassion:
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when so fals harted? when so many false tongs? when so many riotous ruffiās & so fierce? whē was vertue, godlines & godly men more abhorted? when so many traitors publique & priuate, open & secret? whē were there euer so many bayrebraines? when so many high minded marchauntes? In what age were pleasures in greater price,
when so falls hearted? when so many false tongue's? when so many riotous ruffians & so fierce? when was virtue, godliness & godly men more aborted? when so many Traitors public & private, open & secret? when were there ever so many bayrebraines? when so many high minded Merchants? In what age were pleasures in greater price,
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and God had in lesse honour? when was religion euer more in showe, when was there euer lesse among all men generally in truth? And to make iniquity consummate hath not the man of sin•• long since beene disclosed? hath not the childe of perdition be••t manifestly deuealed? are not his dangerous practises dayly discouered,
and God had in less honour? when was Religion ever more in show, when was there ever less among all men generally in truth? And to make iniquity consummate hath not the man of sin•• long since been disclosed? hath not the child of perdition be••t manifestly deuealed? Are not his dangerous practises daily discovered,
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Since these thinges therfore are the sIgnes of his comming, and are gone before, let vs assure our seLues, the time of his comming which they prognosticate, can not be farre of.
Since these things Therefore Are the sIgnes of his coming, and Are gone before, let us assure our seLues, the time of his coming which they prognosticate, can not be Far of.
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yet because men are so sencelesse of their sinnes, and liue in such securitie of lyfe, crying peace, peace, safety, safetye, thinking least of those dangers which hang ouer their heades, giuing them selues wholy to eating and drinking, planting and building, buying and selling, chapping and chaunging, wyuing & marrying, &c. euen as they did in the dayes of 〈 ◊ 〉,
yet Because men Are so senseless of their Sins, and live in such security of life, crying peace, peace, safety, safety, thinking least of those dangers which hang over their Heads, giving them selves wholly to eating and drinking, planting and building, buying and selling, chapping and changing, wiving & marrying, etc. even as they did in the days of 〈 ◊ 〉,
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and auoyd those daungers, which shall fall vppon them, that dwell on thē face of the earth, Take heede that your hearts be not at any time ouercome with surffeting and drunkenesse,
and avoid those dangers, which shall fallen upon them, that dwell on them face of the earth, Take heed that your hearts be not At any time overcome with surfeiting and Drunkenness,
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set your affectiō on thinges aboue, and not on thinges on earth, and take vnto thee the whole armour of God, that thou maye bee able to resist in the euil day, that hauing finished all thinges thou maye stande fast, hauing youre loynes gyrte with truth,
Set your affection on things above, and not on things on earth, and take unto thee the Whole armour of God, that thou may be able to resist in the evil day, that having finished all things thou may stand fast, having your loins gyrte with truth,
and the brest-plate of righteousnes, your feete shod in the preparation of the gospel of peace, your soules armed with the shield of faith, your heade with the helmet of saluation, holdinge in the handes of our hearts the swoord of the spirit with your lights and lamps burning in your hands,
and the breastplate of righteousness, your feet shod in the preparation of the gospel of peace, your Souls armed with the shield of faith, your head with the helmet of salvation, holding in the hands of our hearts the sword of the Spirit with your lights and lamps burning in your hands,
and your selues like vnto men, which looke for their Lord, when he shall come from the wedding, that when soeuer he shall come and knock, whether at euen,
and your selves like unto men, which look for their Lord, when he shall come from the wedding, that when soever he shall come and knock, whither At even,
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Where first the Apostle noteth vnto vs the integrity and vprightnesse of him that shall be our iudge by twoo excellent points of iustice, one in that he will reward euery man, the other is in that he will rewarde them according to that, which they haue done.
Where First the Apostle notes unto us the integrity and uprightness of him that shall be our judge by twoo excellent points of Justice, one in that he will reward every man, the other is in that he will reward them according to that, which they have done.
If anye man therefore liuing in the feare of God, and with the testimonye of a good conscience findeth him selfe vexed, iniuried, hurt or oppressed powring forth his grieued soule before God without ease or release of these euils, let him not therefore faint,
If any man Therefore living in the Fear of God, and with the testimony of a good conscience finds him self vexed, injuried, hurt or oppressed Pouring forth his grieved soul before God without ease or release of these evils, let him not Therefore faint,
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and then Abso•on his owne childe to seeke his lyfe, and thirst for his kingdome before his death, with a number of such like calamities, wherewith all it pleased the Lord to trye him mithall, he was in that perplexitie, that he protesteth he had vtterlye fainted,
and then Abso•on his own child to seek his life, and thirst for his Kingdom before his death, with a number of such like calamities, wherewith all it pleased the Lord to try him mithall, he was in that perplexity, that he protesteth he had utterly fainted,
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As though he should say, the remembrance of the Lorde his goodnesse, which I was sure to see and taste of at last in the land of the liuing, was that which comforted me in the middest of all my troubles.
As though he should say, the remembrance of the Lord his Goodness, which I was sure to see and taste of At last in the land of the living, was that which comforted me in the midst of all my Troubles.
When the Lord had layd vpon Iob all those plagues, which might fall vppon man, robbed him of his riches, spoyled him of his goods and cattell, vereft him of his children, marked him with botches and biles, that from the sole of the foote to the crown of the head he had not one cleane place,
When the Lord had laid upon Job all those plagues, which might fallen upon man, robbed him of his riches, spoiled him of his goods and cattle, vereft him of his children, marked him with botches and biles, that from the sole of the foot to the crown of the head he had not one clean place,
and see God with these eyes, &c. As though he shoulde saye, as for these temporall blessings he hath taken them, that gaue them, blessed be his holy name for them,
and see God with these eyes, etc. As though he should say, as for these temporal blessings he hath taken them, that gave them, blessed be his holy name for them,
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and who will not leese me, but in his time, reward mee and euerye man according, &c. In all thy troubles fore whatsoeuer looke vnto Iesus the captaine and finisher of thy faythe, who in the end will reward euery man,
and who will not lose me, but in his time, reward me and every man according, etc. In all thy Troubles before whatsoever look unto Iesus the captain and finisher of thy faith, who in the end will reward every man,
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whether he bee bounde or free I haue beene yong (saith Dauid) and nowe am olde, yet did I neuer see the righteous man for saken, nor his seede beging their bread, confessing as it were, that hee had seene them, haue their crosses to be persecuted, hated and oppressed,
whither he be bound or free I have been young (Says David) and now am old, yet did I never see the righteous man for saken, nor his seed begging their bred, confessing as it were, that he had seen them, have their Crosses to be persecuted, hated and oppressed,
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and he shall make the righteous as cleare as the light, & thy iust dealing as the noone day when euery man shall receaue, &c. In the meane tyme fret not thy self,
and he shall make the righteous as clear as the Light, & thy just dealing as the noon day when every man shall receive, etc. In the mean time fret not thy self,
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And thoughe for a tyme the wicked florishe lyke a greene baye tree, yet sodenlye doe they goe downe to the grounde, where they are kepte to the daye of destruction,
And though for a time the wicked flourish like a green bay tree, yet suddenly do they go down to the ground, where they Are kept to the day of destruction,
nor respectynge the man, whose the cense is, but the matter what it is. For where the man is not respected & not the matter, their iustice is peruerted,
nor respecting the man, whose the cense is, but the matter what it is. For where the man is not respected & not the matter, their Justice is perverted,
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To shew therfore the exact and precise forme of God his iudgement, the Apostle saith, Euery man shall receaue according to that, which he hath done, &c. The iudges of this worlde they are men and no gods,
To show Therefore the exact and precise Form of God his judgement, the Apostle Says, Every man shall receive according to that, which he hath done, etc. The judges of this world they Are men and no God's,
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& his people with equitie, euerie man receiuing according to that which he hath done in his body &c. Let vs not deceiue our selues therefore being onely vaine speakers of the worde,
& his people with equity, every man receiving according to that which he hath done in his body etc. Let us not deceive our selves Therefore being only vain Speakers of the word,
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Manye shall saye vnto mee in that daye (saith Christ,) Lorde wee prophecyed in thy name, caste out diuels, and done many greate woorkes in thy name, and yet for all their so saying, Christe sayth, he will tearme them workers of inniquitie, and bid them depart from him.
Many shall say unto me in that day (Says christ,) Lord we prophesied in thy name, cast out Devils, and done many great works in thy name, and yet for all their so saying, Christ say, he will term them workers of inniquitie, and bid them depart from him.
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and followe, that we knowe. They that profes the fayth of christians, and doe not confirme it with a Christian lyfe are like belles in the steeple whiche call others to churthe with their sounde,
and follow, that we know. They that profess the faith of Christians, and do not confirm it with a Christian life Are like Bells in the steeple which call Others to churthe with their sound,
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but ful of dead carcases and filthie corruption within, like salte, which hath his colour, but lost his sauour, like a candell, whiche is lighte, but hidden vnder a bushell.
but full of dead carcases and filthy corruption within, like salt, which hath his colour, but lost his savour, like a candle, which is Light, but hidden under a bushel.
But let youre lighte, (saith Christ, speaking to Christians.) so shine beefore men, that they maye see your woorkes &c. If you be the sonnes of Abraham, doe the workes of Abraham.
But let your Light, (Says christ, speaking to Christians.) so shine before men, that they may see your works etc. If you be the Sons of Abraham, do the works of Abraham.
The tree is not cōmended for bearing leaues but fruites, euen so the commendation of a Christian consisteth not in speaking but in dooinge They shall leaue their woordes beehinde them,
The tree is not commended for bearing leaves but fruits, even so the commendation of a Christian Consisteth not in speaking but in doing They shall leave their words beehinde them,
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For all fleshe hath corrupted his way, and all the immaginations, of oure hartes is euill euerie daye, There is not one, that doth good, no not one, our lips are full of cursing and bitternesse, not apt or abell to vtter a good word, much lesse are we able to doe a good worke.
For all Flesh hath corrupted his Way, and all the Imaginations, of our hearts is evil every day, There is not one, that does good, no not one, our lips Are full of cursing and bitterness, not apt or abel to utter a good word, much less Are we able to do a good work.
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Men doe not gather grapes of thornes, nor figges of thistles, & we beinge shapen in wickednes & conceiued in sinne are as vnapt & as vnable to bring foorth good fruites,
Men do not gather grapes of thorns, nor figs of thistles, & we being shapen in wickedness & conceived in sin Are as unapt & as unable to bring forth good fruits,
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as thornes are to bring foorth grapes, or thistles figges. But yet as the stocke of a sower crabbe may bring foorth a sweete apple, if the graffe bee good:
as thorns Are to bring forth grapes, or thistles figs. But yet as the stock of a sour crab may bring forth a sweet apple, if the graft be good:
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To make our workes good therefore it is necessarie to obserue these foure circumstaunces, that we doe them in loue, with a pure hart, a good conscience,
To make our works good Therefore it is necessary to observe these foure Circumstances, that we do them in love, with a pure heart, a good conscience,
if these foure conditions bee not obserued in doing them, wee that are the doers of them (as saythe the Apostle,) are but vaine ianglers and no frutifull workers.
if these foure conditions be not observed in doing them, we that Are the doers of them (as say the Apostle,) Are but vain Janglers and no frutifull workers.
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It is not onelye requisite, vt aliquid fiat, quod in suo genere bonum sit, sed pr•cipue vt bene fiat. 1. that the thinge whiche is donne, bee in his owne nature good,
It is not only requisite, vt Aliquid fiat, quod in Sue genere bonum sit, sed pr•cipue vt bene fiat. 1. that the thing which is done, be in his own nature good,
It is good to helpe anye man in necessitie, but he that seeketh the glory of men therby rather then of God, bonum facit non bene, saith Augustine, he doth that which is good,
It is good to help any man in necessity, but he that seeks the glory of men thereby rather then of God, bonum facit non bene, Says Augustine, he does that which is good,
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Many excellent morall vertues were in the heathen philosophers, which notwithstanding bicause they referred them not to God, were no hetter then sinnes before him, Sine cultu veri dei, etiam quod virius videtur esse.
Many excellent moral Virtues were in the heathen Philosophers, which notwithstanding Because they referred them not to God, were no hetter then Sins before him, Sine cultu very dei, etiam quod Virius videtur esse.
And to say all in one word, without faith it is impossible to please God. why (saith Iulianus to Augustine ) if a Pagan should cloth a naked christian,
And to say all in one word, without faith it is impossible to please God. why (Says Iulianus to Augustine) if a Pagan should cloth a naked christian,
bicause it is not of faith, were it sinne? yea indeede were it saith Augustine. Ipsa miserico dia per se opus est bonum, at hoc bonum malefacit, qui infideliter facit. i.
Because it is not of faith, were it sin? yea indeed were it Says Augustine. Ipsa miserico dia per se opus est bonum, At hoc bonum malefacit, qui infideliter facit. i.
non fideli sed infideli 〈 ◊ 〉 Mercy it selfe is a good work, but this good work doth he euilly, which doth as infidels, that is, not with a faithfull, but an vnbeleeuing hart.
non Fideli sed Infideli 〈 ◊ 〉 Mercy it self is a good work, but this good work does he evilly, which does as Infidels, that is, not with a faithful, but an unbelieving heart.
Euerye man shall receaue according to that which he hath done, & in other places, that euery man shalbe rewarded accordinge to that, whiche hee hath doone, that manner of speaking is not ment of the merite of oure dooinges (for that wee shoulde all be rewarded with euerlasting damnation and hell fier) but that we shall receiue and be euerie man rewarded according to the testimonye of that, which hee hath done bearing witnesse of our faith with vs,
Every man shall receive according to that which he hath done, & in other places, that every man shall rewarded according to that, which he hath done, that manner of speaking is not meant of the merit of our doings (for that we should all be rewarded with everlasting damnation and hell fire) but that we shall receive and be every man rewarded according to the testimony of that, which he hath done bearing witness of our faith with us,
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If we must answere euery idell woorde, how shall we answer euery lying word, euery blasphemous word, euery flandorous worde? Or if wee cannot answere our idell words,
If we must answer every Idle word, how shall we answer every lying word, every blasphemous word, every flandorous word? Or if we cannot answer our Idle words,
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and appeale from God his iustice, and oure deseruings, to his mercie, Enter not into iudgement with thy seruants O lorde for no flesh is righteus in thy sight,
and appeal from God his Justice, and our deservings, to his mercy, Enter not into judgement with thy Servants Oh lord for no Flesh is righteus in thy sighed,
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and haue mercie vppon me O God, not according to my merites but according to the mercie doe awaye my offences, &c. For otherwise we must all prepare our selues to taste of the reward of sinne, which, be our sinne neuer so light or littell, committed in thought, woorde,
and have mercy upon me Oh God, not according to my merits but according to the mercy do away my offences, etc. For otherwise we must all prepare our selves to taste of the reward of sin, which, be our sin never so Light or little, committed in Thought, word,
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The Prophet vseth many words, wher of euery one may seeme more greeuous then other, to teache vs, that the greater shalbe the punishment, which the sinner shal receiue according to that, which he saith in the second chapter to the Romaines, that the impenitent presumptious sinner doth heap vp wrath to himself &c. as who should saye God will heape damnation vpon his head in life to come as he hath heaped one sinne vppon an other in this life, not that there are many helles,
The Prophet uses many words, where of every one may seem more grievous then other, to teach us, that the greater shall the punishment, which the sinner shall receive according to that, which he Says in the second chapter to the Romans, that the impenitent presumptuous sinner does heap up wrath to himself etc. as who should say God will heap damnation upon his head in life to come as he hath heaped one sin upon an other in this life, not that there Are many Hells,
or many siers in bell, but that the iustice of God re quireth to measure out y• grieuousnes of their punishment accor to the grieuousnes of their sines, vt et ignem non dissimilem habeant & tamen eosdem singulos exurat, that not hauing a diuerse fire yet euery one to be tormented the same wt fire,
or many siers in bell, but that the Justice of God re quireth to measure out y• grievousness of their punishment Accord to the grievousness of their sines, vt et Ignem non dissimilem habeant & tamen eosdem singulos exurat, that not having a diverse fire yet every one to be tormented the same with fire,
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yet let this seruile and slauishe feare, the feare of punishement staie vs and make vs a fraide to perseuer in our ill, least accordinge to the greeuousnes of the same in oure soules, at last we reseaue double damnation in our bodyes.
yet let this servile and slavish Fear, the Fear of punishment stay us and make us a fraide to persever in our ill, least according to the greeuousnes of the same in our Souls, At last we reseaue double damnation in our bodies.
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and receiueth in his soul (which presently mounteth either to heauen, or is carryed to hell) the rewarde of ioye or paine, which either thorough sinne he hath deserued,
and receiveth in his soul (which presently mounts either to heaven, or is carried to hell) the reward of joy or pain, which either thorough sin he hath deserved,
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or the Lorde in merrye doth freely giue him, yet doth he nor receiue the same in body (which remayneth in the graue) til the generall resurrection and iudgement of all flesh, at what time the bodye shall be vnited to the soule,
or the Lord in merry does freely give him, yet does he nor receive the same in body (which remaineth in the graven) till the general resurrection and judgement of all Flesh, At what time the body shall be united to the soul,
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I shall not receaue accordinge to that, which thou haste done in thy bodye, nor thou shalt not receaue according to that which I haue done in my bodye,
I shall not receive according to that, which thou haste done in thy body, nor thou shalt not receive according to that which I have done in my body,
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Noe, Daniell, and Iob shall in their owne righteousnesse deliuer but their owne soules, not the soules of their sonnes, daughters, seruauntes or wyues, but euery man receiue his wages (sayth the Apostle) according to his own labour.
Noah, Daniell, and Job shall in their own righteousness deliver but their own Souls, not the Souls of their Sons, daughters, Servants or wives, but every man receive his wages (say the Apostle) according to his own labour.
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though he came not himself, & manye in these dayes hauing liued very wickedly thē selues, think to compound with God almighty for their sins & life mislead by almes deedes and prayers, not dooinge them selues in their own liues,
though he Come not himself, & many in these days having lived very wickedly them selves, think to compound with God almighty for their Sins & life mislead by alms Deeds and Prayers, not doing them selves in their own lives,
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While thou hast time therfore, make sure thy saluation thy selfe, and as much, as in thee lyeth Doe good to all men, especially to the houshold of faith.
While thou hast time Therefore, make sure thy salvation thy self, and as much, as in thee lies Do good to all men, especially to the household of faith.
For God is not vnrighteous to forget our workes and labours of loue, But what soeuer good thing any man doth, he shal receaue of the Lorde at the resurrection of the righteous, where his reward shall be great in the kingdome of heauen, and euerye man receaue accordinge to that, which he hath don.
For God is not unrighteous to forget our works and labours of love, But what soever good thing any man does, he shall receive of the Lord At the resurrection of the righteous, where his reward shall be great in the Kingdom of heaven, and every man receive according to that, which he hath dONE.
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and wrath, tribulation and iniquitie A sweete and comfortable doctrine to the children of God, who then shal haue an end of all those miseries, whereto in this lyfe they were subiect, resting at last in ioye, peace,
and wrath, tribulation and iniquity A sweet and comfortable Doctrine to the children of God, who then shall have an end of all those misery's, whereto in this life they were Subject, resting At last in joy, peace,
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The sun shall be no more the daye light, the light of the Moone shal not shine to thē, but the Lord himselfe shalbe their euerlasting light, and God their glorie.
The sun shall be no more the day Light, the Light of the Moon shall not shine to them, but the Lord himself shall their everlasting Light, and God their glory.
or paine, but freed from all suche calamities haue the full fruitiō of al those ioyes, which the lorde hath prepared for them that feare him, and looke for his comming.
or pain, but freed from all such calamities have the full fruition of all those Joys, which the lord hath prepared for them that Fear him, and look for his coming.
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And as from an angrie caster of stones their shal fal thick haile, and the water of the sea shall bee wroth against them and the winde shall stande vp againste them to scatter them abrode.
And as from an angry caster of stones their shall fall thick hail, and the water of the sea shall be wroth against them and the wind shall stand up against them to scatter them abroad.
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but as for the way of the Lord, we haue not known it, What good hath pride done vnto vs? Or what profit hath the pompe of riches brought vnto vs. All these things are passed like a shadow,
but as for the Way of the Lord, we have not known it, What good hath pride done unto us? Or what profit hath the pomp of riches brought unto us All these things Are passed like a shadow,
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If they shoulde haue no other iudge to condemne them, if there were no diuel to watch for them, no hel to receiue them, no fire in hell to torment them, what greater torment maye be imagined,
If they should have no other judge to condemn them, if there were no Devil to watch for them, no hell to receive them, no fire in hell to torment them, what greater torment may be imagined,
then this wofull complaint & mutuall accusing of the worme of their owne consciences, and the sensible feeling of their sinnes past, acknowledging with their own mouthes themselues deserue•ly depriued of all those heauenlye ioyes, whereof they shal see the children of God to be made partakers.
then this woeful complaint & mutual accusing of the worm of their own Consciences, and the sensible feeling of their Sins past, acknowledging with their own mouths themselves deserue•ly deprived of all those heavenly Joys, whereof they shall see the children of God to be made partakers.
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But not onely to be depriued of those heauenlye ioyes, but to be partakers of euerlasting tormentes, to bee tyed with perpetuall chaines, to be caste into palpable darkenes of the Diuels dungeon, where the worme dyeth not, where the fire goeth not out,
But not only to be deprived of those heavenly Joys, but to be partakers of everlasting torments, to be tied with perpetual chains, to be cast into palpable darkness of the Devils dungeon, where the worm Dies not, where the fire Goes not out,
and want the companye of our wyues, our children & other our friends that loue vs. But yet in this case we alwaies liue in hope of liberty, and release of our punishment.
and want the company of our wives, our children & other our Friends that love us But yet in this case we always live in hope of liberty, and release of our punishment.
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Or if our hope be vaine, yet will God stirre vp the heartes of straungers to visite vs, to pittie vs, to comfort and relieue vs, some with meat, some with mony, some with cloth, some with counsell, euery man as he is able hath compassion of feeling of our state.
Or if our hope be vain, yet will God stir up the hearts of Strangers to visit us, to pity us, to Comfort and relieve us, Some with meat, Some with money, Some with cloth, Some with counsel, every man as he is able hath compassion of feeling of our state.
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euen these three righteous persons, or anye other holye Patriarch, Prophet, Apostle, Saint, or Aungell should see their owne friendes, Father, mother, wyfe or children in that hellishe place of the damned,
even these three righteous Persons, or any other holy Patriarch, Prophet, Apostle, Saint, or Angel should see their own Friends, Father, mother, wife or children in that hellish place of the damned,
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Nay that which is more, and more lamentable, those that shall bee placed in the ioyes of heauen shall be so farre from hauing any naturall compassion, either the father, which shall be saued, of the child, which shal be damned,
Nay that which is more, and more lamentable, those that shall be placed in the Joys of heaven shall be so Far from having any natural compassion, either the father, which shall be saved, of the child, which shall be damned,
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or the wife which shalbe saued, of the husband, whiche shalbe damned or the husbande, which shalbe saued of ye wife, which shal be damned, that they shal continue none more then these their friendes, whome they sawe giuen ouer to all sinne and wickednes in their liues,
or the wife which shall saved, of the husband, which shall damned or the husband, which shall saved of the wife, which shall be damned, that they shall continue none more then these their Friends, whom they saw given over to all sin and wickedness in their lives,
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Thus we see, there are but two wayes of all flesh, heauen or hell, two rewardes, the one of ioyes the other of paines, two rewarders God and the Diuell, twoo endes, good and euill, two sortes of people, the wretched in this life,
Thus we see, there Are but two ways of all Flesh, heaven or hell, two rewards, the one of Joys the other of pains, two rewarders God and the devil, twoo ends, good and evil, two sorts of people, the wretched in this life,
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but most blessed in the life to come, when they shall enioye the full fruition of that they hoped for, inheriting the kingdom, which hath been prepared for them from the foundation of the world through death, passion, and meditation of.
but most blessed in the life to come, when they shall enjoy the full fruition of that they hoped for, inheriting the Kingdom, which hath been prepared for them from the Foundation of the world through death, passion, and meditation of.
SYR according to my promise, & your request I here send you a copie of my sermon preached before the right worshipfull and my verye good Patrone the M. of the Rolles,
SYR according to my promise, & your request I Here send you a copy of my sermon preached before the right worshipful and my very good Patron the M. of the Rolls,
and others the company of the sixe Clerkes, praying you particularlye (as with whome by occasion of a suite I had in Chauncerie, I was first acquainted,
and Others the company of the sixe Clerks, praying you particularly (as with whom by occasion of a suit I had in Chancery, I was First acquainted,
Howbeit if it shall not so please their eares in the reading, as it doth mooue their hartes in the speaking, they must remēber, it wanteth that spirite and action, wherewithall it was first deliuered.
Howbeit if it shall not so please their ears in the reading, as it does move their hearts in the speaking, they must Remember, it Wants that Spirit and actium, wherewithal it was First Delivered.
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And a sermon which hath beene vttered with the tongue, and afterward is written with the penne, will seem no more like it selfe to those, that did first heare it,
And a sermon which hath been uttered with the tongue, and afterwards is written with the pen, will seem no more like it self to those, that did First hear it,
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Besides it wanteth diuers cotations, which I would haue added, if oportunitie and leysure had serued for it beetweene the writing of it, and the sending of it.
Beside it Wants diverse cotations, which I would have added, if opportunity and leisure had served for it between the writing of it, and the sending of it.
And so with harty thankes for that generall curtisie whiche I receiued at all your handes, I take my leaue, praying you to accompte of me as yours deseruedlye alwaies to bee commaunded in the Lorde, according to the finall tallente hee hathe lent me.
And so with hearty thanks for that general curtisie which I received At all your hands, I take my leave, praying you to accompt of me as yours deservedly always to be commanded in the Lord, according to the final tallente he hath lent me.
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