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THE EPISTLE OF SAINT IAMES, THE FIRST VERSE, THE FIRST SERMON. Verse 1 Iames, a seruant of God, and of the Lord Iesus Christ, to the twelue tribes which are scattered abroad, Salutation.
THE EPISTLE OF SAINT JAMES, THE FIRST VERSE, THE FIRST SERMON. Verse 1 James, a servant of God, and of the Lord Iesus christ, to the twelue tribes which Are scattered abroad, Salutation.
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Herein is contey•ed the title of he epistle, being be first parte of his chap. Thereof are 3. parts. 1. The person writing; in whom two things are considered: Herein is contey•ed the title of he epistle, being be First part of his chap. Thereof Are 3. parts. 1. The person writing; in whom two things Are considered:
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Namely 2. The persons to whom he writeth: The twelue Tribes dispersed. 3. The salutation and greeting which he sendeth vnto them. Namely 2. The Persons to whom he Writeth: The twelue Tribes dispersed. 3. The salutation and greeting which he sends unto them.
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1. His name, which was lames. 2. His calling and profession, a seruant of GOD, and of Christ.
1. His name, which was lames. 2. His calling and profession, a servant of GOD, and of christ.
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IN this title the first thing is the person which wrote this Epistle:
IN this title the First thing is the person which wrote this Epistle:
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In whose circumstāce two things are to be considered. 1. His name, who, or what hee was. 2. His calling and profession;
In whose circumstance two things Are to be considered. 1. His name, who, or what he was. 2. His calling and profession;
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that he was a seruant of God, and of Christ.
that he was a servant of God, and of christ.
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First touching his name, who he was, He was Iames, called Iames the iust, or Iames the lesse, brother •o Iude the apostle, called also the brother of the Lord.
First touching his name, who he was, He was James, called James the just, or James the less, brother •o Iude the apostle, called also the brother of the Lord.
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Among the Apostles there were two of this name, the one was the sonne of Zebedee, and brother of Iohn;
Among the Apostles there were two of this name, the one was the son of Zebedee, and brother of John;
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the other the sonne of Alphee, and brother of Iude. This was also called the brother of the Lord,
the other the son of Alpheus, and brother of Iude. This was also called the brother of the Lord,
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as Paul tearmeth him, who writing to the Galathians, saith;
as Paul termeth him, who writing to the Galatians, Says;
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That he came to Hierusalem to visite and see Peter, with whom hee staied fifteene dayes.
That he Come to Jerusalem to visit and see Peter, with whom he stayed fifteene days.
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But of the Apostles he saith he saw none, but Iames the brother of the Lord.
But of the Apostles he Says he saw none, but James the brother of the Lord.
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Not that he was the naturall brother of Christ, as Heluidius gathered, but because he was sonne of Mary Cleopha, sister to the blessed Virgin,
Not that he was the natural brother of christ, as Helvidius gathered, but Because he was son of Mary Cleopha, sister to the blessed Virgae,
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and so his cosen germane, called his brother after the manner of the Hebrewes, who call them brethren and sisters, who are of the same kinred, as Saint Hierom sheweth.
and so his Cousin germane, called his brother After the manner of the Hebrews, who call them brothers and Sisters, who Are of the same kindred, as Saint Hieronymus shows.
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According to which speech Abraham calleth his nephue Lot, brother; and Iacob, Laban his vncle; Laban, Iacob his cosen, brother.
According to which speech Abraham calls his nephew Lot, brother; and Iacob, Laban his uncle; Laban, Iacob his Cousin, brother.
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Thus Mathew speaketh, who reporteth that while Christ was preaching, his mother & brethren came and desired to speake with him.
Thus Matthew speaks, who Reporteth that while christ was preaching, his mother & brothers Come and desired to speak with him.
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And who these his brethren were, a little after he noteth by the confession of the people, who hearing his wonderfull wisdome,
And who these his brothers were, a little After he notes by the Confessi of the people, who hearing his wonderful Wisdom,
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and seeing the strange myracles which hee wrought among the people, as amazed thereat, cryed out, Is not this the Carpenters sonne? is not his mother called Mary,
and seeing the strange Miracles which he wrought among the people, as amazed thereat, cried out, Is not this the Carpenters son? is not his mother called Marry,
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and his brethren Iames and Ioses, Simon and Iude? and are not his sisters with vs? Whence then hath he these things? Thus the Hebrewes called them brethren which were of kinred:
and his brothers James and Ioses, Simon and Iude? and Are not his Sisters with us? Whence then hath he these things? Thus the Hebrews called them brothers which were of kindred:
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& so was Iames called the Lords brother, in that respect onely that he was his kinsman,
& so was James called the lords brother, in that respect only that he was his kinsman,
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and cosen german, his mothers sisters sonne.
and Cousin germane, his mother's Sisters son.
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Iames thē son of Alphee, cosen to Christ, & one of the 12. Apostles, as in the gospel it appeareth, was the writer of this Epistle.
James them son of Alpheus, Cousin to christ, & one of the 12. Apostles, as in the gospel it appears, was the writer of this Epistle.
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For which cause both the Greeks & the Syrians geue him the name of an apostle, affirming that Iames the Apostle wrote this.
For which cause both the Greeks & the Syrians give him the name of an apostle, affirming that James the Apostle wrote this.
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Notwithstanding there were in former times, and are now also some, whith doubt of the authoritie of this Epistle:
Notwithstanding there were in former times, and Are now also Some, vuhith doubt of the Authority of this Epistle:
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Into which doubt they haue been brought by these reasons specially. First, he calleth himselfe a seruant of Christ, but not an Apostle:
Into which doubt they have been brought by these Reasons specially. First, he calls himself a servant of christ, but not an Apostle:
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therefore say they, it appeareth that it was not Iames the Apostle. This reason is most weake, and by the like may be refuted.
Therefore say they, it appears that it was not James the Apostle. This reason is most weak, and by the like may be refuted.
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Saint Iohn in his first Epistle calleth himselfe neither the seruant of Christ, neither an Apostle, shoulde wee therefore conclude, that Iohn was neither the seruant,
Saint John in his First Epistle calls himself neither the servant of christ, neither an Apostle, should we Therefore conclude, that John was neither the servant,
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nor the Apostle of Christ? Were not this absurde? In the other two Epistles he calleth himselfe Elder, but not Apostle:
nor the Apostle of christ? Were not this absurd? In the other two Epistles he calls himself Elder, but not Apostle:
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Therefore was he not an Apostle which wrote them? Saint Iude in his generall Epistle calleth himselfe the seruant of Iesus Christ, and brother of this Iames, shall we therefore inferre and conclude,
Therefore was he not an Apostle which wrote them? Saint Iude in his general Epistle calls himself the servant of Iesus christ, and brother of this James, shall we Therefore infer and conclude,
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because he calleth not himselfe an Apostle, therefore he was none? If a king in his title should omitte the name of his kingdome, should it therefore follow he is no king? If because he calleth not himselfe an Apostle, the reason shoulde followe therefore he were not an Apostle,
Because he calls not himself an Apostle, Therefore he was none? If a King in his title should omit the name of his Kingdom, should it Therefore follow he is no King? If Because he calls not himself an Apostle, the reason should follow Therefore he were not an Apostle,
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then should the like follow in the other two Apostles, which may not be. Another reason is, This Writer maketh not mention so oftentimes of the merites of Christ,
then should the like follow in the other two Apostles, which may not be. another reason is, This Writer makes not mention so oftentimes of the merits of christ,
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as other Apostles doe, therfore it seemeth he was not an Apostle.
as other Apostles do, Therefore it seems he was not an Apostle.
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For all the Apostles were sent to preach Christ, & remission of sinnes by his death The answere hereunto is not hard.
For all the Apostles were sent to preach christ, & remission of Sins by his death The answer hereunto is not hard.
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He maketh memorable mention of Chtist, and his profession calling him our glorious Lord, whose faith and religion he counselleth to be without respect of persons.
He makes memorable mention of Christ, and his profession calling him our glorious Lord, whose faith and Religion he counselleth to be without respect of Persons.
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And for his parte, his endeuour was in this place, to root out securitie and hypocrisie out of the heartes of men, who with a bare name of faith deceiued & flattered them selues;
And for his part, his endeavour was in this place, to root out security and hypocrisy out of the hearts of men, who with a bore name of faith deceived & flattered them selves;
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against which fond perswasion, and vaine ostentation of faith, the Apostle bending himselfe, could not so often mention the merits of Christ,
against which found persuasion, and vain ostentation of faith, the Apostle bending himself, could not so often mention the merits of christ,
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as others did, who hauing to doe with others which professed not Christ, altogether almost entreat of his death, merites,
as Others did, who having to do with Others which professed not christ, altogether almost entreat of his death, merits,
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and redemption, as hauing more matter ministred to labour in doctrine, then S. Iames had, who against carnall professors,
and redemption, as having more matter ministered to labour in Doctrine, then S. James had, who against carnal professors,
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and counterfetting hypocrites, frameth his stile, and spendeth his labour to that purpose.
and counterfeiting Hypocrites, frameth his style, and spendeth his labour to that purpose.
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A third reason moueth them hereof to doubt, This Author cyteth (say they) the story of Abraham to proue iustification by works, which S. Paul to the Romanes & Galathians citeth for iustification by faith.
A third reason moves them hereof to doubt, This Author citeth (say they) the story of Abraham to prove justification by works, which S. Paul to the Romans & Galatians citeth for justification by faith.
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Thus seemeth this Author to preach cōtrary to Paul, whose doctrine is plaine, that we are iustified by grace freely, without the workes of the lawe,
Thus seems this Author to preach contrary to Paul, whose Doctrine is plain, that we Are justified by grace freely, without the works of the law,
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euen by faith in Christ Iesu. This may thus be repelled.
even by faith in christ Iesu. This may thus be repelled.
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These Apostles spake not in the same sence of faith and iustification, but S. Paul of true faith, S. Iames of coūterfet faith:
These Apostles spoke not in the same sense of faith and justification, but S. Paul of true faith, S. James of counterfeit faith:
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S. Paul of iustification by faith before God, Saint Iames of being knowen to be iustified, which is,
S. Paul of justification by faith before God, Saint James of being known to be justified, which is,
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before men by good works, therfore they are not contrary. Neither this onely, but they dealt with diuers persons:
before men by good works, Therefore they Are not contrary. Neither this only, but they dealt with diverse Persons:
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S. Paul with them which ascribing too much to their works, derogated from faith in Iesus Christ.
S. Paul with them which ascribing too much to their works, derogated from faith in Iesus christ.
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Against whom Paul disputing proueth that iustification before God is by faith onely in Christ, vnto which purpose works auaile nothing.
Against whom Paul disputing Proves that justification before God is by faith only in christ, unto which purpose works avail nothing.
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Saint Iames dealt with men quite contrary affected, euen such as boasting to much of their bare faith, neglected the study of good works,
Saint James dealt with men quite contrary affected, even such as boasting to much of their bore faith, neglected the study of good works,
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& so slept in the cradle of securitie:
& so slept in the cradle of security:
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wherfore S. Iames, to rouse and rayse them, affirmeth that bare faith, neglecting and not regarding good works, is dead,
Wherefore S. James, to rouse and raise them, Affirmeth that bore faith, neglecting and not regarding good works, is dead,
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and profiteth nothing, because works are as testimonies and fruites of our faith, whereby it is knowen to be either dead or liuely,
and profiteth nothing, Because works Are as testimonies and fruits of our faith, whereby it is known to be either dead or lively,
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as the tree is manifest by the fruites thereof.
as the tree is manifest by the fruits thereof.
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Euen as Abraham being before God iustified, yet by his works shewed his faith, wherby he was knowen to be righteous,
Eve as Abraham being before God justified, yet by his works showed his faith, whereby he was known to be righteous,
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and thereby so reputed of men, and therto citeth he faithfully the story of Abraham, not to prooue that by his works he was iustified before god,
and thereby so reputed of men, and thereto citeth he faithfully the story of Abraham, not to prove that by his works he was justified before god,
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but to shew that his faith was fruitful in all good works to the glory of God:
but to show that his faith was fruitful in all good works to the glory of God:
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and that by his works he was knowen to men to be righteous, and so the Scripture fulfilled, Abraham beleeued,
and that by his works he was known to men to be righteous, and so the Scripture fulfilled, Abraham believed,
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and it was imputed vnto him for righteousnes.
and it was imputed unto him for righteousness.
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So that there is sweet melody, and a ioyfull harmonie betwixt these Apostles, in that, that S. Iames in the second chapter teacheth that, which almost in euery Epistle Paul preached, that men must not professe religion in word onely,
So that there is sweet melody, and a joyful harmony betwixt these Apostles, in that, that S. James in the second chapter Teaches that, which almost in every Epistle Paul preached, that men must not profess Religion in word only,
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as hypocrites do, but by good works beautify their calling, that their cōuersatiō may be answerable & correspondēt to their profession,
as Hypocrites do, but by good works beautify their calling, that their Conversation may be answerable & correspondent to their profession,
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& so God in al things glorified, through Iesus Christ.
& so God in all things glorified, through Iesus christ.
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S. Iames then saw the pestilent hypocrisie of men, who like the olde Philosophers, could speake welof vertue,
S. James then saw the pestilent hypocrisy of men, who like the old Philosophers, could speak welof virtue,
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but would not perform that thēselues, which they gaue in precept vnto others, as Tully cōplaineth:
but would not perform that themselves, which they gave in precept unto Others, as Tully Complaineth:
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so these could talke much of faith, but would doe neuer a whit thereafter, & therfore bendeth himself wholly against thē,
so these could talk much of faith, but would do never a whit thereafter, & Therefore bendeth himself wholly against them,
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as in the discourse appeareth, agreeable to the scripture.
as in the discourse appears, agreeable to the scripture.
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So then if al things be truly weyed, & circumstances duely considered, it may appear that this epistle is most catholick,
So then if all things be truly weighed, & Circumstances duly considered, it may appear that this epistle is most catholic,
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so that neither of the author, neither of the autority ought men to dout:
so that neither of the author, neither of the Authority ought men to doubt:
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but as cōmōly, so generally it is to be receaued vnder the name of Iames the Apostle of Iesus Christ.
but as commonly, so generally it is to be received under the name of James the Apostle of Iesus christ.
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2 The writer being Iames the holy Apostle, it followeth that we consider his profession and calling;
2 The writer being James the holy Apostle, it follows that we Consider his profession and calling;
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wherof the place it selfe teacheth vs, in that he is called a seruant of God, and of Iesus Christ.
whereof the place it self Teaches us, in that he is called a servant of God, and of Iesus christ.
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Seruants (as Saint Augustine sheweth) in the Latine tongue were so called, because such as by right of war might haue beene slayne, were reserued,
Servants (as Saint Augustine shows) in the Latin tongue were so called, Because such as by right of war might have been slain, were reserved,
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and kepte aliue, and so called, and named seruants, a seruando, from sauing:
and kept alive, and so called, and nam Servants, a seruando, from Saving:
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The kinds whereof if we wil consider, as may serue to this purpose, I suppose they be two. One kinde of seruants which are so by condition, as borne by nature; caught in warre; bought with money:
The Kinds whereof if we will Consider, as may serve to this purpose, I suppose they be two. One kind of Servants which Are so by condition, as born by nature; caught in war; bought with money:
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of which there were not a fewe in the daies of Christ and his Apostles:
of which there were not a few in the days of christ and his Apostles:
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of such our sauiour might seem to haue spoken, when making difference betwixt the sonne of a man and his seruant, which he applieth to the cursed Iewes, which were the seruantes of sinne:
of such our Saviour might seem to have spoken, when making difference betwixt the son of a man and his servant, which he Applieth to the cursed Iewes, which were the Servants of sin:
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He saith, the seruant abideth not in the house for euer, but the sonne abideth for euer.
He Says, the servant Abideth not in the house for ever, but the son Abideth for ever.
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Saint Paul of this seruitude speaketh, both exhorting him that was by conditiō a seruant, in that condition to continue without grudging:
Saint Paul of this servitude speaks, both exhorting him that was by condition a servant, in that condition to continue without grudging:
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and also exhorting seruants to be obedient to them which were their bodily masters. Whereunto Saint Peter also exhorteth.
and also exhorting Servants to be obedient to them which were their bodily Masters. Whereunto Saint Peter also exhorteth.
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When the Apostles speake of seruants by condition, euen such as were borne in captiuitie, or such as were taken in warres, or finally, such as were bought with mony,
When the Apostles speak of Servants by condition, even such as were born in captivity, or such as were taken in wars, or finally, such as were bought with money,
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and were their slaues & seruants to whō they belonged, but of such S. Iames speaketh nothing here. 2
and were their slaves & Servants to whom they belonged, but of such S. James speaks nothing Here. 2
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There is another kinde of seruants, which are seruants by profession & calling, who offer their seruice vnto God,
There is Another kind of Servants, which Are Servants by profession & calling, who offer their service unto God,
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and his sonne Iesus Christ our Lord, which are also of two sorts. Men are the seruants of God, either generally, eyther particularly.
and his son Iesus christ our Lord, which Are also of two sorts. Men Are the Servants of God, either generally, either particularly.
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Generally they are all the seruantes of Iesus Christ, whosoeuer professe his religion, and promise their seruice vnto him in the generall calling of a Christian.
Generally they Are all the Servants of Iesus christ, whosoever profess his Religion, and promise their service unto him in the general calling of a Christian.
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Thus bond and free, male and female, young and olde, rich and poore, prince and people, wise and foolish, learned and ignorant, base borne and honourable, one and another:
Thus bound and free, male and female, young and old, rich and poor, Prince and people, wise and foolish, learned and ignorant, base born and honourable, one and Another:
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euen all such as professe the religion of God, and of Christ, are his seruants.
even all such as profess the Religion of God, and of christ, Are his Servants.
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Samuel being a childe, before fore he serued in the place of a Prophet, being called by God, was taught to say by Ely the priest, Speake Lord, thy seruant heareth.
Samuel being a child, before before he served in the place of a Prophet, being called by God, was taught to say by Ely the priest, Speak Lord, thy servant hears.
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Iob in sinceritie professing the religiō of God, is called the Lords seruant.
Job in sincerity professing the Religion of God, is called the lords servant.
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Dauid not yet aduāced vnto the kingdome, but persecuted by Saul, and in danger in the desert of Maon, perceiuing the inestimable loue of God toward him, protesteth that he will therefore be thankfull, and do God seruice:
David not yet advanced unto the Kingdom, but persecuted by Saul, and in danger in the desert of Maon, perceiving the inestimable love of God towards him, protesteth that he will Therefore be thankful, and do God service:
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Behold Lord, for I am thy seruant, I am thy seruant, and the sonne of thy handmaide.
Behold Lord, for I am thy servant, I am thy servant, and the son of thy handmaid.
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In this sence infinitely is setuant taken in holy Scripture, meaning all such as serue God in profession of religion.
In this sense infinitely is setuant taken in holy Scripture, meaning all such as serve God in profession of Religion.
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Specially they are called the seruants of God, and of Christ, who in some seueral and chiefe calling do homage vnto God, and promote his kingdome.
Specially they Are called the Servants of God, and of christ, who in Some several and chief calling do homage unto God, and promote his Kingdom.
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So Princes in common wealths, Preachers and Ministers in the Church of Christ, are seruants of God and of Christ, in speciall seruice.
So Princes in Common wealths, Preachers and Ministers in the Church of christ, Are Servants of God and of christ, in special service.
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Our sauiour Christ in some sence is also a seruant, in that in the office of a mediatour he serued the wil and pleasure of his father, whereof the prophet Ezechiel speaketh, I will set vp a shepheard ouer them,
Our Saviour christ in Some sense is also a servant, in that in the office of a Mediator he served the will and pleasure of his father, whereof the Prophet Ezechiel speaks, I will Set up a shepherd over them,
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and he shall feed them, euen my seruant Dauid, he shall feede them, and be their Shepheard.
and he shall feed them, even my servant David, he shall feed them, and be their Shepherd.
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By Dauid, not meaning Dauid the king, the sonne of Ishai, but Iesus Christ, of whom Dauid was a liuely type and figure.
By David, not meaning David the King, the son of Jesse, but Iesus christ, of whom David was a lively type and figure.
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Isai also speaketh of Christ in the person of God, Behold my seruant, he shall prosper, hee shalbe extolled,
Isaiah also speaks of christ in the person of God, Behold my servant, he shall prosper, he shall extolled,
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and exalted very high, speaking of our sauiour Christ, in whose hands the worke of our spirituall deliuerance prospered.
and exalted very high, speaking of our Saviour christ, in whose hands the work of our spiritual deliverance prospered.
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Seruing therefore as the head, & great Shepheard of the church, he is called in a special respect, the seruant of God.
Serving Therefore as the head, & great Shepherd of the Church, he is called in a special respect, the servant of God.
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Dauid and other Princes seruing God in the chiefe place of the common wealth, in handling the scepter of gouernment, are called Gods seruants.
David and other Princes serving God in the chief place of the Common wealth, in handling the sceptre of government, Are called God's Servants.
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Magistrates seeking by setting foorth Gods glory and true religion, by geuing precepts, and making lawes for the aduancement of godlines and vertue, are called the seruants of God in that speciall seruice,
Magistrates seeking by setting forth God's glory and true Religion, by giving Precepts, and making laws for the advancement of godliness and virtue, Are called the Servants of God in that special service,
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as Augustine to Boniface the Earle at large sheweth.
as Augustine to Boniface the Earl At large shows.
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So the Apostles and Ministers of Gods word, specially called to the ministerie of the word and sacraments ▪ are called in respect of that speciall seruice, specially the seruants of God and of Christ,
So the Apostles and Ministers of God's word, specially called to the Ministry of the word and Sacraments ▪ Are called in respect of that special service, specially the Servants of God and of christ,
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as Saint Paul in sundrie his Epistles, Saint Peter, and this Apostle of himselfe speaketh, calling themselues the seruants of the Lord.
as Saint Paul in sundry his Epistles, Saint Peter, and this Apostle of himself speaks, calling themselves the Servants of the Lord.
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Princes themselues haue no greater honour then to become seruaunts vnto Christ, and to licke dust vnder the feet of his Church, as the Prophet speaketh:
Princes themselves have no greater honour then to become Servants unto christ, and to lick dust under the feet of his Church, as the Prophet speaks:
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which is, that earthly Princes should not feare to set out the gospel, and geue all their strength to the enlarging of Christ his kingdome,
which is, that earthly Princes should not Fear to Set out the gospel, and give all their strength to the enlarging of christ his Kingdom,
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though it bee with hazard of their crownes.
though it be with hazard of their crowns.
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Yea this is by the Apostle to the Hebrewes 1. chap. verse 7. attributed to the angels of God,
Yea this is by the Apostle to the Hebrews 1. chap. verse 7. attributed to the Angels of God,
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as their hiest honour to be ministring spirites to Christ, and to be subiect vnto him.
as their highest honour to be ministering spirits to christ, and to be Subject unto him.
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How many times doeth Abraham, Isaac, Iacob, Moses, Iosua, Dauid, Ezechiah, and all the zealous kinges of Iuda entitle themselues the seruants of God? How often doeth God shew foorth his great loue, fauour and goodnes to Israel,
How many times doth Abraham, Isaac, Iacob, Moses, Iosua, David, Hezekiah, and all the zealous Kings of Iuda entitle themselves the Servants of God? How often doth God show forth his great love, favour and Goodness to Israel,
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yea and many other vnder this name, that they are his seruants? Who euer of the Princes of the earth,
yea and many other under this name, that they Are his Servants? Who ever of the Princes of the earth,
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but Pharao, and Senacherib, and the like, exalted themselues against him in this wise, Who is the Lorde that I should heare his voice? I know not the Lord,
but Pharaoh, and Sennacherib, and the like, exalted themselves against him in this wise, Who is the Lord that I should hear his voice? I know not the Lord,
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neither vvill I let the people goe, Exod. 5.
neither will I let the people go, Exod 5.
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If thou vvert as mightie as Dauid the King and Prophet, yet this is thy greatest honour, vvith him to say;
If thou wert as mighty as David the King and Prophet, yet this is thy greatest honour, with him to say;
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Behold Lord, for I am thy seruant, I am thy seruant, and the sonne of thy handmaid, Psal. 116. If thou excellest al kings in vvisdome, riches, honor,
Behold Lord, for I am thy servant, I am thy servant, and the son of thy handmaid, Psalm 116. If thou excellest all Kings in Wisdom, riches, honour,
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as Salomon did, yet this is thy glory, to reioyce in the seruice of Iesus Christ.
as Solomon did, yet this is thy glory, to rejoice in the service of Iesus christ.
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If thou vvert vviser then Daniel, more righteous then Noah, more perfect then the Prophets, this is thy glory, the seruice of Christ.
If thou wert Wiser then daniel, more righteous then Noah, more perfect then the prophets, this is thy glory, the service of christ.
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If vve vvere Princes on earth, Prelats in the Church, Angels in heauen, yet this is the height of all glory, to reioyce in the seruice of Christ.
If we were Princes on earth, Prelates in the Church, Angels in heaven, yet this is the height of all glory, to rejoice in the service of christ.
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Who are vve and vvhat are our fathers houses, vvho can imagine and frame vnto our selues greater glory,
Who Are we and what Are our Father's houses, who can imagine and frame unto our selves greater glory,
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then to bee seruantes vnto Christ? This the Apostles did not, vvho alvvais held it their greatest glory to be indeed the seruants of Christ,
then to be Servants unto christ? This the Apostles did not, who alvvais held it their greatest glory to be indeed the Servants of christ,
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1 Now this name of seruant must teache vs humilitie, that we submitte our selues to Christ, whose seruants we are,
1 Now this name of servant must teach us humility, that we submit our selves to christ, whose Servants we Are,
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and for his sake, and by his example to serue one another, wherunto he exhorteth, You know that the Lords of the Gentiles haue rule ouer them,
and for his sake, and by his Exampl to serve one Another, whereunto he exhorteth, You know that the lords of the Gentiles have Rule over them,
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and they that are exercise authoritie vpon them.
and they that Are exercise Authority upon them.
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But it shall not be so among you, but who so will be great among you, let him be your seruant,
But it shall not be so among you, but who so will be great among you, let him be your servant,
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and who so wil be chiefe among you, let him be your minister, euen as the sonne of man came not to be ministred vnto,
and who so will be chief among you, let him be your minister, even as the son of man Come not to be ministered unto,
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but to minister, and to geue himselfe for a raunsome for many. Whereunto his example in washing his Disciples feet serueth. Whereupon he concludeth;
but to minister, and to give himself for a ransom for many. Whereunto his Exampl in washing his Disciples feet serveth. Whereupon he Concludeth;
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You call me master and Lord, and ye say well, for so I am:
You call me master and Lord, and you say well, for so I am:
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if I then your Lord and master haue washed your feete, ye ought also to wash one anothers feet.
if I then your Lord and master have washed your feet, you ought also to wash one another's feet.
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For I haue geuen you an example, that ye should doe euen as I haue done vnto you.
For I have given you an Exampl, that you should do even as I have done unto you.
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Verely, verely I say vnto you, the seruant is not greater then the master, neither the Ambassador greater then hee that sent him.
Verily, verily I say unto you, the servant is not greater then the master, neither the Ambassador greater then he that sent him.
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So by their calling vnto his seruice, hee by his example teacheth them humilitie, both to serue him,
So by their calling unto his service, he by his Exampl Teaches them humility, both to serve him,
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and to serue one another also.
and to serve one Another also.
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The holy Apostle teaching the Saints that their freedome and liberty consisteth in mutuall seruing one another in the humilitie of their hearts, thereunto exhorteth.
The holy Apostle teaching the Saints that their freedom and liberty Consisteth in mutual serving one Another in the humility of their hearts, thereunto exhorteth.
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Brethren, you haue been called vnto libertie, onely vse not your libertie as an occasion to the flesh,
Brothers, you have been called unto liberty, only use not your liberty as an occasion to the Flesh,
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but by loue serue one another.
but by love serve one Another.
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Elsewhere about to entreate of the particular dueties of speciall persons, as a sentence generall he premiseth this, Submitte your selues one to another in the feare of God. Vnto whom Saint Peter subscribeth;
Elsewhere about to entreat of the particular duties of special Persons, as a sentence general he premiseth this, Submit your selves one to Another in the Fear of God. Unto whom Saint Peter subscribeth;
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Submitte your selues one to another, deck your selues inwardly in lowlines of minde, for God resisteth the proud,
Submit your selves one to Another, deck your selves inwardly in lowliness of mind, for God Resisteth the proud,
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and geueth grace to the humble.
and Giveth grace to the humble.
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Hereof our profession and calling putteth vs in remembrance who are seruāts by calling to serue God in spirite and trueth,
Hereof our profession and calling putteth us in remembrance who Are Servants by calling to serve God in Spirit and truth,
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and to serue one another in the feare of God.
and to serve one Another in the Fear of God.
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Let disdainfull contempt, let ambitious honour, let insolent pride, let peeuish arrogancie be abandoned & abolished frō the harts of the Saints, who are therfore seruants to serue God & his sonne Iesus Christ, in all pure & holy obediēce,
Let disdainful contempt, let ambitious honour, let insolent pride, let peevish arrogancy be abandoned & abolished from the hearts of the Saints, who Are Therefore Servants to serve God & his son Iesus christ, in all pure & holy Obedience,
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& for his sake to serue one another in loue.
& for his sake to serve one Another in love.
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2 By our seruitude we are furthermore taught, what we owe vnto Christ Iesus our Lord and maister:
2 By our servitude we Are furthermore taught, what we owe unto christ Iesus our Lord and master:
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euen all seruice, which is the ende of our redemption and cleansing by Christ from our sinnes.
even all service, which is the end of our redemption and cleansing by christ from our Sins.
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Zacharie the father of Saint Iohn Baptist therefore saith, wee are redeemed and deliuered from all our enemies, that we should serue him (that is Christ our redeemer) in holinesse and righteousnesse all the dayes of our life.
Zacharias the father of Saint John Baptist Therefore Says, we Are redeemed and Delivered from all our enemies, that we should serve him (that is christ our redeemer) in holiness and righteousness all the days of our life.
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Saint Paule affirmeth that we are washed and purged in cōscience from dead works to serue the liuing God.
Saint Paul Affirmeth that we Are washed and purged in conscience from dead works to serve the living God.
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We are Christs both in life and death, none of vs liueth vnto himselfe, neither doth any die vnto himselfe:
We Are Christ both in life and death, none of us lives unto himself, neither does any die unto himself:
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for whether we liue, we liue vnto the Lorde, or whether we die, we die vnto the Lord,
for whither we live, we live unto the Lord, or whither we die, we die unto the Lord,
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whether we liue therefore or wee die, we are the Lordes.
whither we live Therefore or we die, we Are the lords.
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In all things therefore, and at all times wee ought to serue him, being not our owne,
In all things Therefore, and At all times we ought to serve him, being not our own,
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but bought with a price, that wee might glorifie God in spirite and in bodie, which are both his.
but bought with a price, that we might Glorify God in Spirit and in body, which Are both his.
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We are all that we are to serue Christ and his Church, our power, our abilitie, our strength, our witte, our riches, our knowledge:
We Are all that we Are to serve christ and his Church, our power, our ability, our strength, our wit, our riches, our knowledge:
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the partes of our bodies, the powers of our mindes, our limmes, our liuings, our liues,
the parts of our bodies, the Powers of our minds, our limbs, our livings, our lives,
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yea euen our owne selues are the Lordes, to whom we owe whatsoeuer is in vs. Let vs then in the fcare of God, confesse him with our mouthes, praise him with our tongues, beleeue him with our hearts, glorifie him in our workes,
yea even our own selves Are the lords, to whom we owe whatsoever is in us Let us then in the fcare of God, confess him with our mouths, praise him with our tongues, believe him with our hearts, Glorify him in our works,
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and in all things serue him as it becommeth vs. 1 For he hath made vs and not we our selues. 2 He hath redeemed vs, not with corruptible thinges,
and in all things serve him as it becomes us 1 For he hath made us and not we our selves. 2 He hath redeemed us, not with corruptible things,
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as siluer, and golde, but by his owne blood, as of a lambe immaculate and vndefiled. 3 He saueth vs from death,
as silver, and gold, but by his own blood, as of a lamb immaculate and undefiled. 3 He Saveth us from death,
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and deliuereth vs from perill and trouble 4 He aduaunceth vs to glorie:
and Delivereth us from peril and trouble 4 He Advanceth us to glory:
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shall we not serue him then, our Sauiour, and our God? If the creature owe all seruice to the creator:
shall we not serve him then, our Saviour, and our God? If the creature owe all service to the creator:
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if they which are redeemed, owe him seruice by whom they are redeemed and deliuered: if such as are saued owe seruice to their sauiour and preseruer:
if they which Are redeemed, owe him service by whom they Are redeemed and Delivered: if such as Are saved owe service to their Saviour and preserver:
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if they which are glorified, owe seruice to him by whom they are aduaunced to glorious dignitie, shall not we serue Christ, our creator, redeemer, sauiour,
if they which Are glorified, owe service to him by whom they Are advanced to glorious dignity, shall not we serve christ, our creator, redeemer, Saviour,
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and by whom onely we are partakers of immortall glorie? What great disloialtie, what great impietie, what great ingratitude, what great iniquitie is then committed against Christ Iesus,
and by whom only we Are partakers of immortal glory? What great disloyalty, what great impiety, what great ingratitude, what great iniquity is then committed against christ Iesus,
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when wee seruing our selues, our pleasures, our affections, our bellies, our backs, and our inordinate desires, we cast off the yoke of his seruice from vs?
when we serving our selves, our pleasures, our affections, our bellies, our backs, and our inordinate Desires, we cast off the yoke of his service from us?
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3 Seruaunts ought to imitate such vertues and good qualities as they finde to shine and flourish in their maisters,
3 Servants ought to imitate such Virtues and good qualities as they find to shine and flourish in their masters,
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as we see often in the seruants of men:
as we see often in the Servants of men:
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wee are the seruants of Christ, we are bound therfore to imitate those vertues, which he,
we Are the Servants of christ, we Are bound Therefore to imitate those Virtues, which he,
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& the Apostles in him haue cōmanded to be followed, his meekenesse, pacience, humilitie, loue, long sufferance, liberalitie, kindnesse, forgiuenesse of offences,
& the Apostles in him have commanded to be followed, his meekness, patience, humility, love, long sufferance, liberality, kindness, forgiveness of offences,
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and the like vertues, which shone in the face, as it were, and whole life of Iesus Christ.
and the like Virtues, which shone in the face, as it were, and Whole life of Iesus christ.
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4 Finally, seruants must attende vpon their masters will, waite their leasures, relie and rest vpon their care for them, seeke all necessaries at their handes:
4 Finally, Servants must attend upon their Masters will, wait their leisures, rely and rest upon their care for them, seek all necessaries At their hands:
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so we the seruants of Christ, must do his will in all things, waite his leasure paciently for our deliuerance, depende vpon his prouident care, who careth for vs,
so we the Servants of christ, must do his will in all things, wait his leisure patiently for our deliverance, depend upon his provident care, who Careth for us,
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and in all our needes and necessities haue our recourse to him by praier.
and in all our needs and necessities have our recourse to him by prayer.
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These and the like dutifull considerations ought this our spirituall seruice to raise vp in our hearts, that as in name,
These and the like dutiful considerations ought this our spiritual service to raise up in our hearts, that as in name,
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so in deed we might in all things shew our selues the vnfained seruants of the Lord Iesus,
so in deed we might in all things show our selves the unfeigned Servants of the Lord Iesus,
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as no doubt this Apostle was, who not excluding nor shutting out other respects, hauing consideration specially of his calling and office of an Apostle, calleth himselfe the seruant of God, and of the Lord Iesus.
as no doubt this Apostle was, who not excluding nor shutting out other respects, having consideration specially of his calling and office of an Apostle, calls himself the servant of God, and of the Lord Iesus.
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Iames being the writer and sender of this Epistle, sendeth it to the dispersed tribes of Israel,
James being the writer and sender of this Epistle, sends it to the dispersed tribes of Israel,
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so the twelue tribes of Israel were the persons to whom hee writeth and sendeth his Epistle.
so the twelue tribes of Israel were the Persons to whom he Writeth and sends his Epistle.
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These tribes had their names from the twelue sonnes of Iacob, which were the twelue Patriarks, who had the land of Canaan diuided into twelue seuerall partes for the twelue tribes of Israel.
These tribes had their names from the twelue Sons of Iacob, which were the twelue Patriarchs, who had the land of Canaan divided into twelue several parts for the twelue tribes of Israel.
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Of these tribes and their heads, we may read in the bookes of Genesis, Numbers, Iosua, the Reuelation of Saint Iohn,
Of these tribes and their Heads, we may read in the books of Genesis, Numbers, Iosua, the Revelation of Saint John,
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and such like •laces, whereunto for this matter wee may bee referred.
and such like •laces, whereunto for this matter we may be referred.
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These tribes taking their names from the holy Patriarks, •n the time of the Apostle were driuen out of their pos•essions, which for many yeares they reteined in the land •f Canaan,
These tribes taking their names from the holy Patriarchs, •n the time of the Apostle were driven out of their pos•essions, which for many Years they retained in the land •f Canaan,
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and were now dispersed, whereof the Apostle •ere certifieth vs, when he saith, To the twelue tribes dis•ersed, salutation.
and were now dispersed, whereof the Apostle •ere certifieth us, when he Says, To the twelue tribes dis•ersed, salutation.
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These being remoued from their owne •nd olde seates, which in Canaan they enioyed manie •eares, were now dispersed and scattered among the Gen•iles in many places of the world.
These being removed from their own •nd old seats, which in Canaan they enjoyed many •eares, were now dispersed and scattered among the Gen•iles in many places of the world.
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And this dispersing and scattering of these tribes was not at once, and together, but at diuers times, and vpon sundrie occasions:
And this dispersing and scattering of these tribes was not At once, and together, but At diverse times, and upon sundry occasions:
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partly they were dispersed and scattered when Salmanaser king of the Assirians caried them captiue into Assiria,
partly they were dispersed and scattered when Shalmaneser King of the Assyrians carried them captive into Assyria,
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and helde them in cruell bondage:
and held them in cruel bondage:
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partly when they were subdued by Nabuchodonosor, and caried into Babylon into captiuitie, for the rebellion of •ehoiakim against the king of Babylon, to whom he was subiect:
partly when they were subdued by Nebuchadnezzar, and carried into Babylon into captivity, for the rebellion of •ehoiakim against the King of Babylon, to whom he was Subject:
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partly they were dispersed by reason of the tumults and sturre that was in Asia and Aegypt:
partly they were dispersed by reason of the tumults and stir that was in Asia and Egypt:
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partly when immediately after the death of Saint Stephen, the cruell Pharisies moued persecution against the Church at Hierusalem, insomuch as thereby such as beleeued, were scattered throughout the regions of Iudea and Samaria.
partly when immediately After the death of Saint Stephen, the cruel Pharisees moved persecution against the Church At Jerusalem, insomuch as thereby such as believed, were scattered throughout the regions of Iudea and Samaria.
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The lewes being thus miserablie dispersed and scattered into euery coast and countrie, place and prouince of the worlde,
The lewes being thus miserably dispersed and scattered into every coast and country, place and province of the world,
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so that in person, and by his presence, hee coulde not teach them by liuely voice,
so that in person, and by his presence, he could not teach them by lively voice,
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and worde of mouth, the Apostle by his letters which might better be brought vnto them, informeth them in their duties,
and word of Mouth, the Apostle by his letters which might better be brought unto them, Informeth them in their duties,
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and thus writeth vnto them dispersed.
and thus Writeth unto them dispersed.
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Of which scattering there was manifest token, in that Saint Paul being the Apostle of the Gentiles,
Of which scattering there was manifest token, in that Saint Paul being the Apostle of the Gentiles,
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and sent to preach vnto them, into what place so euer he came almost, he found a Sinagogue of the Iewes,
and sent to preach unto them, into what place so ever he Come almost, he found a Synagogue of the Iewes,
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and assemblies of them, dispersed and scattered among the Gentiles, as in Damascus, in Siria immediately after his conuersion,
and assemblies of them, dispersed and scattered among the Gentiles, as in Damascus, in Syria immediately After his conversion,
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and in Asia the lesse, in Antiochia a towne of Pisidia, in Thessalonica a Citie of Macedonia, at Corinth, Ephesus, at Rome also,
and in Asia the less, in Antiochia a town of Pisidia, in Thessalonica a city of Macedonia, At Corinth, Ephesus, At Room also,
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and sundrie other places of the Gentiles, whereby it manifestly appeareth, that they were dispersed, as here S. Iames writeth vnto the twelue tribes dispersed.
and sundry other places of the Gentiles, whereby it manifestly appears, that they were dispersed, as Here S. James Writeth unto the twelue tribes dispersed.
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And this dispersing of the beleeuing Iewes among the Gentiles, putteth plaine difference betweene the Kingdome of Christ,
And this dispersing of the believing Iewes among the Gentiles, putteth plain difference between the Kingdom of christ,
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and the kingdoms of this worlde.
and the kingdoms of this world.
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The kingdomes of this worlde be they neuer so ample, large, and great, yet are they contained within certaine bounds, circuits, and limits of the earth.
The kingdoms of this world be they never so ample, large, and great, yet Are they contained within certain bounds, circuits, and Limits of the earth.
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The kingdome of the Persians and Medes, a mightie kingdome, hauing besides Sidrach, Misach, and Abednego, 120. princes and gouernours,
The Kingdom of the Persians and Medes, a mighty Kingdom, having beside Sidrach, Meshach, and Abednego, 120. Princes and Governors,
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yet it was measured by it limits and bounds: it reached not through the whole worlde.
yet it was measured by it Limits and bounds: it reached not through the Whole world.
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The Grecians, the Romans, the Babylonians, and other people had mightie Monarches, Dominions, and Empires, yet none of them but had their bounds on earth, which they did not passe:
The Greeks, the Roman, the Babylonians, and other people had mighty Monarchs, Dominions, and Empires, yet none of them but had their bounds on earth, which they did not pass:
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but the kingdome of Christ is infinitely spread vpon the face of the earth, and runneth through the whole worlde:
but the Kingdom of christ is infinitely spread upon the face of the earth, and Runneth through the Whole world:
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for his dominion is from sea to sea, and from the riuers vnto the end of the land. for his dominion is from sea to sea, and from the Rivers unto the end of the land.
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They that dwell in the wildernesse shall kneele before him, and his enemies shall licke the dust ▪ the kings of Tharsis,
They that dwell in the Wilderness shall kneel before him, and his enemies shall lick the dust ▪ the Kings of Tharsis,
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and of the Iles, shall bring him presents, the kings of Sheba and Saba shal bring him gifts.
and of the Isles, shall bring him presents, the Kings of Sheba and Saba shall bring him Gifts.
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Yea all kings shall worship him, all nations shall serue him.
Yea all Kings shall worship him, all Nations shall serve him.
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This kingdome reacheth from East to West, from whence men shall arise to encrease this kingdome:
This Kingdom reaches from East to West, from whence men shall arise to increase this Kingdom:
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for which cause our Sauiour saith to the vnthankefull Iewes, that many shall come from the East and West,
for which cause our Saviour Says to the unthankful Iewes, that many shall come from the East and West,
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and shall sit with Abraham, Isaac and Iacob, in his heauenly kingdome: which kingdome Saint Iohn describing, and shewing who were as heires sealed vp therevnto, saith:
and shall fit with Abraham, Isaac and Iacob, in his heavenly Kingdom: which Kingdom Saint John describing, and showing who were as Heirs sealed up thereunto, Says:
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After these things I beheld, and lo, a great multitude which no man could number, of all nations and kinreds, people and tongues, stoode before the throne,
After these things I beheld, and lo, a great multitude which no man could number, of all Nations and kindreds, people and tongues, stood before the throne,
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and before the Lambe, clothed with long white robes, & palmes in their hands, and so after the 144. thousand of the Iewes, he referreth an innumerable multitude also of the Gentiles to the kingdome of Christ, whereby it appeareth it is infinite and vniuersally diffused and scattered vppon the whole earth, whereunto all the elect of God wheresoeuer dispersed, appertaine,
and before the Lamb, clothed with long white robes, & palms in their hands, and so After the 144. thousand of the Iewes, he Refers an innumerable multitude also of the Gentiles to the Kingdom of christ, whereby it appears it is infinite and universally diffused and scattered upon the Whole earth, whereunto all the elect of God wheresoever dispersed, appertain,
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as in the writing of Iames to the twelue tribes dispersed, appeareth.
as in the writing of James to the twelue tribes dispersed, appears.
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2 Besides this, in that Saint Iames writeth vnto the twelue tribes dispersed, it teacheth vs that the Church of Christ is tied or bound to no place.
2 Beside this, in that Saint James Writeth unto the twelue tribes dispersed, it Teaches us that the Church of christ is tied or bound to no place.
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neither so fastened to Hierusalem, but it may be remoued: but is alwayes there where the true saints of god are.
neither so fastened to Jerusalem, but it may be removed: but is always there where the true Saints of god Are.
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The church was somtime in paradise, whē our prime parents were there resident in their righteousnes,
The Church was sometime in paradise, when our prime Parents were there resident in their righteousness,
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but not so immoueably, but that it was afterward els where in Abell. The Church was in Mesopotamia in Abraham, but not there tied:
but not so immoveably, but that it was afterwards Else where in Abel. The Church was in Mesopotamia in Abraham, but not there tied:
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but afterward it was here and there with him, now in Aegypt, now in Caldea,
but afterwards it was Here and there with him, now in Egypt, now in Chaldea,
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now in Canaan, now here, now there, with Isaac, Iacob, and Ioseph, with Dauid, the Princes, the Prophets, Christ, the holy Apostles, as the stories witnesse.
now in Canaan, now Here, now there, with Isaac, Iacob, and Ioseph, with David, the Princes, the prophets, christ, the holy Apostles, as the stories witness.
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Now in the countries of the Gentiles in the dispersed Iewes, to whom S. Iames here writeth.
Now in the countries of the Gentiles in the dispersed Iewes, to whom S. James Here Writeth.
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Absurdly therefore do our aduersaries the Papists tie the Church of Christ to the Chaire of Peter in Rome ▪ Seeing in all times it hath remoued with the faithfull,
Absurdly Therefore do our Adversaries the Papists tie the Church of christ to the Chair of Peter in Room ▪ Seeing in all times it hath removed with the faithful,
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and is there where the worde is professed, Sacraments duly administred, discipline in some measure practised and exercised.
and is there where the word is professed, Sacraments duly administered, discipline in Some measure practised and exercised.
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3 Now that Saint Iames mencioneth onely the twelue tribes of Israel, as the persons to whom he writeth, we may not gather, that this doctrine appertaineth not to vs,
3 Now that Saint James mentioneth only the twelue tribes of Israel, as the Persons to whom he Writeth, we may not gather, that this Doctrine appertaineth not to us,
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nor to other Churches, as well as to the Iewes and scattered tribes, to whom it was chiefly and first sent.
nor to other Churches, as well as to the Iewes and scattered tribes, to whom it was chiefly and First sent.
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For such is the nature of God, that when he speaketh to one man, or one people,
For such is the nature of God, that when he speaks to one man, or one people,
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yet then must all men, and all people heare him.
yet then must all men, and all people hear him.
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Wherefore when he gaue his law to Israel onely, yet it concerneth all men, and condemneth all that are guiltie thereof.
Wherefore when he gave his law to Israel only, yet it concerns all men, and Condemneth all that Are guilty thereof.
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Saint Paul rehearsing the punishments which God inflicted vpon the Iewes for their horrible sinnes, shewing that the same appertaine vnto all, concludeth, that such things came vpon them for examples,
Saint Paul rehearsing the punishments which God inflicted upon the Iewes for their horrible Sins, showing that the same appertain unto all, Concludeth, that such things Come upon them for Examples,
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but were written to admonish vs, vpon whom the endes of the world are come.
but were written to admonish us, upon whom the ends of the world Are come.
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And generally speaking of the whole scripture, that it is not written to any one people,
And generally speaking of the Whole scripture, that it is not written to any one people,
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but that it concerneth others in like maner, saith:
but that it concerns Others in like manner, Says:
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Whatsoeuer things are written aforetime, are written for our learning, that we through patience and consolation of the holie scripture might haue hope.
Whatsoever things Are written aforetime, Are written for our learning, that we through patience and consolation of the holy scripture might have hope.
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Whatsoeuer then in scripture, tendeth either to doctrine, or to instruction, reprehension, correction, or consolation, it after some maner also pertaineth vnto all.
Whatsoever then in scripture, tendeth either to Doctrine, or to instruction, reprehension, correction, or consolation, it After Some manner also pertaineth unto all.
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Whether then the Saints write to whole Congregations and Churches, as Paul to the Romans, Corinthians, Galathians, Ephesians, Philippians, Collossians, Thessalonians,
Whither then the Saints write to Whole Congregations and Churches, as Paul to the Roman, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians,
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and other Churches, or els to speciall persons, as Paul to Timothie, Titus, Philemon: Iohn to the elect Ladie:
and other Churches, or Else to special Persons, as Paul to Timothy, Titus, Philemon: John to the elect Lady:
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& to Gaius beloued in the Lord: or other persons, they in some maner concerne all men:
& to Gaius Beloved in the Lord: or other Persons, they in Some manner concern all men:
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and something therhence may be gathered which concerneth not those places and persons only, but all in generall,
and something therhence may be gathered which concerns not those places and Persons only, but all in general,
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Though therefore Saint Peter write, to the Saints being straungers, which dwelt here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bithinia:
Though Therefore Saint Peter write, to the Saints being Strangers, which dwelled Here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bithinia:
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and S. Iames here sendeth this Epistle to the twelue tribes of Israel dispersed and scattered:
and S. James Here sends this Epistle to the twelue tribes of Israel dispersed and scattered:
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yet may we not thinke that it concerneth them onely, but all men also, albeit for the circumstance of time, place and person, they wrote vnto certaine.
yet may we not think that it concerns them only, but all men also, albeit for the circumstance of time, place and person, they wrote unto certain.
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Neither is this marueilous or strange.
Neither is this marvelous or strange.
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The Philosophers and prophane writers, as Plato, Cicero, Aristotle, Xenophon, Seneca, and others, haue written to seuerall and certaine persons chiefly,
The Philosophers and profane writers, as Plato, Cicero, Aristotle, Xenophon, Senecca, and Others, have written to several and certain Persons chiefly,
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yet their precepts concerned all the Gentiles, who thought themselues bounde to obey them. Shall humane Philosophie dedicated to certaine persons, binde all to obey it:
yet their Precepts concerned all the Gentiles, who Thought themselves bound to obey them. Shall humane Philosophy dedicated to certain Persons, bind all to obey it:
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and shall not the heauenly and diuine Philosophie of Gods worde, though it thiefly be sent to some one,
and shall not the heavenly and divine Philosophy of God's word, though it thiefly be sent to Some one,
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yet bind all men to obedience? This Epistle was sent to the twelue tribes dispersed, yet it concerneth all men:
yet bind all men to Obedience? This Epistle was sent to the twelue tribes dispersed, yet it concerns all men:
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Wherefore of the Grecians it is called Catholike: of the Latins, Canonicall: of vs & others, Generall, because it concerneth all people in generall.
Wherefore of the Greeks it is called Catholic: of the Latins, Canonical: of us & Others, General, Because it concerns all people in general.
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Neither doth it follow, it was writ first to the Iewes, therefore it appertaineth not to vs Gentiles:
Neither does it follow, it was writ First to the Iewes, Therefore it appertaineth not to us Gentiles:
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for the whole law of God, and the whole doctrine of the Gospell, was first deliuered vnto the Iewes,
for the Whole law of God, and the Whole Doctrine of the Gospel, was First Delivered unto the Iewes,
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and then afterwarde vnto the Gentiles.
and then afterward unto the Gentiles.
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Thus much is necessarie herehence to know for vs, Who easily will turne the Iewes vnto obedience to the scriptures,
Thus much is necessary herehence to know for us, Who Easily will turn the Iewes unto Obedience to the Scriptures,
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and liue as we lust our selues: as if these things concerned not vs, but them onely.
and live as we lust our selves: as if these things concerned not us, but them only.
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The persons to whom this Epistle was written, were the 12. tribes dispersed. and after them, the doctrine bindeth vs all to holy obedience.
The Persons to whom this Epistle was written, were the 12. tribes dispersed. and After them, the Doctrine binds us all to holy Obedience.
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In the title the third and last thing is the greeting he sendeth.
In the title the third and last thing is the greeting he sends.
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Touching greetings & salutations, which amōg all men haue at all times been vsuall, wee need not curiously to consider, seeing it cānot be denied,
Touching greetings & salutations, which among all men have At all times been usual, we need not curiously to Consider, seeing it cannot be denied,
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but that both godly and profane persons haue vsed it, and both profane writings, and the holy Scripture also deliuer and set down sundry formes thereof.
but that both godly and profane Persons have used it, and both profane writings, and the holy Scripture also deliver and Set down sundry forms thereof.
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Plato disputeth of the salutations and gteetings of the Gretians, whose common salutatiōs were three, To wish ioy, this forme was common to the people.
Plato disputeth of the salutations and gteetings of the Gretians, whose Common salutations were three, To wish joy, this Form was Common to the people.
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To wish prosperitie, which was vsed of the philosophers. To wish health, which was proper to the physicions.
To wish Prosperity, which was used of the Philosophers. To wish health, which was proper to the Physicians.
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The Romans commonly vsed one forme of greeting, to wish health, as Marcus Cicero wisheth, or sendeth health to Publius Lentulus, and so others. Other haue vsed other formes.
The Roman commonly used one Form of greeting, to wish health, as Marcus Cicero wishes, or sends health to Publius Lentulus, and so Others. Other have used other forms.
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The enemies of Beniamin sending their letters to king Darius, against Iuda, in their salutatiō wish him peace. To Darius the King, peace.
The enemies of Benjamin sending their letters to King Darius, against Iuda, in their salutation wish him peace. To Darius the King, peace.
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Nabuchodonosor making a decree, that all Nations should worshippe and serue the God of Sidrach, Misach,
Nebuchadnezzar making a Decree, that all nations should worship and serve the God of Sidrach, Meshach,
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and Abednego, in his letters to that purpose tending, he vseth the like salutations, Nabuchodonosor king, to all people, nations and languages that dwel in all the world, Peace be multiplied vnto you.
and Abednego, in his letters to that purpose tending, he uses the like salutations, Nebuchadnezzar King, to all people, Nations and languages that dwell in all the world, Peace be multiplied unto you.
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Saint Paul in euery of his Epistles sendeth greeting vnder this forme, Grace and peace from God the father, &c. Or, Grace, mercie and peace, as to Timothie.
Saint Paul in every of his Epistles sends greeting under this Form, Grace and peace from God the father, etc. Or, Grace, mercy and peace, as to Timothy.
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Saint Peter imitating Paul, vseth the like forme. Saint Iude wisheth mercy, peace & loue to be multiplied.
Saint Peter imitating Paul, uses the like Form. Saint Iude wishes mercy, peace & love to be multiplied.
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Saint Iohn in his first Epistle seemeth to omitte both the name to whom he writeth, and his salutation.
Saint John in his First Epistle seems to omit both the name to whom he Writeth, and his salutation.
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In the other two he contenteth himselfe with the name of the writer, and the party to whom he writeth,
In the other two he contents himself with the name of the writer, and the party to whom he Writeth,
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but altogether he suppresseth his salutation.
but altogether he suppresses his salutation.
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The church of Christ in their first generall counsel held at Ierusalem, writing to the Antiochians, salute them in manner following, The Apostles, Elders,
The Church of christ in their First general counsel held At Ierusalem, writing to the antiochians, salute them in manner following, The Apostles, Elders,
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and brethren, to the brethren which are of the Gentiles in Antiochia, Siria, and Silicia, send greeting.
and brothers, to the brothers which Are of the Gentiles in Antiochia, Syria, and Silicia, send greeting.
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And Claudius Lysias the chief captain, sending Paul to Felix, in his letter saluteth him in this maner, Claudius Lysias vnto the most noble Gouernour Felix, sendeth greeting.
And Claudius Lysias the chief captain, sending Paul to Felix, in his Letter salutes him in this manner, Claudius Lysias unto the most noble Governor Felix, sends greeting.
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In which places they vsed the forme of Saint Iames in this place mentioned, which being translated word for word, is, To reioyce, to be mery.
In which places they used the Form of Saint James in this place mentioned, which being translated word for word, is, To rejoice, to be merry.
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Which ioy and reioysing is not bodily, but spirituall, the ioye of the Spirite in the Lord, whereby we reioyce in him, not onely in our prosperitie,
Which joy and rejoicing is not bodily, but spiritual, the joy of the Spirit in the Lord, whereby we rejoice in him, not only in our Prosperity,
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and in his benefites fauourably and mercifullie poured vpon vs, but also in our troubles iustly by him inflicted,
and in his benefits favourably and mercifully poured upon us, but also in our Troubles justly by him inflicted,
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and in the miserie and aduersitie of this worlde, which we accept and receiue from him as a testimonie of his loue toward vs, in that we are thereby made conformable to the image of his sonne Iesus Christ, that as wee are like him in affliction,
and in the misery and adversity of this world, which we accept and receive from him as a testimony of his love towards us, in that we Are thereby made conformable to the image of his son Iesus christ, that as we Are like him in affliction,
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so we may be like him in glorie. This reioysing, and this ioy our Sauiour Christ promiseth his, Ye shall weep and lament, & the world shall reioyce:
so we may be like him in glory. This rejoicing, and this joy our Saviour christ promises his, You shall weep and lament, & the world shall rejoice:
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ye shal sorow, but your sorow shalbe turned into ioy. To which Saint Paul exhorteth; Reioyce in the Lord always, and againe I say reioyce.
you shall sorrow, but your sorrow shall turned into joy. To which Saint Paul exhorteth; Rejoice in the Lord always, and again I say rejoice.
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This is the ioy whereby God reigneth ouer his, whereof the Apostle speaketh;
This is the joy whereby God Reigneth over his, whereof the Apostle speaks;
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The kingdome of God is not meat and drinke, but peace, and righteousnes, and ioy in the holy Ghost.
The Kingdom of God is not meat and drink, but peace, and righteousness, and joy in the holy Ghost.
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And this is that which in his salutation he wisheth them.
And this is that which in his salutation he wishes them.
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And thus much may serue for the title of the Epistle, Iames the seruant of God and of Iesus Christ, to the twelue Tribes which are scattered abroad, Salutation, ioy and reioysing.
And thus much may serve for the title of the Epistle, James the servant of God and of Iesus christ, to the twelue Tribes which Are scattered abroad, Salutation, joy and rejoicing.
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Now the God of comfort and consolation poure into our heartes this ioy of the Spirite, that our hearts and mindes replenished with gladnes, we may in all things reioyce in him, through Iesus Christ our Lorde, To whom with the holy Ghost, three persons in trinitie, one euerliuing,
Now the God of Comfort and consolation pour into our hearts this joy of the Spirit, that our hearts and minds replenished with gladness, we may in all things rejoice in him, through Iesus christ our Lord, To whom with the holy Ghost, three Persons in trinity, one everliving,
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and euerlasting God in vnitie, be all praise, dominion, and maiesty now and for euer. Amen.
and everlasting God in unity, be all praise, dominion, and majesty now and for ever. Amen.
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Iames Chapter 1. verses 2. 3. 4. 5. 6 Sermon. 2. 2 My brethren, count it exeeeding ioy, when ye fall into diuers temptations. 3
James Chapter 1. Verses 2. 3. 4. 5. 6 Sermon. 2. 2 My brothers, count it exeeeding joy, when you fallen into diverse temptations. 3
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Knowing that the triall of your faith bringeth foorth patience. 4
Knowing that the trial of your faith brings forth patience. 4
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And let pacience haue her perfect work, that you may be perfect and entire, lacking nothing. 5
And let patience have her perfect work, that you may be perfect and entire, lacking nothing. 5
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If any man lack wisdome, let him aske it of God, which geueth to all men liberally,
If any man lack Wisdom, let him ask it of God, which Giveth to all men liberally,
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and reprocheth no man, and it shalbe geuen him. 6 But let him aske in faith, and wauer not.
and Reproacheth no man, and it shall given him. 6 But let him ask in faith, and waver not.
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THe title of the Epistle being sette downe, in these words and the rest, hee commeth to the handling of the matter and common places which herein are conteyned. THe title of the Epistle being Set down, in these words and the rest, he comes to the handling of the matter and Common places which herein Are contained.
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Of which the first is of bearing outward afflictions, wherin we ought not to be cast downe, but rather to be glad;
Of which the First is of bearing outward afflictions, wherein we ought not to be cast down, but rather to be glad;
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not to be faint hearted, but to reioyce.
not to be faint hearted, but to rejoice.
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With which he doeth wisely to beginne, in as much as in that their scattering their case was most miserable,
With which he doth wisely to begin, in as much as in that their scattering their case was most miserable,
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and therefore were they first of all to bee armed and comforted against afflictions. Which in these verses, and in the 9. 10 11. 12. he performeth.
and Therefore were they First of all to be armed and comforted against afflictions. Which in these Verses, and in the 9. 10 11. 12. he Performeth.
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In which discourse there are foure things to be noted. 1 The proposition, 2. verse. 2 The reasons of confirmation, 3. & 4. verses. 3 The distinguishing of persons to whom the crosse is profitable, 9 10. 11. verses. 4 The conclusion, 12. verse.
In which discourse there Are foure things to be noted. 1 The proposition, 2. verse. 2 The Reasons of confirmation, 3. & 4. Verses. 3 The distinguishing of Persons to whom the cross is profitable, 9 10. 11. Verses. 4 The conclusion, 12. verse.
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Now this Treatise is a little inuerted, and troubled by a digression which is necessarily made, 6. 7. 8. verses wherin the second place is conteyned.
Now this Treatise is a little inverted, and troubled by a digression which is necessarily made, 6. 7. 8. Verses wherein the second place is contained.
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This being thus obserued & noted by the way, let vs consider the words read. In these verses are three things to be noted.
This being thus observed & noted by the Way, let us Consider the words read. In these Verses Are three things to be noted.
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1. The proposition of the place. 2. The confirmation, or rendring of reasons of his proposition: And they are three.
1. The proposition of the place. 2. The confirmation, or rendering of Reasons of his proposition: And they Are three.
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1. From honest comelines. 3. 2. From profit, because it causeth patience, that excellent vertue. 3. From euent and effecte, it maketh perfect.
1. From honest comeliness. 3. 2. From profit, Because it Causes patience, that excellent virtue. 3. From event and Effect, it makes perfect.
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3. The preuenting of an obiection. In which are two things.
3. The preventing of an objection. In which Are two things.
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1. The obiection proposed, How shall we beare the crosse as we are taught? 2. The answere. In which are four thinges noted, namely 1. What that wisdome is. 2. Who geueth it. 3. What hope wee haue to obteine it.
1. The objection proposed, How shall we bear the cross as we Are taught? 2. The answer. In which Are four things noted, namely 1. What that Wisdom is. 2. Who Giveth it. 3. What hope we have to obtain it.
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4. How we may aske it.
4. How we may ask it.
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1 The first herein is the proposition of the place, which is, That the Saintes of God must beare afflictions:
1 The First herein is the proposition of the place, which is, That the Saints of God must bear afflictions:
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Vnder the heauy burthen whereof they may not faint, fall downe, nor quaile, but be patient, triumphe, and reioyce.
Under the heavy burden whereof they may not faint, fallen down, nor quail, but be patient, triumph, and rejoice.
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Hereof he carefully admonisheth, because in their scattering and dispersing their condition could not be but miserable:
Hereof he carefully Admonisheth, Because in their scattering and dispersing their condition could not be but miserable:
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and therefore in these externall afflictions, they had neede to bee comforted, which Saint Iames doeth faithfully in this place;
and Therefore in these external afflictions, they had need to be comforted, which Saint James doth faithfully in this place;
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My brethren, count it exceeding ioy when ye fall into diuers temptations.
My brothers, count it exceeding joy when you fallen into diverse temptations.
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Saint Peter in like case writing to those strangers which were in like maner scattered here and there, in Pontus, Galatia, Cappadocia, Asia,
Saint Peter in like case writing to those Strangers which were in like manner scattered Here and there, in Pontus, Galatia, Cappadocia, Asia,
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and Bithinia, exhorteth them to beare afflictions without fainting.
and Bithinia, exhorteth them to bear afflictions without fainting.
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Dearely beloued, thinke it not strange concerning the fiery triall which is among you, to proue you,
Dearly Beloved, think it not strange Concerning the fiery trial which is among you, to prove you,
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as though some strange thing were come vnto you, but reioyce, in as much as you are partakers of the sufferings of Christ, that when his glory shall appeare, yee may be glad, and reioyce.
as though Some strange thing were come unto you, but rejoice, in as much as you Are partakers of the sufferings of christ, that when his glory shall appear, ye may be glad, and rejoice.
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Our Sauiour Christ foretelling his Disciples the condition wherunto they should be subiect, euen to bee as sheepe among wolues:
Our Saviour christ foretelling his Disciples the condition whereunto they should be Subject, even to be as sheep among wolves:
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and for his sake and the Gospels to be brought before Iudges, scourged in Sinagogues, expelled and excommunicated their assemblies,
and for his sake and the Gospels to be brought before Judges, scourged in Synagogues, expelled and excommunicated their assemblies,
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and euery where euill entreated, and spitefullie handled:
and every where evil entreated, and spitefully handled:
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by his owne example exhorteth he thē to beare all these things, and willeth them with inuincible courage and patience, to take vp their crosse and follow him.
by his own Exampl exhorteth he them to bear all these things, and wills them with invincible courage and patience, to take up their cross and follow him.
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And elswhere forewarning them of their oppressions, therin he willeth them to be of good cheare,
And elsewhere forewarning them of their oppressions, therein he wills them to be of good cheer,
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and beare their afflictions with patience.
and bear their afflictions with patience.
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In the world (saith he) you shall haue trouble, but bee of good cheare, I haue ouercome the world.
In the world (Says he) you shall have trouble, but be of good cheer, I have overcome the world.
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The holy Apostle Saint Paul to like purpose perswadeth men not to faint in heart, not to cast downe their heads as discomfited,
The holy Apostle Saint Paul to like purpose Persuadeth men not to faint in heart, not to cast down their Heads as discomfited,
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but in the midst of their afflictions and miseries to reioyce: Reioyce in hope, be patient in tribulation, continue in prayer.
but in the midst of their afflictions and misery's to rejoice: Rejoice in hope, be patient in tribulation, continue in prayer.
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Which condition inseperably ioyned with the profession of the faith, ought not to seeme strange vnto the Saints, neither to moue them.
Which condition inseparably joined with the profession of the faith, ought not to seem strange unto the Saints, neither to move them.
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Which S. Paul considering, councelleth them to stand fast in the faith, and not to be moued with these afflictions,
Which S. Paul considering, councelleth them to stand fast in the faith, and not to be moved with these afflictions,
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because they were thereunto appointed of God.
Because they were thereunto appointed of God.
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The proposition therefore of this place is, that the Saints of God must arme themselues against all manner afflictions, and therein reioyce exceedingly:
The proposition Therefore of this place is, that the Saints of God must arm themselves against all manner afflictions, and therein rejoice exceedingly:
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Come there life, or come there death; come prosperitie, or come miserable aduersitie; come there sicknes, or come there health;
Come there life, or come there death; come Prosperity, or come miserable adversity; come there sickness, or come there health;
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come there wealth, or come there woe; come there persecution, or come there pestilence; come there sworde, or come there famine;
come there wealth, or come there woe; come there persecution, or come there pestilence; come there sword, or come there famine;
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come there captiuitie, or come there any other miserie, we must be prepared and armed thereunto,
come there captivity, or come there any other misery, we must be prepared and armed thereunto,
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and hold fast the proposition of the Apostle, Brethren, count it exceeding ioy when you shall fall into diuers temptations.
and hold fast the proposition of the Apostle, Brothers, count it exceeding joy when you shall fallen into diverse temptations.
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In this proposition many thinges may bee obserued worthy our consideration. 1 That the Saints must coūt it great ioy when they fall into temptations,
In this proposition many things may be observed worthy our consideration. 1 That the Saints must count it great joy when they fallen into temptations,
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and do suffer afflictions in the world. Wherin the ioyes of Gods saints, and the ioyes of the wicked are distinguished.
and do suffer afflictions in the world. Wherein the Joys of God's Saints, and the Joys of the wicked Are distinguished.
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The wicked reioyce, some in one vaine thing of this world, some in an other: accounting sicknes, pouertie, imprisonment, ignominie, miserie, persecution, famine, nakednes, sword, death and such like afflictions,
The wicked rejoice, Some in one vain thing of this world, Some in an other: accounting sickness, poverty, imprisonment, ignominy, misery, persecution, famine, nakedness, sword, death and such like afflictions,
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as euils, wherefore they shunne them by all meanes, they abhorre thē, as infallible tokens of the heauie wrath of God,
as evils, Wherefore they shun them by all means, they abhor them, as infallible tokens of the heavy wrath of God,
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& his iust hatred against them which suffer them, as appeared by the sentence of Eliphas against holy Iob, who condemned him for wicked, because he was afflicted:
& his just hatred against them which suffer them, as appeared by the sentence of Eliphaz against holy Job, who condemned him for wicked, Because he was afflicted:
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and by the censure of the wicked, who iudged Christ as reiected of God, because he was plagued and smitten by him.
and by the censure of the wicked, who judged christ as rejected of God, Because he was plagued and smitten by him.
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And the Iewes in like maner so iudged of them vpon whom the tower of Silo fell,
And the Iewes in like manner so judged of them upon whom the tower of Silo fell,
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and whose bloud Pilate mingled with their sacrifice, slaying them when they were offering: esteeming them for wicked, because of their punishment.
and whose blood Pilate mingled with their sacrifice, slaying them when they were offering: esteeming them for wicked, Because of their punishment.
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Finally, by the sentence of the Barbarians in Melita, who seeing a Viper springing out of the fire, to rest vpon the hand of the Apostle S. Paul, accounted him for a murtherer, and a wicked person.
Finally, by the sentence of the Barbarians in Melita, who seeing a Viper springing out of the fire, to rest upon the hand of the Apostle S. Paul, accounted him for a murderer, and a wicked person.
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But so doe not the Saints, for they know that these afflictions by the blessing and grace of God, tende to their furtherance, and saluation in Iesus Christ.
But so do not the Saints, for they know that these afflictions by the blessing and grace of God, tend to their furtherance, and salvation in Iesus christ.
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Wherefore they therein reioyce exceedingly, and preferre this ioy before all worldly ioy whatsoeuer.
Wherefore they therein rejoice exceedingly, and prefer this joy before all worldly joy whatsoever.
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Insomuch as in the midst of their miserie, and in their tortures & torments they haue triumphed:
Insomuch as in the midst of their misery, and in their tortures & torments they have triumphed:
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as, the holy Apostles being afflicted, beaten, and smitten for the testimonie of Gods trueth ▪ departed.
as, the holy Apostles being afflicted, beaten, and smitten for the testimony of God's truth ▪ departed.
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and went out of the councell reioysing, of whom S. Chrysostome saith, The Apostles were scourged, & they reioyced:
and went out of the council rejoicing, of whom S. Chrysostom Says, The Apostles were scourged, & they rejoiced:
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they were bound and imprisoned, and they thanked: they were stoned, and they preached.
they were bound and imprisoned, and they thanked: they were stoned, and they preached.
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The blessed Apostle Paul of himselfe and the rest beareth the like recorde, that, in their troubles they reioiced.
The blessed Apostle Paul of himself and the rest bears the like record, that, in their Troubles they rejoiced.
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We reioyce, saith he, in trouble, knowing that trouble bringeth forth pacience, pacience, experience: experience, hope:
We rejoice, Says he, in trouble, knowing that trouble brings forth patience, patience, experience: experience, hope:
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hope maketh not ashamed, because the loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. The holy and blessed martyrs haue in like maner counted it exceeding ioy, when they fel into temptations, wherin they being by the will of God, aboue the strength and course of nature, haue triumphed:
hope makes not ashamed, Because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us The holy and blessed Martyrs have in like manner counted it exceeding joy, when they fell into temptations, wherein they being by the will of God, above the strength and course of nature, have triumphed:
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whereas then the wicked shunne these as simply euill, the saintes embrace them as testimonies of loue:
whereas then the wicked shun these as simply evil, the Saints embrace them as testimonies of love:
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whereas the wicked in their miseries, frette;
whereas the wicked in their misery's, fret;
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fume, and fome at mouth for rage and anger, stampe, stare, murmure, and mutter against God,
fume, and foam At Mouth for rage and anger, stamp, stare, murmur, and mutter against God,
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yea and blaspheme him in extreeme desperation, as Saint John in his Reuelation auoucheth, the Saints reioice with ioy vnspeakable and glorious,
yea and Blaspheme him in extreme desperation, as Saint John in his Revelation avoucheth, the Saints rejoice with joy unspeakable and glorious,
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as in wholsome documents of their life, corrections of their infirmities, prouocations to praier, inuitements to GOD, repressors of naturall corruption, encreasers of zeale,
as in wholesome documents of their life, corrections of their infirmities, provocations to prayer, invitements to GOD, repressors of natural corruption, increasers of zeal,
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and meanes whereby they are made conformable to the image of the sonne of God. Whereas the wicked herein faint and fall into dispaire, and reioice in other thinges onely:
and means whereby they Are made conformable to the image of the son of God. Whereas the wicked herein faint and fallen into despair, and rejoice in other things only:
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the Saints and holy men of God, make affliction the greatest matter of their mirth,
the Saints and holy men of God, make affliction the greatest matter of their mirth,
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and to suffer for Christ and his Gospel, their soundest ioy, remembring the proposition of the Apostle here set downe:
and to suffer for christ and his Gospel, their soundest joy, remembering the proposition of the Apostle Here Set down:
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Brethren count it exceeding ioy when you fall into sundrie temptations.
Brothers count it exceeding joy when you fallen into sundry temptations.
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Let worldlings then reioyce in their riches, and glorie in their wealth, let them reioyce in their pleasures,
Let worldlings then rejoice in their riches, and glory in their wealth, let them rejoice in their pleasures,
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and delight themselues in ambition and honour: let them make their bankets, bellie cheare, and riotousnesse their ioy:
and delight themselves in ambition and honour: let them make their banquets, belly cheer, and riotousness their joy:
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let them counte for their greatest happinesse and felicitie, worldly securitie, and vacation from all trouble:
let them count for their greatest happiness and felicity, worldly security, and vacation from all trouble:
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yet this is the ioy, the mirth, the delight, the pleasure, the felicitie and happinesse of the the Saints, wrongfully to suffer affliction,
yet this is the joy, the mirth, the delight, the pleasure, the felicity and happiness of the the Saints, wrongfully to suffer affliction,
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and this they count vpon earth their exceeding ioy, and therin they haue their reioycing.
and this they count upon earth their exceeding joy, and therein they have their rejoicing.
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Let the wicked in their miseries grow from worse to worse, as Pharao by his afflictions waxed worser, and more impacient:
Let the wicked in their misery's grow from Worse to Worse, as Pharaoh by his afflictions waxed Worse, and more impatient:
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let them vse violent hands vpon themselues, as Saul in daunger of the vncircumcised Philistines, fell vpon his owne sword, and perished:
let them use violent hands upon themselves, as Saul in danger of the uncircumcised philistines, fell upon his own sword, and perished:
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and many other at the losse of their riches, the spoile of their goodes, the departure of their friends,
and many other At the loss of their riches, the spoil of their goods, the departure of their Friends,
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and other afflictions, murmured against God:
and other afflictions, murmured against God:
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yet the Saintes holde vp their heads, relie vpon God, humbling thēselues before him vnder the crosse,
yet the Saints hold up their Heads, rely upon God, humbling themselves before him under the cross,
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and count it exceeding ioy when they fall into manifold temptations. 2 The worde, Fall into, is not without signification:
and count it exceeding joy when they fallen into manifold temptations. 2 The word, Fallen into, is not without signification:
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whereby the Saints of God are taught that they may neither procure, neither hastē their owne crosse,
whereby the Saints of God Are taught that they may neither procure, neither hasten their own cross,
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nor deserue at the hands of the worlde thus to be afflicted. The Papists which in manie places, and at sundrie times lay heauie crosses vppon themselues:
nor deserve At the hands of the world thus to be afflicted. The Papists which in many places, and At sundry times lay heavy Crosses upon themselves:
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as beating their owne flesh, scourging their owne bodies, wearying and wasting themselues with long, tedious,
as beating their own Flesh, scourging their own bodies, wearying and wasting themselves with long, tedious,
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and troublesome pilgrimages, fall not by the will of God hereinto, but by their owne choise,
and troublesome Pilgrimages, fallen not by the will of God hereinto, but by their own choice,
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therefore haue no cause therein to reioice:
Therefore have no cause therein to rejoice:
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theeues, robbers, pirates, murtherers, man quellers, euill doers, busie bodies, who by their own desert procure their owne miserie, ought not therein to reioyce.
thieves, robbers, pirates, murderers, man quellers, evil doers, busy bodies, who by their own desert procure their own misery, ought not therein to rejoice.
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Let no man, saith Saint Peter, suffer as a theefe, murtherer, euill doer, or as a busie bodie in other mens matters:
Let no man, Says Saint Peter, suffer as a thief, murderer, evil doer, or as a busy body in other men's matters:
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but if any suffer as a Christian, let him not be ashamed, but let him glorifie God in that behalfe.
but if any suffer as a Christian, let him not be ashamed, but let him Glorify God in that behalf.
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When men are causes of their owne crosses, and procure by their wickednesse their own punishments and afflictions, they must not therein reioyce,
When men Are Causes of their own Crosses, and procure by their wickedness their own punishments and afflictions, they must not therein rejoice,
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but rather lament and be sorie:
but rather lament and be sorry:
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but when we fall into temptations by the will of God, then must we count it exceeding ioy.
but when we fallen into temptations by the will of God, then must we count it exceeding joy.
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Foolish men punished for their wickednesse, malefactors chastined for their vngodlinesse: wicked ones afflicted for their vngraciousnesse, haue cause of sorow, not of ioy: of mourning, not of mirth:
Foolish men punished for their wickedness, malefactors chastined for their ungodliness: wicked ones afflicted for their ungraciousness, have cause of sorrow, not of joy: of mourning, not of mirth:
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of lamentation, not of laughter, in that they fall not hereinto by Gods will, but by their owne wickednesse:
of lamentation, not of laughter, in that they fallen not hereinto by God's will, but by their own wickedness:
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though secretly they doe that which from euerlasting God hath determined.
though secretly they do that which from everlasting God hath determined.
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Vnder the worde, Falling into, is insinuated vnto men, vnder what affliction and crosse they must reioyce:
Under the word, Falling into, is insinuated unto men, under what affliction and cross they must rejoice:
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vnder that crosse which God imposeth and layeth vpon vs:
under that cross which God Imposes and Layeth upon us:
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vnder those afflictions whereinto wee fall by the pleasure and purpose of God to trie vs:
under those afflictions whereinto we fallen by the pleasure and purpose of God to try us:
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therein when we suffer, we must count it exceeding ioy. 3 The circumstance of time may not be lightly passed ouer:
therein when we suffer, we must count it exceeding joy. 3 The circumstance of time may not be lightly passed over:
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My brethren, count it exceeding ioy when you fall, that is, whensoeuer you fall into temptations.
My brothers, count it exceeding joy when you fallen, that is, whensoever you fallen into temptations.
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This teacheth the children of God, that once or twise to reioyce vnder the crosse, is not inough to the perfect dutie of a Christian,
This Teaches the children of God, that once or twice to rejoice under the cross, is not enough to the perfect duty of a Christian,
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but whensoeuer, as often soeuer, at what time soeuer we are assaulted and assailed with temptations:
but whensoever, as often soever, At what time soever we Are assaulted and assailed with temptations:
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so often to shew our selues pacient therein and ioyous, because our crowne is onely giuen in the ende of all our combats, which the authour to the Hebrues recounting, teacheth vs that we haue alwaies neede of pacience, that in fine and at length wee may obtaine the promise.
so often to show our selves patient therein and joyous, Because our crown is only given in the end of all our combats, which the author to the Hebrews recounting, Teaches us that we have always need of patience, that in fine and At length we may obtain the promise.
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For which cause the Angell requireth patience in the Smyrnians, and constancie vnder the crosse to the ende.
For which cause the Angel requires patience in the Smyrnians, and constancy under the cross to the end.
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Bee thou constant vnto death, and I will giue vnto thee the crowne of life:
Bee thou constant unto death, and I will give unto thee the crown of life:
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It is not inough to begin to runne in the race of pacience, but wee must runne out our race with pacience, if we will be crowned.
It is not enough to begin to run in the raze of patience, but we must run out our raze with patience, if we will be crowned.
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Therefore Saint Paul admonisheth, that we runne on with pacience the race that is set before vs. Wherefore as he that hath borne the brunt of many bickerings,
Therefore Saint Paul Admonisheth, that we run on with patience the raze that is Set before us Wherefore as he that hath born the brunt of many bickerings,
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and hath quit himselfe valiantly and like a man in sundrie assaults and skirmishes:
and hath quit himself valiantly and like a man in sundry assaults and Skirmishes:
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If before the ende of the battell he faint and giue ouer, loseth all his former labor:
If before the end of the battle he faint and give over, loses all his former labour:
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and as he that plaieth on a stage, though he behaue himselfe excellently in sundry acts:
and as he that playeth on a stage, though he behave himself excellently in sundry acts:
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yet if in the last act he quaile, he beareth away neither prime nor price in that action:
yet if in the last act he quail, he bears away neither prime nor price in that actium:
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and as hee that runneth a long time, but falleth or sitteth downe before he come to the goale, hath not the crowne or garland:
and as he that Runneth a long time, but falls or Sitteth down before he come to the goal, hath not the crown or garland:
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so if men in manie miseries, in sundrie temptations, in diuers afflictions, haue reioyced:
so if men in many misery's, in sundry temptations, in diverse afflictions, have rejoiced:
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vnlesse whensoeuer they fall thereunto they still reioice, they loose their praise and commendation of pacience, whereof the Apostle to foretell and foreteach vs, would haue vs count it exceedtng ioy, whensoeuer wee fall into temptations.
unless whensoever they fallen thereunto they still rejoice, they lose their praise and commendation of patience, whereof the Apostle to foretell and foreteach us, would have us count it exceedtng joy, whensoever we fallen into temptations.
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4 Finally, hee would men to count it exceeding ioy, when they fall into diuers or manifolde temptations.
4 Finally, he would men to count it exceeding joy, when they fallen into diverse or manifold temptations.
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Wherein we must learne, that the afflictions of the saints are manifolde, diuers and sundrie, and that specially in three respects.
Wherein we must Learn, that the afflictions of the Saints Are manifold, diverse and sundry, and that specially in three respects.
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1 These afflictions are manifolde in respect of the diuersitie of instrumēts, which God vseth in inflicting them vpon the Saints.
1 These afflictions Are manifold in respect of the diversity of Instruments, which God uses in inflicting them upon the Saints.
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For some times hee vseth the Diuel, sometimes the meanes of men, some times other his creatures as instruments and meanes by afflictions to tempt the Saints.
For Some times he uses the devil, sometime the means of men, Some times other his creatures as Instruments and means by afflictions to tempt the Saints.
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Hee vsed Satan in the temptation of Job, to whom he gaue licence in his goodes,
He used Satan in the temptation of Job, to whom he gave licence in his goods,
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and in his bodie to afflict him.
and in his body to afflict him.
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Men, almightie God vsed to afflict Israel his people, wherefore in the Prophets the Assirians, the Babilonians, the Philistines,
Men, almighty God used to afflict Israel his people, Wherefore in the prophets the Assyrians, the Babylonians, the philistines,
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and Aegyptians, with other, are both plainly called, and manifestly discribed as the instuments of God to afflict his people.
and egyptians, with other, Are both plainly called, and manifestly described as the Instruments of God to afflict his people.
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In which sense Assur is called the rodde of the Lords furie, and the staffe of his wrath and indignation.
In which sense Assur is called the rod of the lords fury, and the staff of his wrath and Indignation.
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Thus the Lord calleth Nabuchodonosor, that cruell tyrant and shamefull idolater, his seruant, because he vsed him as a meane to afflict his people.
Thus the Lord calls Nebuchadnezzar, that cruel tyrant and shameful idolater, his servant, Because he used him as a mean to afflict his people.
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Thus vsed also God the Caldeans and Sabians as his instruments to afflict Job the Patriarch and seruant of God.
Thus used also God the Chaldaeans and Sabians as his Instruments to afflict Job the Patriarch and servant of God.
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Thus he vsed Sennecharib to afflict Hezekiah: the Scribes and Pharisees to afflict our Sauiour, and to vse all meanes of persecution against the Apostles and disciples.
Thus he used Sennecharib to afflict Hezekiah: the Scribes and Pharisees to afflict our Saviour, and to use all means of persecution against the Apostles and Disciples.
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Thus he vseth men to rob, spoile, slaie, murther, and euerie way to afflict his saints and seruants.
Thus he uses men to rob, spoil, slay, murder, and every Way to afflict his Saints and Servants.
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God vseth in like maner other creatures in afflicting of his Saints.
God uses in like manner other creatures in afflicting of his Saints.
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Sometimes the heauens giue abundance of raine, whereby the corne and graine of the earth is destroied,
Sometime the heavens give abundance of rain, whereby the corn and grain of the earth is destroyed,
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and the Saints and others brought to extremitie:
and the Saints and Others brought to extremity:
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some times the aire is infected, wherehence, sicknesse, plagues & pestilence groweth, and the people are destroied.
Some times the air is infected, Whence, sickness, plagues & pestilence grows, and the people Are destroyed.
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Some times brute beasts rise vp against men, and destroy them, as the Lion did the Prophet.
some times brutus beasts rise up against men, and destroy them, as the lion did the Prophet.
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The Lions which destroied those whom Salmanaser sent to inhabite Samaria, whereof that none were good were hard to affirme.
The Lions which destroyed those whom Shalmaneser sent to inhabit Samaria, whereof that none were good were hard to affirm.
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By infinite other his creatures, the saints themselues are oftentimes afflicted:
By infinite other his creatures, the Saints themselves Are oftentimes afflicted:
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wherefore if we respect but the diuersitie of instruments which almightie God vseth in these externall afflictions, we shal easily be forced to confesse that in that regard euen our afflictions and temptations are sundrie.
Wherefore if we respect but the diversity of Instruments which almighty God uses in these external afflictions, we shall Easily be forced to confess that in that regard even our afflictions and temptations Are sundry.
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2 As in respect of the diuers instruments thereunto by God vsed, the temptations of men are diuers and manifold,
2 As in respect of the diverse Instruments thereunto by God used, the temptations of men Are diverse and manifold,
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so if we looke into the nature of temptations, they are no lesse manifold and diuers.
so if we look into the nature of temptations, they Are no less manifold and diverse.
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Hereunto the holy prophet hauing regard crieth out: Manie are the troubles of the righteous, but the Lord deliuereth out of all.
Hereunto the holy Prophet having regard cries out: Many Are the Troubles of the righteous, but the Lord Delivereth out of all.
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As many in number, so diuers in nature are our afflictions. Some are afflicted by exile and banishment: some by captiuitie and imprisonment: some by famin and nakednesse: some by perill and persecution:
As many in number, so diverse in nature Are our afflictions. some Are afflicted by exile and banishment: Some by captivity and imprisonment: Some by famine and nakedness: Some by peril and persecution:
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some by slaunder and reprochfull contumelie: some by rackings and tearings in peeces: some by slaughter and sworde: some by fire and fagots:
Some by slander and reproachful contumely: Some by rackings and tearings in Pieces: Some by slaughter and sword: Some by fire and faggots:
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some by sores of bodie and sundrie diseases: some suffer in themselues: some are afflicted in their friends, in their wiues in their children: some in their goods: some in their bodies: some in their credits: some by sea: some by land: some at home: some abroade: some by open enemies: some by counterfeit friends: some by cruell oppression: some by manifest iniuries: some by force: some by fraud:
Some by sores of body and sundry diseases: Some suffer in themselves: Some Are afflicted in their Friends, in their wives in their children: Some in their goods: Some in their bodies: Some in their credits: Some by sea: Some by land: Some At home: Some abroad: Some by open enemies: Some by counterfeit Friends: Some by cruel oppression: Some by manifest injuries: Some by force: Some by fraud:
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some afflicted and tempted by one meanes, some by another:
Some afflicted and tempted by one means, Some by Another:
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and so manie kinds of temptations there be that the Apostle may worthily call them manifolde and diuers.
and so many Kinds of temptations there be that the Apostle may worthily call them manifold and diverse.
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3 Finally, the ends wherfore they are infflicted are diuers, therefore in that respect also they may not amisse be counted diuers.
3 Finally, the ends Wherefore they Are inflicted Are diverse, Therefore in that respect also they may not amiss be counted diverse.
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Some times we are afflicted to the ende we should be humbled: some times we are afflicted to the ende we should be tried:
some times we Are afflicted to the end we should be humbled: Some times we Are afflicted to the end we should be tried:
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some times we are afflicted, that in the nature of Gods blessings we may better be instructed:
Some times we Are afflicted, that in the nature of God's blessings we may better be instructed:
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some times we are afflicted, that God may be glorified: some times we are afflicted, that our sinnes thereby may be remitted:
Some times we Are afflicted, that God may be glorified: Some times we Are afflicted, that our Sins thereby may be remitted:
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sometimes we are afflicted, that the pride of our hearts may be repressed, and sinfull desires mortified:
sometime we Are afflicted, that the pride of our hearts may be repressed, and sinful Desires mortified:
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some times we are afflicted, that his loue towards vs may the more liuely be expressed:
Some times we Are afflicted, that his love towards us may the more lively be expressed:
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some times we are afflicted, that thereby the world may be hated of vs: sometimes we are afflicted, that we may be more zealous in praier for deliuerance:
Some times we Are afflicted, that thereby the world may be hated of us: sometime we Are afflicted, that we may be more zealous in prayer for deliverance:
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some times we are afflicted, that we in afflictions made conformable and like the image of the sonne of God, togither with him, may be partakers of his glorie.
Some times we Are afflicted, that we in afflictions made conformable and like the image of the son of God, together with him, may be partakers of his glory.
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As therefore euery thing serueth not for one purpose, neither is euery medicine ordained for euery maladie:
As Therefore every thing serveth not for one purpose, neither is every medicine ordained for every malady:
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so neither hath euery temptation one end wherefore it is inflicted, but many ends there are of many afflictions:
so neither hath every temptation one end Wherefore it is inflicted, but many ends there Are of many afflictions:
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so that in respect of their sundrie ends, they are also diuers & manifold: partly then in respect of the manifold instruments whereby God afflicteth men:
so that in respect of their sundry ends, they Are also diverse & manifold: partly then in respect of the manifold Instruments whereby God afflicts men:
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partly in respect of the sundrie kinds of temptations:
partly in respect of the sundry Kinds of temptations:
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partly in respect of the manifold ends which in afflictions god respecteth, they may well be called and tearmed diuers and manifold.
partly in respect of the manifold ends which in afflictions god respecteth, they may well be called and termed diverse and manifold.
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And these are the things in this proposition, the first branch of the diuision to be obserued:
And these Are the things in this proposition, the First branch of the division to be observed:
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Brethren count it exceeding ioy when you fall into diuers temptations.
Brothers count it exceeding joy when you fallen into diverse temptations.
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2 The proposition ended, the confirmation which is the second thing here followeth, which containeth the reasons and arguments which the Apostle vseth,
2 The proposition ended, the confirmation which is the second thing Here follows, which Containeth the Reasons and Arguments which the Apostle uses,
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whie the Saints should be comforted vnder the crosse, and count it exceeding ioy when they fall into diuers temptations, The reasons are three.
why the Saints should be comforted under the cross, and count it exceeding joy when they fallen into diverse temptations, The Reasons Are three.
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1 From honest comelines in the Saints.
1 From honest comeliness in the Saints.
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It is comely & honest, and a thing decēt in the Saints paciently to haue their faith tried:
It is comely & honest, and a thing decent in the Saints patiently to have their faith tried:
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by afflictions of this life, the faith of Gods Saints and seruants is tried: the Saints therefore in afflictions must reioyce and be pacient.
by afflictions of this life, the faith of God's Saints and Servants is tried: the Saints Therefore in afflictions must rejoice and be patient.
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No man doubteth but it is a comely and honest thing for Gods children paciently to suffer the triall of their saith.
No man doubteth but it is a comely and honest thing for God's children patiently to suffer the trial of their Says.
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And that afflictions make manifest triall and proofe of our faith, the holy Scriptures of God aboundantly teach vs. When Almightie God would haue the faith of Abraham to shine and appeare glorious vnto the world, he tempted him by willing him to sacrifice his onely sonne Isaac, in whom only vvas the hope of all the promises. Hereby his faith vvas tried.
And that afflictions make manifest trial and proof of our faith, the holy Scriptures of God abundantly teach us When Almighty God would have the faith of Abraham to shine and appear glorious unto the world, he tempted him by willing him to sacrifice his only son Isaac, in whom only was the hope of all the promises. Hereby his faith was tried.
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Moses vvriteth that the manifold troubles vvhich the Israelites for fortie yeares suffered in the vvildernesse, vvere to trie them. Moses writes that the manifold Troubles which the Israelites for fortie Years suffered in the Wilderness, were to try them.
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To vvhich end God is said to send false Prophets among the people, thereby to trie their faith,
To which end God is said to send false prophets among the people, thereby to try their faith,
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vvhether they vvould cleaue stedfastly to God, Saint Paul thereunto subscribing, affirmeth that there must be heresies among them, that they which are approued may be knowen.
whether they would cleave steadfastly to God, Saint Paul thereunto subscribing, Affirmeth that there must be heresies among them, that they which Are approved may be known.
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Dauid the princely Prophet speaking of the afflictions of Ioseph in Aegypt, confesseth the end thereof to haue beene the triall of his faith.
David the princely Prophet speaking of the afflictions of Ioseph in Egypt, Confesses the end thereof to have been the trial of his faith.
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When he writeth that God tried him vntill the appointed time was come for his deliuerance, Zacharie prophecying of the blessings which should be vpon the true seruants of God after their clensing and clearing from all idolatrie:
When he Writeth that God tried him until the appointed time was come for his deliverance, Zacharias prophesying of the blessings which should be upon the true Servants of God After their cleansing and clearing from all idolatry:
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and shewing that al such as should enioy those excellent blessings, notwithstanding should bee tried with manifold afflictions, saith:
and showing that all such as should enjoy those excellent blessings, notwithstanding should be tried with manifold afflictions, Says:
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that God would bring thar third part reserued to himselfe, through the fire, and would fine them as siluer is fined,
that God would bring thar third part reserved to himself, through the fire, and would fine them as silver is fined,
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and trie them as gold is tried.
and try them as gold is tried.
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Saint Peter telleth the Saints, that they were vnder manifold temptations, that the triall of their faith, being much more precious then golde that perisheth,
Saint Peter Telleth the Saints, that they were under manifold temptations, that the trial of their faith, being much more precious then gold that Perishes,
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though it be tried in the fire, might be found to their praise, honour and glorie, at the comming of Iesus Christ.
though it be tried in the fire, might be found to their praise, honour and glory, At the coming of Iesus christ.
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And thus seeing the ende to be the triall of the faith of the Saints, he calleth affliction the fierie triall.
And thus seeing the end to be the trial of the faith of the Saints, he calls affliction the fiery trial.
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Thinke it not strange, dearly beloued, concerning the fierie triall which is among you.
Think it not strange, dearly Beloved, Concerning the fiery trial which is among you.
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Wherein hauing an eie to the comparison so vsuall in scripture, wherby the Saints are compared to gold and siluer, who are tried by affliction,
Wherein having an eye to the comparison so usual in scripture, whereby the Saints Are compared to gold and silver, who Are tried by affliction,
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as these mettels are by fire, calleth affliction fierie triall.
as these mettles Are by fire, calls affliction fiery trial.
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The Angell willed Iohn to write to the Church of Smyrna, to exhort them not to feare any of the things which the diuell should lay vpon them, to trie them:
The Angel willed John to write to the Church of Smyrna, to exhort them not to Fear any of the things which the Devil should lay upon them, to try them:
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whereby it is more cleare then the Sunne in his brightnesse at noone day.
whereby it is more clear then the Sun in his brightness At noon day.
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That afflictions are for the triall of the faith of men, they are as the touch-stone to trie gold from copper,
That afflictions Are for the trial of the faith of men, they Are as the touchstone to try gold from copper,
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as the fornace to discerne siluer frō drosse, as the sieue or fan to sift the chaffe from the wheat.
as the furnace to discern silver from dross, as the sieve or fan to sift the chaff from the wheat.
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Wherefore as that is counterfet, not true gold which beareth and abideth not the touch-stone, that drosse and dregges which carieth not the fining:
Wherefore as that is counterfeit, not true gold which bears and Abideth not the touchstone, that dross and dregs which Carrieth not the fining:
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that dust and chaffe which suffereth not the sifting:
that dust and chaff which suffers not the sifting:
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so that faith which will not abide trial by affliction, is weake, imperfect, wauering, and vnseemely in any Christian.
so that faith which will not abide trial by affliction, is weak, imperfect, wavering, and unseemly in any Christian.
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Whereas then ciuill and morall vertues are then soonest tried when their obiect is present, whereon they may worke, as fortitude in daunger: chastitie in pleasure:
Whereas then civil and moral Virtues Are then soonest tried when their Object is present, whereon they may work, as fortitude in danger: chastity in pleasure:
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temperance in present dainties and delicates: anger when we are prouoked:
temperance in present dainties and delicates: anger when we Are provoked:
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so the faith of Gods children is then most manifest, when affliction are present to trie them.
so the faith of God's children is then most manifest, when affliction Are present to try them.
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And as the starres and moone shine not at noone day, when the Sunne shineth in his glorious beautie:
And as the Stars and moon shine not At noon day, when the Sun shines in his glorious beauty:
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so neither doe the vertues of Christians then appeare, when men are in prosperitie, but in the night and mist of affliction.
so neither doe the Virtues of Christians then appear, when men Are in Prosperity, but in the night and missed of affliction.
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Seeing then it is a comely and honest thing in the Saints of God to haue proofe and triall of their faith,
Seeing then it is a comely and honest thing in the Saints of God to have proof and trial of their faith,
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and other vertues, to bee made: and this triall is made specially by afflictions and troubles of this life:
and other Virtues, to be made: and this trial is made specially by afflictions and Troubles of this life:
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then no doubt ought the Saints paciently to suffer affliction, and to count it exceeding ioy when they fall into diuers temptations, in as much as the triall of their faith bringeth foorth their inward vertues:
then no doubt ought the Saints patiently to suffer affliction, and to count it exceeding joy when they fallen into diverse temptations, in as much as the trial of their faith brings forth their inward Virtues:
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and afflictions are therefore sent to make trial of the faith of Gods children, and this is the first reason or argument of the confirmation, lying secretly in the word triall.
and afflictions Are Therefore sent to make trial of the faith of God's children, and this is the First reason or argument of the confirmation, lying secretly in the word trial.
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2 Another reason set downe manifestly, is drawen from the vtilitie and profite which commeth by bearing afflictions:
2 another reason Set down manifestly, is drawn from the utility and profit which comes by bearing afflictions:
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by bearing paciently the miseries and afflictions of this life, the most singular vertue of patience is wrought in vs. If affliction and triall of our faith bring vnto vs the worthie vertue of patience, who would not then count it exceeding ioy when they fall into diuers temptations?
by bearing patiently the misery's and afflictions of this life, the most singular virtue of patience is wrought in us If affliction and trial of our faith bring unto us the worthy virtue of patience, who would not then count it exceeding joy when they fallen into diverse temptations?
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Troubles in the wicked, are causes, or rather occasions in them to fret and fume; to grudge and groane; mutter and murmure against God;
Troubles in the wicked, Are Causes, or rather occasions in them to fret and fume; to grudge and groan; mutter and murmur against God;
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But in Gods Saintes they are the instruments whereby God worketh patience in their hearts,
But in God's Saints they Are the Instruments whereby God works patience in their hearts,
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therefore to be reioyced in, count it therefore my brethren, exceeding ioy whē you fal into temptations,
Therefore to be rejoiced in, count it Therefore my brothers, exceeding joy when you fall into temptations,
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because the triall of your faith bringeth foorth patience.
Because the trial of your faith brings forth patience.
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But it may be obiected, that this place and doctrine is against Saint Paul, who entreating of the like argumēt, saith contrary to this. But it may be objected, that this place and Doctrine is against Saint Paul, who entreating of the like argument, Says contrary to this.
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For Saint Iames saith, That the triall or proofe of our faith bringeth forth patience: But S. Paul saith, That patience bringeth foorth triall or proofe.
For Saint James Says, That the trial or proof of our faith brings forth patience: But S. Paul Says, That patience brings forth trial or proof.
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These are contrary and how can they then hang togither?
These Are contrary and how can they then hang together?
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The reconciliation of these places may be this. 1 The words by Iames and Paul vsed, are not the same,
The reconciliation of these places may be this. 1 The words by James and Paul used, Are not the same,
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therefore neither is the thing the same: Speaking then of diuers things, they speake not contrarily one to the other.
Therefore neither is the thing the same: Speaking then of diverse things, they speak not contrarily one to the other.
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In this place proofe is taken actiuely, as it signifieth those things whereby we are tried,
In this place proof is taken actively, as it signifies those things whereby we Are tried,
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as afflictions themselues, whereby occasion is ministred of trying and proouing the faithfull.
as afflictions themselves, whereby occasion is ministered of trying and proving the faithful.
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Thus temptations and afflictions trie vs, and this triall or proofe, (that is, the things whereby wee are tried and prooued, which are afflictions) bringeth foorth patience.
Thus temptations and afflictions try us, and this trial or proof, (that is, the things whereby we Are tried and proved, which Are afflictions) brings forth patience.
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that is, ministreth matter of our patience.
that is, Ministereth matter of our patience.
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And thus triall with James here, is as cause of that triall with Paul, which after this manner is as an effect.
And thus trial with James Here, is as cause of that trial with Paul, which After this manner is as an Effect.
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With Paul triall is taken passiuely, as, it signifieth that proofe and triall which is made of vs, by which wee are made knowen.
With Paul trial is taken passively, as, it signifies that proof and trial which is made of us, by which we Are made known.
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This knowledge commeth through our patience:
This knowledge comes through our patience:
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for patience maketh vs to be knowen whether we mutter and murmure, or whether we be quiet in our sufferings.
for patience makes us to be known whither we mutter and murmur, or whither we be quiet in our sufferings.
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And thus patience causeth & bringeth foorth that experience, proofe or triall, which is made of vs. And thus is patience cause (as it were) of triall.
And thus patience Causes & brings forth that experience, proof or trial, which is made of us And thus is patience cause (as it were) of trial.
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2 We may not looke so straitly and narrowly into causes and effects, but that we may graunt the same to be cause and effect also in sundrie kindes of causes, or in diuers respects.
2 We may not look so straitly and narrowly into Causes and effects, but that we may grant the same to be cause and Effect also in sundry Kinds of Causes, or in diverse respects.
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For triall, proofe, experience of most prosperous successe, and happie issue in many troubles, encreaseth our patience, and confirmeth our constancie:
For trial, proof, experience of most prosperous success, and happy issue in many Troubles, increases our patience, and confirmeth our constancy:
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so that the more triall we haue of good successe, the more patient, and more constant are we made in affliction:
so that the more trial we have of good success, the more patient, and more constant Are we made in affliction:
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and thus triall causeth parience as Saint Iames saith.
and thus trial Causes parience as Saint James Says.
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On the other side, patience, and suffering of the crosse, causeth great experience, and proofe of Gods presence to deliuer vs,
On the other side, patience, and suffering of the cross, Causes great experience, and proof of God's presence to deliver us,
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& also maketh vs knowen of what behauiour wee be in our troubles. And thus patience causeth triall, as Saint Paul faith:
& also makes us known of what behaviour we be in our Troubles. And thus patience Causes trial, as Saint Paul faith:
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and so triall and patience are mutuall helpers, and nourishers one to another, and both cause and effect one of the other.
and so trial and patience Are mutual helpers, and nourishers one to Another, and both cause and Effect one of the other.
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Thus S. James saying that triall of our faith bringeth foorth patience; and Saint Paul, that patience bringeth foorth triall or proofe, speaketh trueth also.
Thus S. James saying that trial of our faith brings forth patience; and Saint Paul, that patience brings forth trial or proof, speaks truth also.
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For the triall of our faith maketh perfect our patience, that the more we are tried, the more patient we are.
For the trial of our faith makes perfect our patience, that the more we Are tried, the more patient we Are.
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And patience causeth triall, because he whose faith faileth not, & whose patience is inuincible, is thereby prooued and knowen to be of excellent constancie.
And patience Causes trial, Because he whose faith Faileth not, & whose patience is invincible, is thereby proved and known to be of excellent constancy.
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These thinges thus premised and set downe before, the meaning of the Apostle is not doubtfull.
These things thus premised and Set down before, the meaning of the Apostle is not doubtful.
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The triall of your faith bringeth forth patience, that is, the afflictions and temptations themselues (whereby your faith is tried) bringeth foorth patience.
The trial of your faith brings forth patience, that is, the afflictions and temptations themselves (whereby your faith is tried) brings forth patience.
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And this is one and the same which Saint Paul preacheth to the Romans, We reioyce in tribulation, knowing that tribulation bringeth foorth patience.
And this is one and the same which Saint Paul Preacheth to the Roman, We rejoice in tribulation, knowing that tribulation brings forth patience.
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Our trials and tribulations, our afflictions and miseries which here wee suffer, inure and accustome vs to the crosse;
Our trials and tribulations, our afflictions and misery's which Here we suffer, inure and accustom us to the cross;
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and men accustomed to a thing, grow therein to be patient. What we are dayly vsed vnto, that we finally beare quietly:
and men accustomed to a thing, grow therein to be patient. What we Are daily used unto, that we finally bear quietly:
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dayly afflictions make vs so accustomed and acquainted with sufferings, that thereby we grow to be patient.
daily afflictions make us so accustomed and acquainted with sufferings, that thereby we grow to be patient.
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Wherefore, as Milo Crotoniales by bearing a calf when it was yong, was made able by dayly exercise, to beare it also when it was an olde oxe:
Wherefore, as Milo Crotoniales by bearing a calf when it was young, was made able by daily exercise, to bear it also when it was an old ox:
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So men by daily bearing the crosse, shalbe enhabled to beare it patiently.
So men by daily bearing the cross, shall enabled to bear it patiently.
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Therfore the prophet said wisely, that it was good to beare the crosse from a child, that as the affliction groweth greater, Therefore the Prophet said wisely, that it was good to bear the cross from a child, that as the affliction grows greater,
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so our patience might grow greater also: and so affliction, and the triall of our faith make vs patient.
so our patience might grow greater also: and so affliction, and the trial of our faith make us patient.
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Thus afflictions and the triall of our faith thereby, bring foorth patience, not as the efficient cause of patience,
Thus afflictions and the trial of our faith thereby, bring forth patience, not as the efficient cause of patience,
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and the geuer of patience, which is God onely;
and the giver of patience, which is God only;
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Therefore Paul saith to the Philippians, that it was geuen to them both to beleeue in Christ,
Therefore Paul Says to the Philippians, that it was given to them both to believe in christ,
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and also to suffer for him. But as the instrumentall cause, as the occasion ministred, whereon our patience may worke.
and also to suffer for him. But as the instrumental cause, as the occasion ministered, whereon our patience may work.
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Seeing therefore afflictions do thus bring foorth patience, so excelient a vertue, as whereby we possesse our soules,
Seeing Therefore afflictions do thus bring forth patience, so excelient a virtue, as whereby we possess our Souls,
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and obteine the promises, as both our Sauiour witnesseth, and the Apostle protesteth, this is reason inough to moue vs in afflictions to reioyce.
and obtain the promises, as both our Saviour Witnesseth, and the Apostle protesteth, this is reason enough to move us in afflictions to rejoice.
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And this is the second reason why the Saintes should count it exceeding ioy when they fall into diuers temptations,
And this is the second reason why the Saints should count it exceeding joy when they fallen into diverse temptations,
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because the triall of their faith bringeth foorth patience. 3 From euent or effect the Apostle finally reasoneth.
Because the trial of their faith brings forth patience. 3 From event or Effect the Apostle finally reasoneth.
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The Saints must count it exceeding ioy when they fall into temptations, because patience in affliction, maketh men entire and perfect.
The Saints must count it exceeding joy when they fallen into temptations, Because patience in affliction, makes men entire and perfect.
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Affliction, and the crosse of Christ are the instruments whereby God doth pollish vs, and refine vs, till we grow to be perfect in Christ,
Affliction, and the cross of christ Are the Instruments whereby God does polish us, and refine us, till we grow to be perfect in christ,
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and become like and conformable vnto the sonne of God him selfe, the perfect pattern of all patience.
and become like and conformable unto the son of God him self, the perfect pattern of all patience.
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Seeing then by patience we be made perfect, and patience is caused and gendred of affliction, we therefore ought in affliction to reioyce.
Seeing then by patience we be made perfect, and patience is caused and gendered of affliction, we Therefore ought in affliction to rejoice.
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Here the word perfect signifieth stable, constant, abiding and perseuering, continuing and enduring vnto the end, in the most holy profession of the Gospell, with courage inuinsible,
Here the word perfect signifies stable, constant, abiding and persevering, Continuing and enduring unto the end, in the most holy profession of the Gospel, with courage invincible,
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as absolute, entire, and lacking nothing, to this perfection we attaine by patience. Patience in affliction is the schoole and nurture-house of Christ and of the holy Ghost,
as absolute, entire, and lacking nothing, to this perfection we attain by patience. Patience in affliction is the school and nurture-house of christ and of the holy Ghost,
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and the effectuall meane which the Lord our God vseth to make vs perfect:
and the effectual mean which the Lord our God uses to make us perfect:
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wherein if we be continually trayned, vve shall grow to full measure and perfection of vertue.
wherein if we be continually trained, we shall grow to full measure and perfection of virtue.
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Thus Abraham, Isaac, and Jacob, thus Joseph and holy Job, mightie Patriarkes, thus Moises, Isai, Jeremie, thus Michai and Zacharie, holy Prophets:
Thus Abraham, Isaac, and Jacob, thus Joseph and holy Job, mighty Patriarchs, thus Moses, Isaiah, Jeremiah, thus Michai and Zacharias, holy prophets:
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thus Dauid, Hezechia, and the rest of the zealous Princes: thus Paul, Peter, Iohn, and others, true Apostles:
thus David, Hezekiah, and the rest of the zealous Princes: thus Paul, Peter, John, and Others, true Apostles:
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thus Steuen, Polycarpe, and infinite the like faithfull Martyrs, haue by patience in afflictions growen to such measure of perfection,
thus Stephen, Polycarp, and infinite the like faithful Martyrs, have by patience in afflictions grown to such measure of perfection,
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as in the weakenes of nature, and infirmitie of man, may be attained vnto.
as in the weakness of nature, and infirmity of man, may be attained unto.
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Saint Cyprian in his booke entituled, Of the profit and good of patience, in a large discourse sheweth, that by patience we are commended and presented to God, that anger is repressed, the tongue refrayned, the minde gouerned,
Saint Cyprian in his book entitled, Of the profit and good of patience, in a large discourse shows, that by patience we Are commended and presented to God, that anger is repressed, the tongue refrained, the mind governed,
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and man thereby on euery side perfect.
and man thereby on every side perfect.
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True then is the Apostles saying, auouching that patience maketh vs perfect and entire, lacking nothing.
True then is the Apostles saying, avouching that patience makes us perfect and entire, lacking nothing.
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But now that the Apostle here saith, that by pacience we are made perfect, we may note that perfection is double. One perfection there is of the substance of thinges,
But now that the Apostle Here Says, that by patience we Are made perfect, we may note that perfection is double. One perfection there is of the substance of things,
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as, he that beleeueth constantly vpon Christ without wauering, is perfect in faith: for hee hath the perfection of the substance of faith.
as, he that Believeth constantly upon christ without wavering, is perfect in faith: for he hath the perfection of the substance of faith.
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Who so holdeth the doctrine of Christ as the infallible word of trueth, and therunto cleaueth immoueably,
Who so holds the Doctrine of christ as the infallible word of truth, and thereunto cleaveth immoveably,
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as to the anchor of the soule, both sure and stedfast, hee hath the word of God perfectly concerning the substance.
as to the anchor of the soul, both sure and steadfast, he hath the word of God perfectly Concerning the substance.
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Who so constantly continueth in the profession of his religion, that neither with blast of vayne perswasion,
Who so constantly Continueth in the profession of his Religion, that neither with blast of vain persuasion,
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neither with storme of cruel persecution he be remoued, is perfect.
neither with storm of cruel persecution he be removed, is perfect.
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Thus men in this world may be perfect in vertues, when they haue the true substance of the vertues for which they are commended.
Thus men in this world may be perfect in Virtues, when they have the true substance of the Virtues for which they Are commended.
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There is another perfection, which is of degrees, which is such as cannot be encreased in any degree ▪ as, to haue such faith,
There is Another perfection, which is of Degrees, which is such as cannot be increased in any degree ▪ as, to have such faith,
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as that we need not to pray, Lord increase our faith:
as that we need not to pray, Lord increase our faith:
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to haue such knowledge, as wee neede not with Dauid desire further to be enstructed in the wayes of the Lord, to haue such patience,
to have such knowledge, as we need not with David desire further to be instructed in the ways of the Lord, to have such patience,
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as that cannot be augmented, such perfection, as in nothing canbe encreased; thus no man is perfect in this infirmitie and weaknes of nature:
as that cannot be augmented, such perfection, as in nothing canbe increased; thus no man is perfect in this infirmity and weakness of nature:
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by patience we grow to perfection of the substance of sundrie vertues, but not to perfection in degrees:
by patience we grow to perfection of the substance of sundry Virtues, but not to perfection in Degrees:
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but to such a measure as of men in this life may be attayned, whereunto the name of perfection is geuen.
but to such a measure as of men in this life may be attained, whereunto the name of perfection is given.
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Thus both men in holy Scripture, and things are sometimes called perfect, as Iob, Zacharie, and Elizabeth, and others:
Thus both men in holy Scripture, and things Are sometime called perfect, as Job, Zacharias, and Elizabeth, and Others:
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yet not absolutely, but either in comparison of the wicked and vngodly, then whom the Saints are more holy, and in comparison perfect:
yet not absolutely, but either in comparison of the wicked and ungodly, then whom the Saints Are more holy, and in comparison perfect:
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either because the Saintes excell in the greater part of their life in excellent vertues,
either Because the Saints excel in the greater part of their life in excellent Virtues,
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as S. Augustine auoucheth, and another father to like purpose, Men are called perfect, not that there is no imperfection in thē,
as S. Augustine avoucheth, and Another father to like purpose, Men Are called perfect, not that there is no imperfection in them,
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but because they are commended with a great heape of vertues:
but Because they Are commended with a great heap of Virtues:
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Or finally, because that measure whereunto wee grow, and those vertues whereunto we aspire and clime, are reputed in the Saints for perfect, by the imputation of the perfection of Iesus Christ, whereby all the vertues of the Saints are accepted with God.
Or finally, Because that measure whereunto we grow, and those Virtues whereunto we aspire and climb, Are reputed in the Saints for perfect, by the imputation of the perfection of Iesus christ, whereby all the Virtues of the Saints Are accepted with God.
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Seeing then by patience vnder the manifold afflictions of this life, we increase in vertue,
Seeing then by patience under the manifold afflictions of this life, we increase in virtue,
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and growe to be entire, perfect, and as lacking nothing, shall we not thereby be moued to holde fast the exhortation and proposition of the Apostle, Brethren, count it exceeding ioy whē you fall into diuers temptations, knowing that your triall of faith bringeth foorth patience,
and grow to be entire, perfect, and as lacking nothing, shall we not thereby be moved to hold fast the exhortation and proposition of the Apostle, Brothers, count it exceeding joy when you fallen into diverse temptations, knowing that your trial of faith brings forth patience,
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and let patience haue her perfect worke, that you may be perfect and entire, & lacke nothing? And these are the three reasons wherefore wee ought to count it exceeding ioy when we fall into diuers temptations.
and let patience have her perfect work, that you may be perfect and entire, & lack nothing? And these Are the three Reasons Wherefore we ought to count it exceeding joy when we fallen into diverse temptations.
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These things thus set down, the Saints might haue obiected against his doctrin, It were good thus to do we deny not;
These things thus Set down, the Saints might have objected against his Doctrine, It were good thus to do we deny not;
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but it is not so soon done as easilie spokē, as thogh we were able of our selues thus in our afflictions to moderate our selues, that whensoeuer we be afflicted, to accoūt it exceeding ioy.
but it is not so soon done as Easily spoken, as though we were able of our selves thus in our afflictions to moderate our selves, that whensoever we be afflicted, to account it exceeding joy.
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This obiection the Apostle answereth, I know this is not a qualitie in the power and strength of nature,
This objection the Apostle Answers, I know this is not a quality in the power and strength of nature,
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but it is a speciall grace and gift of God, in our affliction to comfort our selues, that we be not cast downe,
but it is a special grace and gift of God, in our affliction to Comfort our selves, that we be not cast down,
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nor faint hearted, but rather be glad and reioyce. Therefore it is to be asked of him which onely geueth this heauenly wisdome.
nor faint hearted, but rather be glad and rejoice. Therefore it is to be asked of him which only Giveth this heavenly Wisdom.
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In which place there may two things be obserued. 1. The obiectiō which might haue been made. 2. Then the answere thereunto.
In which place there may two things be observed. 1. The objection which might have been made. 2. Then the answer thereunto.
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1 The obiection is, Wee cannot of our selues thus beare the crosse, we haue no such strength in nature, there is nothing more vnpleasant or vnsauourie to the flesh, then is the crosse.
1 The objection is, we cannot of our selves thus bear the cross, we have no such strength in nature, there is nothing more unpleasant or unsavoury to the Flesh, then is the cross.
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We know that in vs, that is, in our flesh, dwelleth no good thing:
We know that in us, that is, in our Flesh, dwells no good thing:
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of our selues, as of our selues wee cannot so much as thinke a good thought.
of our selves, as of our selves we cannot so much as think a good Thought.
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How vnequall are we then to the bearing of so heauie a burthen? Wee must needes sinke vnder the crosse,
How unequal Are we then to the bearing of so heavy a burden? we must needs sink under the cross,
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wherefore in vaine, O holy and blessed apostle, in vain assuredly is this doctrine preached vnto vs. 2 The answere hereunto is this, I know that this is a hard doctrine to the flesh:
Wherefore in vain, Oh holy and blessed apostle, in vain assuredly is this Doctrine preached unto us 2 The answer hereunto is this, I know that this is a hard Doctrine to the Flesh:
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I confesse wee are vnable of our selues to performe it:
I confess we Are unable of our selves to perform it:
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this is the speciall grace & gifte of God, to account our afflictions exceeding ioy vnto vs. Therefore is it not to be hoped for in our selues,
this is the special grace & gift of God, to account our afflictions exceeding joy unto us Therefore is it not to be hoped for in our selves,
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but from him to be praied for:
but from him to be prayed for:
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wherfore if any man lack wisdome, let him aske it of God, which geueth to all men liberally,
Wherefore if any man lack Wisdom, let him ask it of God, which Giveth to all men liberally,
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and reproacheth none, and it shalbe geuen him, but let him aske it in faith and wauer not.
and Reproacheth none, and it shall given him, but let him ask it in faith and waver not.
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In which answer foure things are to be considered. 1 What this wisdome is.
In which answer foure things Are to be considered. 1 What this Wisdom is.
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It is the doctrine of the crosse here specified, namely, to endure patiently whatsoeuer God layeth vpon vs,
It is the Doctrine of the cross Here specified, namely, to endure patiently whatsoever God Layeth upon us,
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and to know that God in singular loue correcteth all those with the rodde of affliction, whom he purposeth to make heires of his eternall glory.
and to know that God in singular love Correcteth all those with the rod of affliction, whom he Purposes to make Heirs of his Eternal glory.
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This to knowe is wisdome farre greater then the wisdome of men.
This to know is Wisdom Far greater then the Wisdom of men.
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This wisdome standeth in two things. 1. In knowledge, that we wisely vnderstand the causes for which we are thus afflicted of God,
This Wisdom Stands in two things. 1. In knowledge, that we wisely understand the Causes for which we Are thus afflicted of God,
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as that partly for the punishmēt of our sinnes, as the princely Prophet recordeth, For iniquitie hast thou chastened man;
as that partly for the punishment of our Sins, as the princely Prophet recordeth, For iniquity hast thou chastened man;
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partly for the more manifestation and plainer triall of our faith, as Abraham, Iob, Israel the seruant and people of God;
partly for the more manifestation and plainer trial of our faith, as Abraham, Job, Israel the servant and people of God;
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partly for the aduauncement of Gods greater glory, that thereby in the deliuerance of men from their calamities, hee might be more glorified.
partly for the advancement of God's greater glory, that thereby in the deliverance of men from their calamities, he might be more glorified.
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Finally, that hereby wee being touched, might repent, lest that wee perish with the worlde.
Finally, that hereby we being touched, might Repent, lest that we perish with the world.
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Hereof to haue true vnderstanding and knowledge, is a great point of wisdome, euen of this wisdome whereof the Apostle speaketh.
Hereof to have true understanding and knowledge, is a great point of Wisdom, even of this Wisdom whereof the Apostle speaks.
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As the wisdome how to beare the crosse, consisteth in knowledge and vnderstanding of the ends wherefore it is inflicted and laide vpon vs:
As the Wisdom how to bear the cross, Consisteth in knowledge and understanding of the ends Wherefore it is inflicted and laid upon us:
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so also it consisteth in an inward feeling and iudgement, when in our heartes, soules and consciences, we haue sense and feeling of the comfort of the spirite, which in afflictions of this life,
so also it Consisteth in an inward feeling and judgement, when in our hearts, Souls and Consciences, we have sense and feeling of the Comfort of the Spirit, which in afflictions of this life,
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and in the crosse wherunto we are subiect, vpholdeth and supporteth vs, and with assured hope of safe deliuerāce in due season, vnderproppeth vs,
and in the cross whereunto we Are Subject, upholdeth and supporteth us, and with assured hope of safe deliverance in due season, underproppeth us,
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This point of wisdome to feele inwardly the comfort of the spirite, was in holy Iob, who therefore in the midst of all his miseries,
This point of Wisdom to feel inwardly the Comfort of the Spirit, was in holy Job, who Therefore in the midst of all his misery's,
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and in the greatest brunt of his afflictions, in liuely hope, in assured faith, in wonderfull confidence, in inward feeling of rare comfort of the holy Ghost, breaketh out and saith, I know that my redeemer liueth,
and in the greatest brunt of his afflictions, in lively hope, in assured faith, in wonderful confidence, in inward feeling of rare Comfort of the holy Ghost, breaks out and Says, I know that my redeemer lives,
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and that I shall rise againe in the latter day, & shall see God in my flesh,
and that I shall rise again in the latter day, & shall see God in my Flesh,
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and not with other, but with these same eyes.
and not with other, but with these same eyes.
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This point of wisdome had Dauid learned, whē in great confidence and truste, and singular consolation of the spirite, he brake out and cried;
This point of Wisdom had David learned, when in great confidence and trust, and singular consolation of the Spirit, he brake out and cried;
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Though I shoulde walke through the shadow of death yet will I feare no euill: for thou Lord art with me, thy rod and thy staffe comforte me.
Though I should walk through the shadow of death yet will I Fear no evil: for thou Lord art with me, thy rod and thy staff Comfort me.
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This wiseome was in the Prophets, Apostles, holy Martyrs, whereby their torments and sufferings being in themselues extreame, yet became to them tollerable.
This wiseome was in the prophets, Apostles, holy Martyrs, whereby their torments and sufferings being in themselves extreme, yet became to them tolerable.
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To know therefore the ende and vse of the crosse and outward afflictions, to feele the presence of the spirit of God in midst of our miseries comforting vs, whereby the burthen of the crosse is lightened.
To know Therefore the end and use of the cross and outward afflictions, to feel the presence of the Spirit of God in midst of our misery's comforting us, whereby the burden of the cross is lightened.
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This is surely the wisdome mentioned by the Apostle, If any man lack wisdome.
This is surely the Wisdom mentioned by the Apostle, If any man lack Wisdom.
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2 This wisdome is not a qualitie in nature, but grace, & an excellent grace and gift of God,
2 This Wisdom is not a quality in nature, but grace, & an excellent grace and gift of God,
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therefore of him onely is this wisdome to be sought, which the Apostle to intimate, willeth that if any man lack this wisdome, he should aske it of God, to beare the crosse patiently, to know the vse of affliction truely, to feele the comfort of the spirite inwardly, this is wisdome not of man, but of God;
Therefore of him only is this Wisdom to be sought, which the Apostle to intimate, wills that if any man lack this Wisdom, he should ask it of God, to bear the cross patiently, to know the use of affliction truly, to feel the Comfort of the Spirit inwardly, this is Wisdom not of man, but of God;
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not of our selues, but from his heauenly goodnesse; from whom all wisdome floweth, as from a fountain:
not of our selves, but from his heavenly Goodness; from whom all Wisdom flows, as from a fountain:
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truely therefore Salomon, The Lord geueth wisdome, out of his mouth commeth knowledge and vnderstanding.
truly Therefore Solomon, The Lord Giveth Wisdom, out of his Mouth comes knowledge and understanding.
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And the holy Patriarke Iob searching and seeking out the fountaine of wisdome, and the wel-head from whence all heauenly knowledge commeth,
And the holy Patriarch Job searching and seeking out the fountain of Wisdom, and the wellhead from whence all heavenly knowledge comes,
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and confessing that there is no naturall meane, by which men might attaine thereunto, concludeth finally, that it is the speciall gift of God, who only knoweth the way of wisdome, and vnderstandeth the place thereof.
and confessing that there is no natural mean, by which men might attain thereunto, Concludeth finally, that it is the special gift of God, who only Knoweth the Way of Wisdom, and understandeth the place thereof.
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When the dreame of Nabuchodonosor was reuealed vnto Daniel the prophet, the Prophet referring all wisdome vnto him as vnto a fountain, geueth thanks and praise to God, the name of God be praysed for euer and euer,
When the dream of Nebuchadnezzar was revealed unto daniel the Prophet, the Prophet referring all Wisdom unto him as unto a fountain, Giveth thanks and praise to God, the name of God be praised for ever and ever,
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for all wisdome and strength are his, hee changeth times and seasons, he taketh away kings,
for all Wisdom and strength Are his, he changes times and seasons, he Takes away Kings,
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& setteth vp kings he geueth wisdome ro the wise, and vnderstanding to those that vnderstand.
& sets up Kings he Giveth Wisdom ro the wise, and understanding to those that understand.
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This Solomon the king rightly considering, praieth for wisdome vnto the Lorde, who gaue him wisdome in wonderfull manner aboue all kings and princes.
This Solomon the King rightly considering, Prayeth for Wisdom unto the Lord, who gave him Wisdom in wonderful manner above all Kings and Princes.
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To this infallible trueth wise Sirach subscribing, in the entrance of his treatise and booke of wisdome confesseth, All wisdome (saith he) commeth of the Lord,
To this infallible truth wise Sirach subscribing, in the Entrance of his treatise and book of Wisdom Confesses, All Wisdom (Says he) comes of the Lord,
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and hath beene with him for euer, and is with him for euermore:
and hath been with him for ever, and is with him for evermore:
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and as a I wisdome generally is from him, so is this speciall grace and gift to beare the crosse paciently,
and as a I Wisdom generally is from him, so is this special grace and gift to bear the cross patiently,
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and not to faint vnder the yoke and burden of afflictions:
and not to faint under the yoke and burden of afflictions:
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Which when Paul perceiued, confesseth to the Church of Philippi, that it was giuen them, not onely to beleeue in Christ,
Which when Paul perceived, Confesses to the Church of Philippi, that it was given them, not only to believe in christ,
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but also to suffer for him.
but also to suffer for him.
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To this purpose it serueth that almightie God is called the God of pacience & consolation,
To this purpose it serveth that almighty God is called the God of patience & consolation,
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because he giueth both pacience and consolation vnder the afflictions of this life.
Because he gives both patience and consolation under the afflictions of this life.
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Can flesh and blood beare the heauie yoke of Christ, vnlesse it bee strengthened by Christ, through whom wee can doe all things? Could man indure infinite and intollerable torments, and so manifold afflictions,
Can Flesh and blood bear the heavy yoke of christ, unless it be strengthened by christ, through whom we can do all things? Could man endure infinite and intolerable torments, and so manifold afflictions,
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as whereunto wee are subiect, vnlesse it were giuen him from God? Could anie suffer the spoile of their goods, the losse of their children, the slandering of their names, the restraint of their libertie, the beating of their bodies, the departure from their countrey, the sicknesses and diseases wherewith they are compassed, the diuers temptations whereinto they fall dayly, were it not that they had receiued this wisedome from God? The holy and blessed Apostle therfore acknowledging this to bee the gift of God, wisely to behaue our selues vnder the crosse, affirmeth that it is a gift from God, of whom onely we must looke to craue it:
as whereunto we Are Subject, unless it were given him from God? Could any suffer the spoil of their goods, the loss of their children, the slandering of their names, the restraint of their liberty, the beating of their bodies, the departure from their country, the Sicknesses and diseases wherewith they Are compassed, the diverse temptations whereinto they fallen daily, were it not that they had received this Wisdom from God? The holy and blessed Apostle Therefore acknowledging this to be the gift of God, wisely to behave our selves under the cross, Affirmeth that it is a gift from God, of whom only we must look to crave it:
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if any man, saith he, lacke wisedome, let him aske it of God.
if any man, Says he, lack Wisdom, let him ask it of God.
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3 Paciently to beare the crosse, and wisely and well to behaue our selues in our afflictions, being a gift from God;
3 Patiently to bear the cross, and wisely and well to behave our selves in our afflictions, being a gift from God;
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what hope haue we to obtaine it by asking of h••: Three wayes are we here to conceiue hope of obteining this wisedome from God.
what hope have we to obtain it by asking of h••: Three ways Are we Here to conceive hope of obtaining this Wisdom from God.
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1 From the promise we haue from God that hee will heare when we call, open when we knocke, giue when we aske it of him:
1 From the promise we have from God that he will hear when we call, open when we knock, give when we ask it of him:
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almightie God assureth vs of this hope by his Prophet, by whom he willeth vs in the dayes of tribulation to call vpon him, with promise that he will heare vs, In fine he protesteth, that he is more readie to heare vs,
almighty God assureth us of this hope by his Prophet, by whom he wills us in the days of tribulation to call upon him, with promise that he will hear us, In fine he protesteth, that he is more ready to hear us,
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then we to call vpon him, and more willing to supplie our neede, then we desirous to aske it at his hands,
then we to call upon him, and more willing to supply our need, then we desirous to ask it At his hands,
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therefore saith he, before they call I will answere, while they speake I wil heare them.
Therefore Says he, before they call I will answer, while they speak I will hear them.
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Our blessed sauiour inuiteth vs to pray by this hope of obtaining:
Our blessed Saviour Inviteth us to pray by this hope of obtaining:
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aske and you shall haue, seeke and you shall finde, knocke and it shall be opened vnto you:
ask and you shall have, seek and you shall find, knock and it shall be opened unto you:
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therefore in another place he assureth his, that whatsoeuer they shall aske in his name, he would doe it, that the father might be glorified in the sonne.
Therefore in Another place he assureth his, that whatsoever they shall ask in his name, he would do it, that the father might be glorified in the son.
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And againe, in that day shall you aske me nothing:
And again, in that day shall you ask me nothing:
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verily, verily, I say vnto you, whatsoeuer you shall aske the father in my name, he will giue it you:
verily, verily, I say unto you, whatsoever you shall ask the father in my name, he will give it you:
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hitherto haue you asked nothing in my name, aske and you shal receiue, that your ioy may be full.
hitherto have you asked nothing in my name, ask and you shall receive, that your joy may be full.
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And the Apostle in this place promiseth that if we aske, we shall receiue the wisdome we pray for.
And the Apostle in this place promises that if we ask, we shall receive the Wisdom we pray for.
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Seeing then wee haue promise to obtaine whatsoeuer we aske at the hands of our heauenly father,
Seeing then we have promise to obtain whatsoever we ask At the hands of our heavenly father,
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if we aske it according to his will:
if we ask it according to his will:
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And particularly Saint Iames here promiseth that wisdome shall be giuen vs, when we aske it of God:
And particularly Faint James Here promises that Wisdom shall be given us, when we ask it of God:
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then is there great hope we shall obtaine it, let vs therefore aske it.
then is there great hope we shall obtain it, let us Therefore ask it.
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2 As from the promise is made vs that we shal obtaine, so from the liberalitie of God we must conceiue hope of obteining the thing we pray for.
2 As from the promise is made us that we shall obtain, so from the liberality of God we must conceive hope of obtaining the thing we pray for.
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God giueth to euery man liberally:
God gives to every man liberally:
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shall he not giue vs wisdome, who is liberall to all men? Shall we distrust his goodnesse, who is rich to all that call vpon him? Shall we suspect his bountifulnesse, which powreth out plentifully his blessings vpon al flesh? So liberall is our God, that he hath not spared his owne sonne,
shall he not give us Wisdom, who is liberal to all men? Shall we distrust his Goodness, who is rich to all that call upon him? Shall we suspect his bountifulness, which poureth out plentifully his blessings upon all Flesh? So liberal is our God, that he hath not spared his own son,
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but hath giuen him for vs all vnto death:
but hath given him for us all unto death:
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how shall he not together with him giue vs all things also? Such is the bountie and liberalitie of our God, that he doth not lade man onely,
how shall he not together with him give us all things also? Such is the bounty and liberality of our God, that he does not lade man only,
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but all liuing creatures with his goodnes, who daily waite vpon him, that he may giue them meate in due season.
but all living creatures with his Goodness, who daily wait upon him, that he may give them meat in due season.
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God giueth it them, and they gather it: he openeth his hands, and they are filled with goodnesse, saith the holie Prophet.
God gives it them, and they gather it: he Openeth his hands, and they Are filled with Goodness, Says the holy Prophet.
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Such is his goodnesse toward all flesh, as that he giueth food to the beasts, & meate to the yong rauens which call vpon him.
Such is his Goodness towards all Flesh, as that he gives food to the beasts, & meat to the young Ravens which call upon him.
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Shall he carie a continuall and prouident care ouer all his creatures;
Shall he carry a continual and provident care over all his creatures;
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and shall he not heare the supplications of men, whom hee hath made a little lower then the angels, to crowne them with glorie and worship aboue other creatures? Shal he heare the beasts of the field,
and shall he not hear the supplications of men, whom he hath made a little lower then the Angels, to crown them with glory and worship above other creatures? Shall he hear the beasts of the field,
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and the birdes of the aire when they crie to him for sustenance;
and the Birds of the air when they cry to him for sustenance;
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and shall hee not heare men, who vnder the crosse call vpon him for wisdome to beare it to his glorie? Shall he giue liberally to all men,
and shall he not hear men, who under the cross call upon him for Wisdom to bear it to his glory? Shall he give liberally to all men,
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and shall he not giue vs wisdome when we pray therefore vnto his heauenly maiestie? he is liberall towardes all,
and shall he not give us Wisdom when we pray Therefore unto his heavenly majesty? he is liberal towards all,
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and whie should we any of vs all doubt of his goodnesse? wherfore if God giue liberally vnto all men, there is great cause that wee should conceiue hope of obteining this wisedome at the hands of God, who is so liberall to all men.
and why should we any of us all doubt of his Goodness? Wherefore if God give liberally unto all men, there is great cause that we should conceive hope of obtaining this Wisdom At the hands of God, who is so liberal to all men.
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3 Thirdly, we haue hope to obteine this wisedome at the handes of God, from the goodnesse of his nature:
3 Thirdly, we have hope to obtain this Wisdom At the hands of God, from the Goodness of his nature:
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he giueth his gifts liberally to all men, and hee vpbraideth none, neither casteth any man in the teeth, either with his benefites so plentifully powred vppon vs,
he gives his Gifts liberally to all men, and he upbraideth none, neither Cast any man in the teeth, either with his benefits so plentifully poured upon us,
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or with our beggerlinesse and miserable want whereunto we are subiect; therefore is there great hope of obtaining the wisedome we pray for.
or with our beggarliness and miserable want whereunto we Are Subject; Therefore is there great hope of obtaining the Wisdom we pray for.
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Men when they haue done any good turne to any, if they be neuer so little offended, they cast men in the teeth with the benefites they haue done them,
Men when they have done any good turn to any, if they be never so little offended, they cast men in the teeth with the benefits they have done them,
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and vpbraid them with the good turne they haue shewed;
and upbraid them with the good turn they have showed;
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wherfore men are loath to make request to such for any thing, neither can they bee perswaded they shall obtaine,
Wherefore men Are loath to make request to such for any thing, neither can they be persuaded they shall obtain,
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when they meete with such dispositions and natures.
when they meet with such dispositions and nature's.
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But such a one is not God, for he giueth to all men liberally, and vpbraideth none,
But such a one is not God, for he gives to all men liberally, and upbraideth none,
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but such as are more vngratefull and forgetful of his benefites then bruite beasts themselues.
but such as Are more ungrateful and forgetful of his benefits then bruit beasts themselves.
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Seeing God then is bountifull of nature, and giueth to all men liberally, and without vpbraiding, enuie, malignitie, bestoweth his blessings vpon vs:
Seeing God then is bountiful of nature, and gives to all men liberally, and without upbraiding, envy, malignity, bestoweth his blessings upon us:
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then is there great hope of obtaining this wisedome at his mercifull hands, whereof the Apostle here assureth vs:
then is there great hope of obtaining this Wisdom At his merciful hands, whereof the Apostle Here assureth us:
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If any man lack wisdome, let him aske it of God, who giueth to euery man liberally,
If any man lack Wisdom, let him ask it of God, who gives to every man liberally,
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and vpbraideth no man, and it shall be giuen him.
and upbraideth no man, and it shall be given him.
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4 But how shall we aske this wisdome? hovv shall we pray for the gift of pacience, that wee may obtaine it? in the last and fourth place, the Apostle teacheth vs,
4 But how shall we ask this Wisdom? how shall we pray for the gift of patience, that we may obtain it? in the last and fourth place, the Apostle Teaches us,
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if we aske it in faith and wauer not.
if we ask it in faith and waver not.
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Faith therefore in all the praiers of Gods Saints is necessarie, neither is there anie thing which more hindereth the graunts of God towards man,
Faith Therefore in all the Prayers of God's Saints is necessary, neither is there any thing which more hindereth the grants of God towards man,
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then when they doubt or wauer in their praiers, distrusting either the power of god, as not able:
then when they doubt or waver in their Prayers, distrusting either the power of god, as not able:
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or his goodnesse, as not willing to heare vs in the daies of our necessities: which distrustfulnesse and wauering, is no small euill in the sight of God:
or his Goodness, as not willing to hear us in the days of our necessities: which distrustfulness and wavering, is no small evil in the sighed of God:
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neither is it a light matter to doubt of obtaining that thou desirest, wherby thy double heart and wauering minde is descried, who in asking pretendest hope, in wuering a distrustest either the power,
neither is it a Light matter to doubt of obtaining that thou Desirest, whereby thy double heart and wavering mind is descried, who in asking pretendest hope, in wuering a distrustest either the power,
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or promptnesse or readinesse of God to giue thee the desire of thy heart and to doubt either of his power,
or promptness or readiness of God to give thee the desire of thy heart and to doubt either of his power,
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or promptnesse & readinesse of minde, is great impietie, disloialtie, and vngodlinesse, Saint Augustine therefore writing to Vitalis, most christianly remooueth all doubfulnesse and wauering from our praiers, to which purpose he saith, God forbid,
or promptness & readiness of mind, is great impiety, disloyalty, and ungodliness, Saint Augustine Therefore writing to Vitalis, most christianly Removeth all doubfulnesse and wavering from our Prayers, to which purpose he Says, God forbid,
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& be it far frō vs, that what we desire God to do for vs with our mouthes and voices, we should denie him to be able to do in our hearts & cogitations.
& be it Far from us, that what we desire God to do for us with our mouths and voices, we should deny him to be able to do in our hearts & cogitations.
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Men not fully perswaded of the power & readinesse of God, to heare them and graunt the things they pray for, turne many reasons,
Men not Fully persuaded of the power & readiness of God, to hear them and grant the things they pray for, turn many Reasons,
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and dispute for and against in themselues, whether it were good or no, to aske such and such things at the hands of God:
and dispute for and against in themselves, whither it were good or no, to ask such and such things At the hands of God:
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by which meanes their minds being distracted into diuers opinions, and caried thereby hither and thither, obtaine not those things they thus doubtfully desire,
by which means their minds being distracted into diverse opinions, and carried thereby hither and thither, obtain not those things they thus doubtfully desire,
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but rather thereby teach God to denie them.
but rather thereby teach God to deny them.
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Wherefore Seneca in his Tragedies saith truly, he that asketh fearefully and doubtfully, teacheth him to denie of whom hee asketh:
Wherefore Senecca in his Tragedies Says truly, he that asks fearfully and doubtfully, Teaches him to deny of whom he asks:
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and men doubting they shall not obtaine, make God vnwilling to heare them. Saint Hierome to like purpose saith:
and men doubting they shall not obtain, make God unwilling to hear them. Saint Jerome to like purpose Says:
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If he that asketh obtaineth, and he that seeketh findeth: and he that knocketh, hath the doore opened vnto him:
If he that asks obtaineth, and he that seeks finds: and he that knocketh, hath the door opened unto him:
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then is it apparant that he hath not asked, sought, knocked as he should, to whom is not giuen:
then is it apparent that he hath not asked, sought, knocked as he should, to whom is not given:
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who findeth not, to whom it is not opened when he knocketh, and why? because of vnbeleefe, doubtfulnesse,
who finds not, to whom it is not opened when he knocketh, and why? Because of unbelief, doubtfulness,
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and wauering, the greatest enemie to the efficacie of our praiers.
and wavering, the greatest enemy to the efficacy of our Prayers.
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The Apostle therefore, in the obtaining of this heauenly wisdome, to beare the crosse of Christ as is conuenient,
The Apostle Therefore, in the obtaining of this heavenly Wisdom, to bear the cross of christ as is convenient,
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& best serueth for his glorie, remoouing all doubtfull wauering from the Saints, vvilleth that they aske this wisdome in assured hope,
& best serveth for his glory, removing all doubtful wavering from the Saints, willeth that they ask this Wisdom in assured hope,
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and vnfeined faith, that it might be obtained:
and unfeigned faith, that it might be obtained:
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wherefore he saith, If any man want vvisedome, let him aske it of God, vvho giueth to euerie man liberally,
Wherefore he Says, If any man want Wisdom, let him ask it of God, who gives to every man liberally,
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and vpbraideth none, and it shall bee giuen him: but let him aske it in faith, and wauer not.
and upbraideth none, and it shall be given him: but let him ask it in faith, and waver not.
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By faith our praiers are strengthned and made effectuall vvith God, wherein approching to God by praier, we are heard.
By faith our Prayers Are strengthened and made effectual with God, wherein approaching to God by prayer, we Are herd.
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The princely Prophet teacheth vs, that God is neare to such as call vpon him: yet onely such as call vpon him faithfully.
The princely Prophet Teaches us, that God is near to such as call upon him: yet only such as call upon him faithfully.
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Our blessed Sauiour in the holie Gospell assureth vs of obteining what we aske, beleeuing and not doubting to obtaine it.
Our blessed Saviour in the holy Gospel assureth us of obtaining what we ask, believing and not doubting to obtain it.
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The holy Apostle and seruant of Christ S. John, protesteth that whatsoeuer we aske of God, according to his wil, he would giue vs & when do we aske according to the wil of God, rather then when in assurance of faith,
The holy Apostle and servant of christ S. John, protesteth that whatsoever we ask of God, according to his will, he would give us & when do we ask according to the will of God, rather then when in assurance of faith,
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and in vndoubted hope of obteining, we drawe neere to the throne of his grace and mercie by praier? Wherefore as when men perswade themselues of the goodnes and liberalitie of men,
and in undoubted hope of obtaining, we draw near to the throne of his grace and mercy by prayer? Wherefore as when men persuade themselves of the Goodness and liberality of men,
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and nothing doubt but they shall obtaine, they are then caried hastily to make suite vnto them:
and nothing doubt but they shall obtain, they Are then carried hastily to make suit unto them:
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So when we are perswaded to obtaine, we then soonest pray vnto God. And as we must be thus persvvaded of men, if wee looke to obtaine:
So when we Are persuaded to obtain, we then soonest pray unto God. And as we must be thus persuaded of men, if we look to obtain:
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so must we persvvade our selues of God, that he is both able and willing to graunt our praiers,
so must we persuade our selves of God, that he is both able and willing to grant our Prayers,
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if vve looke to obtaine anie thing at the handes of the Lord:
if we look to obtain any thing At the hands of the Lord:
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vvhereof the Apostle to persvvade vs, vvilleth that if vve will obtaine this vvisdom from God, we must aske it in faith vvithout wauering, otherwise our praiers are turned into sinne:
whereof the Apostle to persuade us, willeth that if we will obtain this Wisdom from God, we must ask it in faith without wavering, otherwise our Prayers Are turned into sin:
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for whatsoeuer is not of faith is sinne, as auoucheth the Apostle. And S. Augustine thereunto subscribeth:
for whatsoever is not of faith is sin, as avoucheth the Apostle. And S. Augustine thereunto subscribeth:
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Our righteousnesse is discerned from vnrighteousnes, not by the law of vvorks, but of faith, without which faith, whatsoeuer seeme good works, are sins,
Our righteousness is discerned from unrighteousness, not by the law of works, but of faith, without which faith, whatsoever seem good works, Are Sins,
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& turned into sins, neither is it likely such praiers should be heard and obtained,
& turned into Sins, neither is it likely such Prayers should be herd and obtained,
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because they please not God, vvhom to please vvithout faith is impossible, as affirmeth the Apostle.
Because they please not God, whom to please without faith is impossible, as Affirmeth the Apostle.
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Let vs therefore vvhen vvee aske vvisdome paciently to beare the crosse imposed and laide vpon vs;
Let us Therefore when we ask Wisdom patiently to bear the cross imposed and laid upon us;
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vvhen vve aske faith to be confirmed and strengthened in Gods promises; vvhen vve aske forgiuenesse of sinne, and vvith God to be reconciled:
when we ask faith to be confirmed and strengthened in God's promises; when we ask forgiveness of sin, and with God to be reconciled:
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vvhen vve aske release of paine, reliefe of bodie, comfort in distresse, health in sicknesse, ease in miserie,
when we ask release of pain, relief of body, Comfort in distress, health in sickness, ease in misery,
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or vvhatsoeuer other thing, either touching the soule, or concerning the necessitie of this present vvorld, pray euermore in faith,
or whatsoever other thing, either touching the soul, or Concerning the necessity of this present world, pray evermore in faith,
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and hold fast the counsell vvhich in this particular the Apostle giueth:
and hold fast the counsel which in this particular the Apostle gives:
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If any man lacke vvisdome, let him aske it of God, vvho giueth to euery man liberally,
If any man lack Wisdom, let him ask it of God, who gives to every man liberally,
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and vpbraideth none, and it shall be giuen him: but let him aske in faith and vvauer not.
and upbraideth none, and it shall be given him: but let him ask in faith and waver not.
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And thus the Apostle by preuenting, turneth avvay and ansvvereth that obiection vvhich might haue beene made against him by the Saints:
And thus the Apostle by preventing, turns away and Answers that objection which might have been made against him by the Saints:
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We vvould faine count it exceeding ioy vvhen vve fall into temptations, but this passeth our povver and strength,
We would feign count it exceeding joy when we fallen into temptations, but this passes our power and strength,
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neither are vve able to do this of our selues. Hereunto the Apostle ansvvereth: that paciently to beare the crosse is the speciall gift of GOD:
neither Are we able to do this of our selves. Hereunto the Apostle Answers: that patiently to bear the cross is the special gift of GOD:
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and therefore the gift of pacience is to bee desired from him, vvhereunto these wordes in the fift,
and Therefore the gift of patience is to be desired from him, whereunto these words in the fift,
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and part of the sixt verses pertaine, If any man lacke wisedome, &c. Let vs therefore pray vnto God, from whom as all other graces,
and part of the sixt Verses pertain, If any man lack Wisdom, etc. Let us Therefore pray unto God, from whom as all other graces,
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so all wisedome proceedeth, that he would vouchsafe vs his holy spirit in all our temptations and afflictions, to guide vs,
so all Wisdom Proceedeth, that he would vouchsafe us his holy Spirit in all our temptations and afflictions, to guide us,
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and to power this heauenly wisedome into our hearts, that in all things we being subiect to his will, may in our afflictions and calamities glorifie him here,
and to power this heavenly Wisdom into our hearts, that in all things we being Subject to his will, may in our afflictions and calamities Glorify him Here,
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and be glorified of him in the life to come, through Iesus Christ our Lord:
and be glorified of him in the life to come, through Iesus christ our Lord:
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to whom with the father and the holy Ghost, be all honour and glory, now and for euermore. Amen.
to whom with the father and the holy Ghost, be all honour and glory, now and for evermore. Amen.
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Iames Chapter 1. verses 6. 7. 8. Sermon 3. 6
James Chapter 1. Verses 6. 7. 8. Sermon 3. 6
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He that wauereth is like a waue of the Sea, tost of the winde and caried away. 7
He that wavereth is like a wave of the Sea, tossed of the wind and carried away. 7
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Neither let him thinke that he shall receiue any thing from the Lord. 8 A double minded man is vnstable in all his wayes.
Neither let him think that he shall receive any thing from the Lord. 8 A double minded man is unstable in all his ways.
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IN these wordes, the Apostle commeth and slideth as it were, to the seconde place in this first Chapter contained, which is of doubtfull and wauering praiers: IN these words, the Apostle comes and slideth as it were, to the seconde place in this First Chapter contained, which is of doubtful and wavering Prayers:
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whereunto he discendeth by the way of digression:
whereunto he Descendeth by the Way of digression:
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for in these wordes and verses, leauing the matter in hand and in question, touching the pacient bearing of the crosse, he falleth into a discourse against wauering and doubtfull praiers:
for in these words and Verses, leaving the matter in hand and in question, touching the patient bearing of the cross, he falls into a discourse against wavering and doubtful Prayers:
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whereof the occasion was ministred him necessarily, as it were by the wordes of the text before expounded:
whereof the occasion was ministered him necessarily, as it were by the words of the text before expounded:
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for in the preuenting of their obiection which might haue beene made against him, concerning pacience vnder affliction, whence we haue it, euen from God:
for in the preventing of their objection which might have been made against him, Concerning patience under affliction, whence we have it, even from God:
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the Apostle exhorting the Saintes to aske it in faith without wauering: hee hath iust occasion to speake of doubtfull and wauering praiers of men:
the Apostle exhorting the Saints to ask it in faith without wavering: he hath just occasion to speak of doubtful and wavering Prayers of men:
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and so he doth 6. 7. 8. verses, and 9. 10. 11. 12. returneth againe to his purpose.
and so he does 6. 7. 8. Verses, and 9. 10. 11. 12. returns again to his purpose.
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In this place he speaketh against vnfaithfull praiers of men:
In this place he speaks against unfaithful Prayers of men:
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When they with doubting and double mindes come to craue things at the hands of God.
When they with doubting and double minds come to crave things At the hands of God.
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This sinne and euill is condemned here by three wayes. This sin and evil is condemned Here by three ways.
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1 By a similitude: doubtfull praiers are as the waues of the sea which neuer are stable nor stand still:
1 By a similitude: doubtful Prayers Are as the waves of the sea which never Are stable nor stand still:
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therefore such praiers can not please God. 2 By a reason from discommoditie and disaduantage: he that is wauering in praier, can obtaine nothing at the hands of God: therefore he laboureth in vaine. Therefore such Prayers can not please God. 2 By a reason from discommodity and disadvantage: he that is wavering in prayer, can obtain nothing At the hands of God: Therefore he Laboureth in vain.
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3 By a generall and common sentence, receiued as true of all men: a wauering minded man is vnstable in all his waies.
3 By a general and Common sentence, received as true of all men: a wavering minded man is unstable in all his ways.
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Touching the wauering praiers of men conceiued from a double and doubtfull minde, distract and drawen partly into hope, partly into feare, partly into beleefe, partly into mistrust of obtaining:
Touching the wavering Prayers of men conceived from a double and doubtful mind, distract and drawn partly into hope, partly into Fear, partly into belief, partly into mistrust of obtaining:
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The Apostle condemneth it, first from a comparison or similitude, wherein the doubtfull and wauering person in prayer is compared to a waue of the sea:
The Apostle Condemneth it, First from a comparison or similitude, wherein the doubtful and wavering person in prayer is compared to a wave of the sea:
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he that doubteth, saith Iames, either of the power, or willing readinesse of God, is like a waue of the sea, tost of the winde and caried away.
he that doubteth, Says James, either of the power, or willing readiness of God, is like a wave of the sea, tossed of the wind and carried away.
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For as a waue or surge of the sea, swelleth by the rising and hoisting of the winde,
For as a wave or surge of the sea, Swells by the rising and hoisting of the wind,
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and by the strength thereof is caried hither and thither, and neuer remaineth steddie, but alwaies is troubled:
and by the strength thereof is carried hither and thither, and never remains steady, but always is troubled:
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So a wauering minded mā, is like a waue or surge of the sea rolled vp and downe,
So a wavering minded man, is like a wave or surge of the sea rolled up and down,
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and tost of the winde, neuer stable, but alwaies troubled:
and tossed of the wind, never stable, but always troubled:
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for his manifolde imaginations, his sundrie cogitations, his diuerse thoughts of heart, so tosse him and carie him vp and downe, that his minde can neuer rest,
for his manifold Imaginations, his sundry cogitations, his diverse thoughts of heart, so toss him and carry him up and down, that his mind can never rest,
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but is alwaies vexed and disquieted, neuer surely fixed or settled vpon one thing: for now he thinketh God will heare him, and by and by he misdoubteth:
but is always vexed and disquieted, never surely fixed or settled upon one thing: for now he Thinketh God will hear him, and by and by he misdoubts:
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now he perswadeth himselfe God can giue him his hearts desire, and forthwith he mistrusteth: nowe he conceiueth hope, and immediately he fainteth:
now he Persuadeth himself God can give him his hearts desire, and forthwith he mistrusteth: now he conceiveth hope, and immediately he fainteth:
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now he saith with himselfe, I will make my suite to God, but straightvvay he feareth.
now he Says with himself, I will make my suit to God, but straightway he fears.
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Thus is he tossed & troubled by his ovvn cogitations, and caried avvay vvith the vvinde of his ovvn vanitie, and neuer resteth:
Thus is he tossed & troubled by his own cogitations, and carried away with the wind of his own vanity, and never rests:
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Wherefore he is vvell compared to a vvaue, of the vvinde and moued aier tossed and tumbled.
Wherefore he is well compared to a wave, of the wind and moved air tossed and tumbled.
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For men thus to be carried away in prayer is a great euill; in our suites to God to propose no certaintie;
For men thus to be carried away in prayer is a great evil; in our suits to God to propose no certainty;
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in our supplications to God to rest vpon nothing; in our petitions alwaies to shake and wauer, and neuer aime stedelie at any particulars;
in our supplications to God to rest upon nothing; in our petitions always to shake and waver, and never aim stedelie At any particulars;
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in these our necessities to be betwixt hope and feare, and alwaies wauering; now to thinke this thing, now that;
in these our necessities to be betwixt hope and Fear, and always wavering; now to think this thing, now that;
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now to beleeue, now to distrust; now to be of courage, now to faint in heart;
now to believe, now to distrust; now to be of courage, now to faint in heart;
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nowe to assure our selues, now to dispaire of his mercie;
now to assure our selves, now to despair of his mercy;
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now to rest and relie vpon his power and ptomise, now to fall away through infidelitie;
now to rest and rely upon his power and Promise, now to fallen away through infidelity;
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is no doubt like to the waues of the sea, which are now here, now there;
is no doubt like to the waves of the sea, which Are now Here, now there;
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tost and carried away of the windes. This in constancie the Apostle condemneth; this instabilitie Saint Iames reproueth in this place by this similytude and comparison;
tossed and carried away of the winds. This in constancy the Apostle Condemneth; this instability Saint James Reproveth in this place by this similitude and comparison;
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he that wauereth is like a waue of the sea, toste of the winde and caried a way.
he that wavereth is like a wave of the sea, toste of the wind and carried a Way.
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This is a great euill and sinne, worthily to be reproued.
This is a great evil and sin, worthily to be reproved.
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As almightie God in all other things condemneth inconstancie and wauering of the minde of men,
As almighty God in all other things Condemneth inconstancy and wavering of the mind of men,
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so especially in our praiers and supplications of him in any part or poynte to dowte or wauer, either touching his power,
so especially in our Prayers and supplications of him in any part or point to doubt or waver, either touching his power,
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or concerninge his promptnes and readines to heare and helpe vs, is no smal sinne,
or Concerning his promptness and readiness to hear and help us, is no small sin,
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neither lightly by him regarded, whereof the Apostle to put vs in minde, condemneth it as great vanitie;
neither lightly by him regarded, whereof the Apostle to put us in mind, Condemneth it as great vanity;
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he that wauereth is as a waue of the sea tost of the winde and caried away.
he that wavereth is as a wave of the sea tossed of the wind and carried away.
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2 As by this plaine comparison and similitude this dowtefullnes and inconstancie is condemned; So in like manner by a reason from discomoditie and disaduantage which followeth this wauering: the reason is this:
2 As by this plain comparison and similitude this dowtefullnes and inconstancy is condemned; So in like manner by a reason from discommodity and disadvantage which follows this wavering: the reason is this:
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That which bringeth no good vnto men, but procureth hurte rather, ought not to be vsed among the Saints of God;
That which brings no good unto men, but procureth hurt rather, ought not to be used among the Saints of God;
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but our wauering in praier, bringeth no benefite vnto vs, but this hurte; that it maketh vs vnfit to receue any thing at the hands of God;
but our wavering in prayer, brings no benefit unto us, but this hurt; that it makes us unfit to receive any thing At the hands of God;
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therefore all dowting and wauering in praier must be lefte and remoued from vs.
Therefore all doubting and wavering in prayer must be left and removed from us
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That it maketh vs vnfit to receaue any thing at the hands of God, who is so blinde that seeth not,
That it makes us unfit to receive any thing At the hands of God, who is so blind that sees not,
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so wayward that confesseth not? If a man should come to his neighbour and say:
so wayward that Confesses not? If a man should come to his neighbour and say:
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Sir I haue a suite vnto you, but I doubt I shal not obteine it, for I feare either you cannot, or at least you will not performe my desire:
Sir I have a suit unto you, but I doubt I shall not obtain it, for I Fear either you cannot, or At least you will not perform my desire:
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Doeth he not stop and stay the hand of the geuer, doeth he not make himselfe vnworthy to receaue any thing, that is so doubtfull? Shall it not be replied, shall I doe for him that hath me in iealousie & suspition that I will not helpe him,
Doth he not stop and stay the hand of the giver, doth he not make himself unworthy to receive any thing, that is so doubtful? Shall it not be replied, shall I do for him that hath me in jealousy & suspicion that I will not help him,
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and doubteth of my good nature and franke heart towards him? Thus man doubting to obteine of man, getteth nothing:
and doubteth of my good nature and frank heart towards him? Thus man doubting to obtain of man, gets nothing:
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euen likewise, if in our hearts we say to God, I doubt thou wilt not geue me, I feare thou wilt not heare me;
even likewise, if in our hearts we say to God, I doubt thou wilt not give me, I Fear thou wilt not hear me;
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wee obtaine by prayer nothing at the hands of God, because we doubt either of his power,
we obtain by prayer nothing At the hands of God, Because we doubt either of his power,
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or els of his liberalitie and bountie towards vs. For as a constant perswasion and good assurance of Gods fauour, highly commendeth our praiers to him,
or Else of his liberality and bounty towards us For as a constant persuasion and good assurance of God's favour, highly commends our Prayers to him,
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so the doubting of our mindes, the wauering of our hearts, estrangeth and alienateth his affection from vs, that we obteine nothing.
so the doubting of our minds, the wavering of our hearts, estrangeth and alienateth his affection from us, that we obtain nothing.
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Wherence is it then that many praying, obteine not the things they pray for? Is it not herence, that they pray with wauering mindes,
Whence is it then that many praying, obtain not the things they pray for? Is it not Herein, that they pray with wavering minds,
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and doubting? Who so then commeth before God with a doubtful and distrustfull minde, wauering in heart hether and thether, must not thinke to obteine any thing at the hands of God:
and doubting? Who so then comes before God with a doubtful and distrustful mind, wavering in heart hither and thither, must not think to obtain any thing At the hands of God:
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much lesse then must he hope to obteine this excellent gift of wisdome, whereby wee patiently beare all the afflictions of this world without murmuring.
much less then must he hope to obtain this excellent gift of Wisdom, whereby we patiently bear all the afflictions of this world without murmuring.
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Yea so farre are such from obteining their desire of God, as that by their distrustfulnes they prouoke him to anger.
Yea so Far Are such from obtaining their desire of God, as that by their distrustfulness they provoke him to anger.
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As then the infidelitie of the Iewes shutte (as it were) the doare of heauen from them,
As then the infidelity of the Iewes shut (as it were) the doare of heaven from them,
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so that it was not opened vnto them;
so that it was not opened unto them;
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that as they entred not (through their vnbeleese) into Canaan, a type of heauenly Hierusalem,
that as they entered not (through their vnbeleese) into Canaan, a type of heavenly Jerusalem,
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so much lesse into heauen it self;
so much less into heaven it self;
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euen such as were disobedient and vnfaithfull of the people, and as the incredulitie and want of faith restrayned Christ from doing myracles in sundrie places, as the Euangelists record;
even such as were disobedient and unfaithful of the people, and as the incredulity and want of faith restrained christ from doing Miracles in sundry places, as the Evangelists record;
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so in like manner, the infidelitie and doubting of our mindes hideth the face of God from our prayers, that he will not heare vs;
so in like manner, the infidelity and doubting of our minds Hideth the face of God from our Prayers, that he will not hear us;
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when our selues cannot be accepted, neither our praiers welcome vnto him, vnles we come before him in assurance of obteining without wauering.
when our selves cannot be accepted, neither our Prayers welcome unto him, unless we come before him in assurance of obtaining without wavering.
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For this is a true position, and principle of the Apostle, that hee which doubteth and wauereth, shall receiue nothing at the hands of God.
For this is a true position, and principle of the Apostle, that he which doubteth and wavereth, shall receive nothing At the hands of God.
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If then this doubting and wauering bring with it this discommoditie, that thereby we are made vncapable of the benefites & graces of God, it standeth vs then vpon by all meanes possible to beware of doubting and wauering in prayer.
If then this doubting and wavering bring with it this discommodity, that thereby we Are made uncapable of the benefits & graces of God, it Stands us then upon by all means possible to beware of doubting and wavering in prayer.
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And this is his seconde reason whereby this wauering is condemned.
And this is his seconde reason whereby this wavering is condemned.
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3 The last reason whereby he condemneth this, is from a sentence generally receiued of all men;
3 The last reason whereby he Condemneth this, is from a sentence generally received of all men;
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which he proposeth (as it were) prouerbially.
which he Proposeth (as it were) proverbially.
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A double minded man is vnstable in all his waies, therfore wauering in praier is condemned.
A double minded man is unstable in all his ways, Therefore wavering in prayer is condemned.
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A double minded man here is he, which is carried away with sundrie cogitations about the same matter;
A double minded man Here is he, which is carried away with sundry cogitations about the same matter;
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neither knoweth he what way to take to, and what certeinly to follow. This man is inconstant and vnstable in al his wayes.
neither Knoweth he what Way to take to, and what Certainly to follow. This man is inconstant and unstable in all his ways.
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Vnstable, which is deducted and deriued from the Commonwealth, which hauing lawes and orders whereby it may be gouerned, and they carefully obserued.
Unstable, which is deducted and derived from the Commonwealth, which having laws and order whereby it may be governed, and they carefully observed.
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The Commonwealth thereby hath her quietnes and stabilitie, whatsoeuer hindereth and letteth the prosperous quietnesse of the commonwealth, whatsoeuer is against good lawes and orders;
The Commonwealth thereby hath her quietness and stability, whatsoever hindereth and lets the prosperous quietness of the commonwealth, whatsoever is against good laws and order;
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as, sedition, tumults, vprores, tyrannicall empire and bearing rule, and the like; is called vnstable:
as, sedition, tumults, uproars, tyrannical empire and bearing Rule, and the like; is called unstable:
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so in like manner in the minde of man, whilest reason ruleth and executeth her office, the affections of man continue in their place,
so in like manner in the mind of man, whilst reason Ruleth and Executeth her office, the affections of man continue in their place,
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and mans minde resteth in her quiet constitution: but if the affections breake the boundes which reason prefixeth, there riseth disordernes and instabilitie.
and men mind rests in her quiet constitution: but if the affections break the bounds which reason prefixeth, there Riseth disordernes and instability.
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He therefore which doubting and wauering praieth, hath a disturbed and disordered minde, and hath in him an vprore and tumult of affections, which follow another thing then faith prescribeth,
He Therefore which doubting and wavering Prayeth, hath a disturbed and disordered mind, and hath in him an uproar and tumult of affections, which follow Another thing then faith prescribeth,
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therefore is here saide to be vnstable in all his waies, disquieted, disordered, disturbed in all his actions, all his thoughts, all his enterprises whatsoeuer he endeuoureth:
Therefore is Here said to be unstable in all his ways, disquieted, disordered, disturbed in all his actions, all his thoughts, all his enterprises whatsoever he endeavoureth:
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So that this vvauering, doubting, and doublenes of minde, vvhereby vve stand in a quandarie, and mammaring, vvhether vve be beloued of God or no;
So that this wavering, doubting, and doubleness of mind, whereby we stand in a quandary, and mammaring, whether we be Beloved of God or no;
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vvhether he vvill heare vs or not; vvhether he vvill accept of vs, and graunt our praiers ▪ or othervvise;
whether he will hear us or not; whether he will accept of us, and grant our Prayers ▪ or otherwise;
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peruerteth, vveakneth, disordereth, and turneth vp side dovvn all Christian duetie and pietie, and the vvhole life of man.
perverteth, vveakneth, disordereth, and turns up side down all Christian duty and piety, and the Whole life of man.
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Which the Apostle doeth signifie more significatiuely in the tongue vvherein he vvrote, by the vvorde vnstable.
Which the Apostle doth signify more significatively in the tongue wherein he wrote, by the word unstable.
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A double minded man is vnstable in all his vvayes.
A double minded man is unstable in all his ways.
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Whereence vve may learne, that the foundation and stablenes of all godly actions, and specially of all holy and acceptable prayers, standeth in doctrine, in Gods vvill, in faith, vvithout vvhich our vvhole life is disordered, confused, disturbed.
Whence we may Learn, that the Foundation and stableness of all godly actions, and specially of all holy and acceptable Prayers, Stands in Doctrine, in God's will, in faith, without which our Whole life is disordered, confused, disturbed.
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And thus these three vvayes the Apostle condemneth the vnstablenes, doubting, & vvauering of men in prayer.
And thus these three ways the Apostle Condemneth the unstableness, doubting, & wavering of men in prayer.
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These things being more plaine then that they need any further enlarging, let vs novv see vvhat doctrine may out of the former place & this, be gathered. 1. That the Apostle in this place so earnestly inueigheth against dowting and vvauering in praier, vvhereby vve distrust either the povver or the goodnes and fauour of God tovvardes vs, me thinke it may vvell refute the doctrine of the Romish Church vvho in all things vvould haue vs dovvtefull of the fauour of God, thinking it presumption vvorthy to be condemned, to assure our selues certainely of his good vvill and fauoure tovvardes vs. 2 That the Apostle maketh praier the meane and vvay to attaine vnto vvisedome, vvherein hee vvoulde men to remoue all wauering and doubting;
These things being more plain then that they need any further enlarging, let us now see what Doctrine may out of the former place & this, be gathered. 1. That the Apostle in this place so earnestly inveigheth against doubting and wavering in prayer, whereby we distrust either the power or the Goodness and favour of God towards us, me think it may well refute the Doctrine of the Romish Church who in all things would have us dovvtefull of the favour of God, thinking it presumption worthy to be condemned, to assure our selves Certainly of his good will and favour towards us 2 That the Apostle makes prayer the mean and Way to attain unto Wisdom, wherein he would men to remove all wavering and doubting;
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it easily refuteth those fantasticall spirites which condemne prayer as superfluous, God (say they) knoweth our need,
it Easily refuteth those fantastical spirits which condemn prayer as superfluous, God (say they) Knoweth our need,
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& seeth our want before we aske, he will for his fatherly goodnes supplie this want without asking:
& sees our want before we ask, he will for his fatherly Goodness supply this want without asking:
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he heareth the inwarde sighings and sobs of the spirite, and knoweth what the spirite meaneth,
he hears the inward sighings and sobs of the Spirit, and Knoweth what the Spirit means,
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therefore is prayer in Gods children superfluous.
Therefore is prayer in God's children superfluous.
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Indeed, if God, because he knoweth our need, and heareth the sorowfull sighings of the Saints, Woulde therefore supplie our want without asking, then were prayer superfluous:
Indeed, if God, Because he Knoweth our need, and hears the sorrowful sighings of the Saints, Would Therefore supply our want without asking, then were prayer superfluous:
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but to be therfore superfluous, because he knoweth our needes and necessities, is a reason carnal, sensuall and deuilish.
but to be Therefore superfluous, Because he Knoweth our needs and necessities, is a reason carnal, sensual and devilish.
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For were this carnal reason sufficient, God knoweth our needes before we pray, therefore praier is superfluous;
For were this carnal reason sufficient, God Knoweth our needs before we pray, Therefore prayer is superfluous;
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why doeth the Apostle here will vs, If any man lacke wisdome, to aske it of God? God knoweth our infirmities, he seeth our impatiēcy, he beholdeth the vnablenes of mans nature, he seeth whether in afflictiōs we behaueour selues as is cōuenient:
why doth the Apostle Here will us, If any man lack Wisdom, to ask it of God? God Knoweth our infirmities, he sees our impatiency, he beholdeth the unableness of men nature, he sees whither in afflictions we behaviour selves as is convenient:
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notwithstanding the apostle willeth vs to aske this point of wisdom from God.
notwithstanding the apostle wills us to ask this point of Wisdom from God.
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Neither Saint Iames here onely commendeth praier as needfull, but the whole course of the Scriptures of God require it in the necessities of men, as an instrument most necessarie.
Neither Saint James Here only commends prayer as needful, but the Whole course of the Scriptures of God require it in the necessities of men, as an Instrument most necessary.
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Almighty God though he knew our troubles, whereinto by his will we should be plunged, yet commaundeth hee vs in our troubles to call vpon him for deliuerance.
Almighty God though he knew our Troubles, whereinto by his will we should be plunged, yet commandeth he us in our Troubles to call upon him for deliverance.
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The Lorde foresaw the miserable captiuitie of Israel his people in the land of Babylon:
The Lord foresaw the miserable captivity of Israel his people in the land of Babylon:
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yet doeth the Prophet will them to poure out their hearts before God, both for their present miserie,
yet doth the Prophet will them to pour out their hearts before God, both for their present misery,
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and also for their future calamitie. Our Sauiour Christ auouching to the Saints, that God their heauenlie Father knew their necessities,
and also for their future calamity. Our Saviour christ avouching to the Saints, that God their heavenly Father knew their necessities,
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and therefore they shoulde not be distrustfull, as the heathen and Gentiles;
and Therefore they should not be distrustful, as the heathen and Gentiles;
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yet, for all necessities both bodely and ghostly, he set downe prayer, as a helpe and remedie, the forme whereof he left vnto alposteritie,
yet, for all necessities both bodily and ghostly, he Set down prayer, as a help and remedy, the Form whereof he left unto alposteritie,
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and commaunded also that men shoulde aske, seeke, knock for, at the gates of Gods mercies, the thinges that were needfull.
and commanded also that men should ask, seek, knock for, At the gates of God's Mercies, the things that were needful.
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It were horrible blasphemie to say that God did not know the distresse and agony of our Sauiour in the garden and impietie without comparison most detestable, to thinke that the Father was not readie to helpe him:
It were horrible blasphemy to say that God did not know the distress and agony of our Saviour in the garden and impiety without comparison most detestable, to think that the Father was not ready to help him:
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yet doeth our Sauiour thrise on a rowe pray to the Father that that cuppe might passe from him.
yet doth our Saviour thrice on a row pray to the Father that that cup might pass from him.
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The hearts of the Apostles were knowen, and it was needefull for the accomplishing of their ministerie, that to the eleuen, a twelfth Apostle in Iudas his place might be substitute:
The hearts of the Apostles were known, and it was needful for the accomplishing of their Ministry, that to the eleuen, a twelfth Apostle in Iudas his place might be substitute:
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yet in that so heauenly a busines they pray to God for direction.
yet in that so heavenly a business they pray to God for direction.
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God knew that Anna the mother of Samuel was barren, and despised therefore of her enemie: God knew that Anna the mother of Samuel was barren, and despised Therefore of her enemy:
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he sawe her affliction, and considered her teares:
he saw her affliction, and considered her tears:
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yet was it not geuen her what she desired, but after her prayer vnto God Praier is not therefore superfluous because God knoweth our needes and necessities before we aske. What:
yet was it not given her what she desired, but After her prayer unto God Prayer is not Therefore superfluous Because God Knoweth our needs and necessities before we ask. What:
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haue not the holy Patriarkes, haue not the blessed Apostles, haue not the Saints of God in all times vsed praier? May it then be iudged as superfluous? What:
have not the holy Patriarchs, have not the blessed Apostles, have not the Saints of God in all times used prayer? May it then be judged as superfluous? What:
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haue we either to supplie our bodely necessities, or to minister to our spirituall wants,
have we either to supply our bodily necessities, or to minister to our spiritual Wants,
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as of our selues, and may we not truely of both say, We haue nothing but what we haue receaued? And vvhereby doe vvee receaue these things from the hands of God? Is it not by praier? Is it not necessarie then in all? The Poet saith vvell therefore, that praier profiteth both poore and rich alike, when it is vsed;
as of our selves, and may we not truly of both say, We have nothing but what we have received? And whereby do we receive these things from the hands of God? Is it not by prayer? Is it not necessary then in all? The Poet Says well Therefore, that prayer profiteth both poor and rich alike, when it is used;
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and hurteth both children and olde men, being neglected.
and hurteth both children and old men, being neglected.
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Men praye therefore to God, Saint Augustine affirmeth, to Proba the vvidovv, not to teach him their necessitie, (for vvho knovveth the minde of the Lorde, to instruct him?) but to exercise themselues in praier,
Men pray Therefore to God, Saint Augustine Affirmeth, to Proba the widow, not to teach him their necessity, (for who Knoweth the mind of the Lord, to instruct him?) but to exercise themselves in prayer,
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& make them capable of those thinges vvhich vvillingly he doeth geue them.
& make them capable of those things which willingly he doth give them.
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Therefore men pray to God, that thereby it may appeare that he is the geuer of all good things, that the effects and euents of things depend vvholly vpon him, that increase of his graces is to be looked for onely from his heauenly maiestie,
Therefore men pray to God, that thereby it may appear that he is the giver of all good things, that the effects and events of things depend wholly upon him, that increase of his graces is to be looked for only from his heavenly majesty,
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and thereby vve taught to behaue our selues more thankfully and duetifully vnto him.
and thereby we taught to behave our selves more thankfully and dutifully unto him.
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Seeing then no man can be so blinde (vnlesse he vvilfully stoppe his eies against the light of the trueth) but needes confesseth praier to be a thing most necessarie in the life of man;
Seeing then no man can be so blind (unless he wilfully stop his eyes against the Light of the truth) but needs Confesses prayer to be a thing most necessary in the life of man;
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vvhich neither man nor vvoman, rich nor poore, learned nor ignorant, Prince nor people, one nor other can vvant altogether;
which neither man nor woman, rich nor poor, learned nor ignorant, Prince nor people, one nor other can want altogether;
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but is the onely meane and instrument vvherby all the treasures of God, reposed and laide vp in store for his Saints in Iesus Christ, are plentifully poured out vpon men:
but is the only mean and Instrument whereby all the treasures of God, reposed and laid up in store for his Saints in Iesus christ, Are plentifully poured out upon men:
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then notvvithstanding this, to holde it as superfluous in the Saints, is not onely like Gyants to fight against God and his trueth,
then notwithstanding this, to hold it as superfluous in the Saints, is not only like Giants to fight against God and his truth,
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but as hauing put off the vvhole nature of men, and transformed into the shape of bruite beastes, to striue and contende against the course of nature it selfe:
but as having put off the Whole nature of men, and transformed into the shape of bruit beasts, to strive and contend against the course of nature it self:
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vvhich vvho so doe, are not onely vvorthy to be secluded the societie of the Saintes,
which who so do, Are not only worthy to be secluded the society of the Saints,
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but also to be sequestred and put out from the companie of men.
but also to be sequestered and put out from the company of men.
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Were there then no other place in all holy scripture to commend prayer as a thing most necessarie vnto men,
Were there then no other place in all holy scripture to commend prayer as a thing most necessary unto men,
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yet vvere this one al-sufficient, that the Apostle S. James here maketh it the meane to attaine vnto vvisdome.
yet were this one All-sufficient, that the Apostle S. James Here makes it the mean to attain unto Wisdom.
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If any man lack vvisdome, let him aske it of God.
If any man lack Wisdom, let him ask it of God.
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3 Besides this, vvhereas Saint James promiseth that if we lack wisdome we should aske it,
3 Beside this, whereas Saint James promises that if we lack Wisdom we should ask it,
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and it should be geuen vs:
and it should be given us:
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doeth hee not most highly commende praier vnto men, whose vertue, force and excellencie is such,
doth he not most highly commend prayer unto men, whose virtue, force and excellency is such,
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as whereby the most excellent gift and vertue of patience (a singular point of heauenly wisdome) is obteined? the vertue & efficacie whereof is set downe farre and wide in the scriptures of God:
as whereby the most excellent gift and virtue of patience (a singular point of heavenly Wisdom) is obtained? the virtue & efficacy whereof is Set down Far and wide in the Scriptures of God:
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whereof if we will consider a little, it commendeth praier not a litle. 1 That almightie God hath made so large and liberall promises thereunto,
whereof if we will Consider a little, it commends prayer not a little. 1 That almighty God hath made so large and liberal promises thereunto,
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as that we shall obteine that from him by praier, which we aske: to which ••rpose almighty God by his Prophet saith;
as that we shall obtain that from him by prayer, which we ask: to which ••rpose almighty God by his Prophet Says;
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Call vpon me •n the day of thy trouble, and I wil deliuer thee, and thou shalt glorifie me:
Call upon me •n the day of thy trouble, and I will deliver thee, and thou shalt Glorify me:
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call vpon me, and I will deliuer thee.
call upon me, and I will deliver thee.
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By another Prophet to like purpose is it said, Thou shalt call, and the Lord shall answere thee, thou shalt crie, and he will heare thee.
By Another Prophet to like purpose is it said, Thou shalt call, and the Lord shall answer thee, thou shalt cry, and he will hear thee.
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The wiseman Salomon commending vnto men the excellencie of praier, by the promise therunto made, that God woulde heare it, saith, God is farre from the wicked,
The Wiseman Solomon commending unto men the excellency of prayer, by the promise thereunto made, that God would hear it, Says, God is Far from the wicked,
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but he heareth the praiers of the righteous. Dauid by great experience and long triall hauing felt the trueth hereof, crieth out;
but he hears the Prayers of the righteous. David by great experience and long trial having felt the truth hereof, cries out;
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The eies of the Lord are vpon the righteous, and his eares open to their praiers.
The eyes of the Lord Are upon the righteous, and his ears open to their Prayers.
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And in another place subscribing thereunto, he affirmeth, that the Lord is neare to them that call vpon him,
And in Another place subscribing thereunto, he Affirmeth, that the Lord is near to them that call upon him,
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euen all such as call vpon him faithfully.
even all such as call upon him faithfully.
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Our blessed Sauiour in the Gospel, to allure all men earnestly to pray, commendeth praier and the force thereof, from the promise thereof made of obteyning,
Our blessed Saviour in the Gospel, to allure all men earnestly to pray, commends prayer and the force thereof, from the promise thereof made of obtaining,
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therefore (saith he) 2 Seeke and you shall finde, aske and you shall haue, knock and it shalbe opened vnto you.
Therefore (Says he) 2 Seek and you shall find, ask and you shall have, knock and it shall opened unto you.
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And againe, What soeuer you aske the Father in my name, hee will geue it you.
And again, What soever you ask the Father in my name, he will give it you.
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Seeing then to praier so liberall and large promises are made by God and by Christ, doeth it not greatly aduaunce and set foorth the excellencie and vertue of praier? The Apostle Saint Iohn to commend praier vnto mē, from the largenes and certainty of this promise witnesseth vnto vs, that whatsoeuer we aske of God according to his will, it should be geuen vs. And finally, our Apostle thererence to shew the excellencie and rare vertue of praier, willed if any man want wisdome, he should aske it,
Seeing then to prayer so liberal and large promises Are made by God and by christ, doth it not greatly advance and Set forth the excellency and virtue of prayer? The Apostle Saint John to commend prayer unto men, from the largeness and certainty of this promise Witnesseth unto us, that whatsoever we ask of God according to his will, it should be given us And finally, our Apostle thererence to show the excellency and rare virtue of prayer, willed if any man want Wisdom, he should ask it,
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and it should be geuen him.
and it should be given him.
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Herence then is praier commended, that thereunto are so large promises made, that what we aske in praier, shalbe geuen vs.
Herein then is prayer commended, that thereunto Are so large promises made, that what we ask in prayer, shall given us
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2 As the promises made of obteining doe greatlie commend the excellent vertue and force of praier,
2 As the promises made of obtaining doe greatly commend the excellent virtue and force of prayer,
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so doe the testimonies and witnesses in Scripture, touching the worthines thereof, not a little commend it vnto vs. For what vertue is there whose praise in more places, whose force in better manner, whose excellent vertue by more testimonies is commended? Sirach extolling the great vertue,
so do the testimonies and Witnesses in Scripture, touching the worthiness thereof, not a little commend it unto us For what virtue is there whose praise in more places, whose force in better manner, whose excellent virtue by more testimonies is commended? Sirach extolling the great virtue,
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& inlarging the singular excellencie of prayer, &c. writeth, that who so serueth the Lord, should be accepted with fauour,
& enlarging the singular excellency of prayer, etc. Writeth, that who so serveth the Lord, should be accepted with favour,
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and his praier should reach vnto the clouds.
and his prayer should reach unto the Clouds.
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Our sauiour Christ expressing the rare force and vertue of praier, auoucheth that men shalbe able to make moūtains remone out of their places, Our Saviour christ expressing the rare force and virtue of prayer, avoucheth that men shall able to make Mountains remone out of their places,
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& to cast themselues into the sea.
& to cast themselves into the sea.
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Saint John in the Reuclation, calleth the praiers of the Saints, that sweet odour which came out of the golden vials and censers, and ascended vp to God.
Saint John in the Reuclation, calls the Prayers of the Saints, that sweet odour which Come out of the golden vials and censers, and ascended up to God.
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S. James expressing the great vertue of praier, saith that the praier of the righteous is of great force, if it be feruēt.
S. James expressing the great virtue of prayer, Says that the prayer of the righteous is of great force, if it be fervent.
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Many like are the testimonies of holy scripture, wherin great force is attributed to praier, which were tedious to set down in particular.
Many like Are the testimonies of holy scripture, wherein great force is attributed to prayer, which were tedious to Set down in particular.
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Finally our apostle attributeth this force & power vnto it, that it obtaineth the vertue of pacience, a singular point of diuine wisdome.
Finally our apostle attributeth this force & power unto it, that it obtaineth the virtue of patience, a singular point of divine Wisdom.
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To all which S. Augustine subscribing in aduancing the worthines of praier, affirmeth that it is the key which openeth heauen,
To all which S. Augustine subscribing in advancing the worthiness of prayer, Affirmeth that it is the key which Openeth heaven,
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and bringeth vs to the presence of God:
and brings us to the presence of God:
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our praier ascendeth, and Gods mercy discendeth vpon vs. Praiers therefore proceeding from faith, easily mount vp and pearce euen vnto God.
our prayer Ascendeth, and God's mercy Descendeth upon us Prayers Therefore proceeding from faith, Easily mount up and pierce even unto God.
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S. Chrisost. in like maner both vpon the Gospel, & in other places of his writings setting downe the great praise of praier,
S. Chrysostom in like manner both upon the Gospel, & in other places of his writings setting down the great praise of prayer,
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and the excellencie thereof, concludeth that there is nothing of greater force & power, then sincere & earnest praier.
and the excellency thereof, Concludeth that there is nothing of greater force & power, then sincere & earnest prayer.
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Whether then we respect the promises made vnto the praiers of the Saints;
Whither then we respect the promises made unto the Prayers of the Saints;
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or whether we looke vnto the liuely testimonies of the holy scriptures, & the reuerend fathers, whereby the force of praier is witnessed, both waies praier for the excellent vertue is commaunded vnto vs. 3 Finally, the vertue and force of praier by sundrie effects, & diuerse examples of men, by praier working great matters and miracles also, is manifest and apparant.
or whither we look unto the lively testimonies of the holy Scriptures, & the reverend Father's, whereby the force of prayer is witnessed, both ways prayer for the excellent virtue is commanded unto us 3 Finally, the virtue and force of prayer by sundry effects, & diverse Examples of men, by prayer working great matters and Miracles also, is manifest and apparent.
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Herein leauing the effects of the praiers of the holy Patriarkes before the time and law of Moses, wherein the great power and force of praier appeared:
Herein leaving the effects of the Prayers of the holy Patriarchs before the time and law of Moses, wherein the great power and force of prayer appeared:
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let vs come to Moses, and such as succeeded, in their times and places.
let us come to Moses, and such as succeeded, in their times and places.
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What shal we here say of the praiers ef Moses? were they not of great force,
What shall we Here say of the Prayers ef Moses? were they not of great force,
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when thereby he both remoued the plagues of God from Pharao, and also obtained passage by the red sea:
when thereby he both removed the plagues of God from Pharaoh, and also obtained passage by the read sea:
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Pharao and his armie therein destroied? Were they not of great vertue, when at the praier of Moses, the people ouercame the Amalakites their enemies, Pharaoh and his army therein destroyed? Were they not of great virtue, when At the prayer of Moses, the people overcame the Amalekites their enemies,
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when hee ceassed they were ouercome of them? The praier of Iosua was of great vertue,
when he ceased they were overcome of them? The prayer of Iosua was of great virtue,
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when thereby the Sunne staied in the heauen, vntill hee had subdued the fiue kings his enimies.
when thereby the Sun stayed in the heaven, until he had subdued the fiue Kings his enemies.
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Great was the praier of the man of God, when at his praier the hand of king Jeroboam, which was dried vp for that he stretched it out against the Prophet, was restored.
Great was the prayer of the man of God, when At his prayer the hand of King Jeroboam, which was dried up for that he stretched it out against the Prophet, was restored.
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Great were the praiers of Dauid, who in infinite places witnesseth, that he cried vnto the Lord, & his praiers were effectuall.
Great were the Prayers of David, who in infinite places Witnesseth, that he cried unto the Lord, & his Prayers were effectual.
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Great was the force of Elias his praier, who praied to God, and it rained not for three yeeres and sixe monethes:
Great was the force of Elias his prayer, who prayed to God, and it reigned not for three Years and sixe months:
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and he praied againe, and it rained, and the land was fruitfull, as the Apostle out of the storie gathereth.
and he prayed again, and it reigned, and the land was fruitful, as the Apostle out of the story gathereth.
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Great were the praiers of the same Prophet and Elizeus also, by whose praiers the dead were restored.
Great were the Prayers of the same Prophet and Elisha also, by whose Prayers the dead were restored.
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Great was the praier of Job, when God accepted it for his three friends, which had in the matter of Job so shamefully offended, in handling so euill a matter so cunningly? What should I rehearse vnto you, the praiers of Peter and Iohn, whereby the begging cripple was healed? The praiers of Peter alone, whereby both Eneas was healed of the palsie,
Great was the prayer of Job, when God accepted it for his three Friends, which had in the matter of Job so shamefully offended, in handling so evil a matter so cunningly? What should I rehearse unto you, the Prayers of Peter and John, whereby the begging cripple was healed? The Prayers of Peter alone, whereby both Aeneas was healed of the palsy,
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and Tabitha restored to life also? The praier of Paul and Sylas, whereby the foundation of the prison was shaken? They shake then both earth and heauen to make way and passage vnto God.
and Tabitha restored to life also? The prayer of Paul and Silas, whereby the Foundation of the prison was shaken? They shake then both earth and heaven to make Way and passage unto God.
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As also the place was shaken wherein the Apostles were praying, being persecuted of the Iewes.
As also the place was shaken wherein the Apostles were praying, being persecuted of the Iewes.
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By praier Iehosaphat was deliuered from the danger, when with Ahab he fought against the Aramites in Ramoth Gilead:
By prayer Jehoshaphat was Delivered from the danger, when with Ahab he fought against the Aramites in Ramoth Gilead:
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By praier hee obtained victorie against the Moabites and Ammonites, which came out against him.
By prayer he obtained victory against the Moabites and Ammonites, which Come out against him.
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By praier Hezekiah escaped the huge host of Sennacherib king of the Assirians, whose princes, captaines and people, were mightily by the Angel of God destroied, and Hezekiah deliuered.
By prayer Hezekiah escaped the huge host of Sennacherib King of the Assyrians, whose Princes, Captains and people, were mightily by the Angel of God destroyed, and Hezekiah Delivered.
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By praier Anna obtained a sonne. By praier Daniel was deliuered from the rage of cruell Lions:
By prayer Anna obtained a son. By prayer daniel was Delivered from the rage of cruel Lions:
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What shall •e say of the rest of gods Saints, who through praier haue wrought miracles, raised the dead, vanquished their enemies, subdued the rage of cruell tyrants, obtained victorie ouer Satan:
What shall •e say of the rest of God's Saints, who through prayer have wrought Miracles, raised the dead, vanquished their enemies, subdued the rage of cruel Tyrants, obtained victory over Satan:
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got strength against temptations, wisdome to beare afflictions:
god strength against temptations, Wisdom to bear afflictions:
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and finally haue seene wonderfull effects of their praiers, so that the vertue and force of praier herehence is worthily commended vnto vs:
and finally have seen wonderful effects of their Prayers, so that the virtue and force of prayer herehence is worthily commended unto us:
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which in this place the Apostle by all these meanes intimating, willeth if any man lacke wisdome, to aske it of God,
which in this place the Apostle by all these means intimating, wills if any man lack Wisdom, to ask it of God,
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and it shall be giuen them.
and it shall be given them.
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4 Lastly, out of this place of S. Iames, who willeth vs to pray without doubting & wauering, it taketh away the multiude of mediators:
4 Lastly, out of this place of S. James, who wills us to pray without doubting & wavering, it Takes away the multiude of mediators:
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for when men in need & necessitie are sent and posted ouer to many meanes and mediators,
for when men in need & necessity Are sent and posted over to many means and mediators,
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and rest not vpon one onely, they doubt to which they shoulde runne vnto, whether to men Saints,
and rest not upon one only, they doubt to which they should run unto, whither to men Saints,
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or women Saints, whether to Angels, or to the spirits of men, for succor: whether to this Angell, or that:
or women Saints, whither to Angels, or to the spirits of men, for succour: whither to this Angel, or that:
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this Saint of God, or that, in the dayes of their afflictions.
this Saint of God, or that, in the days of their afflictions.
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The establishing of many mediators is the cause of the distracting of mens minds, & cause of wauering, which this place remoueth from the praiers of men, especially which professe godlinesse, and the Gospell of Christ: Whereof thus the Apostle:
The establishing of many mediators is the cause of the distracting of men's minds, & cause of wavering, which this place Removeth from the Prayers of men, especially which profess godliness, and the Gospel of christ: Whereof thus the Apostle:
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hee that wauereth is like the waues of the sea, tost with the winde, and caried away:
he that wavereth is like the waves of the sea, tossed with the wind, and carried away:
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neither let him thinke to obtaine any thing of God.
neither let him think to obtain any thing of God.
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A double minded man is vnstable in all his waies, and this is that which I haue to note out of this place,
A double minded man is unstable in all his ways, and this is that which I have to note out of this place,
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and to adde to the former place of the Apostle, and containeth the second place by the Apostle handled, concerning the iust reproofe and condemning of doubting and wauering praiers.
and to add to the former place of the Apostle, and Containeth the second place by the Apostle handled, Concerning the just reproof and condemning of doubting and wavering Prayers.
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Let vs pray vnto Almightie God to establish our hearts in the vnfallible truth of his heauenly promises, that in all things we may rest vpon his power and promptnesse in all our petitions, that in all our needs we may call vpon him vvithout vvauering,
Let us pray unto Almighty God to establish our hearts in the unfallible truth of his heavenly promises, that in all things we may rest upon his power and promptness in all our petitions, that in all our needs we may call upon him without wavering,
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and obtaine the things vve pray for according to his vvill, through Iesus Christ our Lord:
and obtain the things we pray for according to his will, through Iesus christ our Lord:
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to vvhom vvith the father, and the holy Spiirite, be all praise and honour, all glorie and maiestie, for euer and euer. Amen.
to whom with the father, and the holy Spiirite, be all praise and honour, all glory and majesty, for ever and ever. Amen.
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Iames Chapter 1. verses 9. 10. 11. 12. Sermon 4. 9 Let the brother of lowe degree reioice in that he is exalted. 10 Againe, hee that is riche, in that hee is made lowe:
James Chapter 1. Verses 9. 10. 11. 12. Sermon 4. 9 Let the brother of low degree rejoice in that he is exalted. 10 Again, he that is rich, in that he is made low:
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for as the flower of the grasse shall he vanish away. 11
for as the flower of the grass shall he vanish away. 11
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For as when the Sunne riseth with heat, then the grasse withereth, and his flower falleth away,
For as when the Sun Riseth with heat, then the grass withereth, and his flower falls away,
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and the goodly shape of it perisheth: euen so shal the rich man wither in all his wayes. 12 Blessed is the man that endureth temptation:
and the goodly shape of it Perishes: even so shall the rich man wither in all his ways. 12 Blessed is the man that Endureth temptation:
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for when he is tried hee shall receyue the crowne of life, which the Lorde hath promised to them that loue him.
for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.
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IN vvhich vvords the Apostle returneth and commeth againe to the matter proposed, vvhich is of pacience and cōfort in afflictions, vvhich vvas the first place of the Chapter,
IN which words the Apostle returns and comes again to the matter proposed, which is of patience and Comfort in afflictions, which was the First place of the Chapter,
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and consisteth of four things: 1. Of the proposing of the matter: 2. Of the confirming thereof: 3. Of the distinguishing of the persons to whō the crosse is profitable: 4. Of the conclusion.
and Consisteth of four things: 1. Of the proposing of the matter: 2. Of the confirming thereof: 3. Of the distinguishing of the Persons to whom the cross is profitable: 4. Of the conclusion.
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Of these, tvvo of them are gone before, the other tvvo in these vvords are contained.
Of these, tvvo of them Are gone before, the other tvvo in these words Are contained.
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Two thinges in these words and verses are to be obserued Namely 1. The distinguishing of men to whom the crosse is profitable, Two things in these words and Verses Are to be observed Namely 1. The distinguishing of men to whom the cross is profitable,
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and whereunder they must reioyce, and all men are 1. Either low of degree, and they must reioyce vnder afflictions, remembring that they are exalted to the profession of Christ. and whereunder they must rejoice, and all men Are 1. Either low of degree, and they must rejoice under afflictions, remembering that they Are exalted to the profession of christ.
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2. Either rich and mighty: and they must reioyce vnder it, because thereby they are profitably humbled.
2. Either rich and mighty: and they must rejoice under it, Because thereby they Are profitably humbled.
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2. The cōclusion: which is drawen from the rewarde of pacience, wherin may bee noted fiue things.
2. The conclusion: which is drawn from the reward of patience, wherein may be noted fiue things.
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1. The reward it selfe, blessednesse promised to the Saints. 2. When it shall be giuen: when they are tried.
1. The reward it self, blessedness promised to the Saints. 2. When it shall be given: when they Are tried.
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3. Whereunto it is compared: to a crowne of life. 4. How shall it be giuen: by promise, not by desert.
3. Whereunto it is compared: to a crown of life. 4. How shall it be given: by promise, not by desert.
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5. To whom: to such as loue God.
5. To whom: to such as love God.
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Touching the first of these, vvhich is the third thing in the treatise of the crosse, it is the distinguishing of persons, to vvhom the crosse is profitable,
Touching the First of these, which is the third thing in the treatise of the cross, it is the distinguishing of Persons, to whom the cross is profitable,
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and this doctrine to reioyce in affliction necessarie. There are tvvo sortes of men, poore and rich:
and this Doctrine to rejoice in affliction necessary. There Are tvvo sorts of men, poor and rich:
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to both, the crosse and doctrine of pacience therein is necessarie, so that it is profitable then to all.
to both, the cross and Doctrine of patience therein is necessary, so that it is profitable then to all.
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First to the poore brother, wherof thus saith James: Let the brother of lovv degree reioyce in that hee is exalted.
First to the poor brother, whereof thus Says James: Let the brother of low degree rejoice in that he is exalted.
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The crosse and doctrine of afflictions and pacience is profitable for the poore brother:
The cross and Doctrine of afflictions and patience is profitable for the poor brother:
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for if he bee afflicted vvith pouertie, contempt, ignominie, or anie other calamitie, hee must not bee pressed dovvne vvith sorovve, griefe, feare and fainting of heart:
for if he be afflicted with poverty, contempt, ignominy, or any other calamity, he must not be pressed down with sorrow, grief, Fear and fainting of heart:
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but reioyce rather vnder his crosse and calamitie, because he by the crosse is exalted.
but rejoice rather under his cross and calamity, Because he by the cross is exalted.
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For by affliction the poore brethren humbled, are thereby exalted, either to the true profession of the crosse and Gospell of Christ, either to be like Christ and his Saints, vvho haue all in this vvorld drunke of the cuppe of afflictions,
For by affliction the poor brothers humbled, Are thereby exalted, either to the true profession of the cross and Gospel of christ, either to be like christ and his Saints, who have all in this world drunk of the cup of afflictions,
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or els to the glorious companie of Christ and his holy Angels: vnto vvhom the vvay is persecution and suffering.
or Else to the glorious company of christ and his holy Angels: unto whom the Way is persecution and suffering.
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For euen as Christ himselfe by manifolde persecutions and troubles, and by dayly crosse, and sufferings in his life, entred into the glorie of his father,
For even as christ himself by manifold persecutions and Troubles, and by daily cross, and sufferings in his life, entered into the glory of his father,
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as he protested vnto his disciples betvvixt Hierusalem and Emaus:
as he protested unto his Disciples betwixt Jerusalem and Emaus:
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so in like maner must all the Saints by many tribulations enter into the kingdome of God:
so in like manner must all the Saints by many tribulations enter into the Kingdom of God:
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as the Apostle Paul auoucheth to the brethren of Lystra, Iconium and Antiochia, in the Scriptures:
as the Apostle Paul avoucheth to the brothers of Lystra, Iconium and Antiochia, in the Scriptures:
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for vvhich cause he assureth vs no othervvise to be heires vvith Christ of glorie, then condicionally that vve suffer vvith him:
for which cause he assureth us not otherwise to be Heirs with christ of glory, then conditionally that we suffer with him:
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If vve be sonnes, then also heires, and heires annexed vvith Iesus Christ: so that vve suffer vvith him, that vve also may bee glorified vvith him:
If we be Sons, then also Heirs, and Heirs annexed with Iesus christ: so that we suffer with him, that we also may be glorified with him:
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neither othervvise to be crovvned vvith him, then that first here vvith him vve be crossed also:
neither otherwise to be crowned with him, then that First Here with him we be crossed also:
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for if vve bee dead with Christ, then shall we liue with him also: and if we suffer with him, wee shall also reigne with him:
for if we be dead with christ, then shall we live with him also: and if we suffer with him, we shall also Reign with him:
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if the crosse aduance vs to the crown; if the suffring of calamitie and miserie here, bring vs to glorie:
if the cross advance us to the crown; if the suffering of calamity and misery Here, bring us to glory:
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if our humbling by afflictions, exalt the brethren of lowe degree to the profession of the Gospel in this life,
if our humbling by afflictions, exalt the brothers of low degree to the profession of the Gospel in this life,
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and in the life to come to immortalitie, and glorie with Christ: then must the brethren humbled by the crosse, and by any afflicted, reioyce therein:
and in the life to come to immortality, and glory with christ: then must the brothers humbled by the cross, and by any afflicted, rejoice therein:
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let the brother of lowe degree reioyce, when by the crosse he is exalted.
let the brother of low degree rejoice, when by the cross he is exalted.
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The humbling of vs by affliction in this worlde, is the exalting of vs to glorie before God:
The humbling of us by affliction in this world, is the exalting of us to glory before God:
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the casting downe of vs here by the crosse, is the lifting of vs vp to heauen before the Lorde:
the casting down of us Here by the cross, is the lifting of us up to heaven before the Lord:
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the abasing of our selues vnder the diuers temptations of this life, is the aduanncing of vs in the kingdome of Christ.
the abasing of our selves under the diverse temptations of this life, is the aduanncing of us in the Kingdom of christ.
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Seeing then by pacience vnder the crosse, the brother of low degree is exalted, he ought therin not to be faint hearted, but ioyous and glad.
Seeing then by patience under the cross, the brother of low degree is exalted, he ought therein not to be faint hearted, but joyous and glad.
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As then our Sauiour Christ beeing by affliction and death it selfe humbled by the father, was therefore,
As then our Saviour christ being by affliction and death it self humbled by the father, was Therefore,
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and thereby exalted vnto great glorie:
and thereby exalted unto great glory:
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euen so if paciently we suffer the triall of our faith by afflictions, and suffer our selues thereby by God to be humbled,
even so if patiently we suffer the trial of our faith by afflictions, and suffer our selves thereby by God to be humbled,
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whether it be by pouertie, whether by contempt; whether by calamitie whatsoeuer:
whither it be by poverty, whither by contempt; whither by calamity whatsoever:
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if we fixe and fasten not our eies vpon the present miseries, but lift vp our hearts,
if we fix and fasten not our eyes upon the present misery's, but lift up our hearts,
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and cast our cogitations vpon the glorie whereof we shall be partakers, we shall also be exalted:
and cast our cogitations upon the glory whereof we shall be partakers, we shall also be exalted:
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so that we haue great and iust cause to reioice vnder the crosse, whereunto the Apostle exhorteth:
so that we have great and just cause to rejoice under the cross, whereunto the Apostle exhorteth:
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Let the brother of lowe degree reioice when he is exalted.
Let the brother of low degree rejoice when he is exalted.
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Nowe as the crosse and afflictions are profitable to the poore brother, and brother of lowe degree, who thereby is exalted:
Now as the cross and afflictions Are profitable to the poor brother, and brother of low degree, who thereby is exalted:
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so also is this doctrine needfull and profitable to the rich.
so also is this Doctrine needful and profitable to the rich.
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Againe, saith he, He that is rich, let him reioice in that he is made low:
Again, Says he, He that is rich, let him rejoice in that he is made low:
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wherein is taught how men which haue al things at wil, should behaue themselues in wealth, that they waxe not proud of their abundance and plentie,
wherein is taught how men which have all things At will, should behave themselves in wealth, that they wax not proud of their abundance and plenty,
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neither trust too much to the frailtie of their cōdition, but alwayes to looke to the crosse which followeth them, which if it be laied on them, therein they ought to reioice also,
neither trust too much to the frailty of their condition, but always to look to the cross which follows them, which if it be laid on them, therein they ought to rejoice also,
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When God then taketh away, and remoueth the flattering and deceitfull baites of this world from rich men,
When God then Takes away, and Removeth the flattering and deceitful baits of this world from rich men,
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and so they become contemptible vnto others;
and so they become contemptible unto Others;
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if he turne their wealth into wo, their mirth into mourning, their plentie into pouertie, their abundance into want, their worldly happinesse into miserie:
if he turn their wealth into woe, their mirth into mourning, their plenty into poverty, their abundance into want, their worldly happiness into misery:
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in this their humbling are they exhorted by the Apostle to reioice, for thereby many occasions of many sinnes are remoued;
in this their humbling Are they exhorted by the Apostle to rejoice, for thereby many occasions of many Sins Are removed;
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and therefore rich men, by spoile of goodes, losse of wealth, decrease of riches, or what other way soeuer tried, in that they are humbled, must reioice.
and Therefore rich men, by spoil of goods, loss of wealth, decrease of riches, or what other Way soever tried, in that they Are humbled, must rejoice.
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Seeing then in the state of this life there is great occasion ministred of impacience both in the poore and low degree of men,
Seeing then in the state of this life there is great occasion ministered of impatience both in the poor and low degree of men,
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and also in the rich and plenteous estate of men, the onely salue of both their sores, is in all changes and chaunces of this life, to behaue themselues pacient vnder the crosse:
and also in the rich and plenteous estate of men, the only salve of both their sores, is in all changes and chances of this life, to behave themselves patient under the cross:
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and thus is the doctrine here deliuered, profitable for poore and rich, as the Apostle teacheth:
and thus is the Doctrine Here Delivered, profitable for poor and rich, as the Apostle Teaches:
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Let the brother of lowe degree reioyce in that he is exalted: and againe, the rich, in that he is humbled.
Let the brother of low degree rejoice in that he is exalted: and again, the rich, in that he is humbled.
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If any obiect here, that Saint Iames willeth the brother of low degree to reioyce when he is exalted:
If any Object Here, that Saint James wills the brother of low degree to rejoice when he is exalted:
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and the rich man when he is made low, and humbled, which seemeth contrarie to other Scriptures, where we are exhorted to reioyce onely in God,
and the rich man when he is made low, and humbled, which seems contrary to other Scriptures, where we Are exhorted to rejoice only in God,
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as by the Prophet Ieremie, men are commanded neither to reioice in their wisdome, riches, strength,
as by the Prophet Ieremie, men Are commanded neither to rejoice in their Wisdom, riches, strength,
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nor any other thing, but in that they know God which executeth iudgement, equitie and iustice on earth.
nor any other thing, but in that they know God which Executeth judgement, equity and Justice on earth.
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And by Saint Paul, who aduiseth men to reioice in the Lord onely: Reioice in the Lord alway, and againe I say reioice.
And by Saint Paul, who adviseth men to rejoice in the Lord only: Rejoice in the Lord always, and again I say rejoice.
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Hereunto the answere is easie: 1. If we acknowledge whatsoeuer happeneth vnto vs, to be from God, who both woundeth and healeth; casteth down and lifteth vp; humbleth, and exalteth:
Hereunto the answer is easy: 1. If we acknowledge whatsoever Happeneth unto us, to be from God, who both wounds and heals; Cast down and lifts up; Humbleth, and Exalteth:
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then either in our low degree being exalted, or in our riches and plentie being humbled:
then either in our low degree being exalted, or in our riches and plenty being humbled:
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to reioice, is to reioice in that God sendeth, and so to reioice in the Lord. 2. If againe we looke into our owne wretched cōditiō, who of our selues haue nothing,
to rejoice, is to rejoice in that God sends, and so to rejoice in the Lord. 2. If again we look into our own wretched condition, who of our selves have nothing,
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but whatsoeuer we haue, we haue receiued it:
but whatsoever we have, we have received it:
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thē in the things which we haue receiued from the hands of God moderately to reioice, is also to reioice in the Lord, who is the fountaine and well-head of all graces and blessings. 3. Finally,
them in the things which we have received from the hands of God moderately to rejoice, is also to rejoice in the Lord, who is the fountain and wellhead of all graces and blessings. 3. Finally,
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if we hold this as a ground and foundation, that all good gifts flowing vnto man, grow of his meere fauour and mercy,
if we hold this as a ground and Foundation, that all good Gifts flowing unto man, grow of his mere favour and mercy,
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& not from any merit or desert of ours, then in the good blessings of God, of exaltation, aduauncement, glorie,
& not from any merit or desert of ours, then in the good blessings of God, of exaltation, advancement, glory,
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or other whatsoeuer to reioice, is godly, christian, and dutifull: and thus men reioycing, reioice in the Lorde.
or other whatsoever to rejoice, is godly, christian, and dutiful: and thus men rejoicing, rejoice in the Lord.
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The Apostle Saint Iames then in exhorting the brother of lowe degree to reioice when he is exalted,
The Apostle Saint James then in exhorting the brother of low degree to rejoice when he is exalted,
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and the rich in like maner when he is made lowe and humbled, is in all points ansvverable vnto other Scriptures:
and the rich in like manner when he is made low and humbled, is in all points answerable unto other Scriptures:
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vvherein vve are required to reioyce in the Lord, for thus for Gods sake and in the obedience of his commandements to reioyce, is to reioyce in the Lord also.
wherein we Are required to rejoice in the Lord, for thus for God's sake and in the Obedience of his Commandments to rejoice, is to rejoice in the Lord also.
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These things thus set downe, the Apostle geueth a reason of the later doctrine, that the rich must reioice whē he is made lowe ▪ Which reason is drawen from the nature of the things themselues:
These things thus Set down, the Apostle Giveth a reason of the later Doctrine, that the rich must rejoice when he is made low ▪ Which reason is drawn from the nature of the things themselves:
d n2 av vvn a-acp, dt n1 vvz dt n1 pp-f dt jc n1, cst dt j vmb vvi c-crq pns31 vbz vvn j ▪ q-crq n1 vbz vvn p-acp dt n1 pp-f dt n2 px32:
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1004
for, wealth, riches, and worldlie pompe are most vaine, vncertaine, transitorie, and fraile, so that when we enioy them,
for, wealth, riches, and worldly pomp Are most vain, uncertain, transitory, and frail, so that when we enjoy them,
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1005
and they flowe, we must not be proud of them, nor set our mindes vpon them:
and they flow, we must not be proud of them, nor Set our minds upon them:
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1006
& if we be bereft of them, we must not cast downe the head & heart,
& if we be bereft of them, we must not cast down the head & heart,
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1007
but rather reioice, as the Apostle exhorteth.
but rather rejoice, as the Apostle exhorteth.
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1008
For what should men put confidence in vain and transitory riches, or why should they faint in hart for the losse of that, which most easily pearisheth.
For what should men put confidence in vain and transitory riches, or why should they faint in heart for the loss of that, which most Easily pearisheth.
p-acp r-crq vmd n2 vvi n1 p-acp j cc j n2, cc q-crq vmd pns32 vvi p-acp n1 p-acp dt n1 pp-f d, r-crq av-ds av-j vvz.
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1009
Touching the vanitie and vncertainetie of worldly wealth, pompe and glorie, how often, and how carefully therof are we admonished in holy scripture? Solomon the wiseman dissuading men from settling their eies and affections vpon worldly wealth and riches, reasoneth from their vncertainenes and vanitie:
Touching the vanity and uncertainty of worldly wealth, pomp and glory, how often, and how carefully thereof Are we admonished in holy scripture? Solomon the Wiseman dissuading men from settling their eyes and affections upon worldly wealth and riches, reasoneth from their vncertainenes and vanity:
vvg dt n1 cc n1 pp-f j n1, n1 cc n1, c-crq av, cc c-crq av-j av vbr pns12 vvn p-acp j n1? np1 dt n1 vvg n2 p-acp vvg po32 n2 cc n2 p-acp j n1 cc n2, vvz p-acp po32 n1 cc n1:
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1010
wilt thou cast thy eie vppon that which is nothing? riches taketh her to her wings as an egle,
wilt thou cast thy eye upon that which is nothing? riches Takes her to her wings as an Eagl,
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1011
and flieth away into the heauē.
and flies away into the heaven.
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1012
Dauid his father through longe experience seeing that there was nothing more vaine then the riches and goods of this world, Acknowledgeth that albeit the riche be strong and shoote vp like the greene bay tree, David his father through long experience seeing that there was nothing more vain then the riches and goods of this world, Acknowledgeth that albeit the rich be strong and shoot up like the green bay tree,
np1 po31 n1 p-acp av-j n1 vvg cst pc-acp vbds pix av-dc j cs dt n2 cc n2-j pp-f d n1, vvz d cs dt j vbi j cc vvb a-acp av-j dt j-jn n1 n1,
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1013
yet are they cut downe from the earth like Grasse which withereth;
yet Are they Cut down from the earth like Grass which withereth;
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1014
They passe away and are not, if thou seeke their place, thou shalt not finde it.
They pass away and Are not, if thou seek their place, thou shalt not find it.
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1015
Solomon bringeth in the rich, proude and couetous men of the earth, whose whole delight and happines was worldly pompe and glorie euen from the bottome of hell it selfe, to confesse the vncertainty and vanitie of their condition, wherein, in their times they so greately gloried: Solomon brings in the rich, proud and covetous men of the earth, whose Whole delight and happiness was worldly pomp and glory even from the bottom of hell it self, to confess the uncertainty and vanity of their condition, wherein, in their times they so greatly gloried:
np1 vvz p-acp dt j, j cc j n2 pp-f dt n1, rg-crq j-jn n1 cc n1 vbds j n1 cc n1 av p-acp dt n1 pp-f n1 pn31 n1, pc-acp vvi dt n1 cc n1 pp-f po32 n1, c-crq, p-acp po32 n2 pns32 av av-j vvn:
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1016
What (say they) hath pride profited vs, or what profit hath the pomp of riches purchased vs? all these paste away as a shadow,
What (say they) hath pride profited us, or what profit hath the pomp of riches purchased us? all these past away as a shadow,
r-crq (vvb pns32) vhz n1 vvn pno12, cc r-crq n1 vhz dt n1 pp-f n2 vvn pno12? d d n1 av c-acp dt n1,
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1017
and as a post that passeth by; As a shipp in the water, an arrow in the ayre;
and as a post that passes by; As a ship in the water, an arrow in the air;
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1018
a birde in the heauen and element, our Sauiour Christ dissuading men from heaping and hurding vp such vncertaine treasures, willeth that men should not lay vp for them sealues treasure on earth, where ruste and moath corrupteth,
a bird in the heaven and element, our Saviour christ dissuading men from heaping and hurding up such uncertain treasures, wills that men should not lay up for them sealues treasure on earth, where rust and moath corrupteth,
dt n1 p-acp dt n1 cc n1, po12 n1 np1 vvg n2 p-acp vvg cc n1 p-acp d j n2, vvz d n2 vmd xx vvi a-acp p-acp pno32 vvz n1 p-acp n1, c-crq n1 cc j vvz,
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1019
and theeues breake through and steal. To which purpose the Apostle giueth them epithites or additions, and calleth them vncertaine;
and thieves break through and steal. To which purpose the Apostle gives them epithets or additions, and calls them uncertain;
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1020
charge them that are rich in this world, that they bee not high minded, and that they trust not in vncertaine riches;
charge them that Are rich in this world, that they be not high minded, and that they trust not in uncertain riches;
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1021
therefore our Sauiour termeth him a fool, that in the vanity of his minde through confidence in vncertaine wealth, plucked down his barnes and enlarged them,
Therefore our Saviour termeth him a fool, that in the vanity of his mind through confidence in uncertain wealth, plucked down his Barns and enlarged them,
av po12 n1 vvz pno31 dt n1, cst p-acp dt n1 pp-f po31 n1 p-acp n1 p-acp j n1, vvd a-acp po31 n2 cc vvd pno32,
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1022
and then saide to his Soul; Soul eate and drinke, for thou hast much goods laide vp for thee:
and then said to his Soul; Soul eat and drink, for thou hast much goods laid up for thee:
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1023
Seing his state was so vncertaine, as that night it should be changed.
Sing his state was so uncertain, as that night it should be changed.
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The Apostle Iohn, disputing of the vanitie of worldly wealth and pompe what so euer, concludeth, the world vanisheth and the things therin.
The Apostle John, disputing of the vanity of worldly wealth and pomp what so ever, Concludeth, the world Vanishes and the things therein.
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1025
Finally the preacher concluding all worldly things vnder a most vncertain, fraile and brittle condition, censureth them all with one iudgement;
Finally the preacher concluding all worldly things under a most uncertain, frail and brittle condition, censureth them all with one judgement;
av-j dt n1 vvg d j n2 p-acp dt av-ds j, j cc j n1, vvz pno32 d p-acp crd n1;
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1026
Vanitie of vanitie, all is vanitie.
Vanity of vanity, all is vanity.
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1027
See we not by dayly experience the miserable vanitie of this worldly condition? came not Craesus the rich Prince (of whom it became a prouerb, richer then Craesus) to miserie for all his wealth? was not Xerxes the King of Persia, for all his pompe and glorie discomfited? did not Dionisius the King of Siracuse fall from a King, to bee a scholemaster? came not holy Iob from greate riches to miserable pouertie for a season? do not many now florish in wealth,
See we not by daily experience the miserable vanity of this worldly condition? Come not Croesus the rich Prince (of whom it became a proverb, Richer then Croesus) to misery for all his wealth? was not Xerxes the King of Persiam, for all his pomp and glory discomfited? did not Dionysius the King of Siracuse fallen from a King, to be a Schoolmaster? Come not holy Job from great riches to miserable poverty for a season? do not many now flourish in wealth,
vvb pns12 xx p-acp j n1 dt j n1 pp-f d j n1? vvd xx np1 dt j n1 (pp-f ro-crq pn31 vvd dt n1, jc cs np1) p-acp n1 p-acp d po31 n1? vbds xx np1 dt n1 pp-f np1, p-acp d po31 n1 cc n1 vvn? vdd xx np1 dt n1 pp-f np1 vvb p-acp dt n1, pc-acp vbi dt n1? vvd xx j np1 p-acp j n2 p-acp j n1 p-acp dt n1? vdb xx d av vvi p-acp n1,
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1028
& to morow come to extreame penurie? Seeing these things are of fraile, vncertaine,
& to morrow come to extreme penury? Seeing these things Are of frail, uncertain,
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1029
and dowtefull condition, shal men thereof by the will of God bereft, mourn and not rather reioyce as the Apostle exhorteth? Saint Iames therefore to persuade men to reioyce when God turneth their condition by affliction,
and doubtful condition, shall men thereof by the will of God bereft, mourn and not rather rejoice as the Apostle exhorteth? Saint James Therefore to persuade men to rejoice when God turns their condition by affliction,
cc j n1, vmb n2 av p-acp dt n1 pp-f np1 vvn, vvi cc xx av-c vvi p-acp dt n1 vvz? n1 np1 av pc-acp vvi n2 pc-acp vvi c-crq np1 vvz po32 n1 p-acp n1,
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1030
and so humbleth them, draweth his reason from the vncertainnes and vanitie of their nature, wherby being humbled, we ought to reioyce.
and so Humbleth them, draws his reason from the vncertainnes and vanity of their nature, whereby being humbled, we ought to rejoice.
cc av vvz pno32, vvz po31 n1 p-acp dt n1 cc n1 pp-f po32 n1, c-crq vbg vvn, pns12 vmd pc-acp vvi.
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1031
The vanitie and vncertaintie of worldly wealth and riches the apostle describing, thereunto vseth a similitude and comparison:
The vanity and uncertainty of worldly wealth and riches the apostle describing, thereunto uses a similitude and comparison:
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1032
resembling the glorious state of this li•e vnto a flower:
resembling the glorious state of this li•e unto a flower:
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1033
There is nothing for the time more beautifull, flourishing and excellent then the flower, yet the flower and the beautie thereof, vanisheth away, and withereth speedely:
There is nothing for the time more beautiful, flourishing and excellent then the flower, yet the flower and the beauty thereof, Vanishes away, and withereth speedily:
pc-acp vbz pix p-acp dt n1 av-dc j, j-vvg cc j cs dt n1, av dt n1 cc dt n1 av, vvz av, cc vvz av-j:
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1034
for though it now flourish, sprout & spring vp, though the beautie appeare wonderfull and excellent that Salomon in all his royaltie was not to be compared to the lillie of the field for brauerie of beautie:
for though it now flourish, sprout & spring up, though the beauty appear wonderful and excellent that Solomon in all his royalty was not to be compared to the Lily of the field for bravery of beauty:
c-acp cs pn31 av vvi, vvi cc vvi a-acp, cs dt n1 vvb j cc j cst np1 p-acp d po31 n1 vbds xx pc-acp vbi vvn p-acp dt n1 pp-f dt n1 p-acp n1 pp-f n1:
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1035
yet if the sun appeare in heate, it drieth it vp, it scorcheth it, it burneth it:
yet if the sun appear in heat, it drieth it up, it scorcheth it, it burns it:
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1036
and so it withereth, falleth away, and the goodly shape thereof perisheth.
and so it withereth, falls away, and the goodly shape thereof Perishes.
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1037
So that the lillie, the rose, the violet, and other flowers of account, which in the morning were beutifull in sight, fragrant and sweet in smell, moist in hande, are in the euening consumed and pearished:
So that the Lily, the rose, the violet, and other flowers of account, which in the morning were beautiful in sighed, fragrant and sweet in smell, moist in hand, Are in the evening consumed and pearished:
av cst dt n1, dt n1, dt n1, cc j-jn n2 pp-f n1, r-crq p-acp dt n1 vbdr j p-acp n1, j cc j p-acp n1, j p-acp n1, vbr p-acp dt n1 vvn cc vvn:
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1038
So when the sunne and burning heate of persecution and trouble shall arise vpon the riches of this world, they are easily remoued, and pearish quickly.
So when the sun and burning heat of persecution and trouble shall arise upon the riches of this world, they Are Easily removed, and pearish quickly.
av c-crq dt n1 cc j-vvg n1 pp-f n1 cc n1 vmb vvi p-acp dt n2 pp-f d n1, pns32 vbr av-j vvn, cc vvi av-j.
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1039
This comparison, wherein mans pompe and worldly glorie is compared to a flower, is in sundrie places,
This comparison, wherein men pomp and worldly glory is compared to a flower, is in sundry places,
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1040
and not altogether in diuers things, vsed in holy Scripture.
and not altogether in diverse things, used in holy Scripture.
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1041
The Prophet of God speaking not only of worldly riches, but of mans life also, with al the pompe and glorie he can here attaine vnto,
The Prophet of God speaking not only of worldly riches, but of men life also, with all the pomp and glory he can Here attain unto,
dt n1 pp-f np1 vvg xx av-j pp-f j n2, cc-acp pp-f ng1 n1 av, p-acp d dt n1 cc n1 pns31 vmb av vvi p-acp,
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1042
and whatsoeuer is in him, vseth the same comparison in a thing not altogether diuers, and therefore saith, I heard a voyce saying, Crie.
and whatsoever is in him, uses the same comparison in a thing not altogether diverse, and Therefore Says, I herd a voice saying, Cry.
cc r-crq vbz p-acp pno31, vvz dt d n1 p-acp dt n1 xx av j, cc av vvz, pns11 vvd dt n1 vvg, vvb.
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1043
And I saide, What shall I crie? He saide, that all flesh is grasse,
And I said, What shall I cry? He said, that all Flesh is grass,
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1044
and all the glorie thereof as the flower of the field, the grasse withereth, and the flower fadeth away,
and all the glory thereof as the flower of the field, the grass withereth, and the flower fades away,
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1045
because the spirite of the Lord blewe vpon it.
Because the Spirit of the Lord blew upon it.
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1046
Whereby it appeareth, that not onely worldly wealth and riches, but also all mans wisdome and naturall powers are as the flower that withereth.
Whereby it appears, that not only worldly wealth and riches, but also all men Wisdom and natural Powers Are as the flower that withereth.
c-crq pn31 vvz, cst xx av-j j n1 cc n2, cc-acp av d ng1 n1 cc j n2 vbr p-acp dt n1 cst vvz.
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1047
The Prophet Dauid describing the miserable, weake, and frayle condition of man, hereunto compareth him also, The daies of man are as grasse,
The Prophet David describing the miserable, weak, and frail condition of man, hereunto compareth him also, The days of man Are as grass,
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1048
as a flower of the fielde so flourisheth he.
as a flower of the field so flourishes he.
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1049
For the winde goeth ouer it, and it is gone, and the place thereof shall know it no more.
For the wind Goes over it, and it is gone, and the place thereof shall know it no more.
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1050
As •hen the flower which in the morning florisheth, through the burning heate of the sunne withereth and pearisheth:
As •hen the flower which in the morning flourisheth, through the burning heat of the sun withereth and pearisheth:
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1051
Euen so they which now wallowe in wealth, and haue all things at their willes, which are now cloathed in fine silke and purple, who now glitter and glister with golde and pearles, which are now attended on with great traines and troupes of men, who leade mightie armies,
Even so they which now wallow in wealth, and have all things At their wills, which Are now clothed in fine silk and purple, who now glitter and glister with gold and Pearls, which Are now attended on with great trains and troops of men, who lead mighty armies,
av av pns32 r-crq av vvb p-acp n1, cc vhb d n2 p-acp po32 n2, r-crq vbr av vvn p-acp j n1 cc j-jn, r-crq av j cc vvi p-acp n1 cc n2, r-crq vbr av vvn a-acp p-acp j n2 cc n2 pp-f n2, r-crq vvb j n2,
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1052
and are caried in coaches like princes, who for aboundance of all things, and perfect beautie and glory in worldly respectes, are as mortall Gods vpon earth, oftentimes are bereft of all their riches and glorie, and pearish as the grasse.
and Are carried in Coaches like Princes, who for abundance of all things, and perfect beauty and glory in worldly respects, Are as Mortal God's upon earth, oftentimes Are bereft of all their riches and glory, and pearish as the grass.
cc vbr vvn p-acp n2 av-j n2, r-crq p-acp n1 pp-f d n2, cc j n1 cc n1 p-acp j n2, vbr a-acp j-jn n2 p-acp n1, av vbr vvn pp-f d po32 n2 cc n1, cc j c-acp dt n1.
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1053
And thus all their pompe, glorie, wealth, earthly felicitie, is vncertaine.
And thus all their pomp, glory, wealth, earthly felicity, is uncertain.
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1054
What foolishnes then hath wrapt vp our vnderstanding, what blindnes hath possessed our heartes, what vanitie hath bewitched vs,
What foolishness then hath wrapped up our understanding, what blindness hath possessed our hearts, what vanity hath bewitched us,
q-crq n1 av vhz vvn a-acp po12 n1, r-crq n1 vhz vvn po12 n2, r-crq n1 vhz vvn pno12,
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1055
and rauished our mindes, what miste of errour hath compassed and ouershadowed the light of our knowledge, that we see not the frailtie of our owne state and condition, to learne a better profession of the holy Apostle, that being humbled by afflictions, we may reioyce as we are exhorted:
and ravished our minds, what mist of error hath compassed and overshadowed the Light of our knowledge, that we see not the frailty of our own state and condition, to Learn a better profession of the holy Apostle, that being humbled by afflictions, we may rejoice as we Are exhorted:
cc vvn po12 n2, r-crq n1 pp-f n1 vhz vvn cc vvn dt n1 pp-f po12 n1, cst pns12 vvb xx dt n1 pp-f po12 d n1 cc n1, pc-acp vvi dt jc n1 pp-f dt j n1, cst vbg vvn p-acp n2, pns12 vmb vvi c-acp pns12 vbr vvn:
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1056
let the brother of lowe degree reioyce when he is exalted, and againe, the rich man when he is made lowe,
let the brother of low degree rejoice when he is exalted, and again, the rich man when he is made low,
vvb dt n1 pp-f j n1 vvi c-crq pns31 vbz vvn, cc av, dt j n1 c-crq pns31 vbz vvn av-j,
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1057
for as the flower of the grasse shal he vanish away, for as when the sun riseth with heate,
for as the flower of the grass shall he vanish away, for as when the sun Riseth with heat,
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1058
then the grasse withereth, & his flower fadeth away, and the goodly shape thereof pearisheth: euen so shall the rich man wither away in all his waies.
then the grass withereth, & his flower fades away, and the goodly shape thereof pearisheth: even so shall the rich man wither away in all his ways.
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And thus the Apostle proueth by the distinguishing of the persons of men, that the doctrine of the crosse,
And thus the Apostle Proves by the distinguishing of the Persons of men, that the Doctrine of the cross,
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and the patient bearing of the same, is profitable to all men, both to poore and rich, and so to all. The persons thus distinguished;
and the patient bearing of the same, is profitable to all men, both to poor and rich, and so to all. The Persons thus distinguished;
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the next & secōd thing in these verses, which is the fourth and last thing in the whole treatie of the crosse,
the next & secōd thing in these Verses, which is the fourth and last thing in the Whole treaty of the cross,
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and comfort taking therein, is the conclusion.
and Comfort taking therein, is the conclusion.
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Seeing therfore the case thus standeth, that we must coūt it exceding ioy when we fal into diuers tēptations, seeing the bearing of affliction is the triall of our faith, which to suffer, to be tried, is comely and honest for a Christian:
Seeing Therefore the case thus Stands, that we must count it exceeding joy when we fall into diverse temptations, seeing the bearing of affliction is the trial of our faith, which to suffer, to be tried, is comely and honest for a Christian:
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seeing by triall of our faith we attain to that worthy vertue of patience, seeing patience attained vnto, maketh vs perfect, seeing the crosse and the doctrine thereof is necessarie and profitable for poore and riche,
seeing by trial of our faith we attain to that worthy virtue of patience, seeing patience attained unto, makes us perfect, seeing the cross and the Doctrine thereof is necessary and profitable for poor and rich,
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therefore blessed is the man that endureth temptation, for when he is tried he shall receaue the crowne of life, which the Lord hath promised to them that loue him.
Therefore blessed is the man that Endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.
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In which conclusion fiue things may be obserued.
In which conclusion fiue things may be observed.
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1 The reward it selfe promised to such as patiently endure the crosse, which the Apostle noteth vnder the word blessed:
1 The reward it self promised to such as patiently endure the cross, which the Apostle notes under the word blessed:
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Blessed is that man that endureth temptations.
Blessed is that man that Endureth temptations.
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Blessednes is the greatest of all rewards geuen vnto men, wherein whatsoeuer is good, is conteined:
Blessedness is the greatest of all rewards given unto men, wherein whatsoever is good, is contained:
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the Apostle therefore to pricke them forward, and to stirre them on to pacience, promiseth happines and blessednes to those that endure tēptatiō.
the Apostle Therefore to prick them forward, and to stir them on to patience, promises happiness and blessedness to those that endure temptation.
dt n1 av pc-acp vvi pno32 av-j, cc pc-acp vvi pno32 a-acp p-acp n1, vvz n1 cc n1 p-acp d cst vvb n1.
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Our Sauiour Christ entreating of the reward which the poore in spirite;
Our Saviour christ entreating of the reward which the poor in Spirit;
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that is, such as by sundrie miseries and calamities (which are ioyned with pouertie) were afflicted, promiseth them happines and felicitie:
that is, such as by sundry misery's and calamities (which Are joined with poverty) were afflicted, promises them happiness and felicity:
d vbz, d c-acp p-acp j n2 cc n2 (r-crq vbr vvn p-acp n1) vbdr vvn, vvz pno32 n1 cc n1:
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Blessed are the poore in spirite for theirs is the kingdom of heauen.
Blessed Are the poor in Spirit for theirs is the Kingdom of heaven.
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And a little after vnfolding this pouertie by her kinde and particulars, as persecution, reproach and slaunder, he promiseth like reward vnto that affliction also;
And a little After unfolding this poverty by her kind and particulars, as persecution, reproach and slander, he promises like reward unto that affliction also;
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Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen:
Blessed Are they which suffer persecution for righteousness sake, for theirs is the Kingdom of heaven:
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blessed shall you be when men reuile you, and persequute you, and say all manner of euill saying against you for my sake, falsly;
blessed shall you be when men revile you, and persequute you, and say all manner of evil saying against you for my sake, falsely;
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reioice and be glad, for great is your reward in heauen.
rejoice and be glad, for great is your reward in heaven.
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Thus then if we endure pouertie, and miseries therunto annexed, if we endure temptation of persecution, slander, reproach,
Thus then if we endure poverty, and misery's thereunto annexed, if we endure temptation of persecution, slander, reproach,
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and such like, we are pronounced blessed.
and such like, we Are pronounced blessed.
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Hereunto Saint Peter subscribeth, who exhorting men patiently to beare persecution and affliction for righteousnes sake, reasoneth from the rewarde, which with Iames he calleth blessednes, Who will harme you if you follow that which is good? notwithstanding, blessed are you if you suffer for righteousnes sake:
Hereunto Saint Peter subscribeth, who exhorting men patiently to bear persecution and affliction for righteousness sake, reasoneth from the reward, which with James he calls blessedness, Who will harm you if you follow that which is good? notwithstanding, blessed Are you if you suffer for righteousness sake:
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Yea feare not their feare, neither be troubled.
Yea Fear not their Fear, neither be troubled.
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And a little after touching the reward of our patient abiding and suffering for Christ, he calleth it happines and blessednes,
And a little After touching the reward of our patient abiding and suffering for christ, he calls it happiness and blessedness,
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if you bee rayled on for the name of Christ, blessed are you: for the spirite of God and of Christ resteth on you.
if you be railed on for the name of christ, blessed Are you: for the Spirit of God and of christ rests on you.
cs pn22 vbi vvd a-acp p-acp dt n1 pp-f np1, vvn vbr pn22: c-acp dt n1 pp-f np1 cc pp-f np1 vvz p-acp pn22.
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Who then is spoiled of his goods for Christes profession, who suffereth persecution for Christian religion, who endureth imprisonment for the testimonie of his conscience, who abideth patiently the triall of his faith by sundrie temptations, is both by Christ and his holy Apostles, accounted blessed:
Who then is spoiled of his goods for Christ's profession, who suffers persecution for Christian Religion, who Endureth imprisonment for the testimony of his conscience, who Abideth patiently the trial of his faith by sundry temptations, is both by christ and his holy Apostles, accounted blessed:
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The rewarde of our patience then is happines and felicitie.
The reward of our patience then is happiness and felicity.
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Wherein the Apostles defend a paradoxe, and an opinion contrarie vnto the iudgemēt of men of this world,
Wherein the Apostles defend a paradox, and an opinion contrary unto the judgement of men of this world,
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for the world holdeth them onely for happie, who abound in wealth, who haue all things at their pleasures & willes, who neuer come into any misfortune,
for the world holds them only for happy, who abound in wealth, who have all things At their pleasures & wills, who never come into any misfortune,
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neither are vexed or afflicted with any miserie or calamitie.
neither Are vexed or afflicted with any misery or calamity.
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But such as are pressed with pouerty, distressed with greefe, tempted by afflictions, assaulted with miserie, subiect to calamitie;
But such as Are pressed with poverty, distressed with grief, tempted by afflictions, assaulted with misery, Subject to calamity;
p-acp d c-acp vbr vvn p-acp n1, vvn p-acp n1, vvn p-acp n2, vvn p-acp n1, j-jn p-acp n1;
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these they count for cursed miserable, & of all men most wretched, as they in the Prophet counted our Sauiour to bee in wofull plight,
these they count for cursed miserable, & of all men most wretched, as they in the Prophet counted our Saviour to be in woeful plighted,
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because he was vnder the rodde of his father, and thereby plagued;
Because he was under the rod of his father, and thereby plagued;
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and the wicked condemned the Saints, and censured them miserable, and their ende greeuous, because they suffered paine,
and the wicked condemned the Saints, and censured them miserable, and their end grievous, Because they suffered pain,
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and were tried in afflictions among men.
and were tried in afflictions among men.
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From whose iudgement and opinion Saint James dissenting, calleth and counteth them which endure temptations happie.
From whose judgement and opinion Saint James dissenting, calls and counteth them which endure temptations happy.
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Let worldlings then count prosperitie their felicitie: let Epicures count plenteousnes of bread their happines: let greene and flourishing youth make the desiers of their hearts their blisse:
Let worldlings then count Prosperity their felicity: let Epicureans count plenteousness of bred their happiness: let green and flourishing youth make the Desires of their hearts their bliss:
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let other men count worldly delights, carnall pleasure, wicked mammō, vaine pompe, quiet rest, and continuall securitie, their cheerest good and only ioy in this world,
let other men count worldly delights, carnal pleasure, wicked mammon, vain pomp, quiet rest, and continual security, their cheerest good and only joy in this world,
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yet with Iames must all the Saints count the triall of their faith, the exeresse of their patience, the bearing of the crosse, the suffering of affliction, the enduring of temptations, their happines and felicitie,
yet with James must all the Saints count the trial of their faith, the exeresse of their patience, the bearing of the cross, the suffering of affliction, the enduring of temptations, their happiness and felicity,
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and holde the sentence of the Apostle for sure, Blessed is the man that endureth temptations.
and hold the sentence of the Apostle for sure, Blessed is the man that Endureth temptations.
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If happines and felicitie be the reward of our patience, and all men by instinct of nature desire happines,
If happiness and felicity be the reward of our patience, and all men by instinct of nature desire happiness,
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as the very heathen philosophers haue in their learned writings plentifully discoursed; shall there be any man or woman so carelesse of himselfe, so voide of reason,
as the very heathen Philosophers have in their learned writings plentifully discoursed; shall there be any man or woman so careless of himself, so void of reason,
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so farre from knowledge, so great an enemie to his soules health, which shall refuse the burthen of the crosse, seeing patient endurance purchaseth our happines? Let vs in the feare of God, addresse our selues to the bearing of the crosse;
so Far from knowledge, so great an enemy to his Souls health, which shall refuse the burden of the cross, seeing patient endurance purchases our happiness? Let us in the Fear of God, address our selves to the bearing of the cross;
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let vs arme our selues against the day of affliction; let vs in full assurance of hope, indure the temptations which are laide vpon vs:
let us arm our selves against the day of affliction; let us in full assurance of hope, endure the temptations which Are laid upon us:
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that thus induring, we may receiue our ful reward, euen eternal blessednes for euer. 2 This reward of our endurāce shal then be geuen when we are tried:
that thus enduring, we may receive our full reward, even Eternal blessedness for ever. 2 This reward of our endurance shall then be given when we Are tried:
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the crowne is promised after our contentions: the hire is rendred after our labour:
the crown is promised After our contentions: the hire is rendered After our labour:
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If then wee will enioy the reward, and haue our blessednes in the king dome of God,
If then we will enjoy the reward, and have our blessedness in the King dome of God,
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then must we in this world be tried by affliction. The doctrine of this place is, that we must first suffer before we be rewarded;
then must we in this world be tried by affliction. The Doctrine of this place is, that we must First suffer before we be rewarded;
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first be tried, before we be recompenced. Which thing Saint Paul preacheth vnto Timothie, setting downe the labour before the hire;
First be tried, before we be recompensed. Which thing Saint Paul Preacheth unto Timothy, setting down the labour before the hire;
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and the contending before the crowne. No man (saith he) is crowned, except he striue lawfully.
and the contending before the crown. No man (Says he) is crowned, except he strive lawfully.
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The same Apostle setteth downe his trauel before his reward, and his labour before his recompēce, when he saith;
The same Apostle sets down his travel before his reward, and his labour before his recompense, when he Says;
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I haue fought a good fight, I haue finished my course, I haue kept the faith, frō hencefoorth therefore is the crowne of righteousnes laide vp for me, which the righteous iudge shall geue mee at that day,
I have fought a good fight, I have finished my course, I have kept the faith, from henceforth Therefore is the crown of righteousness laid up for me, which the righteous judge shall give me At that day,
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and not me onely, but all those that loue his appearing. There is no price where there is no striuing;
and not me only, but all those that love his appearing. There is no price where there is no striving;
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there is no garland where there is no goale to runne to; there is no crowne where there is no triall of masteries;
there is no garland where there is no goal to run to; there is no crown where there is no trial of masteries;
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there is no victorie where there is no enemie; there is no hire where there is no labor;
there is no victory where there is no enemy; there is no hire where there is no labour;
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there is no happines where there is no triall by temptation.
there is no happiness where there is no trial by temptation.
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Now the full triall of man is not at once or twise, but in the whole course of his life,
Now the full trial of man is not At once or twice, but in the Whole course of his life,
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so that the whole life of man is nothing els but a continuall triall and warfare vpō earth, striuing and strugling against all afflictions, miseries, calamities,
so that the Whole life of man is nothing Else but a continual trial and warfare upon earth, striving and struggling against all afflictions, misery's, calamities,
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and troubles of this world In which contention and conflict, if we acquit our selues like men,
and Troubles of this world In which contention and conflict, if we acquit our selves like men,
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and in inuincible constancie endure temptations, to the end, we shall bee blessed: whereof our Sauiour Christ assureth vs:
and in invincible constancy endure temptations, to the end, we shall be blessed: whereof our Saviour christ assureth us:
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He that continueth (saith he) vnto the end shall be saued. And the Angell to the Church of Smyrna:
He that Continueth (Says he) unto the end shall be saved. And the Angel to the Church of Smyrna:
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Be thou constant and faithfull vnto death, and I will giue thee the crowne of life.
Be thou constant and faithful unto death, and I will give thee the crown of life.
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When therefore to the ende of our life, and in the whole course thereof, we bee pacient:
When Therefore to the end of our life, and in the Whole course thereof, we be patient:
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when to the ful measure of our trial which is in the ende of this mortall condition, we endure temptations; then shall we bee blessed:
when to the full measure of our trial which is in the end of this Mortal condition, we endure temptations; then shall we be blessed:
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for blessed is the man which endureth temptations, for when hee is tried he shall receiue the crowne of life.
for blessed is the man which Endureth temptations, for when he is tried he shall receive the crown of life.
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If our trial then must goe before our happines which is geuen vs in reward; and our labour before our hire;
If our trial then must go before our happiness which is given us in reward; and our labour before our hire;
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then do those Christians flatter and deceue them selues, who thinke to be pertakers of this reward without affliction in this life;
then do those Christians flatter and deceue them selves, who think to be partakers of this reward without affliction in this life;
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Seing the triall of our faith by troubles must goe before our happines.
Sing the trial of our faith by Troubles must go before our happiness.
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Vaine therefore and slouthfull, too dainty and too delicate are they, who refusing the burden of the crosse, and the induring temptatiōs;
Vain Therefore and slothful, too dainty and too delicate Are they, who refusing the burden of the cross, and the enduring temptations;
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hope to attaine to this happines by wallowing in wealth, by stretching thē selues vpon their beddes of downe, by pampering and puffing vp of their flesh with riotous life, by pricking and prankinge vp them selues in intollerable pride, by weariing and wasting their bodies with carnall pleasures, with liuing at harts ease and in all securitie in this world:
hope to attain to this happiness by wallowing in wealth, by stretching them selves upon their Beds of down, by pampering and puffing up of their Flesh with riotous life, by pricking and prankinge up them selves in intolerable pride, by weariing and wasting their bodies with carnal pleasures, with living At hearts ease and in all security in this world:
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for the Apostle promiseth reward of happines only vnto them that endure temptations, and then too only to be giuen,
for the Apostle promises reward of happiness only unto them that endure temptations, and then too only to be given,
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when they are fully tried by affliction.
when they Are Fully tried by affliction.
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Wherefore as this blessing is promised only if we endure temptation, so is it giuen also then when our triall is finished,
Wherefore as this blessing is promised only if we endure temptation, so is it given also then when our trial is finished,
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& in the meane time to be looked for in a sound hope.
& in the mean time to be looked for in a found hope.
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3 To shew the excellencie and greatnes of this reward and of our heauenly happines in the kingdom of God, the sacred scripture diuersly compareth it,
3 To show the excellency and greatness of this reward and of our heavenly happiness in the Kingdom of God, the sacred scripture diversely compareth it,
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but most specially to a kingdom or to a crowne, which is annexed ether to excellēt vertue, either els to princely dignitie.
but most specially to a Kingdom or to a crown, which is annexed either to excellent virtue, either Else to princely dignity.
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Our Sauior Christ compareth the happy estate of the Saints to a kingdom, when to his disciples & apostles who had abode with him in his afflictions,
Our Saviour christ compareth the happy estate of the Saints to a Kingdom, when to his Disciples & Apostles who had Abided with him in his afflictions,
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and had bene partakers with him of suffering, and therefore should also bee partakers of his glorious kingdom, he saith:
and had be partakers with him of suffering, and Therefore should also be partakers of his glorious Kingdom, he Says:
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you haue continued with me in my temptations, therefore I appointe vnto you a kingdom,
you have continued with me in my temptations, Therefore I appoint unto you a Kingdom,
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as my father hath appointed vnto me, that you may eate and drinke at my table in my kingdome,
as my father hath appointed unto me, that you may eat and drink At my table in my Kingdom,
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and sit and iudge the twelue tribes of Israel.
and fit and judge the twelue tribes of Israel.
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And in another Euangeliste speakinge of the blessed rewarde of the Saints which should be geuen them at the generall iudgement, he calleth it by the name of a kingdome, Come ye blessed of my father, possesse the kingdome prepared for you from the beginning of the world.
And in Another Evangelist speaking of the blessed reward of the Saints which should be given them At the general judgement, he calls it by the name of a Kingdom, Come you blessed of my father, possess the Kingdom prepared for you from the beginning of the world.
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Wherfore as vpon earth there seemeth nothing to be compared vnto a kingdom, wherin are all things whereby worldly happinesse is made perfect:
Wherefore as upon earth there seems nothing to be compared unto a Kingdom, wherein Are all things whereby worldly happiness is made perfect:
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so in the kingdome of Christ, all things appertaining to happinesse and true felicitie being included,
so in the Kingdom of christ, all things appertaining to happiness and true felicity being included,
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and therefore aboue al things to be desired, the holy Scriptures describing the most blessed and glorious estate of the saints,
and Therefore above all things to be desired, the holy Scriptures describing the most blessed and glorious estate of the Saints,
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and the reward wherewith their pacience and other vertues shall bee crowned, compareth it sometimes vnto a kingdome.
and the reward wherewith their patience and other Virtues shall be crowned, compareth it sometime unto a Kingdom.
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And as to a kingdome, so also to the crowne, which is the rewarde of vertue,
And as to a Kingdom, so also to the crown, which is the reward of virtue,
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or the ensigne or tokē of princely dignitie. The holy scripture therefore teaching men both what shal be the reward of their vertue,
or the ensign or token of princely dignity. The holy scripture Therefore teaching men both what shall be the reward of their virtue,
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and also how excellent & singular shall be their dignitie, who by Christ are made both Priestes and Kings vnto God, compareth their happy and blessed estate to come, to a crowne, which is borowed from victorious conquerours, who either in warres,
and also how excellent & singular shall be their dignity, who by christ Are made both Priests and Kings unto God, compareth their happy and blessed estate to come, to a crown, which is borrowed from victorious conquerors, who either in wars,
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or bodily masteries ouercomming, were crowned, some with lawrell, some with roses, some with bayes, some with oliues, some with golde, some with one thing, some with another:
or bodily masteries overcoming, were crowned, Some with laurel, Some with roses, Some with bays, Some with Olive, Some with gold, Some with one thing, Some with Another:
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thereto the scriptures alluding, giue the name of crowne to such as excell in vertue, ouercome their affections,
thereto the Scriptures alluding, give the name of crown to such as excel in virtue, overcome their affections,
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and in the afflictions and miseries of this life, are more then conquerours through Christ.
and in the afflictions and misery's of this life, Are more then conquerors through christ.
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Saint Paul therefore disputing of the rewarde which shall bee giuen vs if we runne out our race with pacience,
Saint Paul Therefore disputing of the reward which shall be given us if we run out our raze with patience,
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and fight constantly vnder the displaied banner of the crosse, promiseth an incorruptible crowne to our labours and afflictions:
and fight constantly under the displayed banner of the cross, promises an incorruptible crown to our labours and afflictions:
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and intreating of the reward of his owne trauaile, constancie, and endurance, protesteth that since he had fought a good fight, runne forth and finished his race, kept the faith in great cōstancie and inuincible pacience, there was therehence laid vp for him a crowne of righteousnesse.
and entreating of the reward of his own travail, constancy, and endurance, protesteth that since he had fought a good fight, run forth and finished his raze, kept the faith in great constancy and invincible patience, there was therehence laid up for him a crown of righteousness.
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Saint Iohn is commaunded to exhort the Church of Smyrna to be pacient vnder the afflictiōs which should be laid vpon them,
Saint John is commanded to exhort the Church of Smyrna to be patient under the afflictions which should be laid upon them,
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and promiseth a crowne of life to their pacience: be thou faithful vnto death, and I will giue thee the crowne of life.
and promises a crown of life to their patience: be thou faithful unto death, and I will give thee the crown of life.
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The holy Apostle according to the vse and maner of other Scriptures, doth here also compare the happie reward of the Saints pacience to crownes:
The holy Apostle according to the use and manner of other Scriptures, does Here also compare the happy reward of the Saints patience to crowns:
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Blessed is the man that endureth temptation, for when he is tried he shall receiue the crowne of life.
Blessed is the man that Endureth temptation, for when he is tried he shall receive the crown of life.
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There is old heauing and shouing among men in the world for crownes, and great strife & cruell warres among princes, who shall weare each others crowne:
There is old heaving and shoving among men in the world for crowns, and great strife & cruel wars among Princes, who shall wear each Others crown:
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and their labour, trauell, shouing, is commonly vnlawful, from their ambicious and couetous desires of their hearts:
and their labour, travel, shoving, is commonly unlawful, from their ambitious and covetous Desires of their hearts:
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and when all is done, their crownes are corruptible and mortall.
and when all is done, their crowns Are corruptible and Mortal.
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Shall not the Saints striue with all Christian fortitude and courage against the miseries and calamities of this life, that when they are tried, they may receiue an immortall crowne of glorie?
Shall not the Saints strive with all Christian fortitude and courage against the misery's and calamities of this life, that when they Are tried, they may receive an immortal crown of glory?
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All men naturally are desirous of life, and they often seeke euill and vnlawfull meanes and wayes to prolong their life, which yet is but momentanie:
All men naturally Are desirous of life, and they often seek evil and unlawful means and ways to prolong their life, which yet is but momentary:
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And shall not the children of God, in much affliction, in manifold miseries, in sundrie temptations, in all the chaunges and chaunces of this world, acquit themselues like men, that paciently bearing the triall of their faith, they may in fine receiue the crowne of eternall life.
And shall not the children of God, in much affliction, in manifold misery's, in sundry temptations, in all the changes and chances of this world, acquit themselves like men, that patiently bearing the trial of their faith, they may in fine receive the crown of Eternal life.
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4 To which crowne men attaine not vnto for their worke of pacience, as if our pacience deserued this reward:
4 To which crown men attain not unto for their work of patience, as if our patience deserved this reward:
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but they enioy and receiue it by the promise of God.
but they enjoy and receive it by the promise of God.
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The crowne of life is not then a due and deserued hire, but a free reward of our labour from the bountie of God, who regardeth not so much what we deserue,
The crown of life is not then a due and deserved hire, but a free reward of our labour from the bounty of God, who Regardeth not so much what we deserve,
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as what of his liberalitie he hath promised.
as what of his liberality he hath promised.
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Wherein he doth as a naturall father, who promiseth his sonne, that if he will do this or that, hee will make him lorde and heire of all his lands and liuing, which farre passeth that which the child hath deserued,
Wherein he does as a natural father, who promises his son, that if he will do this or that, he will make him lord and heir of all his Lands and living, which Far passes that which the child hath deserved,
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yet that done, the father perfourmeth that he promiseth, not looking so much to the obedience of his sonne, as to his owne promise:
yet that done, the father Performeth that he promises, not looking so much to the Obedience of his son, as to his own promise:
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euen so doth God, wherefore the Apostle here so much to note vnto vs, saith, that such as are tried shall receiue the crowne of life by promise.
even so does God, Wherefore the Apostle Here so much to note unto us, Says, that such as Are tried shall receive the crown of life by promise.
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Saint Paul in like maner speaketh, I haue fought a good fight, I haue finished my course, I haue kept the faith:
Saint Paul in like manner speaks, I have fought a good fight, I have finished my course, I have kept the faith:
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henchforth is there laid vp for me a crowne of righteousnesse:
henchforth is there laid up for me a crown of righteousness:
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which least he might seeme arrogantly to haue chalenged for his worke, he referreth the gift thereof vnto God:
which lest he might seem arrogantly to have challenged for his work, he Refers the gift thereof unto God:
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which God (saith hee) shall giue me:
which God (Says he) shall give me:
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if it were giuen of God, then not deserued of Paul. So that the rewarde of our obedience and vertue is giuen vs, not for the desert and merite of our workes,
if it were given of God, then not deserved of Paul. So that the reward of our Obedience and virtue is given us, not for the desert and merit of our works,
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but for the truth of Gods promise, who as he truly promiseth, so he faithfully performeth rewardes of righteousnesse to his saints and seruants,
but for the truth of God's promise, who as he truly promises, so he faithfully Performeth rewards of righteousness to his Saints and Servants,
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and giueth eternall life to men of his free mercie, according to the doctrine of the Apostle:
and gives Eternal life to men of his free mercy, according to the Doctrine of the Apostle:
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eternall life is the gift of God through Iesus Christ our Lord.
Eternal life is the gift of God through Iesus christ our Lord.
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If the crowne of life be not purchased and deserued by our works, but onely be giuen by promise, and of grace:
If the crown of life be not purchased and deserved by our works, but only be given by promise, and of grace:
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why do so many scriptures promise happines, life, immortalitie, and glorie, so often rather mencioning works then faith vnto men? It seemeth therefore that happinesse and eternall life are the hire and due reward of our workes of righteousnesse.
why do so many Scriptures promise happiness, life, immortality, and glory, so often rather mentioning works then faith unto men? It seems Therefore that happiness and Eternal life Are the hire and due reward of our works of righteousness.
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For answere whereof it is worthie the obseruation: 1. That the holy Ghost in all the Scripture speaketh according to the capacitie of man, applying it self to the weaknesse of our wittes:
For answer whereof it is worthy the observation: 1. That the holy Ghost in all the Scripture speaks according to the capacity of man, applying it self to the weakness of our wits:
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and so in the doctrine of workes hee doth so also, oftner mencioning workes then faith,
and so in the Doctrine of works he does so also, oftener mentioning works then faith,
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because works are more familiar then faith, being an inward vertue. 2. Seeing God hath made vs capable of reason,
Because works Are more familiar then faith, being an inward virtue. 2. Seeing God hath made us capable of reason,
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and hath giuen vs desire, will, and iudgement, whereby we are caried sometimes to that is good, sometimes to that is euill:
and hath given us desire, will, and judgement, whereby we Are carried sometime to that is good, sometime to that is evil:
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therefore it pleased the holy Ghost oftentimes to mention workes, and to vse sundrie exhortations, admonitions, reprehensions,
Therefore it pleased the holy Ghost oftentimes to mention works, and to use sundry exhortations, admonitions, reprehensions,
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and reproofes, thereby to stirre our desir•s, will and iudgement to that which is good,
and reproofs, thereby to stir our desir•s, will and judgement to that which is good,
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and to shunne and decline the contrarie. 3. Works are trials and tokens, signes and testimonies of mens faith, which being an internall qualitie and habite of minde, is knowen in it selfe onely vnto God:
and to shun and decline the contrary. 3. Works Are trials and tokens, Signs and testimonies of men's faith, which being an internal quality and habit of mind, is known in it self only unto God:
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whereof that men might haue knowledge, and might also followe it in vs, therefore by workes it must be made manifest.
whereof that men might have knowledge, and might also follow it in us, Therefore by works it must be made manifest.
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Therefore are wee willed to make our inwarde man knowen too by good workes. 4. Moreouer men naturally giuen to hyprocrisie, would easily deceiue, not themselues onely,
Therefore Are we willed to make our inward man known too by good works. 4. Moreover men naturally given to Hypocrisy, would Easily deceive, not themselves only,
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but others also in a vaine ostentation and name of faith, carelesse of the fruites of righteousnesse, without which our faith is dead, which to shew, the Scriptures require works as fruits, in al such as were once iustified by faith in Christ Iesus. 5. Wee are easily stirred vp to the doing of things by rewards, and deterred by punishments.
but Others also in a vain ostentation and name of faith, careless of the fruits of righteousness, without which our faith is dead, which to show, the Scriptures require works as fruits, in all such as were once justified by faith in christ Iesus. 5. we Are Easily stirred up to the doing of things by rewards, and deterred by punishments.
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That we might by rewards be stirred vp to the fruites of righteousnesse, therefore doth almightie God promise great rewards vnto the workes of men, thereby to allure vs to righteousnesse and holinesse.
That we might by rewards be stirred up to the fruits of righteousness, Therefore does almighty God promise great rewards unto the works of men, thereby to allure us to righteousness and holiness.
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Which workes he also doth worke in vs, for he worketh in man both the will and the deed, according to his pleasure:
Which works he also does work in us, for he works in man both the will and the deed, according to his pleasure:
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Wherfore when he crowneth our vertues and good workes in vs, which he himselfe onely worketh in vs, he crowneth not our merits, but his owne gifts:
Wherefore when he Crowneth our Virtues and good works in us, which he himself only works in us, he Crowneth not our merits, but his own Gifts:
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as notably auoucheth Saint Angustine: So then by working we deserue nothing, yea rather if we looke into our owne deseruings, we shall be forced to crie that we are altogether vnprofitable seruants.
as notably avoucheth Saint Augustine: So then by working we deserve nothing, yea rather if we look into our own deservings, we shall be forced to cry that we Are altogether unprofitable Servants.
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The Scriptures then mention workes, not thereby to merit, but by promise of reward to allure to vertue. 6. The Scriptures mention vvorkes so often to teach vs our dutie, to be fruitfull in all vvorkes of righteousnesse,
The Scriptures then mention works, not thereby to merit, but by promise of reward to allure to virtue. 6. The Scriptures mention works so often to teach us our duty, to be fruitful in all works of righteousness,
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and in all goodnesse to imitate Christ our example and patterne in all vertue, that vvee might be such vnto christians our brethren,
and in all Goodness to imitate christ our Exampl and pattern in all virtue, that we might be such unto Christians our brothers,
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as Iesus Christ vvas to vs, louing, gentle, pacient, bountifull, righteous, easily entreated, readie to forgiue,
as Iesus christ was to us, loving, gentle, patient, bountiful, righteous, Easily entreated, ready to forgive,
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and plentifull in good workes, and in the fruites of righteousnesse, to the glorie of God. 7 Finally, they mention workes,
and plentiful in good works, and in the fruits of righteousness, to the glory of God. 7 Finally, they mention works,
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and thereof the rewards are promised, to shew what shall followe our workes of obedience,
and thereof the rewards Are promised, to show what shall follow our works of Obedience,
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euen eternall life, not for desert of workes, but by the grace of God, and according to his mercifull promise:
even Eternal life, not for desert of works, but by the grace of God, and according to his merciful promise:
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as in this place the Apostle promiseth the crowne of life to the pacience of Gods Saints, not for the worke of pacience,
as in this place the Apostle promises the crown of life to the patience of God's Saints, not for the work of patience,
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but for the promise of God, who hath promised to rewarde therewith the pacience of his Saints:
but for the promise of God, who hath promised to reward therewith the patience of his Saints:
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whose pacience is the way and meane, but not the cause of their happinesse.
whose patience is the Way and mean, but not the cause of their happiness.
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For as the high way is not cause of our comming into the Citie, but the meane whereby we come therunto:
For as the high Way is not cause of our coming into the city, but the mean whereby we come thereunto:
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and as the race or place of running, is not the cause of the goale or garland there giuen,
and as the raze or place of running, is not the cause of the goal or garland there given,
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but the way and meane therunto:
but the Way and mean thereunto:
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so are not our workes, neither is our pacience the cause of our crowne, but the way and meane whereby we come vnto it.
so Are not our works, neither is our patience the cause of our crown, but the Way and mean whereby we come unto it.
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And that our workes can not cause our crowne and eternall blessednesse, it is manifest. 1 If man might deserue eternall life,
And that our works can not cause our crown and Eternal blessedness, it is manifest. 1 If man might deserve Eternal life,
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then the workes of men might binde God:
then the works of men might bind God:
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but God cannot be bound by vs, because he receiueth nothing by our workes of righteousnesse,
but God cannot be bound by us, Because he receiveth nothing by our works of righteousness,
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as both Dauid and Iob auouch:
as both David and Job avouch:
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therefore wee can not deserue life. 2 If men could deserue life, then were not life the gift of God through Iesus Christ,
Therefore we can not deserve life. 2 If men could deserve life, then were not life the gift of God through Iesus christ,
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therefore man can not deserue it. 3 If man could deserue eternall life, then must there be a proportion betwixt that which deserueth, which is temporall righteousnesse,
Therefore man can not deserve it. 3 If man could deserve Eternal life, then must there be a proportion betwixt that which deserves, which is temporal righteousness,
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and that which is deserued, eternall happinesse:
and that which is deserved, Eternal happiness:
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and what proposition is there betwixt things temporall, and things eternall? Insomuch as Paul sayth thar our sufferings are not to be compared with our future glorie,
and what proposition is there betwixt things temporal, and things Eternal? Insomuch as Paul say thar our sufferings Are not to be compared with our future glory,
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and that momentanie afflictions cause a farre more excellent and an eternall weight of glorie, 4 Such as will deserue, must haue in themselues whereby they deserue:
and that momentary afflictions cause a Far more excellent and an Eternal weight of glory, 4 Such as will deserve, must have in themselves whereby they deserve:
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but all our vertues whereby in the vanitie of our mindes wee hope to gaine heauen, are from God, not of our selues:
but all our Virtues whereby in the vanity of our minds we hope to gain heaven, Are from God, not of our selves:
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we haue nothing that we haue not receiued, of our selues we can do nothing, not so much as thinke that is good, whose willes are framed by God to euerie vertue practised of vs:
we have nothing that we have not received, of our selves we can do nothing, not so much as think that is good, whose wills Are framed by God to every virtue practised of us:
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therefore can not wee deserue eternall life:
Therefore can not we deserve Eternal life:
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let vs holde then with this Apostle, that this crowne is due to pacience, not by our deserts,
let us hold then with this Apostle, that this crown is due to patience, not by our deserts,
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but by the promise of God. 5 Now to conclude this place, this is giuen to such as loue God.
but by the promise of God. 5 Now to conclude this place, this is given to such as love God.
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to them which loue, God in many places manie promises are made: so in this place the crowne of life is promised to them that loue God:
to them which love, God in many places many promises Are made: so in this place the crown of life is promised to them that love God:
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Why? Because we can expresse our loue by no way better, then by suffering for him,
Why? Because we can express our love by no Way better, then by suffering for him,
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and by bearing such things as he layeth vpon vs. Thus then such as shewe themselues to loue God, in pacient bearing afflictions from him, are they to whom the crowne of life shall be giuen. Now let vs pray, &c.
and by bearing such things as he Layeth upon us Thus then such as show themselves to love God, in patient bearing afflictions from him, Are they to whom the crown of life shall be given. Now let us pray, etc.
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Iames Chap. 1. ver. 13. 14. 15. 16. 17. Sermon 5. 13 Let no man say when he is tempted, I am tempted of God:
James Chap. 1. ver. 13. 14. 15. 16. 17. Sermon 5. 13 Let no man say when he is tempted, I am tempted of God:
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for God cannot be tempted with euill, neither tempteth he any man. 14
for God cannot be tempted with evil, neither tempts he any man. 14
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But euery man is tempted when he is drawen away by his owne concupiscence, and is intised. 15
But every man is tempted when he is drawn away by his own concupiscence, and is enticed. 15
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Then when lust hath cōceiued, it bringeth forth sinne, and sinne when it is finished bringeth forth death. 16
Then when lust hath conceived, it brings forth sin, and sin when it is finished brings forth death. 16
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Erre not my deare brethren. 17
Err not my deer brothers. 17
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Euery good gift, and euery perfect gift is from aboue, and commeth downe from the father of lights, with whom is no variablenesse, neither shadow of turning.
Every good gift, and every perfect gift is from above, and comes down from the father of lights, with whom is no variableness, neither shadow of turning.
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In these verses are foure things to bee obserued. Namely, 1. The proposition, that men may not count God the cause of their temptations. In these Verses Are foure things to be observed. Namely, 1. The proposition, that men may not count God the cause of their temptations.
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2. The reasons & arguments for cōfirmation of the proposition: they are three. 1. From the nature of God, who neither is tempted, nor tempteth.
2. The Reasons & Arguments for confirmation of the proposition: they Are three. 1. From the nature of God, who neither is tempted, nor tempts.
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2. From the true and naturall cause, which is concupiscense.
2. From the true and natural cause, which is Concupiscence.
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3. From contrarie effects. 3. The effects of lust & concupiscense, which is cause of euil tēptations: & they are.
3. From contrary effects. 3. The effects of lust & Concupiscence, which is cause of evil temptations: & they Are.
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2 1. Sinne. 2. Death. 4. The conclusion: seeing then God cannot be counted the cause of our temptations, we must beware that we erre not, in making him cause therof
2 1. Sin. 2. Death. 4. The conclusion: seeing then God cannot be counted the cause of our temptations, we must beware that we err not, in making him cause thereof
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THe Apostle hauing ended the treatise touching outwarde temptations, he now proceedeth to the third place in this first Chapter handled, which is concerning internall and inwarde temptations of the mind, whereby men are pricked forward and mooued to euill, proceeding from Satan, who by our owne concupiscense and carnall desires, solliciteth vs to mischiefe & wickednesse. The summe whereof is this:
THe Apostle having ended the treatise touching outward temptations, he now Proceedeth to the third place in this First Chapter handled, which is Concerning internal and inward temptations of the mind, whereby men Are pricked forward and moved to evil, proceeding from Satan, who by our own Concupiscence and carnal Desires, soliciteth us to mischief & wickedness. The sum whereof is this:
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men may not impute their euill temptations to God, neither make him the authour thereof, seeing our owne desires do tempt vs,
men may not impute their evil temptations to God, neither make him the author thereof, seeing our own Desires do tempt us,
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and carie vs away to wickednesse, and we beare about in our owne bosomes naturall corruption, which snatcheth and catcheth euery occasion of comitting euil, wherehence all sinne groweth and buddeth as from a stocke and roote,
and carry us away to wickedness, and we bear about in our own bosoms natural corruption, which snatches and Catches every occasion of committing evil, Whence all sin grows and buddeth as from a stock and root,
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and death ensueth and followeth sinne at the heeles, as the reward and wages thereof.
and death ensueth and follows sin At the heals, as the reward and wages thereof.
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1 The first thing in these wordes and this discourse, is the proposition of the place, whereby their errour is confuted and condemned, who hold and affirme, that when they are prouoked & pricked to euill, they are thereunto prouoked and tempted by God:
1 The First thing in these words and this discourse, is the proposition of the place, whereby their error is confuted and condemned, who hold and affirm, that when they Are provoked & pricked to evil, they Are thereunto provoked and tempted by God:
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which lay the cause of euill concupiscense, corrupt affections, wicked temptations, yea and of sinne it selfe, vpon God, and say:
which lay the cause of evil Concupiscence, corrupt affections, wicked temptations, yea and of sin it self, upon God, and say:
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God prouoked and stirred me vp to this euil: God seduced and led me into this temptation:
God provoked and stirred me up to this evil: God seduced and led me into this temptation:
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God mooued and sollicited me to this sinne.
God moved and solicited me to this sin.
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This the Apostle remouing as an horrible errour from the hearts and mindes of men, giueth them this aduice in this present proposition:
This the Apostle removing as an horrible error from the hearts and minds of men, gives them this Advice in this present proposition:
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Let no man say when he is tempted, I am tempted of God. When pleasure prouoketh, when pride pricketh, whē malice boileth, when couetousnesse assaulteth, when reuenge kindleth,
Let no man say when he is tempted, I am tempted of God. When pleasure provoketh, when pride pricks, when malice boileth, when covetousness assaulteth, when revenge kindleth,
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when feare discourageth, or any other thing tempteth vs to euil, we may not impute this to God,
when Fear Discourageth, or any other thing tempts us to evil, we may not impute this to God,
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and therby thinke our selues excused. Let no man say when he is tempted.
and thereby think our selves excused. Let no man say when he is tempted.
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I am tempted of God, for God is not the cause of this temptation, neither may our sinnes be referred vnto him.
I am tempted of God, for God is not the cause of this temptation, neither may our Sins be referred unto him.
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The trueth of this proposition shall the better be vnderstood and knowen, if we consider that there are specially three kindes of temptations in holy Scripture mentioned,
The truth of this proposition shall the better be understood and known, if we Consider that there Are specially three Kinds of temptations in holy Scripture mentioned,
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thus distinguished in the regard of the ends of euery one of them.
thus distinguished in the regard of the ends of every one of them.
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1 One temptation is called the temptation of proof, because the ende thereof is the proofe of men, that thereby there may be had a triall of our faith, patience,
1 One temptation is called the temptation of proof, Because the end thereof is the proof of men, that thereby there may be had a trial of our faith, patience,
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& constancie, with other vertues in vs whatsoeuer.
& constancy, with other Virtues in us whatsoever.
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And it is thē, when either some worke is commanded vs of God, which is harde and grieuous vnto the flesh,
And it is them, when either Some work is commanded us of God, which is harden and grievous unto the Flesh,
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as was that temptation of Abraham, who from God was willed to offer and sacrifice vp his onely and deare sonne Isaac, whom he had begotten in his olde age, in whom onely was the hope of the accomplishment of all Gods promises vnto him, the heire of his goods, the seede of his posteritie, the very ioy of his heart:
as was that temptation of Abraham, who from God was willed to offer and sacrifice up his only and deer son Isaac, whom he had begotten in his old age, in whom only was the hope of the accomplishment of all God's promises unto him, the heir of his goods, the seed of his posterity, the very joy of his heart:
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which thing was commanded for the triall of his faith, patience, and obedience, that he thus tried, might be knowen and manifested to the world,
which thing was commanded for the trial of his faith, patience, and Obedience, that he thus tried, might be known and manifested to the world,
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and his vertue and obedience an example and patterne to all posteritie to imitate and follow for euer.
and his virtue and Obedience an Exampl and pattern to all posterity to imitate and follow for ever.
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Or els when some heauie crosse, great miserie, strange affliction is laide vpon vs, for the triall of our hearts,
Or Else when Some heavy cross, great misery, strange affliction is laid upon us, for the trial of our hearts,
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whether from an vnfeyned faith we loue God or no, as was the temptation of Iob, whose crosse was heauie, whose miserie was great, whose afflictions strange, that thereby his patience being tryed, he might be thereof an example to all the Saints:
whither from an unfeigned faith we love God or no, as was the temptation of Job, whose cross was heavy, whose misery was great, whose afflictions strange, that thereby his patience being tried, he might be thereof an Exampl to all the Saints:
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Thus was he tempted, his children destroyed sodenly, his goods taken from him violently, his body diseased strangely, his wife vpbrayding him wickedly, his friends rebuking him sharpely;
Thus was he tempted, his children destroyed suddenly, his goods taken from him violently, his body diseased strangely, his wife upbraiding him wickedly, his Friends rebuking him sharply;
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What greater crosse could bee laid vpon man, bereft of children, spoiled of goods, abused by his wife, cōdemned by his friends, sore in body, sick in minde, what miserie herewith is to be compared? yet al to prooue him.
What greater cross could be laid upon man, bereft of children, spoiled of goods, abused by his wife, condemned by his Friends, soar in body, sick in mind, what misery herewith is to be compared? yet all to prove him.
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Like temptation was that of Tobias, who sleeping vnder the wall of his house, his face vncouered, the dongue of Swallowes fell into his eies,
Like temptation was that of Tobias, who sleeping under the wall of his house, his face uncovered, the Tongue of Swallows fell into his eyes,
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and he lost his sight, therewith tempted for triall.
and he lost his sighed, therewith tempted for trial.
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God (saith Moses) tempted his people fortie yeares, leading them vp and downe the wildernes, to humble their hearts, to trie their faith, to prooue their patience,
God (Says Moses) tempted his people fortie Years, leading them up and down the Wilderness, to humble their hearts, to try their faith, to prove their patience,
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and so make triall of them, whether they loued the Lord their God or no.
and so make trial of them, whither they loved the Lord their God or no.
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Or finally, this temptation is, when God sendeth heresies, false doctrines, errors among men, thereby to trie the true Saints of God,
Or finally, this temptation is, when God sends heresies, false doctrines, errors among men, thereby to try the true Saints of God,
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and the vnfeyned seruants of Iesus Christ.
and the unfeigned Servants of Iesus christ.
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This end almightie God respected in the temptation of Israel, vnto whom hee sent false Prophets, working miracles,
This end almighty God respected in the temptation of Israel, unto whom he sent false prophets, working Miracles,
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and shewing also wonders among men, thereby to trie his people.
and showing also wonders among men, thereby to try his people.
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To which purpose the holy Apostle affirmeth, that therefore heresies must needes bee among men, that they which are proued, might be knowen.
To which purpose the holy Apostle Affirmeth, that Therefore heresies must needs be among men, that they which Are proved, might be known.
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Thus the Church of Christ hath alwaies been tempted:
Thus the Church of christ hath always been tempted:
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In the time of the Apostles many false teachers, and sundrie damnable heresies were sproong vp among them,
In the time of the Apostles many false Teachers, and sundry damnable heresies were sprung up among them,
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as both Paul in sundrie his Epistles, and Peter in like maner aboundantly doe testifie.
as both Paul in sundry his Epistles, and Peter in like manner abundantly do testify.
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After the time of the Apostles, in the succeeding ages, how many heresies sproong vp, whereby the Church was tempted and tried, who is conuersant in the writings of the auncient Fathers, who is occupied in the turning ouer of Ecclesiasticall stories, who is seene in the Chronicles of all times, which knoweth not? Our time not voide of like temptations,
After the time of the Apostles, in the succeeding ages, how many heresies sprung up, whereby the Church was tempted and tried, who is conversant in the writings of the ancient Father's, who is occupied in the turning over of Ecclesiastical stories, who is seen in the Chronicles of all times, which Knoweth not? Our time not void of like temptations,
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for now the Libertines are reuiued, the Anabaptists are raked out of hell againe, the familie of loue, a masse of all mischiefe, a world of all wickednes, a confusion of heresies is fresh in our daies.
for now the Libertines Are revived, the Anabaptists Are raked out of hell again, the family of love, a mass of all mischief, a world of all wickedness, a confusion of heresies is fresh in our days.
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Papists, Seminaries, Iesuites, newe sectes of popish heresie, swarme in euery corner of our Countrey,
Papists, Seminaries, Iesuites, new Sects of popish heresy, swarm in every corner of our Country,
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euen among our selues, and as it were out of the bosome of the churchmen arise, speaking peruerse things, drawing (vnder colour of religion and godlines) many Disciples after them, wherby the peace of Hierusalem is disturbed, which to vs also,
even among our selves, and as it were out of the bosom of the churchmen arise, speaking perverse things, drawing (under colour of Religion and godliness) many Disciples After them, whereby the peace of Jerusalem is disturbed, which to us also,
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as to other, commeth to passe for the triall of the Saints, and the proofe of the godly.
as to other, comes to pass for the trial of the Saints, and the proof of the godly.
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God then sēding these or like things vnto men, doth it not to solicite stir,
God then sending these or like things unto men, does it not to solicit stir,
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or moue them to any euil, defectiō or falling from the faith, but to trie them, to make them know them selues, to exercise their vertues, to cause them more immouably to cleaue vnto him, that they being constant and patient vnder all manner temptations, may finally attaine to eternall saluation.
or move them to any evil, defection or falling from the faith, but to try them, to make them know them selves, to exercise their Virtues, to cause them more immovably to cleave unto him, that they being constant and patient under all manner temptations, may finally attain to Eternal salvation.
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In which temptations how so euer the instruments thereunto vsed by God, be wickedly affected,
In which temptations how so ever the Instruments thereunto used by God, be wickedly affected,
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yet in all thinges respecteth he that which tendeth most vnto his owne glorie, and the benefite of his Church,
yet in all things respecteth he that which tendeth most unto his own glory, and the benefit of his Church,
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and so is he neuer to bee charged as the cause of wickednesse among men.
and so is he never to be charged as the cause of wickedness among men.
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2 Beside the temptation to proue, there is a temptation also of presumption, whereby men are moued to tempt God, too much presuming of his goodnes:
2 Beside the temptation to prove, there is a temptation also of presumption, whereby men Are moved to tempt God, too much presuming of his Goodness:
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abusing his patience, despising the mercie and long suffering of God:
abusing his patience, despising the mercy and long suffering of God:
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flattering finally, and deceauing themselues in the power and prouidence of God towards the sonnes of mē.
flattering finally, and deceiving themselves in the power and providence of God towards the Sons of men.
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Such a temptation is it when men continue in sinne, wallow and welter in iniquitie, committing wickednes with greedines, presuming vpon the mercie of God,
Such a temptation is it when men continue in sin, wallow and welter in iniquity, committing wickedness with greediness, presuming upon the mercy of God,
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and say with themselues, Haue not I sinned? and what euill hath come vnto me? The greater my sinne is, the greater shall his mercie be in forgeuing me, the Lord hath mercie in store for vs all, be we neuer so wicked.
and say with themselves, Have not I sinned? and what evil hath come unto me? The greater my sin is, the greater shall his mercy be in forgiving me, the Lord hath mercy in store for us all, be we never so wicked.
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In the last houre I will returne vnto him, and I shalbe receaued. This is a temptation tending to presumption, abusing the mercie and goodnes of the Lord.
In the last hour I will return unto him, and I shall received. This is a temptation tending to presumption, abusing the mercy and Goodness of the Lord.
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Such is that temptation whereby wee are sollicited to say; I know the goodnesse of the Lord is great ouer all his creatures;
Such is that temptation whereby we Are solicited to say; I know the Goodness of the Lord is great over all his creatures;
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I know he hath a fatherly and prouident care ouer me, and he will not see the worke of his owne hande to perish, for lacke of sustinance:
I know he hath a fatherly and provident care over me, and he will not see the work of his own hand to perish, for lack of sustenance:
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God that giueth clothing to the floures and lillies of the field;
God that gives clothing to the flowers and lilies of the field;
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and feedeth the yoong rauens that call vpon him, will cloth me and feede me also:
and feeds the young Ravens that call upon him, will cloth me and feed me also:
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what need I to wearie or waste my selfe with toilesome and troublesome labour? I will rest vpon his prouidence, such is the temptation of witlesse persons and very harebraines; who say;
what need I to weary or waste my self with toilsome and troublesome labour? I will rest upon his providence, such is the temptation of witless Persons and very harebrains; who say;
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I know there shall not one haire of my head fall away without the knowledge of God;
I know there shall not one hair of my head fallen away without the knowledge of God;
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I know that he is alwaies at hand & present to helpe and succour at time of neede;
I know that he is always At hand & present to help and succour At time of need;
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I will feare nothing therefore, I vvill runne through fire and vvater, I vvill not be terrified by the glittering and glistring svvorde or sheild;
I will Fear nothing Therefore, I will run through fire and water, I will not be terrified by the glittering and glistering sword or shield;
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I vvill passe through the pikes, by svvord and famine, cold and nakednesse; perill and pestilence, come on it vvhat vvill:
I will pass through the pikes, by sword and famine, cold and nakedness; peril and pestilence, come on it what will:
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those are sollicited by satan to presume of Gods mercy, povver, prouidence and goodnesse. Satan assailed Christ himselfe in this kinde;
those Are solicited by satan to presume of God's mercy, power, providence and Goodness. Satan assailed christ himself in this kind;
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solliciting him to cast himselfe dovvne from the pinacle of the temple;
soliciting him to cast himself down from the pinnacle of the temple;
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because God had giuen his Angels charge ouer him that he should not hurt his foote against a stone.
Because God had given his Angels charge over him that he should not hurt his foot against a stone.
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To sinne then, because God is mercifull; to loyter and be idle because God is liberall;
To sin then, Because God is merciful; to loiter and be idle Because God is liberal;
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to cast our selues into present daunger rashly, because he is able to deliuer vs;
to cast our selves into present danger rashly, Because he is able to deliver us;
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to lie still in the ditch and not to helpe our selues, because he is of povver and can rayse vs;
to lie still in the ditch and not to help our selves, Because he is of power and can raise us;
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is a temptation and suggestion of satan, vvhereby he mooueth vs to presumption.
is a temptation and suggestion of satan, whereby he moveth us to presumption.
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3 There is finally a temptation which is to deceiue and seduce men, drawing them into error, mouing them to euil, stirring them forward to iniquitie and vngodlines, aduenturing and enterprising any thing repugnant to the law and will of God.
3 There is finally a temptation which is to deceive and seduce men, drawing them into error, moving them to evil, stirring them forward to iniquity and ungodliness, adventuring and enterprising any thing repugnant to the law and will of God.
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Of this there are two kindes also. 1 Temptation to deceiue, externall, 2 Temptation to deceiue, internall.
Of this there Are two Kinds also. 1 Temptation to deceive, external, 2 Temptation to deceive, internal.
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Externall temptation, whereby wee are drawen into any sinne, is that temptation whose cause is externall and outward,
External temptation, whereby we Are drawn into any sin, is that temptation whose cause is external and outward,
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and the beginning therof without vs; as when by Sathan, by the world, and the thinges which here compasse vs about,
and the beginning thereof without us; as when by Sathan, by the world, and the things which Here compass us about,
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though in some sence they are inward, because they moue our hearts and inwarde parts,
though in Some sense they Are inward, Because they move our hearts and inward parts,
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yet in as much as the causes are without, and the beginning of these temptatiōs from others then our selues, they may be called outward.
yet in as much as the Causes Are without, and the beginning of these temptations from Others then our selves, they may be called outward.
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Sathan tempteth vs by false doctrine which he moueth, by offence which he causeth, by occasiōs and allurements to euill, which he ministreth, and otherwise.
Sathan tempts us by false Doctrine which he moves, by offence which he Causes, by occasions and allurements to evil, which he Ministereth, and otherwise.
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The cause of which temptations, and the instrument also being without, the temptation is called externall.
The cause of which temptations, and the Instrument also being without, the temptation is called external.
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The world to deceiue vs, tempteth by vanitie thereof, by improbitie therein:
The world to deceive us, tempts by vanity thereof, by improbity therein:
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the vaine pompe of the world tickleth vs, the corruptions therein inuade and assault vs, with the examples of wickednesse dayly seene of vs:
the vain pomp of the world tickleth us, the corruptions therein invade and assault us, with the Examples of wickedness daily seen of us:
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these things often seduce & deceiue, and the temptation is outward. The things wherewith we be compassed, tempt men manifoldly:
these things often seduce & deceive, and the temptation is outward. The things wherewith we be compassed, tempt men manifoldly:
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power, honour, ambition, pleasure on the one side: feare, daunger and perill, famine, nakednesse, pouertie, death on the other:
power, honour, ambition, pleasure on the one side: Fear, danger and peril, famine, nakedness, poverty, death on the other:
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thus are men also outwardly tempted, and drawen into the errours and corruptions of our common life,
thus Are men also outwardly tempted, and drawn into the errors and corruptions of our Common life,
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and thereby deceiued and led into euill.
and thereby deceived and led into evil.
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The temptations which seduce men, and are internall, are such, whose immediate and next cause is in our selues:
The temptations which seduce men, and Are internal, Are such, whose immediate and next cause is in our selves:
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as man is tempted to commit euill by his owne corruption and concupiscense, mooued by his owne disordered appetite to commit sinne.
as man is tempted to commit evil by his own corruption and Concupiscence, moved by his own disordered appetite to commit sin.
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Thus haue we in our bosoms a domesticall tyrant, originall sinne and natural corruption from Adam, pulling, haling,
Thus have we in our bosoms a domestical tyrant, original sin and natural corruption from Adam, pulling, haling,
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& drawing vs dayly to euill, that sinne in all things might exercise power ouer vs. Hereunto though Satan helpe,
& drawing us daily to evil, that sin in all things might exercise power over us Hereunto though Satan help,
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yet the cause is in our selues, in as much as by him wee are not constrained,
yet the cause is in our selves, in as much as by him we Are not constrained,
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but come and follow freely, deceiued and seduced by our own concupiscense. And of this kinde of temptation the Apostle chiefly speaketh, when he saith:
but come and follow freely, deceived and seduced by our own Concupiscence. And of this kind of temptation the Apostle chiefly speaks, when he Says:
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If any man be tempted, let him not say, I am tempted of God. God to proue men, tempteth his seruāts:
If any man be tempted, let him not say, I am tempted of God. God to prove men, tempts his Servants:
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but to cause them to presume, or to deceiue and draw them to euil, he doth not.
but to cause them to presume, or to deceive and draw them to evil, he does not.
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So that he is not the cause of such temptations, neither may wee referre these euil temptations vnto him.
So that he is not the cause of such temptations, neither may we refer these evil temptations unto him.
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And this the proposition of this place teacheth vs: Let no man say when he is tempted, I am tempted of God.
And this the proposition of this place Teaches us: Let no man say when he is tempted, I am tempted of God.
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If God tempt no man to euill, why saith the Scripture, that he hardeneth the heart of Pharao, that he blindeth man,
If God tempt no man to evil, why Says the Scripture, that he Hardeneth the heart of Pharaoh, that he blinds man,
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and giueth him ouer into a reprobate minde? As of Pharao in the booke of Exodus, in many places and chapters is recorded:
and gives him over into a Reprobate mind? As of Pharaoh in the book of Exodus, in many places and Chapters is recorded:
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of Israel the people of God: as in Isai, in Dauid, and other Prophets is mencioned:
of Israel the people of God: as in Isaiah, in David, and other prophets is mentioned:
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of the Gentiles thrise in the first chapter to the Romans is confessed: of others in other places in like maner. Hereunto it may bee answered:
of the Gentiles thrice in the First chapter to the Roman is confessed: of Others in other places in like manner. Hereunto it may be answered:
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first, that God in his iudgements, which are sometimes open, sometimes secret, but alwayes iust, moueth and inclineth mens willes whither him lusteth:
First, that God in his Judgments, which Are sometime open, sometime secret, but always just, moves and Inclineth men's wills whither him Lusteth:
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wherein, hee either with the latter sinne of man punisheth the former: or else hee taketh away his grace from men:
wherein, he either with the latter sin of man Punisheth the former: or Else he Takes away his grace from men:
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whereof destitute, they runne headlong into their owne destruction, by committing sinne with greedinesse:
whereof destitute, they run headlong into their own destruction, by committing sin with greediness:
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or finally, hee bringeth to passe his purpose by the wickednesse, either of Satan, or men,
or finally, he brings to pass his purpose by the wickedness, either of Satan, or men,
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as able to worke out that which is good by the iniquitie of men: and thus he is alwayes iust.
as able to work out that which is good by the iniquity of men: and thus he is always just.
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So that we may say with the Apostle, that hee is not the cause of our euill temptations.
So that we may say with the Apostle, that he is not the cause of our evil temptations.
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Let no man say that when hee is tempted, he is tempted of God. God mooueth not men to euill:
Let no man say that when he is tempted, he is tempted of God. God moveth not men to evil:
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hee driueth not men to euill affections: hee instilleth wickednesse into no mans heart:
he Driveth not men to evil affections: he instilleth wickedness into no men heart:
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but partly in taking away his spirite from them, partly in punishing one sinne with another, partly by bringing to light the sinnes of men, which before were couered, partly in accomplishing his owne will,
but partly in taking away his Spirit from them, partly in punishing one sin with Another, partly by bringing to Light the Sins of men, which before were covered, partly in accomplishing his own will,
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and bringing to passe his determinate counsailes and purposes, euen by euill meanes and instruments, as ruling all thinges after his will:
and bringing to pass his determinate Counsels and Purposes, even by evil means and Instruments, as ruling all things After his will:
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he is saide to indurate and harden the hearts of men, and to giue them vp to reprobate mindes, as the scripture speaketh.
he is said to indurate and harden the hearts of men, and to give them up to Reprobate minds, as the scripture speaks.
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The proposition of the holy Apostle standeth still for true: Let no man say when he is tempted, I am tempted of God.
The proposition of the holy Apostle Stands still for true: Let no man say when he is tempted, I am tempted of God.
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Of this matter more may be seene vpon the first Epistle of Peter, 3. Chap. v. 17. Rom. 9. 18. v.
Of this matter more may be seen upon the First Epistle of Peter, 3. Chap. v. 17. Rom. 9. 18. v.
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Thus their errour is refuted, who holde that as good motions are inspired vs from God,
Thus their error is refuted, who hold that as good motions Are inspired us from God,
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so euill suggestions are suggested by him also:
so evil suggestions Are suggested by him also:
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so that when men steale, take away by violence, commit adultery, do iniurie to their brethren,
so that when men steal, take away by violence, commit adultery, do injury to their brothers,
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or any such like, they must not say, we are moued, solicited and stirred vp thereunto by God.
or any such like, they must not say, we Are moved, solicited and stirred up thereunto by God.
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Wherefore the Apostle here in his proposition giueth them admonition: Let no man say when he is tempted, I am tempted of God.
Wherefore the Apostle Here in his proposition gives them admonition: Let no man say when he is tempted, I am tempted of God.
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2 This being the proposition, in the second and next place followeth the confirmation of that proposition, containing the arguments and reasons,
2 This being the proposition, in the second and next place follows the confirmation of that proposition, containing the Arguments and Reasons,
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why men may not say they are tempted of God: which reasons are three. The first reason is drawen from the nature of God.
why men may not say they Are tempted of God: which Reasons Are three. The First reason is drawn from the nature of God.
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God is by nature and of himselfe, pure, simple, holy, righteous, good:
God is by nature and of himself, pure, simple, holy, righteous, good:
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neither doth he admit the darknesse of errour or deceite, neither moueth or solliciteth hee any to errour or euill:
neither does he admit the darkness of error or deceit, neither moves or soliciteth he any to error or evil:
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he falleth not himselfe, neither casteth he any into wickednesse.
he falls not himself, neither Cast he any into wickedness.
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For he being in nature good, pure, holy, cannot be moued to commit euill, neither moueth he any thereunto:
For he being in nature good, pure, holy, cannot be moved to commit evil, neither moves he any thereunto:
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wherefore hee is not authour of euill temptations in men.
Wherefore he is not author of evil temptations in men.
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2 That God is good, holy, pure, innocent, righteous, and one that hateth sinne, the Scriptures in sundry places teach vs. For first in the booke of Leuiticus, not once but often it is said, that the Lorde is holy,
2 That God is good, holy, pure, innocent, righteous, and one that hates sin, the Scriptures in sundry places teach us For First in the book of Leviticus, not once but often it is said, that the Lord is holy,
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and therefore the people by like example ought in like maner to be holy.
and Therefore the people by like Exampl ought in like manner to be holy.
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Iehosaphat the King exhorted his princes, rulers, officers, magistrates and iudges, to execute iudgement and iustice without partialitie or respect had of mens persons: Jehoshaphat the King exhorted his Princes, Rulers, Officers, Magistrates and judges, to execute judgement and Justice without partiality or respect had of men's Persons:
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rendering this reason, because they executed the iudgement of God, with whom there is no respect of persons, nor any iniquitie.
rendering this reason, Because they executed the judgement of God, with whom there is no respect of Persons, nor any iniquity.
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Dauid the princely prophet telleth men, that the wicked shall not stande in Gods sight, because GOD hateth all those that committe iniquitie. David the princely Prophet Telleth men, that the wicked shall not stand in God's sighed, Because GOD hates all those that commit iniquity.
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In an other place hee beareth this recorde of God, that he is true in all his sayings,
In an other place he bears this record of God, that he is true in all his sayings,
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and holy in all his workes.
and holy in all his works.
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Siracides the sonne of Sirach, would not men to impute the cause of their sinnes vnto GOD: Sirach the son of Sirach, would not men to impute the cause of their Sins unto GOD:
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because he hateth all sinne and wickednesse of man, wherefore he thus exhorteth: Say not thou, it is through the Lorde that I turne backe:
Because he hates all sin and wickedness of man, Wherefore he thus exhorteth: Say not thou, it is through the Lord that I turn back:
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for thou oughtest not to do the thing that hee hateth: and say not thou, hee hath caused mee to erre:
for thou Ought not to do the thing that he hates: and say not thou, he hath caused me to err:
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for hee hath no neede of the sinfull man:
for he hath no need of the sinful man:
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for the Lorde hateth all abhomination of errour, and they which feare him, loue it not.
for the Lord hates all abomination of error, and they which Fear him, love it not.
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Many mo the like places are in scripture set downe, which affirme of God, that he is holy, righteous.
Many more the like places Are in scripture Set down, which affirm of God, that he is holy, righteous.
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iust, and a hater of iniquitie, which all confirme this place of the Apostle, who disputing of the nature of God, sheweth that hee neither is tempted to euill, neither tempteth any:
just, and a hater of iniquity, which all confirm this place of the Apostle, who disputing of the nature of God, shows that he neither is tempted to evil, neither tempts any:
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for which cause men ought not to say when they are tempted, they were tempted to euill by God.
for which cause men ought not to say when they Are tempted, they were tempted to evil by God.
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Satan beeing a lyer from the beginning, and not continuing in the truth, mooueth men to falshoode and errour, and not God:
Satan being a liar from the beginning, and not Continuing in the truth, moveth men to falsehood and error, and not God:
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the Diuell being the prince of the wickednesse and darknesse of this world, stirreth and soliciteth men therein, to wickednesse,
the devil being the Prince of the wickedness and darkness of this world, stirs and soliciteth men therein, to wickedness,
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and tempteth many wayes to euill and mischiefe:
and tempts many ways to evil and mischief:
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for which cause he is called the tempter, because he alwayes tempteth men to commit iniquitie and sinne. So doth not God:
for which cause he is called the tempter, Because he always tempts men to commit iniquity and sin. So does not God:
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who is of a pure, perfect, holy, righteous disposition, and neither himselfe is tempted, neither tempteth he any to euill.
who is of a pure, perfect, holy, righteous disposition, and neither himself is tempted, neither tempts he any to evil.
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Whereupon the Apostle, as by his first reason, here sheweth, that when men are tempted, they must not lay the euil vpon God:
Whereupon the Apostle, as by his First reason, Here shows, that when men Are tempted, they must not lay the evil upon God:
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neither say they were tempted of God, because he neither can be tempted of any to euill, neither tempteth he any.
neither say they were tempted of God, Because he neither can be tempted of any to evil, neither tempts he any.
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2 Another reason, why, when men are tempted to euil, they may not say they are tempted of god, is drawne from the setting downe of the verie true and perfect cause of temptations.
2 another reason, why, when men Are tempted to evil, they may not say they Are tempted of god, is drawn from the setting down of the very true and perfect cause of temptations.
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The true, natural & proper immediate cause of temptations, is our owne concupiscense, therefore not God.
The true, natural & proper immediate cause of temptations, is our own Concupiscence, Therefore not God.
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For there cannot be two or many true, naturall, immediate, proper, efficient causes of one thing.
For there cannot be two or many true, natural, immediate, proper, efficient Causes of one thing.
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Therefore seeing of temptations to euill, we haue the true, naturall and proper cause in our selues,
Therefore seeing of temptations to evil, we have the true, natural and proper cause in our selves,
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euen concupiscence, and carnall corruption, which dwelleth in vs by original deprauation, we may not make God,
even concupiscence, and carnal corruption, which dwells in us by original depravation, we may not make God,
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but that, the cause of our temptations to euill, Saint Hierome therefore against Jouinian saieth, that as in good things God is the doer and perfecter:
but that, the cause of our temptations to evil, Saint Jerome Therefore against Jovinian Saith, that as in good things God is the doer and perfecter:
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for it is neither in the willer, neither in the runner, but in GOD which sheweth mercie, and helpeth, that we may come vnto the ende:
for it is neither in the willer, neither in the runner, but in GOD which shows mercy, and Helpeth, that we may come unto the end:
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so euill things and sinnes, the seede that is in vs, is the prouocation and pricker forwarde:
so evil things and Sins, the seed that is in us, is the provocation and pricker forward:
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but the diuell the perfecter of all euill.
but the Devil the perfecter of all evil.
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The chiefe and immediate cause of euill temptations is our owne corruption and concupiscense, which drawing vs away from the rule of reason,
The chief and immediate cause of evil temptations is our own corruption and Concupiscence, which drawing us away from the Rule of reason,
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and the right path of the commaundementes of God, entiseth vs: whereof Saint James here saith:
and the right path of the Commandments of God, enticeth us: whereof Saint James Here Says:
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euery man is tempted, when he is drawne away by his own concupiscense, and is enticed.
every man is tempted, when he is drawn away by his own Concupiscence, and is enticed.
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The similitude of entising is taken either from beasts, which hunting after their pray, are oftentimes intangled by the baite of the taker, and pursuite of the hunter:
The similitude of enticing is taken either from beasts, which hunting After their prey, Are oftentimes entangled by the bait of the taker, and pursuit of the hunter:
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or from birdes which seeking for meate, spying corne, or breade crummes, or vvormes, or the like baite in the snare or pitfolde,
or from Birds which seeking for meat, spying corn, or bread crumbs, or worms, or the like bait in the snare or pitfolde,
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or among lime tvvigges, or vnder the net vvhich shall ouervvhelme them, are taken, entised, and entrapped:
or among lime twigs, or under the net which shall ouervvhelme them, Are taken, enticed, and entrapped:
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or from the fish, vvhich greedily gaping and running after the baite of the angler, svvallovveth dovvne both baite and hooke, and so is deceyued.
or from the Fish, which greedily gaping and running After the bait of the angler, svvallovveth down both bait and hook, and so is deceived.
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Euen so men through their concupiscence are drawne avvay, either the sweetnesse and pleasure, either the gaine and profite, either the easinesse and facilitie of a thing proposed: and so are entised.
Eve so men through their concupiscence Are drawn away, either the sweetness and pleasure, either the gain and profit, either the easiness and facility of a thing proposed: and so Are enticed.
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Our owne concupiscense therefore drawing vs away, and intising to euill, being the naturall and proper cause of euill temptations, wee may not ascribe our temptations vnto God, but vnto our selues:
Our own Concupiscence Therefore drawing us away, and enticing to evil, being the natural and proper cause of evil temptations, we may not ascribe our temptations unto God, but unto our selves:
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and this is the second reason, why, when we are tempted, we may not say that wee are tempted of GOD,
and this is the second reason, why, when we Are tempted, we may not say that we Are tempted of GOD,
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because, our owne concupiscense, not God, is cause of these temptations.
Because, our own Concupiscence, not God, is cause of these temptations.
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3 By occasion of this place, before hee come to the third reason, he setteth downe the effects of this concupiscense, the cause of euill temptations, which I noted for the third thing in this discourse.
3 By occasion of this place, before he come to the third reason, he sets down the effects of this Concupiscence, the cause of evil temptations, which I noted for the third thing in this discourse.
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This he doth by a kinde of gradation, or slipping from one thing to another:
This he does by a kind of gradation, or slipping from one thing to Another:
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wherof thus saieth Saint James: Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished, bringeth forth death.
whereof thus Saith Saint James: Then when lust hath conceived, it brings forth sin, and sin when it is finished, brings forth death.
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In which place he noteth first the conception of concupiscense, then the birth: the first and the second.
In which place he notes First the conception of Concupiscence, then the birth: the First and the second.
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Touching the conception of concupiscense, it is the assent and agreeing of the will, when it possesseth the affection and will of man:
Touching the conception of Concupiscence, it is the assent and agreeing of the will, when it Possesses the affection and will of man:
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so that the assenting and agreeing of our willes to the inticement of concupiscense:
so that the assenting and agreeing of our wills to the enticement of Concupiscence:
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is the conception of concupiscense, euen the first thing that it worketh in vs. When the lust and concupiscense of man seazeth and resteth vpon any obiect: whether it be by desiring:
is the conception of Concupiscence, even the First thing that it works in us When the lust and Concupiscence of man seizeth and rests upon any Object: whither it be by desiring:
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as glorie, riches, pleasure, or the like: or by auoiding it: as Gods word, holy life, vertue and godlines, which lust naturally careth not for:
as glory, riches, pleasure, or the like: or by avoiding it: as God's word, holy life, virtue and godliness, which lust naturally Careth not for:
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either by hating, as iniuries, oppressions, wrongs, rebukes, violence of men, & such like: then is mans lust said to conceiue.
either by hating, as injuries, oppressions, wrongs, rebukes, violence of men, & such like: then is men lust said to conceive.
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Concupiscense had her conception in Euah, when she seeing the fruit of the forbidden tree to be faire and pleasant to the eie, her lust rising thereupon,
Concupiscence had her conception in Eve, when she seeing the fruit of the forbidden tree to be fair and pleasant to the eye, her lust rising thereupon,
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and giuing consent to that iniquitie, lust in her conceyued.
and giving consent to that iniquity, lust in her conceived.
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When the Israelites sawe the daughters of Moab, their lust seazing & resting about their beautie, lust conceiued in them.
When the Israelites saw the daughters of Moab, their lust seizing & resting about their beauty, lust conceived in them.
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When the children of God sawe the daughters of men that they were faire, their lust resting about that matter,
When the children of God saw the daughters of men that they were fair, their lust resting about that matter,
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and they yeelding consent to the inticement, concupiscense conceiued adulterie in them.
and they yielding consent to the enticement, Concupiscence conceived adultery in them.
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When Sichem his lust rested vpon Dinah: Putiphars wife, vpon Ioseph: Dauid, his lust vpon the beautie of Barseba: they yeelding the consent of their willes thereunto, lust conceiued in them.
When Sichem his lust rested upon Dinah: Potiphar's wife, upon Ioseph: David, his lust upon the beauty of Bathsheba: they yielding the consent of their wills thereunto, lust conceived in them.
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When Ahab the king set his affection vpon Naboth his vineyard, and thereabout his lust resting, yeelding thereunto the consent of his will, desire and lust conceyued in him. Generally, in all sinne:
When Ahab the King Set his affection upon Naboth his vineyard, and thereabouts his lust resting, yielding thereunto the consent of his will, desire and lust conceived in him. Generally, in all sin:
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specially in euerie sinne, whether it be in desire to couetousnes, or in pleasure to adulterie,
specially in every sin, whither it be in desire to covetousness, or in pleasure to adultery,
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or in reuenge to murther, or in ambition to honour: either in disdaine to contempt, or finally in mislike to reproch and slaunder:
or in revenge to murder, or in ambition to honour: either in disdain to contempt, or finally in mislike to reproach and slander:
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when our lust resteth thereabout, and we giue consent of will to the inticement of concupiscense,
when our lust rests thereabouts, and we give consent of will to the enticement of Concupiscence,
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then doth concupiscense conceiue in vs. Wherefore as in naturall procreation, first there is conception, then afterwarde birth:
then does Concupiscence conceive in us Wherefore as in natural procreation, First there is conception, then afterward birth:
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so, in inward temptations to euill, lust first conceyueth, then is it deliuered, and bringeth forth.
so, in inward temptations to evil, lust First conceiveth, then is it Delivered, and brings forth.
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After conception, in it time, birth and bringing forth followeth: so by obtaining consent of will, lust conceyuing, at it time bringeth forth also. Therefore the Apostle saith:
After conception, in it time, birth and bringing forth follows: so by obtaining consent of will, lust conceiving, At it time brings forth also. Therefore the Apostle Says:
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Then when lust hath conceiued, it bringeth forth, first sinne, then death. Here is the former and the latter birth of lust:
Then when lust hath conceived, it brings forth, First sin, then death. Here is the former and the latter birth of lust:
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first it bringeth foorth sinne, as the immediate thing which after conception once had, followeth: where by sinne, actuall sinne is vnderstoode:
First it brings forth sin, as the immediate thing which After conception once had, follows: where by sin, actual sin is understood:
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such a sinne as is brought into act, and done in deed, as in the examples before cited, is manifest:
such a sin as is brought into act, and done in deed, as in the Examples before cited, is manifest:
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Euah giuing consent to concupiscense intising, concupiscense conceiued: and hauing conceyued, it brought forth sinne in her: Eve giving consent to Concupiscence enticing, Concupiscence conceived: and having conceived, it brought forth sin in her:
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euen the verie tasting and eating of the fruite it selfe, which was forbidden.
even the very tasting and eating of the fruit it self, which was forbidden.
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When the Israelites gaue their consent of will to the intising lust towarde the daughters of Moab: their lust conceyued by consent: When the Israelites gave their consent of will to the enticing lust toward the daughters of Moab: their lust conceived by consent:
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and brought foorth sinne, euen the committing of adulterie with them.
and brought forth sin, even the committing of adultery with them.
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Lust conceyued in the men of the first worlde, when their consent of will was to the daughters of men:
Lust conceived in the men of the First world, when their consent of will was to the daughters of men:
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but their lust brought foorth the first birth, sinne, when it caused them to commit fornication in deede, with them.
but their lust brought forth the First birth, sin, when it caused them to commit fornication in deed, with them.
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Lust conceiued in Sichem the sonne of Emor. whē he gaue consent to his desire towarde Dinah, the daughter of Iacob: but when he rauished her,
Lust conceived in Sichem the son of Emor. when he gave consent to his desire toward Dinah, the daughter of Iacob: but when he ravished her,
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& lay with her, the lust brought forth sinne in him.
& lay with her, the lust brought forth sin in him.
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When Dauid yeelded to the temptation of his lust, by the beautie of Barseba, lust conceyued:
When David yielded to the temptation of his lust, by the beauty of Bathsheba, lust conceived:
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but when he sent for her, and had the vse of her bodie: then lust brought foorth sinne in him.
but when he sent for her, and had the use of her body: then lust brought forth sin in him.
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VVhen Ahab desired the Vineyarde of Naboth, lust conceyued:
When Ahab desired the Vineyard of Naboth, lust conceived:
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but when he knew he was wrongfully put to death, and went to take possession of the Vineyarde: concupiscense brought forth sinne.
but when he knew he was wrongfully put to death, and went to take possession of the Vineyard: Concupiscence brought forth sin.
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Finally, whē in any thing, lust so ouermastreth, & ouerruleth vs, as that therby we put in action that wherunto lust enticeth and tempteth, thē lust in vs bringeth forth sinne.
Finally, when in any thing, lust so ouermastreth, & overruleth us, as that thereby we put in actium that whereunto lust entices and tempts, them lust in us brings forth sin.
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The first fruites and birth of lust in men is sinne: for when lust and concupiscense hath conceiued, when time, place opportunitie serueth: it also bringeth forth sinne. That the Apostle here saith:
The First fruits and birth of lust in men is sin: for when lust and Concupiscence hath conceived, when time, place opportunity serveth: it also brings forth sin. That the Apostle Here Says:
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Lust when it hath conceiued, bringeth foorth sinne:
Lust when it hath conceived, brings forth sin:
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thereupon our aduersaries the Papists take an occasion to broch this their opinion concerning concupiscense, that it is no sinne:
thereupon our Adversaries the Papists take an occasion to broach this their opinion Concerning Concupiscence, that it is no sin:
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for thus they conclude, lust bringeth forth sinne, therefore lust is not finne. One thing can not be cause and effect too:
for thus they conclude, lust brings forth sin, Therefore lust is not fin. One thing can not be cause and Effect too:
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the effect it selfe, and the cause of it selfe: lust therefore cannot be sinne, if it bring forth sinne.
the Effect it self, and the cause of it self: lust Therefore cannot be sin, if it bring forth sin.
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For then should it be cause of it self, and bring forth it selfe, which is a speach most vnproper. To this be it answered:
For then should it be cause of it self, and bring forth it self, which is a speech most unproper. To this be it answered:
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that one thing may be cause and effect also, but not cause and effect in the same respect. One thing may be cause of sinne, and yet sinne:
that one thing may be cause and Effect also, but not cause and Effect in the same respect. One thing may be cause of sin, and yet sin:
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for one sinne is oftentimes cause of another sinne. Concupiscense and lust therefore is not onely cause of sinne, but sinne it selfe:
for one sin is oftentimes cause of Another sin. Concupiscence and lust Therefore is not only cause of sin, but sin it self:
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yet not the same sinne whereof it is cause.
yet not the same sin whereof it is cause.
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Lust conceiueth and bringeth forth sinne, that is, an actual sinne, a sinne done in deed, seene of men, manifestly apparant to the view.
Lust conceiveth and brings forth sin, that is, an actual sin, a sin done in deed, seen of men, manifestly apparent to the view.
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Such a sinne is not lust, but the cause of this sinne: but lust is a conceiued euill, an inward consenting to euill, and therefore sinne.
Such a sin is not lust, but the cause of this sin: but lust is a conceived evil, an inward consenting to evil, and Therefore sin.
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Thus lust is not only the cause of actuall sinne, but sinne it selfe: not onelie before baptisme, but euen after also.
Thus lust is not only the cause of actual sin, but sin it self: not only before Baptism, but even After also.
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Which may appeare by reasons of inuincible strength. Which may appear by Reasons of invincible strength.
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Whatsoeuer GOD in his lawe, Christ in his Gospell, the Apostles in their Epistles and canonized writings, haue forbidden, that is sinne.
Whatsoever GOD in his law, christ in his Gospel, the Apostles in their Epistles and canonized writings, have forbidden, that is sin.
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God, Christ, the Apostles, haue forbidden and condemned lust, therefore it is sinne.
God, christ, the Apostles, have forbidden and condemned lust, Therefore it is sin.
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That nothing is in Scripture condemned but that which is euill and sinne, no man of witte, capacitie, or reason can denie.
That nothing is in Scripture condemned but that which is evil and sin, no man of wit, capacity, or reason can deny.
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That concupiscense and lust, that desire it selfe is in the Scriptures condemned, it appeareth euidently.
That Concupiscence and lust, that desire it self is in the Scriptures condemned, it appears evidently.
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Almightie God in the lawe, hauing forbidden theft, and adultery, and such like sinnes, when they come into acte:
Almighty God in the law, having forbidden theft, and adultery, and such like Sins, when they come into act:
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least any should thinke, If theft and adulterie onely be accounted for sinnes thē, when they come into an open action:
lest any should think, If theft and adultery only be accounted for Sins them, when they come into an open actium:
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then peraduenture, to lust and desire my neighbours goods, is nothing, so that I absteine from theft:
then Peradventure, to lust and desire my neighbours goods, is nothing, so that I abstain from theft:
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to desire & lust after my neighbours wife, is no sin, so that I keep my selfe from the acte of adulterie.
to desire & lust After my neighbours wife, is no since, so that I keep my self from the act of adultery.
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To preuent this, God telleth vs that we must not onely not vse our neighbours wife in fleshly manner, but not luste after her:
To prevent this, God Telleth us that we must not only not use our neighbours wife in fleshly manner, but not lust After her:
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We must not onely not robbe or steale, but not so much as desire the goods of our neighbour:
We must not only not rob or steal, but not so much as desire the goods of our neighbour:
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wherefore in the last commaundement he vtterly forbiddeth desire or lust:
Wherefore in the last Commandment he utterly forbiddeth desire or lust:
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Thou shalt not lust after thy neighbors wife, his house, his manseruant, his maidseruant, his oxe, his asse,
Thou shalt not lust After thy neighbours wife, his house, his manservant, his maidservant, his ox, his Ass,
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or any thing that is his.
or any thing that is his.
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Thereupon our blessed Sauiour in the Gospell condemneth not onely for adulterie the vsing of other women besides our owne wiues,
Thereupon our blessed Saviour in the Gospel Condemneth not only for adultery the using of other women beside our own wives,
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but also the very desiring and lusting after them in our hearts:
but also the very desiring and lusting After them in our hearts:
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therefore as the true expositor of the lawe of God, corrupted most shamefully, and horribly depraued by the Scribes & Pharisies, who condemned outward actions onely for sinne:
Therefore as the true expositor of the law of God, corrupted most shamefully, and horribly depraved by the Scribes & Pharisees, who condemned outward actions only for sin:
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he saith, I say vnto you, whosoeuer looketh vpon a woman to lust after her, hath committed adulterie already with her in his heart.
he Says, I say unto you, whosoever looks upon a woman to lust After her, hath committed adultery already with her in his heart.
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The holy Apostle Saint Paul disputing of the effectes of the lawe, hee reckoneth this one, among others, that therby wee come to the knowledge of sinne:
The holy Apostle Saint Paul disputing of the effects of the law, he Reckoneth this one, among Others, that thereby we come to the knowledge of sin:
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& condemning there concupiscense for sinne, saith, I knew not that to lust had been sinne,
& condemning there Concupiscence for sin, Says, I knew not that to lust had been sin,
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if the law had not said, thou shalt not lust.
if the law had not said, thou shalt not lust.
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Wherein the Apostle not only confesseth lust to be sin, but to be sin in the law forbidden.
Wherein the Apostle not only Confesses lust to be since, but to be since in the law forbidden.
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Now least wee shoulde thinke that the Apostle had spoken it vnawares, or that that speach had slipt out of his mouth before he wist, it is vsuall with him to condemne lust,
Now lest we should think that the Apostle had spoken it unawares, or that that speech had slipped out of his Mouth before he wist, it is usual with him to condemn lust,
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and that fountaine of al other sinne, for sin.
and that fountain of all other sin, for since.
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wherefore in the sixt Chapter at the least fiue times he calleth that corruption which is in man (albeit it raigne not in the Saints by actually committing any thing) by the name of sinne:
Wherefore in the sixt Chapter At the least fiue times he calls that corruption which is in man (albeit it Reign not in the Saints by actually committing any thing) by the name of sin:
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lust which is the fountaine of all actuall euill, is in like manner in the next Chapter at the least sixe times called sinne.
lust which is the fountain of all actual evil, is in like manner in the next Chapter At the least sixe times called sin.
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In the eight Chapter about thrise, the lust and concupiscence, the inward affection and inclination to sinne indeede, is called sinne.
In the eight Chapter about thrice, the lust and concupiscence, the inward affection and inclination to sin indeed, is called sin.
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The Authour to the Hebrewes calleth it sinne, which hangeth on, and compasseth about.
The Author to the Hebrews calls it sin, which hangs on, and Compasseth about.
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Finally, Saint Peter reputeth lust for sinne, when he exhorteth men to absteine from fleshly lust, not only from grosse sinnes actually committed,
Finally, Saint Peter reputeth lust for sin, when he exhorteth men to abstain from fleshly lust, not only from gross Sins actually committed,
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but euen from corrupt affections, and euill motions of the heart, from whence all actuall sinne springeth.
but even from corrupt affections, and evil motions of the heart, from whence all actual sin springs.
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Seeing then concupiscence and lust is forbidden and condemned, both in the law, and also in the Gospell:
Seeing then concupiscence and lust is forbidden and condemned, both in the law, and also in the Gospel:
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how may any man denie it to bee finne? 2 Againe, Whatsoeuer is repugnant to the lawe of God, and his will, is sinne:
how may any man deny it to be fin? 2 Again, Whatsoever is repugnant to the law of God, and his will, is sin:
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Lust and concupiscence is repugnant to the law and will of God: it is sinne therefore.
Lust and concupiscence is repugnant to the law and will of God: it is sin Therefore.
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Sinne is a rebellion and repugnancie to the will of God, and a transgressing of his commaundements:
Sin is a rebellion and repugnancy to the will of God, and a transgressing of his Commandments:
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wherefore Saint Iohn the Apostle defining sinne, saith: Sinne is the transgression of the law:
Wherefore Saint John the Apostle defining sin, Says: Sin is the Transgression of the law:
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but lust and concupiscence, not onely in the wicked, but in the regenerate, opposeth it selfe to the law of God,
but lust and concupiscence, not only in the wicked, but in the regenerate, Opposeth it self to the law of God,
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and draweth men into the transgression of his will:
and draws men into the Transgression of his will:
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which Saint Paul affirmeth, when hee crieth out, that he saw a law in his members, repugning and withstanding the law of his minde,
which Saint Paul Affirmeth, when he cries out, that he saw a law in his members, repugning and withstanding the law of his mind,
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and leading him captiue vnto sinne.
and leading him captive unto sin.
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And that by the law of his minde, against which, lust being the law of his members fighteth:
And that by the law of his mind, against which, lust being the law of his members fights:
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the law of God is vnderstood, he sheweth in his cōclutiō:
the law of God is understood, he shows in his conclution:
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Thē I my selfe in my minde serue the law of God, but in my flesh the law of sinne.
Them I my self in my mind serve the law of God, but in my Flesh the law of sin.
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In which place, what before he called the lawe of his minde, here he calleth the law of God:
In which place, what before he called the law of his mind, Here he calls the law of God:
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and what before the law of his members, here he calleth the lawe of sinne.
and what before the law of his members, Here he calls the law of sin.
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If thē lust and concupiscence, euen in the regenerate, be contrarie, and rebellious vnto the lawe of God, then must it needes be euill, and sinne:
If them lust and concupiscence, even in the regenerate, be contrary, and rebellious unto the law of God, then must it needs be evil, and sin:
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For whatsoeuer is contrarie to Gods law, is sinne. 3 Moreouer, concupiscence is from the flesh, and not from the spirite.
For whatsoever is contrary to God's law, is sin. 3 Moreover, concupiscence is from the Flesh, and not from the Spirit.
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That which commeth from the flesh is altogether euill, not good:
That which comes from the Flesh is altogether evil, not good:
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therefore lust proceeding from the fleshly part of man, is euill and sinne, not pure and good.
Therefore lust proceeding from the fleshly part of man, is evil and sin, not pure and good.
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The flesh, and whatsoeuer is thereof, is nothing els but euill and sinne, euer striuing, euer strugling against the Spirite.
The Flesh, and whatsoever is thereof, is nothing Else but evil and sin, ever striving, ever struggling against the Spirit.
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Wherefore Saint Paul saith, I knowe that in me, that is, in my flesh, dwelleth no good.
Wherefore Saint Paul Says, I know that in me, that is, in my Flesh, dwells no good.
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Who setting downe the conflict and striuing of the flesh and Spirite, affirmeth that the flesh coueteth and lusteth against the Spirite,
Who setting down the conflict and striving of the Flesh and Spirit, Affirmeth that the Flesh covets and Lusteth against the Spirit,
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and the Spirite against the flesh: so that the very Saints of God cannot doe the thinges which they woulde doe.
and the Spirit against the Flesh: so that the very Saints of God cannot do the things which they would do.
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In the same place a little after, discouering and describing the works of the flesh, he reckoneth vp nothing that thereof commeth, but sinne and wickednes:
In the same place a little After, discovering and describing the works of the Flesh, he Reckoneth up nothing that thereof comes, but sin and wickedness:
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The workes (saith he) of the flesh are manifest:
The works (Says he) of the Flesh Are manifest:
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which are whordome, enuie, idolatrie, wantonnes, vncleannes, crafte, debate, emulation, &c. There is then in the flesh nothing but sin:
which Are whoredom, envy, idolatry, wantonness, uncleanness, craft, debate, emulation, etc. There is then in the Flesh nothing but since:
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nothing but rebelling against the Spirite: nothing but euil and iniquitie. Lust therefore being from the flesh, cannot be but fleshly.
nothing but rebelling against the Spirit: nothing but evil and iniquity. Lust Therefore being from the Flesh, cannot be but fleshly.
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For all that is borne of the flesh, is fleshly, as saith our Sauiour Christ in the Gospell.
For all that is born of the Flesh, is fleshly, as Says our Saviour christ in the Gospel.
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Hereupon then it must needes follow, as a resolute conclusion, that seeing lust is from the flesh, therefore it is sinne.
Hereupon then it must needs follow, as a resolute conclusion, that seeing lust is from the Flesh, Therefore it is sin.
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4 Finally, euen this place conuinceth luste and concupiscence to be euill.
4 Finally, even this place Convinces lust and concupiscence to be evil.
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For whatsoeuer is the proper cause and prouoker vnto sinne, that same is euill and wicked:
For whatsoever is the proper cause and provoker unto sin, that same is evil and wicked:
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But euery sinne proceedeth from the lust and concupiscence of the heart, from the euill motions, and corrupt affections in men:
But every sin Proceedeth from the lust and concupiscence of the heart, from the evil motions, and corrupt affections in men:
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which if they be not stayed, euen in the Saintes of God, but let raigne in our mortall members:
which if they be not stayed, even in the Saints of God, but let Reign in our Mortal members:
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then forthwith, as time, place, and other circumstances will suffer, they bring foorth the very sinne in acte, whereof the Apostle here speaketh:
then forthwith, as time, place, and other Circumstances will suffer, they bring forth the very sin in act, whereof the Apostle Here speaks:
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Lust when it hath cōceaued, bringeth foorth sinne.
Lust when it hath conceived, brings forth sin.
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Seeing all sinne and wickednes among men, procedeth from lust, it cannot be but it must bee euill:
Seeing all sin and wickedness among men, Proceedeth from lust, it cannot be but it must be evil:
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for an euill tree cannot bring foorth good fruite, nor a good tree euil fruite; but as is the fruite, such is the tree:
for an evil tree cannot bring forth good fruit, nor a good tree evil fruit; but as is the fruit, such is the tree:
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as is the effect, such is the cause: as is the birth, such is the conception:
as is the Effect, such is the cause: as is the birth, such is the conception:
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as sinne is in nature, such is lust and concupiscence from which it proceedeth.
as sin is in nature, such is lust and concupiscence from which it Proceedeth.
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For it is the euill motion and affection of the heart, it is the wicked thought that riseth in our mindes, it is concupiscēce and lust in our members, which kindleth the flaming fire of all vngodlines,
For it is the evil motion and affection of the heart, it is the wicked Thought that Riseth in our minds, it is concupiscence and lust in our members, which kindleth the flaming fire of all ungodliness,
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and pricketh and tickleth the hearts of men, to entise them to sinne.
and pricks and tickleth the hearts of men, to entice them to sin.
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Concupiscence and lust therefore is not onely the cause of sinne, but euil and sinne it selfe. The fathers hereunto subscribe.
Concupiscence and lust Therefore is not only the cause of sin, but evil and sin it self. The Father's hereunto subscribe.
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Saint Ambrose calleth it iniquitie, and affirmeth that there is a certaine delectation, pleasure, or desire in man, repugnant to the will of God, of which saith he, Saint Paul speaketh, I see a law in my members resisting the law of my minde.
Saint Ambrose calls it iniquity, and Affirmeth that there is a certain delectation, pleasure, or desire in man, repugnant to the will of God, of which Says he, Saint Paul speaks, I see a law in my members resisting the law of my mind.
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Saint Hillarie calleth the euils which are in vs, maliciousnes, by reason of the condition of originall sinne.
Saint Hilary calls the evils which Are in us, maliciousness, by reason of the condition of original sin.
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Saint Hierome saith, that those first motions whereby men are solicited and moued, be such as want not fault.
Saint Jerome Says, that those First motions whereby men Are solicited and moved, be such as want not fault.
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Saint Augustine in many places calleth the naturall lust which is in men, which I call concupiscence, remayning euen in the regenerate, by the name of euill;
Saint Augustine in many places calls the natural lust which is in men, which I call concupiscence, remaining even in the regenerate, by the name of evil;
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and how it is euill he expoundeth against Iulian. In the same worke he saith, that lust is not only the euill of punishment, but of fault also.
and how it is evil he expoundeth against Iulian. In the same work he Says, that lust is not only the evil of punishment, but of fault also.
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Finally he saith, it is a vice, against which wee must striue by vertue.
Finally he Says, it is a vice, against which we must strive by virtue.
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Wherefore, if either in holy Scripture, (as we neuer doe directly, but by consequent as here) wee heare concupiscence is cause of sinne, therefore not sinne;
Wherefore, if either in holy Scripture, (as we never do directly, but by consequent as Here) we hear concupiscence is cause of sin, Therefore not sin;
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or in the fathers, as in Saint Augustine, who in some places calleth not this naturall corruption remaining in the Saintes, by the name of sinne,
or in the Father's, as in Saint Augustine, who in Some places calls not this natural corruption remaining in the Saints, by the name of sin,
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but disputeth the contrarie, that it is not sinne in them:
but disputeth the contrary, that it is not sin in them:
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Wee must distinguish of sinne, there is sinne raigning, there is sinne dwelling in men, it is not sinne reigning,
we must distinguish of sin, there is sin reigning, there is sin Dwelling in men, it is not sin reigning,
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but it is sinne dwelling in our mortall bodies. There is sinne mortall, and sinne veniall;
but it is sin Dwelling in our Mortal bodies. There is sin Mortal, and sin venial;
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it is not sinne mortall, but veniall, because in the Saints it is not imputed. There is sinne actuall, there is finne in heart and will not effected nor done:
it is not sin Mortal, but venial, Because in the Saints it is not imputed. There is sin actual, there is fin in heart and will not effected nor done:
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it is not sin actuall, but it is sinne in heart conceiued and consented vnto, which before God is sinne.
it is not since actual, but it is sin in heart conceived and consented unto, which before God is sin.
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When Saint Iames here saith, Lust when it hath conceaued bringeth foorth sinne, he speaketh of sinne after the phrase of Scripture commonly vsed, taking sinne for sinne committed, sinne actuall:
When Saint James Here Says, Lust when it hath conceived brings forth sin, he speaks of sin After the phrase of Scripture commonly used, taking sin for sin committed, sin actual:
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not denying, either the cōsenting vnto sinne, which is the conception of lust, neither lust it selfe, which is (as it were) the seede, the sountain, the matter of mischiefe, to be sinnes in their kindes:
not denying, either the consenting unto sin, which is the conception of lust, neither lust it self, which is (as it were) the seed, the sountain, the matter of mischief, to be Sins in their Kinds:
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albeit not actuall and committed, being as yet suppressed and kept downe in the heart and will of man.
albeit not actual and committed, being as yet suppressed and kept down in the heart and will of man.
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Neither doeth Iames here curiously dispute when sin is in it selfe and before God: when it first springeth and beginneth in the account and iudgement of God:
Neither doth James Here curiously dispute when since is in it self and before God: when it First springs and begins in the account and judgement of God:
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but he speaketh of sinne, as it is knowen to be sinne before men. Sinne conceaued in heart, before God is sinne:
but he speaks of sin, as it is known to be sin before men. Sin conceived in heart, before God is sin:
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All euill motions, cogitations, affections of the minde, by God are condemned as sinnes:
All evil motions, cogitations, affections of the mind, by God Are condemned as Sins:
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but actions and deedes done, are knowen onely to men, who pearce not into the heart or cogitation.
but actions and Deeds done, Are known only to men, who pierce not into the heart or cogitation.
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Wherefore when a thing is in acte, then onely with men it is accounted.
Wherefore when a thing is in act, then only with men it is accounted.
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Seeing then that sinne is not seene and knowen for sinne with men, but then when it is in acte,
Seeing then that sin is not seen and known for sin with men, but then when it is in act,
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and done, or doing, which is actuall sinne: The Apostle in this sense speaking of sinne, saith:
and done, or doing, which is actual sin: The Apostle in this sense speaking of sin, Says:
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Lust, when it hath conceaued, bringeth foorth sinne. Wherence it followeth not, that because lust bringeth foorth sinne, therefore it is not sinne:
Lust, when it hath conceived, brings forth sin. Whence it follows not, that Because lust brings forth sin, Therefore it is not sin:
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For albeit it be not seen for sinne with men (who iudge onely by the action of men) yet is it sinne with God, who knoweth the very heart, and first motions.
For albeit it be not seen for sin with men (who judge only by the actium of men) yet is it sin with God, who Knoweth the very heart, and First motions.
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Albeit it be not reigning sinne, yet is it sinne dwelling;
Albeit it be not reigning sin, yet is it sin Dwelling;
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albeit it be not mortall sinne in the Saints, yet is it veniall sinne in them also, washed away, and cleansed by baptisme.
albeit it be not Mortal sin in the Saints, yet is it venial sin in them also, washed away, and cleansed by Baptism.
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The first birth, and first fruite of lust, to our knowledge, and brought into act, is sinne:
The First birth, and First fruit of lust, to our knowledge, and brought into act, is sin:
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wherof S. James saith, Lust when it hath conceaued, bringeth foorth sinne. The seconde and latter birth of lust is death:
whereof S. James Says, Lust when it hath conceived, brings forth sin. The seconde and latter birth of lust is death:
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For lust bringeth foorth sinne, and sinne bringeth foorth death: death riseth and groweth out of sinne, being perfected and committed:
For lust brings forth sin, and sin brings forth death: death Riseth and grows out of sin, being perfected and committed:
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sinne being finished, bringeth forth death.
sin being finished, brings forth death.
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Sinne is then said to be finished or made perfect, when we geue consent to it,
Sin is then said to be finished or made perfect, when we give consent to it,
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when we yealde our selues thereunto, when we suffer it to rule and raigne ouer vs,
when we yealde our selves thereunto, when we suffer it to Rule and Reign over us,
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as bearing chiefe sway and swindge in our life. Sinne being thus perfected, bringeth foorth death.
as bearing chief sway and swinge in our life. Sin being thus perfected, brings forth death.
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Wherein he sheweth what effect followeth the carnall life of man, agreeable vnto that of Saint Paul, The wages or recompence of sinne is death:
Wherein he shows what Effect follows the carnal life of man, agreeable unto that of Saint Paul, The wages or recompense of sin is death:
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but eternall life is the gift of God through Iesus Christ our Lord. And not long after, If ye walke after the flesh, ye shall die:
but Eternal life is the gift of God through Iesus christ our Lord. And not long After, If you walk After the Flesh, you shall die:
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in as much as sinne bringeth foorth, and purchaseth death vnto men.
in as much as sin brings forth, and purchases death unto men.
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This may appeare manifest by one onely example, Iudas the traitor was first tempted by couetous motions:
This may appear manifest by one only Exampl, Iudas the traitor was First tempted by covetous motions:
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this temptation he withstoode not, but consented, and followed the motion, and so was drawen away from duetie to Christ by his desire: so lust conceaued:
this temptation he withstood not, but consented, and followed the motion, and so was drawn away from duty to christ by his desire: so lust conceived:
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lust hauing now consent of his will, broake foorth into treason, and so sinne was brought foorth,
lust having now consent of his will, broke forth into treason, and so sin was brought forth,
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euen the sinne of treason, whereby Christ was sold and betrayed to the people, and priestes of the Iewes.
even the sin of treason, whereby christ was sold and betrayed to the people, and Priests of the Iewes.
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This treason committed, and sinne perfected, purchased death:
This treason committed, and sin perfected, purchased death:
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for thereby he procured, and purchased vnto himselfe, eternall destruction, which followeth sinne, as the hire, the labour: the wages, the trauell:
for thereby he procured, and purchased unto himself, Eternal destruction, which follows sin, as the hire, the labour: the wages, the travel:
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the crowne, the workes of men.
the crown, the works of men.
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Men therefore being tempted and entised by their owne lust to committe sinne, by committing of sinne procure death,
Men Therefore being tempted and enticed by their own lust to commit sin, by committing of sin procure death,
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because sinne being done indeede, bringeth foorth death.
Because sin being done indeed, brings forth death.
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Death is due to euery sinne which men committe, so that no sinne committed, considered in it selfe, is so little, but deserueth death.
Death is due to every sin which men commit, so that no sin committed, considered in it self, is so little, but deserves death.
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But seeing the sinnes of the Saints are washed away by the fountaine of regeneration through faith in Christ,
But seeing the Sins of the Saints Are washed away by the fountain of regeneration through faith in christ,
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therefore their sinnes which through infirmitie they committe, to them procure not death, as they do to the wicked.
Therefore their Sins which through infirmity they commit, to them procure not death, as they do to the wicked.
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But the sinnefull liues of men, who tempted to euil by their owne luste and desires,
But the sinful lives of men, who tempted to evil by their own lust and Desires,
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and caried away therby to commit sinne;
and carried away thereby to commit sin;
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procure to them death, according to the doctrine of the Apostle, sinne whē it is finished bringeth forth death.
procure to them death, according to the Doctrine of the Apostle, sin when it is finished brings forth death.
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This did almighty God intimate, nay rather plainely protest to Adam, telling him that at what time so euer he eate of the forbidden fruite: he should die:
This did almighty God intimate, nay rather plainly protest to Adam, telling him that At what time so ever he eat of the forbidden fruit: he should die:
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he finished sinne, he eate of the apple, by him therefore sinne came vpon him selfe and vpon all his posteritie.
he finished sin, he eat of the apple, by him Therefore sin Come upon him self and upon all his posterity.
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The prophet Moyses teacheth Israel that their sinnes and breaches of the law of God should bring vnto them death:
The Prophet Moses Teaches Israel that their Sins and Breaches of the law of God should bring unto them death:
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the prophet Ezechiell from the mouth of God him selfe protesteth, that euerie soule that sinneth, should die:
the Prophet Ezekiel from the Mouth of God him self protesteth, that every soul that Sinneth, should die:
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hereunto Saint Peter subscribeth, dissuading men from walking after the lust of their flesh, because they fight gainst the soule, they procure the death and destruction thereof, which is that which Saint Paul in soundrie places threatneth to sundrie, that they thruste vs out and disinherite vs of the kingdom of God:
hereunto Saint Peter subscribeth, dissuading men from walking After the lust of their Flesh, Because they fight gainst the soul, they procure the death and destruction thereof, which is that which Saint Paul in sundry places threatens to sundry, that they thrust us out and disinherit us of the Kingdom of God:
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and this death is not the death of the bodie, which is naturall and common to all men:
and this death is not the death of the body, which is natural and Common to all men:
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but the death of bodie and soule for euer, which is the seconde death.
but the death of body and soul for ever, which is the seconde death.
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this is due to the committing and finishing of sinne in all men, vnlesse there come betwixt our sinne and death, the remedy which God for the Saintes hath prepared by Iesus Christ,
this is due to the committing and finishing of sin in all men, unless there come betwixt our sin and death, the remedy which God for the Saints hath prepared by Iesus christ,
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euen his •eath, passion, intercession, to die for euer. To be vnder •ondemnatiō: to be thrust out from the presence and face •f God:
even his •eath, passion, Intercession, to die for ever. To be under •ondemnation: to be thrust out from the presence and face •f God:
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to be in perperuall darkenes, to haue a worme •n our conscience which dieth not, to burne continuallie •ith fire which cannot be quenched:
to be in perperuall darkness, to have a worm •n our conscience which Dieth not, to burn continually •ith fire which cannot be quenched:
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to be caste into the ••ke which burneth with fire and brimstone:
to be cast into the ••ke which burns with fire and brimstone:
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to be tormen•ed in bodie, to bee afflicted in conscience for euermore •his is the thing which sinne committed: bringeth forth •nto men:
to be tormen•ed in body, to be afflicted in conscience for evermore •his is the thing which sin committed: brings forth •nto men:
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whereof all they shal taste, who are not clensed ••om all iniquitie by the bloude of Iesus Christ.
whereof all they shall taste, who Are not cleansed ••om all iniquity by the blood of Iesus christ.
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Let men therefore which delight in their sinnes and haue their pleasure in cōmitting iniquitie, whose hand are giuen to spoyle and robberie; Let men Therefore which delight in their Sins and have their pleasure in committing iniquity, whose hand Are given to spoil and robbery;
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whose feete are swift to shedde innocent bloud;
whose feet Are swift to shed innocent blood;
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whose toungs are instruments of blasphemy, falsshod, deceate, & whose liues are filled with oppression, extortion and crueltie;
whose tongues Are Instruments of blasphemy, falsehood, deceate, & whose lives Are filled with oppression, extortion and cruelty;
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whose bodies are weried and wasted with fornication, adultery & vncleannes of the flesh; whose manners are full of all iniquitie, impietie and vngodlines:
whose bodies Are wearied and wasted with fornication, adultery & uncleanness of the Flesh; whose manners Are full of all iniquity, impiety and ungodliness:
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alwaies recorde and recount with them selues this saying of the Apostle; sinne when it is finished bringeth forth death.
always record and recount with them selves this saying of the Apostle; sin when it is finished brings forth death.
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for howsoeuer wee flatter and deceue our selues in the vanitie of our owne minde; and hope we shall finde shifts enough to auoid this iudgement:
for howsoever we flatter and deceue our selves in the vanity of our own mind; and hope we shall find shifts enough to avoid this judgement:
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yet let vs remember that God will not be mocked: but looke what we sow, the same shall we reape; yet let us Remember that God will not be mocked: but look what we sow, the same shall we reap;
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if we sowe to the flesh, we shall reape of the flesh corruption; and this of the Apostle standeth sure;
if we sow to the Flesh, we shall reap of the Flesh corruption; and this of the Apostle Stands sure;
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Sinne when it is finished bringeth forth: death: for if through original sinne inclosed in our breasts, al men by nature deserue death;
Sin when it is finished brings forth: death: for if through original sin enclosed in our breasts, all men by nature deserve death;
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and if God shall in the day of his wrath iudge euen the secrete thoughts and cogitations of the wicked,
and if God shall in the day of his wrath judge even the secret thoughts and cogitations of the wicked,
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and therefore condemne them, shal men thinke that when lust breaketh out into open sinne, actually committing of euil:
and Therefore condemn them, shall men think that when lust breaks out into open sin, actually committing of evil:
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they shal not be punished, seeing especially the Apostle here affirmeth, that sinne being finished bringeth forth death?
they shall not be punished, seeing especially the Apostle Here Affirmeth, that sin being finished brings forth death?
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This doctrine carefully considered, shoulde put a bit into our iawes;
This Doctrine carefully considered, should put a bit into our Jaws;
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and be a bridle to our mouthes, and strong raignes in our whole liues to withdrawe and keep vs back from yealding to euil temptations:
and be a bridle to our mouths, and strong reigns in our Whole lives to withdraw and keep us back from yielding to evil temptations:
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seing the end thereof is death and destruction. If intemperate persons, drunkerds and surfiters; if theeues, spoylers, & robbers: if slaunderers, liers, and blasphemers;
sing the end thereof is death and destruction. If intemperate Persons, Drunkards and surfiters; if thieves, spoilers, & robbers: if slanderers, liers, and blasphemers;
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if adulterers, fornicators and vncleane liuers; if ambitious men, proud and vaine glorious;
if Adulterers, fornicators and unclean livers; if ambitious men, proud and vain glorious;
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if al workers of wickednes would consider, that if they commit and finish sinne in their mortal bodies, their sinnes thus finished should bring forth death, vexation in soule, torments and tortour in bodie in hell fire for euermore;
if all workers of wickedness would Consider, that if they commit and finish sin in their Mortal bodies, their Sins thus finished should bring forth death, vexation in soul, torments and tortour in body in hell fire for evermore;
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were not their harts morehard then Adamants; were not themselues more senselesle then beasts: had they either care of saluation, or dread of destruction:
were not their hearts morehard then Adamants; were not themselves more senselesle then beasts: had they either care of salvation, or dread of destruction:
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loue of God, or hatred toward Satan: desire of heauen, or mislike of hell: hope of life, or feare of death:
love of God, or hatred towards Satan: desire of heaven, or mislike of hell: hope of life, or Fear of death:
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assurance of ioy, or perswasion of punishment in the life to come:
assurance of joy, or persuasion of punishment in the life to come:
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they woulde herehence bee restrayned, holding fast this place of the Apostle as a stoppe agaynst sinne:
they would herehence be restrained, holding fast this place of the Apostle as a stop against sin:
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Lust when it hath conceyued, bringeth foorth sinne, and sinne being finished, bringeth forth death.
Lust when it hath conceived, brings forth sin, and sin being finished, brings forth death.
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These things thus set downe, and the fruites of lust thus disciphered, the conclusion followeth, which is interlaced and intermingled among the reasons:
These things thus Set down, and the fruits of lust thus deciphered, the conclusion follows, which is interlaced and intermingled among the Reasons:
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whereof thus sayeth Saint James: Erre not my deare brethren: Seeing GOD can not bee tempted, neither yet tempteth any to euill:
whereof thus Saith Saint James: Err not my deer brothers: Seeing GOD can not be tempted, neither yet tempts any to evil:
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Seeing the true and naturall cause of these temptations, is our owne concupiscense and lust, which both conceyueth,
Seeing the true and natural cause of these temptations, is our own Concupiscence and lust, which both conceiveth,
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and bringeth also foorth, first sinne, then death in vs: then can not God bee the cause thereof:
and brings also forth, First sin, then death in us: then can not God be the cause thereof:
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so that no man when hee is tempted, must say, I am tempted of GOD. Doe not so grossely and grieuously erre, my brethren:
so that no man when he is tempted, must say, I am tempted of GOD. Do not so grossly and grievously err, my brothers:
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as to impute the cause of these thinges to GOD: this errour is greate, blasphemous, and wicked:
as to impute the cause of these things to GOD: this error is great, blasphemous, and wicked:
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beware therefore you thinke not so of God, as that he soliciteth or mooueth any to euill: Erre not my deare brethren.
beware Therefore you think not so of God, as that he soliciteth or moveth any to evil: Err not my deer brothers.
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The conclusion thus interlaced with the reasons:
The conclusion thus interlaced with the Reasons:
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the third and last reason why men may not say when they are tempted, they are tempted of God, is from contrarie effects, and things repugnant: the third and last reason why men may not say when they Are tempted, they Are tempted of God, is from contrary effects, and things repugnant:
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to be authour of good and euill, are things repugnant: God is authour of good, therefore he can not bee authour of euill temptations:
to be author of good and evil, Are things repugnant: God is author of good, Therefore he can not be author of evil temptations:
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euerie good gift, and euerie perfect gift is from aboue, and commeth downe from the father of lights, with whom is no variablenesse, neither shadow of turning.
every good gift, and every perfect gift is from above, and comes down from the father of lights, with whom is no variableness, neither shadow of turning.
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If God therfore be the cause of all good things, then can he not be cause of euill things also:
If God Therefore be the cause of all good things, then can he not be cause of evil things also:
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not of euill temptations therfore, whereby we are solicited to wickednes. Nothing can be cause truly and properly, of contrarie effects:
not of evil temptations Therefore, whereby we Are solicited to wickedness. Nothing can be cause truly and properly, of contrary effects:
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therfore God, the cause, authour and worker of all good gifts in men, may not bee saide to bee cause of euill temptations.
Therefore God, the cause, author and worker of all good Gifts in men, may not be said to be cause of evil temptations.
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Of this reason the former part or antecedent is onely set downe:
Of this reason the former part or antecedent is only Set down:
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Euerie good giuing, and euerie perfect gift commeth from aboue, from the father of lights, &c. wherby the Apostle teacheth vs, that god is the fountaine of all goodnesse, the giuer of all good gifts, the authour of all good things in men:
Every good giving, and every perfect gift comes from above, from the father of lights, etc. whereby the Apostle Teaches us, that god is the fountain of all Goodness, the giver of all good Gifts, the author of all good things in men:
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he is the bottomlesse pit of all grace, that cannot be emptied or drawē drie of vs:
he is the bottomless pit of all grace, that cannot be emptied or drawn dry of us:
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he worketh whatsoeuer is good in the whole world:
he works whatsoever is good in the Whole world:
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Herehence Saint Peter calleth him the God of all grace, because all grace and all good gifts come onely from him,
Herehence Saint Peter calls him the God of all grace, Because all grace and all good Gifts come only from him,
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as from a well head and fountaine.
as from a well head and fountain.
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The God of all grace, who hath called vs vnto his eternall glorie by Iesus Christ,
The God of all grace, who hath called us unto his Eternal glory by Iesus christ,
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after that you haue suffered a little, make you perfect, strengthen and stablish you.
After that you have suffered a little, make you perfect, strengthen and establish you.
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S. Iohn Baptist, being tolde of the Iewes, that Christ baptised, and all men came vnto him, acknowledging the graces which were in Christ to come from heauen, from God,
S. John Baptist, being told of the Iewes, that christ baptised, and all men Come unto him, acknowledging the graces which were in christ to come from heaven, from God,
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as a fountaine of al goodnes: answered and said vnto them: a man can do nothing except it be giuen him from aboue:
as a fountain of all Goodness: answered and said unto them: a man can do nothing except it be given him from above:
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this is answerable to this Apostles doctrine: Euerie good giuing, and euery perfect gift is from aboue, from the father of lights.
this is answerable to this Apostles Doctrine: Every good giving, and every perfect gift is from above, from the father of lights.
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All the effects of Gods will are onely good: and whatsoeuer vertue, grace, good gift is, it is from God.
All the effects of God's will Are only good: and whatsoever virtue, grace, good gift is, it is from God.
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Seeing therefore all good things come from him, he being the onely authour of all goodnesse and graces in the children of men:
Seeing Therefore all good things come from him, he being the only author of all Goodness and graces in the children of men:
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we ought not to make him the cause of our temptations, whereby we are moued to euill:
we ought not to make him the cause of our temptations, whereby we Are moved to evil:
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for then should he bee cause, not only of diuers, but of contrarie effects, which he properly cannot be.
for then should he be cause, not only of diverse, but of contrary effects, which he properly cannot be.
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And thus is his reason plaine and euident.
And thus is his reason plain and evident.
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In this place almightie God is adorned and beautified with three ornaments, wherein his excellent goodnesse more appeareth.
In this place almighty God is adorned and beautified with three Ornament, wherein his excellent Goodness more appears.
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1 He is called the father of lights, the fountaine and well-spring, the authour and cause from whence all good giftes flowe and spring vnto men.
1 He is called the father of lights, the fountain and wellspring, the author and cause from whence all good Gifts flow and spring unto men.
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For this cause is God called, not onely the father of lights, but (as pure, innocent, holy, righteous, good,
For this cause is God called, not only the father of lights, but (as pure, innocent, holy, righteous, good,
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and the authour of all goodnesse) he is also called light.
and the author of all Goodness) he is also called Light.
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So is God called the euerlasting light of his Church, because all graces and giftes wherewith the Church is beautified, come from God,
So is God called the everlasting Light of his Church, Because all graces and Gifts wherewith the Church is beautified, come from God,
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as from a fountaine and father of vertues.
as from a fountain and father of Virtues.
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The Apostle Saint John recordeth of God, that hee is light, and in him is no darkenesse:
The Apostle Saint John recordeth of God, that he is Light, and in him is no darkness:
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the fountaine of all vertue, the giuer of all grace, a nature most perfect and iust:
the fountain of all virtue, the giver of all grace, a nature most perfect and just:
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farre from all contagion or mixture of sinne: the authour of good, but not of any euill:
Far from all contagion or mixture of sin: the author of good, but not of any evil:
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this the Apostle in these wordes expressing, calleth GOD the father of lightes. By lights hee vnderstandeth vertues, graces, good things:
this the Apostle in these words expressing, calls GOD the father of lights. By lights he understandeth Virtues, graces, good things:
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as by darkenesse the contrarie is vnderstoode, by the phraise of the Hebrues.
as by darkness the contrary is understood, by the phrase of the Hebrews.
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If then God be the father, fountaine, and authour of lightes, vertues, graces and good things in men:
If then God be the father, fountain, and author of lights, Virtues, graces and good things in men:
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then may it not be said that he is cause of euill temptations, for that agreeth not to light, but to darkenesse.
then may it not be said that he is cause of evil temptations, for that agreeth not to Light, but to darkness.
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2 Moreouer, it is attributed vnto God, that hee is not variable, mutable, chaungeable, with whom there is, sayeth Iames: no variablenesse.
2 Moreover, it is attributed unto God, that he is not variable, mutable, changeable, with whom there is, Saith James: no variableness.
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This is added to preuent that which otherwise might haue beene obiected: they might say, God in deede is sometimes the cause of good things among men:
This is added to prevent that which otherwise might have been objected: they might say, God in deed is sometime the cause of good things among men:
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it followeth not therefore, but that he may be sometimes in like maner the cause of euill.
it follows not Therefore, but that he may be sometime in like manner the cause of evil.
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Men excelling in vertue, and causes of good things in common wealthes, may sometimes change their good into euill:
Men excelling in virtue, and Causes of good things in Common wealths, may sometime change their good into evil:
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and sometimes do one thing, & sometimes the other: and why may not God so do? the Apostle sheweth;
and sometime do one thing, & sometime the other: and why may not God so do? the Apostle shows;
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God is not variable, there is no changing with him: he is constant, alwayes alike, euer cause of good, neuer author of euil.
God is not variable, there is no changing with him: he is constant, always alike, ever cause of good, never author of evil.
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Whereof euen Balaam the couetous prophet hath truely prophecied to Balac the King of Moab:
Whereof even balaam the covetous Prophet hath truly prophesied to Balaam the King of Moab:
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GOD is not as man, that hee should lie, nor as the sonne of man, that he should repent:
GOD is not as man, that he should lie, nor as the son of man, that he should Repent:
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Seeing then hee had once blessed his people Israel: hee beeing alwayes like himselfe, will not varie or chaunge his purpose.
Seeing then he had once blessed his people Israel: he being always like himself, will not vary or change his purpose.
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The princely Prophet Dauid, remouing all variablenesse from God, and making him constant, and euer like himselfe, affirmeth, that albeit heauen and earth perish,
The princely Prophet David, removing all variableness from God, and making him constant, and ever like himself, Affirmeth, that albeit heaven and earth perish,
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& be changed like a garment, yet he remaineth the same, and his yeares faile not.
& be changed like a garment, yet he remains the same, and his Years fail not.
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This Samuel told Saul the king of Israel, that seeing he had giuen the kingdome from him to Dauid, therefore that purpose shoulde stande,
This Samuel told Saul the King of Israel, that seeing he had given the Kingdom from him to David, Therefore that purpose should stand,
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because the strength of Israel will not lie, nor repent: for he is not a man that he should repent.
Because the strength of Israel will not lie, nor Repent: for he is not a man that he should Repent.
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God is like himselfe in all things, with whom there is no variablenesse.
God is like himself in all things, with whom there is no variableness.
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VVhen God altereth things at his owne pleasure, saith Saint Gregorie, the things alter, but he remaineth the same, and chaungeth not.
When God altereth things At his own pleasure, Says Saint Gregory, the things altar, but he remains the same, and changeth not.
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Therefore by his Prophet Malachie he crieth, I am the Lord, I chaunge not: and your sonnes of Iacob are not consumed.
Therefore by his Prophet Malachi he cries, I am the Lord, I change not: and your Sons of Iacob Are not consumed.
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VVhen then in Scripture it is saide often, it repented God, the Scripture speaketh to the capacitie of men,
When then in Scripture it is said often, it repented God, the Scripture speaks to the capacity of men,
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but in no wise attributeth inconstancie and variablenesse to God.
but in no wise attributeth inconstancy and variableness to God.
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This doe those manifolde places teach, which witnesse that GOD is sure, immutable, and constant in all his wayes.
This do those manifold places teach, which witness that GOD is sure, immutable, and constant in all his ways.
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If therefore GOD varie not, then hee being once the authour of good things, hee alwayes doeth good, not euill,
If Therefore GOD vary not, then he being once the author of good things, he always doth good, not evil,
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and is the fountaine of good giftes, not cause of euill temptations to any. 3 As God chaungeth not, so there is no shadowe of turning with him.
and is the fountain of good Gifts, not cause of evil temptations to any. 3 As God changeth not, so there is no shadow of turning with him.
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He is not like the Sunne, the Moone, the Starres, which appeare and shine sometimes, but at other times are couered with darkenesse, which haue their chaunges and their courses:
He is not like the Sun, the Moon, the Stars, which appear and shine sometime, but At other times Are covered with darkness, which have their changes and their courses:
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the day nowe, within ten, eleuen, or twelue houres, the night: the Sunne glorious now in beautie: but anon in an Eclipse:
the day now, within ten, eleuen, or twelue hours, the night: the Sun glorious now in beauty: but anon in an Eclipse:
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the Moone nowe in the full, nowe in the waine, now newe, nowe a quarter olde, and so forth.
the Moon now in the full, now in the wain, now new, now a quarter old, and so forth.
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The Planets nowe in this place of heauen, nowe in that, shining. There is no such turning with God.
The Planets now in this place of heaven, now in that, shining. There is no such turning with God.
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He is not now good, and nowe turned to the contrarie: for hee is alwayes light, and with him is no darkenesse at all.
He is not now good, and now turned to the contrary: for he is always Light, and with him is no darkness At all.
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For his goodnesse is alwayes cleare, bright, and continually shining: his light chaungeth not with Sunne, Moone, or Starres in the Firmament:
For his Goodness is always clear, bright, and continually shining: his Light changeth not with Sun, Moon, or Stars in the Firmament:
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he giueth not good things at one time, and at another draweth vs to euill by any temptation:
he gives not good things At one time, and At Another draws us to evil by any temptation:
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but as himselfe is immutable, so are his graces and giftes alwayes good, and not chaungeable into euill:
but as himself is immutable, so Are his graces and Gifts always good, and not changeable into evil:
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wherefore hee is not to bee counted authour of euill in any wise, as by the wicked he is wrongfully charged:
Wherefore he is not to be counted author of evil in any wise, as by the wicked he is wrongfully charged:
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neither sendeth hee euill at any time to men, whereof they themselues are not the first causes:
neither sends he evil At any time to men, whereof they themselves Are not the First Causes:
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he excelleth not now in vertue, and anon falleth into infirmitie: he is not now the authour of good things, and anon turneth to the contrarie:
he excels not now in virtue, and anon falls into infirmity: he is not now the author of good things, and anon turns to the contrary:
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but hee is in deede that God of grace and goodnesse, that fountaine and father of lights, with whom there is no variablenesse, nor shadowe of chaunging:
but he is in deed that God of grace and Goodness, that fountain and father of lights, with whom there is no variableness, nor shadow of changing:
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wherefore the worker of good things, but not the prouoker of man vnto wickednesse by any euill temptation:
Wherefore the worker of good things, but not the provoker of man unto wickedness by any evil temptation:
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which is the thirde thing here attributed vnto God, that with him there is no shadow of turning:
which is the Third thing Here attributed unto God, that with him there is no shadow of turning:
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and this is the thirde reason why men beeing tempted, ought not to say, they are tempted of God,
and this is the Third reason why men being tempted, ought not to say, they Are tempted of God,
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because he is the authour of good, and therefore cannot be authour of euill, for that he cannot be cause of contrarie effects:
Because he is the author of good, and Therefore cannot be author of evil, for that he cannot be cause of contrary effects:
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And thus entreating of the goodnesse of God, as the fountaine of al grace in man,
And thus entreating of the Goodness of God, as the fountain of all grace in man,
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and shewing by these reasons that God cannot be counted the authour of our euill: or the cause of euill temptations in vs, he discendeth to the worke of regeneration,
and showing by these Reasons that God cannot be counted the author of our evil: or the cause of evil temptations in us, he Descendeth to the work of regeneration,
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as the most manifest token and testimonie of his goodnesse.
as the most manifest token and testimony of his Goodness.
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For the greatnesse therefore of his goodnesse towardes the children of men, and for his manifold graces, let vs dayly pray vnto him, that he may shrowde vs vnder his mercifull shield of protection and defence, that thereby we being armed, may be able to withstande all assaultes and temptations of Satan, the worlde, and our owne concupiscence;
For the greatness Therefore of his Goodness towards the children of men, and for his manifold graces, let us daily pray unto him, that he may shroud us under his merciful shield of protection and defence, that thereby we being armed, may be able to withstand all assaults and temptations of Satan, the world, and our own concupiscence;
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that we may stand fast in the day of our triall, and with inuincible fortitude and pacience, may finish our wearifull pilgrimage in his feare, religion and seruice, to the glorie of his name, the profite of our brethren, the comfort of our owne conscience, the strengthening of our faith through Iesus Christ our Lord:
that we may stand fast in the day of our trial, and with invincible fortitude and patience, may finish our wearifull pilgrimage in his Fear, Religion and service, to the glory of his name, the profit of our brothers, the Comfort of our own conscience, the strengthening of our faith through Iesus christ our Lord:
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to whom with the father, and the holy ghost, be praise for euer and euer, Amen.
to whom with the father, and the holy ghost, be praise for ever and ever, Amen.
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Iames Chap. 1. verses 18. 19. 20. Sermon 6. 18
James Chap. 1. Verses 18. 19. 20. Sermon 6. 18
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Of his owne will begate he vs with the worde of truth, that we should be as the first fruits of his creatures. 19
Of his own will begat he us with the word of truth, that we should be as the First fruits of his creatures. 19
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Wherefore, my brethren, let euery man be swift to heare, and slow to speake, slow to wrath. 20
Wherefore, my brothers, let every man be swift to hear, and slow to speak, slow to wrath. 20
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For the wrath of man doeth not accomplish the righteousnesse of God.
For the wrath of man doth not accomplish the righteousness of God.
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IN these wordes, and so to the end of the Chapter, the Apostle handleth the fourth and last part of the chapter, which is touching the excellencie of the worde of God.
IN these words, and so to the end of the Chapter, the Apostle handleth the fourth and last part of the chapter, which is touching the excellency of the word of God.
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In which three things must be obserued. 1 The excellencie it selfe, and the singular effect of the worde, what it worketh in the children of men. 2 The remouing of certaine faults which hinder our attending to this worde so excellent. 3 Against these faults he setteth downe certaine exhortations and admonitions, flowing out of the worde:
In which three things must be observed. 1 The excellency it self, and the singular Effect of the word, what it works in the children of men. 2 The removing of certain Faults which hinder our attending to this word so excellent. 3 Against these Faults he sets down certain exhortations and admonitions, flowing out of the word:
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and they are foure, as shall appeare from the 21. verse to the ende. Now touching these verses, they are of this fourth and last part.
and they Are foure, as shall appear from the 21. verse to the end. Now touching these Verses, they Are of this fourth and last part.
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Wherein are two things set downe by the Apostle, and to bee considered of vs. 1 The excellencie of the worde of God i• selfe. Wherein Are two things Set down by the Apostle, and to be considered of us 1 The excellency of the word of God i• self.
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2 The remoouing of hinderances to the attending therunto, and they are two: 1 Babling and talking when we should heare.
2 The removing of hindrances to the attending thereunto, and they Are two: 1 Babbling and talking when we should hear.
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2 Wrath and anger, when wee are taught and reprooued.
2 Wrath and anger, when we Are taught and reproved.
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Touching the former of these, the excellencie of the worde of God it selfe in speciall, thereunto he discendeth by the former treatise.
Touching the former of these, the excellency of the word of God it self in special, thereunto he Descendeth by the former treatise.
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Wherein disputing of the goodnes of God, he here sheweth, that his goodnes especially appeareth in the worke of our regeneration:
Wherein disputing of the Goodness of God, he Here shows, that his Goodness especially appears in the work of our regeneration:
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the instrumentall cause whereof is the worde of God, whereof in this place he speaketh.
the instrumental cause whereof is the word of God, whereof in this place he speaks.
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So then in this 18. verse, the Apostle giueth vs, as it were, a taste of that which in generall he had spoken, that God is the fountaine of all goodnes:
So then in this 18. verse, the Apostle gives us, as it were, a taste of that which in general he had spoken, that God is the fountain of all Goodness:
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which as in sundrie other things appeareth:
which as in sundry other things appears:
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so especially in the worke of our regeneration, the most expresse testimonie of his goodnesse towardes vs:
so especially in the work of our regeneration, the most express testimony of his Goodness towards us:
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which being apparant and manifest, wee must needes confesse, that all good giuings, and all good giftes come from him:
which being apparent and manifest, we must needs confess, that all good givings, and all good Gifts come from him:
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so that wee can not say, without blasphemie, nor thinke without impietie, that GOD is authour or cause of our euill temptations:
so that we can not say, without blasphemy, nor think without impiety, that GOD is author or cause of our evil temptations:
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and in as much as GOD both first created man in perfect innocencie, and afterwarde regenerated him to bee like the image of his owne sonne in excellent vertue:
and in as much as GOD both First created man in perfect innocence, and afterward regenerated him to be like the image of his own son in excellent virtue:
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his great goodnesse doeth so appeare to all men, that it were incomparable iniquitie in any wise to make him cause of our wickednesse.
his great Goodness doth so appear to all men, that it were incomparable iniquity in any wise to make him cause of our wickedness.
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To come therefore to the excellencie of the worde, which is the meane of our regeneration, the Apostle setteth downe the other causes thereof also:
To come Therefore to the excellency of the word, which is the mean of our regeneration, the Apostle sets down the other Causes thereof also:
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so that in this 18. verse, there are three causes of our regeneration, the most apparant testimonie of the goodnes of God towards man: 1. the efficient: 2. the instrumentall. 3. the finall cause.
so that in this 18. verse, there Are three Causes of our regeneration, the most apparent testimony of the Goodness of God towards man: 1. the efficient: 2. the instrumental. 3. the final cause.
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2 The efficient cause of our regeneration, is the free will of God:
2 The efficient cause of our regeneration, is the free will of God:
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Of his owne will, sayth Iames, begate he vs. The good will of God, the gracious fauour and free purpose of God, is the first and efficient cause of saluation and regeneration in men:
Of his own will, say James, begat he us The good will of God, the gracious favour and free purpose of God, is the First and efficient cause of salvation and regeneration in men:
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1718
to the trueth whereof, all the Scriptures of GOD beare witnesse.
to the truth whereof, all the Scriptures of GOD bear witness.
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1719
The electing, preferring and aduauncing the Iewes aboue all other people, beeing as it were a figure and resemblaunce of the eternall election, and regeneration of the Saints:
The electing, preferring and advancing the Iewes above all other people, being as it were a figure and resemblance of the Eternal election, and regeneration of the Saints:
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1720
was not for any merite of man, but of the onely mercie, and loue of GOD towardes them, as Moises witnessed.
was not for any merit of man, but of the only mercy, and love of GOD towards them, as Moses witnessed.
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1721
But Saint Paul speaking (not of a temporall calling, as was that of the Iewes,
But Saint Paul speaking (not of a temporal calling, as was that of the Iewes,
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1722
but of an eternall calling of Gods Saintes, to regenerate them to eternall life) maketh the onely true and efficient cause thereof, the free-will and goodnesse of God, whereof he sayeth:
but of an Eternal calling of God's Saints, to regenerate them to Eternal life) makes the only true and efficient cause thereof, the freewill and Goodness of God, whereof he Saith:
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1723
God hath predestinate vs, to be adopted through Iesus Christ, in himselfe, according to the good pleasure of his will.
God hath predestinate us, to be adopted through Iesus christ, in himself, according to the good pleasure of his will.
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Whereunto that is agreeable in another place: all haue sinned, and are depriued of the glorie of God:
Whereunto that is agreeable in Another place: all have sinned, and Are deprived of the glory of God:
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1725
and are iustified freely by his grace, through the redemption that is in Christ Iesus. Thus of his owne will, and freely hee electeth:
and Are justified freely by his grace, through the redemption that is in christ Iesus. Thus of his own will, and freely he Electeth:
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1726
thus of his owne goodnesse hee iustifieth: thus of his meere mercie hee regenerateth vs vnto life.
thus of his own Goodness he Justifieth: thus of his mere mercy he regenerateth us unto life.
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1727
The holy Apostle noting this cause of all these wonderfull workes of God in man, affirmeth that God worketh in vs, both to will and to doe according to his owne good pleasure.
The holy Apostle noting this cause of all these wonderful works of God in man, Affirmeth that God works in us, both to will and to do according to his own good pleasure.
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1728
To like sense soundeth that to his scholer and sonne Timothie. God (saith he) hath saued vs,
To like sense soundeth that to his scholar and son Timothy. God (Says he) hath saved us,
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1729
& called vs with an holy calling, not according to our works, but according to his own purpose and grace, which was giuen vnto vs in Iesus Christ before the worlde was.
& called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us in Iesus christ before the world was.
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1730
Finally, to Titus: when the bountifulnesse and loue of God our Sauiour towards man appeared, not according to our workes,
Finally, to Titus: when the bountifulness and love of God our Saviour towards man appeared, not according to our works,
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1731
but according to his mercie he saued vs. Thus in this place of regeneration, he maketh the good will and free mercie of God, the cause of our regeneration.
but according to his mercy he saved us Thus in this place of regeneration, he makes the good will and free mercy of God, the cause of our regeneration.
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1732
As God therefore freely, and of his owne will, worketh in all things: So in the election, iustification, and regeneration of the Saints it is apparant.
As God Therefore freely, and of his own will, works in all things: So in the election, justification, and regeneration of the Saints it is apparent.
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1733
Herence is it that God saith by his Prophet, I will loue thee freely, and of mine owne wil.
Herein is it that God Says by his Prophet, I will love thee freely, and of mine own will.
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1734
The Prophet Dauid saith therefore vnto God, Thou hast saued vs for naught:
The Prophet David Says Therefore unto God, Thou hast saved us for nought:
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1735
what is that for naught, saith Saint Augustine, but this? Thou foundest nothing in vs wherefore thou shouldest saue vs, yet hast thou saued vs:
what is that for nought, Says Saint Augustine, but this? Thou foundest nothing in us Wherefore thou Shouldst save us, yet hast thou saved us:
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1736
Freely doest thou geue, freely doest thou saue.
Freely dost thou give, freely dost thou save.
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1737
This our blessed Sauiour to expresse, telleth his Disciples that hee chose them, not they him,
This our blessed Saviour to express, Telleth his Disciples that he chosen them, not they him,
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1738
because there was nothing in them wherefore he should choose them, yet of his owne free wil he chose them.
Because there was nothing in them Wherefore he should choose them, yet of his own free will he chosen them.
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1739
Saint John subscribeth hereunto, in that hee saith, Herein is loue, not that we loued him,
Saint John subscribeth hereunto, in that he Says, Herein is love, not that we loved him,
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1740
but that he loued vs first, and gaue his sonne to be a reconciliation for our sinnes.
but that he loved us First, and gave his son to be a reconciliation for our Sins.
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1741
Saint Paul to ouerthrowe all foreseen workes & merites in man, and to shew that in election, iustification, predestination,
Saint Paul to overthrown all foreseen works & merits in man, and to show that in election, justification, predestination,
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1742
and sanctification, God worketh all after his owne will freely, he thus concludeth:
and sanctification, God works all After his own will freely, he thus Concludeth:
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1743
Who hath geuen him first, & he shalbe recompenced? for of him, & through him,
Who hath given him First, & he shall recompensed? for of him, & through him,
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1744
and for him are all things, to him be glorie for euer, Amen.
and for him Are all things, to him be glory for ever, Amen.
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1745
Thus his free will and fauour towardes man, is the onely efficiencie, as of al other his vnspeakeable graces,
Thus his free will and favour towards man, is the only efficiency, as of all other his unspeakable graces,
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1746
so of regeneration in his children.
so of regeneration in his children.
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1747
That therefore (saith Beda) which he said before, that euery good geuing, and ouery perfect gift commeth from aboue from the father of light:
That Therefore (Says Beda) which he said before, that every good giving, and ouery perfect gift comes from above from the father of Light:
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1748
that doeth he consequently confirme, by adding, that not for our merites, but by the benefite of his owne will, through the water of regeneration, he hath changed vs from the children of darcknesse, to be the children of light.
that doth he consequently confirm, by adding, that not for our merits, but by the benefit of his own will, through the water of regeneration, he hath changed us from the children of darkness, to be the children of Light.
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1749
In this place therefore, not only plainly Saint Iames, but agreeably to the Scripture, reuerende Beda condemneth the doctrine of done or foreseene works, held by the Papists,
In this place Therefore, not only plainly Saint James, but agreeably to the Scripture, reverend Beda Condemneth the Doctrine of done or foreseen works, held by the Papists,
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1750
and out of this Epistle (as they dreame) most specially concluded.
and out of this Epistle (as they dream) most specially concluded.
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1751
For if regeneration be through the free will of God, if predestination, election, iustification and sanctification, be from the mercie and fauour of God,
For if regeneration be through the free will of God, if predestination, election, justification and sanctification, be from the mercy and favour of God,
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1752
as from the first and efficient cause, then are none of all these by-workes or deserts of men:
as from the First and efficient cause, then Are none of all these by-workes or deserts of men:
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1753
for there is a playne contrarietie betwixt fauour and merite, grace and deseruing: so that Paul reasoneth from the opposition thereof, against workes, in the matter of iustification:
for there is a plain contrariety betwixt favour and merit, grace and deserving: so that Paul reasoneth from the opposition thereof, against works, in the matter of justification:
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1754
To him that worketh, the wages is not counted of fauour, but of debt. And againe in the question of election;
To him that works, the wages is not counted of favour, but of debt. And again in the question of election;
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1755
If it be of grace, it is no more of works, els were grace no grace:
If it be of grace, it is no more of works, Else were grace no grace:
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1756
if of works, it is no more of grace, for then were workes no more works.
if of works, it is no more of grace, for then were works no more works.
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1757
This contrarietie Saint Augustine confessing, sheweth that grace, fauour, and free gift, cannot be mingled with works,
This contrariety Saint Augustine confessing, shows that grace, favour, and free gift, cannot be mingled with works,
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1758
and therefore concludeth and defineth what grace or free gift is: Haec est gratia, This is fauour, free gift, grace:
and Therefore Concludeth and defineth what grace or free gift is: Haec est Gratia, This is favour, free gift, grace:
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1759
which is geuen freely, not for the merites of the worker, but by the mercie of the geuer.
which is given freely, not for the merits of the worker, but by the mercy of the giver.
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1760
Seeing therefore that wee which were all by nature the children of wrath, the sonnes of Adam, subiect to eternall death and damnation, replenished in minde, heart and will, with iniquitie and sinne, compassed about with thick, darke,
Seeing Therefore that we which were all by nature the children of wrath, the Sons of Adam, Subject to Eternal death and damnation, replenished in mind, heart and will, with iniquity and sin, compassed about with thick, dark,
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1761
and mistie cloudes of error and wickednes;
and misty Clouds of error and wickedness;
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1762
loathing heauen, and louing earth, caried away of our owne desires to work wickednes with greedines, are now, not for our merites, but of Gods meere mercie;
loathing heaven, and loving earth, carried away of our own Desires to work wickedness with greediness, Are now, not for our merits, but of God's mere mercy;
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1763
not by our workes, but by his grace; not of our deserts, but of his owne will, begotten againe and regenerate:
not by our works, but by his grace; not of our deserts, but of his own will, begotten again and regenerate:
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1764
We must referre this whole work to his good wil, and account his goodnes for the only efficiēt cause of our regeneration.
We must refer this Whole work to his good will, and account his Goodness for the only efficient cause of our regeneration.
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1765
Whereby it appeareth that he is the fountaine of all goodnes, and that our wickednesse must not be imputed vnto him.
Whereby it appears that he is the fountain of all Goodness, and that our wickedness must not be imputed unto him.
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1766
The regeneration then of Gods Saints (a most manifest testimonie of his goodnes) sheweth that he is ōly author of good,
The regeneration then of God's Saints (a most manifest testimony of his Goodness) shows that he is only author of good,
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1767
& not of euil, which th'apostle here prouing, addeth, of his own wil begat he vs. 2 The good will and fauour of God, being the first and efficient cause of regeneration:
& not of evil, which apostle Here proving, adds, of his own will begat he us 2 The good will and favour of God, being the First and efficient cause of regeneration:
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1768
The second cause, which is the instrumentall cause and meane whereby wee are regenerate, is the word of God, which Saint James expresseth in this place in this manner:
The second cause, which is the instrumental cause and mean whereby we Are regenerate, is the word of God, which Saint James Expresses in this place in this manner:
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1769
of his owne will he hath begotten vs with the word of trueth.
of his own will he hath begotten us with the word of truth.
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1770
In which place he slideth and falleth into the cōmendation of the worde of God, the chiefe thing in this laste parte to be obserued.
In which place he slideth and falls into the commendation of the word of God, the chief thing in this laste part to be observed.
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1771
Which words are (as it were) the circumscribing and setting foorth of the word of God,
Which words Are (as it were) the circumscribing and setting forth of the word of God,
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1772
and the gospell of Christ, whereunto is attributed specially aboue all other wordes, that it is the word of trueth.
and the gospel of christ, whereunto is attributed specially above all other words, that it is the word of truth.
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1773
Which addition the Prophet Dauid geueth to Gods word, because therein onely is the sound trueth to be found and in no other.
Which addition the Prophet David Giveth to God's word, Because therein only is the found truth to be found and in no other.
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1774
In which word, (as in many other places) he desirous to be instructed, geueth that addition to the word, that it is trueth:
In which word, (as in many other places) he desirous to be instructed, Giveth that addition to the word, that it is truth:
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1775
Teach me thy waies O Lord, saith the Prophet, and I will walk in thy trueth.
Teach me thy ways Oh Lord, Says the Prophet, and I will walk in thy truth.
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1776
And in another place calling the word of God by the name of trueth, saith; Thy word endureth for euer in heauen, thy trueth is from generation to generation.
And in Another place calling the word of God by the name of truth, Says; Thy word Endureth for ever in heaven, thy truth is from generation to generation.
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1777
Our Sauiour Christ in his most holy praier to God, hereunto subscribeth, who desiring that the Disciples might be sanctified with the trueth, sheweth that by the trueth he meaneth the word and gospell;
Our Saviour christ in his most holy prayer to God, hereunto subscribeth, who desiring that the Disciples might be sanctified with the truth, shows that by the truth he means the word and gospel;
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1778
Sanctifie them (saith he) with thy trueth, thy word is trueth.
Sanctify them (Says he) with thy truth, thy word is truth.
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1779
This name of excellencie, this marke of difference S. Paul geueth vnto the gospell aboue other words,
This name of excellency, this mark of difference S. Paul Giveth unto the gospel above other words,
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1780
whē he affirmeth he could do nothing against the trueth, but for the trueth. Who vpbraiding the Galathians for reuolting and sliding away frōthe gospell, crieth out;
when he Affirmeth he could do nothing against the truth, but for the truth. Who upbraiding the Galatians for revolting and sliding away fronthe gospel, cries out;
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1781
O you foolish Galathians, who hath bewitched you, that ye should not beleue the trueth.
Oh you foolish Galatians, who hath bewitched you, that you should not believe the truth.
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1782
To like purpose exhorting the Ephesians to be constant in the profession of the gospell, calleth that the profession of trueth: where fore he thus exhorteth;
To like purpose exhorting the Ephesians to be constant in the profession of the gospel, calls that the profession of truth: where before he thus exhorteth;
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1783
Let vs folow the trueth in loue;
Let us follow the truth in love;
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1784
the gospel, the profession of the trueth, it is therfore an excellent ornament, and an honourable addition in this place geuen to the word of God, that it is the word of trueth.
the gospel, the profession of the truth, it is Therefore an excellent ornament, and an honourable addition in this place given to the word of God, that it is the word of truth.
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1785
And this addition to be called the word of trueth, most fitly agreeth vnto the holy word and Gospell of Iesus Christ:
And this addition to be called the word of truth, most fitly agreeth unto the holy word and Gospel of Iesus christ:
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1786
and that in foure respects, and for foure chiefe considerations. 1. in respect of God. 2. in respect of Christ. 3 in respect of the holy Ghost;
and that in foure respects, and for foure chief considerations. 1. in respect of God. 2. in respect of christ. 3 in respect of the holy Ghost;
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1787
and spirite of God. 4 in respect of the particular things them selues in the word contained.
and Spirit of God. 4 in respect of the particular things them selves in the word contained.
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1788
1 In respect of God, the word and Gospell, is the word of truth; because it is Gods word and Gospell;
1 In respect of God, the word and Gospel, is the word of truth; Because it is God's word and Gospel;
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1789
who is true and cannot lie; therefore this his word, is then the word of truth.
who is true and cannot lie; Therefore this his word, is then the word of truth.
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1790
That this word is Gods word and Gospell; it is euident: Saint Paul calleth it therefore the power of God to saluation, to al that beleue: and in another place:
That this word is God's word and Gospel; it is evident: Saint Paul calls it Therefore the power of God to salvation, to all that believe: and in Another place:
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1791
the preaching of the crosse, is to them which perish; foolishnes: but vnto vs which are saued, it is the power of God;
the preaching of the cross, is to them which perish; foolishness: but unto us which Are saved, it is the power of God;
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1792
he saith in the beginning of his Epistle to the Romās: that he was seperated to preach the Gospell of God:
he Says in the beginning of his Epistle to the Romās: that he was separated to preach the Gospel of God:
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1793
and cleering him selfe from the surmised suspicious of his aduersaries, he thus writeth: haue I therefore offended, because I abased my selfe, that you might be exalted;
and clearing him self from the surmised suspicious of his Adversaries, he thus Writeth: have I Therefore offended, Because I abased my self, that you might be exalted;
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1794
and that I preached freely the Gospell of God vnto you. Saint Peter subscribeth thereunto: the time is come, that iudgement beginne first at the house of God:
and that I preached freely the Gospel of God unto you. Saint Peter subscribeth thereunto: the time is come, that judgement begin First At the house of God:
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1795
if iudgement beginne first at vs, what shalbe the end of those, that beleeue not the Gospell of God? And this God, who is the author of this word and Gospell, is true and cannot lie:
if judgement begin First At us, what shall the end of those, that believe not the Gospel of God? And this God, who is the author of this word and Gospel, is true and cannot lie:
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1796
Balam the prophet could say of God: that he is not a man, that hee should lie: Balaam the Prophet could say of God: that he is not a man, that he should lie:
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1797
neither as the sonne of man that he should repente. Moyses in his song beareth recorde to the truth of God:
neither as the son of man that he should Repent. Moses in his song bears record to the truth of God:
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1798
perfect saith he, is the worke of the mightie God: for all his waies are iudgements:
perfect Says he, is the work of the mighty God: for all his ways Are Judgments:
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1799
God is true, and without wickednes: iust & righteous is he. Samuel telleth King Saul; that indeede the strength of Israell wil not lie;
God is true, and without wickedness: just & righteous is he. Samuel Telleth King Saul; that indeed the strength of Israel will not lie;
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1800
nor repente, for he is not a man that he should repent: Our blessed Sauiour Christ speaketh of his father, and saith:
nor Repent, for he is not a man that he should Repent: Our blessed Saviour christ speaks of his father, and Says:
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1801
I haue many things to say and iudge of you; but he that sent me, is true:
I have many things to say and judge of you; but he that sent me, is true:
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1802
and the things that I haue hard of him, those spoake I vnto the world, Saint Paul defending Gods trueth, saith, Let God be true, and euery man a lier: as it is written:
and the things that I have hard of him, those spoke I unto the world, Saint Paul defending God's truth, Says, Let God be true, and every man a liar: as it is written:
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1803
that thou maiest be iustified in thy words; and ouercome when thou art iudged. And for this cause holy Dauid calleth god the God of truth:
that thou Mayest be justified in thy words; and overcome when thou art judged. And for this cause holy David calls god the God of truth:
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1804
into thy hands I commende my spirite, thou God of trueth. Seing the Gospell is the word & Gospell of God;
into thy hands I commend my Spirit, thou God of truth. Sing the Gospel is the word & Gospel of God;
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1805
and God the God of trut, hand cannot lie: thē must needes this word be true, and the word of truth.
and God the God of trut, hand cannot lie: them must needs this word be true, and the word of truth.
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1806
2 As in respect of God, the author thereof, the Gospell may rightly be called the word of truth:
2 As in respect of God, the author thereof, the Gospel may rightly be called the word of truth:
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1807
so in respect of Christ, who is the matter, the very substance and subiect, whereof the Gospell entreateth, it is the word of truth: for it entreteth of Christ;
so in respect of christ, who is the matter, the very substance and Subject, whereof the Gospel entreateth, it is the word of truth: for it entreateth of christ;
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1808
and Christ is trueth it selfe: therefore the Gospel the word of truth. That it entreateth of Christ, it appeareth by all the Euangelists;
and christ is truth it self: Therefore the Gospel the word of truth. That it entreateth of christ, it appears by all the Evangelists;
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1809
who entitle their writings, the holy Gospell of Iesus Christ:
who entitle their writings, the holy Gospel of Iesus christ:
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1810
of whom therein they entreat by the Apostles, which cal their preachings and writings, the Gospell, the testimonie of Christ; of whom therein they speake;
of whom therein they entreat by the Apostles, which call their preachings and writings, the Gospel, the testimony of christ; of whom therein they speak;
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1811
and to whom they giue and beare witnesse.
and to whom they give and bear witness.
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1812
I am not ashamed of the Gospell of Christ, for it is the power of God to saluation, to euerie one that beleueth.
I am not ashamed of the Gospel of christ, for it is the power of God to salvation, to every one that Believeth.
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1813
Els where, if our Gospel be hid to any, it is hid to those that are lost:
Else where, if our Gospel be hid to any, it is hid to those that Are lost:
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1814
in whom the God of this world hath blinded their mindes: that is, the infidels;
in whom the God of this world hath blinded their minds: that is, the Infidels;
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1815
that the glorious Gospell of Christ, which is the image of God, should not shine vnto them.
that the glorious Gospel of christ, which is the image of God, should not shine unto them.
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1816
Paul saith, he hath sent Timothie the minister of God, and his labour-fellow in the Gospell of Christ, vnto the Thessalonians:Paul Says, he hath sent Timothy the minister of God, and his labour-fellow in the Gospel of christ, unto the Thessalonians:
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1817
and for this cause is it also called the testimony of Christ: because it beareth witness and record of him.
and for this cause is it also called the testimony of christ: Because it bears witness and record of him.
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1818
To which sence soundeth that of Saint Paule: who geueth thanks to God for the riches of the grace of God vpon the Corinthians, who abounded in all knowledge,
To which sense soundeth that of Saint Paul: who Giveth thanks to God for the riches of the grace of God upon the Corinthians, who abounded in all knowledge,
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1819
euen as the testimonie of Iesus Christ (that is, his Gospell) was confirmed in them.
even as the testimony of Iesus christ (that is, his Gospel) was confirmed in them.
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1820
And a little after he saith, that when he came vnto them, he came not in excellencie of words and wisedom, preaching vnto them the testimonie of Iesus Christ;
And a little After he Says, that when he Come unto them, he Come not in excellency of words and Wisdom, preaching unto them the testimony of Iesus christ;
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1821
and finally he exhorteth his scholer Timothie; not to be ashamed of the testimonie of Christ (that is, the gospell) neither of him the Lordes prisoner.
and finally he exhorteth his scholar Timothy; not to be ashamed of the testimony of christ (that is, the gospel) neither of him the lords prisoner.
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1822
Seeing then the Gospell speaketh wholy of Christ, or at least tendeth wholy vnto him: and he trueth, as himselfe affirmeth, I am the way, the trueth & the life:
Seeing then the Gospel speaks wholly of christ, or At least tendeth wholly unto him: and he truth, as himself Affirmeth, I am the Way, the truth & the life:
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the gospel in that respect also is the word of trueth. 3 Moreouer, this word is inspired from the spirit: the gospel in that respect also is the word of truth. 3 Moreover, this word is inspired from the Spirit:
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1824
For all Scripture (saith Paul) is inspired from aboue.
For all Scripture (Says Paul) is inspired from above.
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1825
And Saint Peter saith, that Prophesie came not in former times by the will of man,
And Saint Peter Says, that Prophesy Come not in former times by the will of man,
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1826
but holy men spoke and vttered the word, as they were moued and inspired by the holy Ghost,
but holy men spoke and uttered the word, as they were moved and inspired by the holy Ghost,
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1827
& the holy Ghost is the spirit of trueth, as our sauiour affirmeth:
& the holy Ghost is the Spirit of truth, as our Saviour Affirmeth:
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1828
I wil pray the Father, and he shal geue you another comforter, that he may abide with you for euer, euen the spirite of trueth.
I will pray the Father, and he shall give you Another comforter, that he may abide with you for ever, even the Spirit of truth.
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1829
And againe, when the comforter shall come, whom I wil send vnto you from my father,
And again, when the comforter shall come, whom I will send unto you from my father,
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1830
euen the spirite of trueth which proceedeth from the father, he shal testifie of me. 16. Ioh. 13. 1. Ioh. 5. 6. The word & gospell being inspired by that spirit, which is the spirit of trueth, is in that respect also the word of trueth.
even the Spirit of truth which Proceedeth from the father, he shall testify of me. 16. John 13. 1. John 5. 6. The word & gospel being inspired by that Spirit, which is the Spirit of truth, is in that respect also the word of truth.
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4 In respect that euery particular thing in the gospel conteined, is true; therefore is it also the worde of trueth.
4 In respect that every particular thing in the gospel contained, is true; Therefore is it also the word of truth.
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1832
Whatsoeuer Christ spoke and preached, it is truly in effect there deliuered: whatsoeuer hee did, it is truely reported:
Whatsoever christ spoke and preached, it is truly in Effect there Delivered: whatsoever he did, it is truly reported:
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1833
whatsoeuer he promised, it is truely, and shal truely be performed: what punishment is therin threatened to the wicked, it shall assuredly be inflicted.
whatsoever he promised, it is truly, and shall truly be performed: what punishment is therein threatened to the wicked, it shall assuredly be inflicted.
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1834
Finally, whatsoeuer is there mentioned, is most true.
Finally, whatsoever is there mentioned, is most true.
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1835
This word conteyning nothing but the sound trueth, and hauing therein no lie, no vntrueth, no falshood, no errors,
This word containing nothing but the found truth, and having therein no lie, no untruth, no falsehood, no errors,
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as the words of mē haue: (for al men are liers, and their words oftentimes are ful of vntruethes) therefore may the gospel rightly be called the word of trueth.
as the words of men have: (for all men Are liers, and their words oftentimes Are full of untruths) Therefore may the gospel rightly be called the word of truth.
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Wherfore, whether we respect God the authour, or Christ the subiecte or matter, or the holy Ghost, the inspirer,
Wherefore, whither we respect God the author, or christ the Subject or matter, or the holy Ghost, the inspirer,
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or the things themselues in this worde conteyned: it is the word of trueth. For God is God of trueth: Christ is Lord of trueth:
or the things themselves in this word contained: it is the word of truth. For God is God of truth: christ is Lord of truth:
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the holy Ghost, the spirite of trueth: the things in this word, things of trueth: Therefore the Gospell the word of trueth.
the holy Ghost, the Spirit of truth: the things in this word, things of truth: Therefore the Gospel the word of truth.
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By which word of trueth we are begotten adn regenerate, we are new framed, and as it were, new fashioned vnto a holy birth:
By which word of truth we Are begotten Adn regenerate, we Are new framed, and as it were, new fashioned unto a holy birth:
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1841
to our new birth, whereby wee are borne, not of flesh and bloud, but by the word of trueth to eternall life.
to our new birth, whereby we Are born, not of Flesh and blood, but by the word of truth to Eternal life.
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1842
This is the seede of the new birth, frō hence our new birth and regeneration ariseth, whereof S. Paul speaking, testifieth to the Corinthians, that he had begot them through the gospell.
This is the seed of the new birth, from hence our new birth and regeneration arises, whereof S. Paul speaking, Testifieth to the Corinthians, that he had begotten them through the gospel.
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1843
For this cause speaking of the spirituall begetting, and of the regeneration of Timothie and Titus, whom he had begotten by the gospell,
For this cause speaking of the spiritual begetting, and of the regeneration of Timothy and Titus, whom he had begotten by the gospel,
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and by his meane through the word of trueth regenerate:
and by his mean through the word of truth regenerate:
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1845
he calleth them his naturall sonnes through faith, because they comming by his ministring to the knowledge of the faith of Christ, were regenerate by the worde of trueth by him preached.
he calls them his natural Sons through faith, Because they coming by his ministering to the knowledge of the faith of christ, were regenerate by the word of truth by him preached.
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Saint Peter speaking of the causes of our regeneration, maketh the gospell, and word of God, the meane and instrument of our new birth:
Saint Peter speaking of the Causes of our regeneration, makes the gospel, and word of God, the mean and Instrument of our new birth:
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1847
Being borne anew (saith he) not of mortall, but of immortal seed, by the word of God, which endureth for euer.
Being born anew (Says he) not of Mortal, but of immortal seed, by the word of God, which Endureth for ever.
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Therefore attributing our new birth, and growing vp by regeneration, vnto the worde, as the meane and instrument, in the next Chapter he prosecuteth his former purpose, and addeth thereunto exhortation:
Therefore attributing our new birth, and growing up by regeneration, unto the word, as the mean and Instrument, in the next Chapter he prosecuteth his former purpose, and adds thereunto exhortation:
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1849
Therefore (saith he) as new borne babes, desire the sincere milke of the word, that you may grow thereby:
Therefore (Says he) as new born babes, desire the sincere milk of the word, that you may grow thereby:
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1850
and as the word of trueth is the instrument whereby our newe birth is caused:
and as the word of truth is the Instrument whereby our new birth is caused:
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1851
so is it the meane also, whereby therein we are continued, and therefore a thing of singular excellencie.
so is it the mean also, whereby therein we Are continued, and Therefore a thing of singular excellency.
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1852
Finally, our Sauiour Christ (acknowledging the word of trueth to be the meane and instrumēt of our regeneration, to that end praieth vnto his father, that his Disciples might not onely be consecrate to his seruice,
Finally, our Saviour christ (acknowledging the word of truth to be the mean and Instrument of our regeneration, to that end Prayeth unto his father, that his Disciples might not only be consecrate to his service,
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and by him made fitte for the office of the Apostleship, whereunto they were called:
and by him made fit for the office of the Apostleship, whereunto they were called:
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but also might be purged, & regenerate, and born anew) saith, Sanctifie them with thy trueth, thy word is trueth.
but also might be purged, & regenerate, and born anew) Says, Sanctify them with thy truth, thy word is truth.
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If the gospell of Christ be the word of trueth, why doe we not beleeue it? if it be the instrument of our regeneration,
If the gospel of christ be the word of truth, why do we not believe it? if it be the Instrument of our regeneration,
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1856
why doe we not honourably embrace it? if therby God hath begotten vs againe,
why do we not honourably embrace it? if thereby God hath begotten us again,
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1857
why are we in any wise so carelesse of it, that (only such times excepted as for feare of law,
why Are we in any wise so careless of it, that (only such times excepted as for Fear of law,
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1858
or shame of the world, they must come) they come not to the hearing of this word of trueth? but either they talke our at table,
or shame of the world, they must come) they come not to the hearing of this word of truth? but either they talk our At table,
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or walke out abroad, or sleepe out at home, or play out with companie, or spende out in vaine exercise,
or walk out abroad, or sleep out At home, or play out with company, or spend out in vain exercise,
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1860
or contriue out with dalliance, or passe out by euill meanes, that time which is apointed for the preaching and hearing of the word.
or contrive out with dalliance, or pass out by evil means, that time which is appointed for the preaching and hearing of the word.
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1861
These are carnal men, and haue not the spirite, lumpish and earthly, whose affectiōs reach not to this heauenly doctrine.
These Are carnal men, and have not the Spirit, lumpish and earthly, whose affections reach not to this heavenly Doctrine.
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1862
If the gospell be the word of trueth, whereby we are regenerate, and borne againe,
If the gospel be the word of truth, whereby we Are regenerate, and born again,
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1863
why are men and women so daintie and coy, why are they so choise hereof, that they wil heare it onely,
why Are men and women so dainty and coy, why Are they so choice hereof, that they will hear it only,
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1864
when, where, and of whom they luste? as if the men make it the word of trueth,
when, where, and of whom they lust? as if the men make it the word of truth,
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1865
and the instrument of our regeneration? Let not men and women pretend that they are sanctified men and women:
and the Instrument of our regeneration? Let not men and women pretend that they Are sanctified men and women:
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1866
let them not vaunte themselues to be purer then their brethren, and heare this word with this partialitie.
let them not vaunt themselves to be Purer then their brothers, and hear this word with this partiality.
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1867
For I protest vnto euery such, in the feare of God, that vnlesse this word of trueth,
For I protest unto every such, in the Fear of God, that unless this word of truth,
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1868
and instrument of regeneration, be sweeter vnto them then the hony, and the hony combe: by what messenger soeuer the Lord doeth send it:
and Instrument of regeneration, be Sweeten unto them then the honey, and the honey comb: by what Messenger soever the Lord doth send it:
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1869
that they flatter and deceiue them selues in a vaine shadowe of holines, and are not truely sanctified vnto the Lord,
that they flatter and deceive them selves in a vain shadow of holiness, and Are not truly sanctified unto the Lord,
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1870
neither haue effectually tasted of the doctrine of regeneratiō, wherof this word is the mean and instrument.
neither have effectually tasted of the Doctrine of regeneration, whereof this word is the mean and Instrument.
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1871
As then our regeneration is attributed vnto the word of trueth, as vnto the meane and instrument:
As then our regeneration is attributed unto the word of truth, as unto the mean and Instrument:
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1872
so is saluation also (as afterward is added) to the Sacraments in like manner,
so is salvation also (as afterwards is added) to the Sacraments in like manner,
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1873
as Saint Paul saith, that Christ washeth and sanctifieth his Church, by the washing of water through the word.
as Saint Paul Says, that christ washes and Sanctifieth his Church, by the washing of water through the word.
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1874
And againe, when the bountifulnes of God our Sauiour appeared, not by workes, but according to his mercie hath he saued vs, by the washing of the new birth,
And again, when the bountifulness of God our Saviour appeared, not by works, but according to his mercy hath he saved us, by the washing of the new birth,
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1875
and the renuing of the holy Ghost: The holy Sacramentes are meanes:
and the renewing of the holy Ghost: The holy Sacraments Are means:
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1876
the word of trueth the instrument & mean whereby we are begotten againe, and new borne, which greatly commendeth the excellencie of the word:
the word of truth the Instrument & mean whereby we Are begotten again, and new born, which greatly commends the excellency of the word:
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1877
which this Apostle expressing, saith, Of his owne will begat he vs, with the word of trueth.
which this Apostle expressing, Says, Of his own will begat he us, with the word of truth.
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1878
3 The finall cause of our regeneration is, that wee should bee the first fruites of his creatures:
3 The final cause of our regeneration is, that we should be the First fruits of his creatures:
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1879
that is, that out of the whole lumpe and masse of mankinde, out of all people, tongues, nations,
that is, that out of the Whole lump and mass of mankind, out of all people, tongues, Nations,
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1880
and kinreds of the earth, wee might be select, culled and chosen out, to bee a peculiar, proper,
and kindreds of the earth, we might be select, culled and chosen out, to be a peculiar, proper,
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1881
and speciall people vnto him, who had called vs, euen vnto God, whose chiefe treasure, whose portion and lot, whose inheritance and peculiar people the Saints are.
and special people unto him, who had called us, even unto God, whose chief treasure, whose portion and lot, whose inheritance and peculiar people the Saints Are.
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1882
In which place hee alludeth chiefly vnto the lawe:
In which place he alludeth chiefly unto the law:
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1883
wherein the first fruits, and first encrease were the Lords, as things picked out, set a part, chosen out for God himselfe.
wherein the First fruits, and First increase were the lords, as things picked out, Set a part, chosen out for God himself.
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1884
Whereof thus saith God in the law: Thou shalt not linger, nor deferre to render thy tithes, and thy first fruits:
Whereof thus Says God in the law: Thou shalt not linger, nor defer to render thy Tithes, and thy First fruits:
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1885
and thou shalt giue me thy first borne of thy children.
and thou shalt give me thy First born of thy children.
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1886
In the same booke of Moises, it is commaunded the people, that they offer the first fruits of their ground in the house of the Lord their God.
In the same book of Moses, it is commanded the people, that they offer the First fruits of their ground in the house of the Lord their God.
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1887
In the repeating of the lawe by Moises, thus was it saide to Israel: Thou maiest not eate in the towns, the tithes of thy corne, wine or oile,
In the repeating of the law by Moses, thus was it said to Israel: Thou Mayest not eat in the Towns, the Tithes of thy corn, wine or oil,
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1888
neither the first fruits of thy cattell, or sheepe, nor the fruits of thy hands. The first fruits therefore, as appeareth, were dedicate to God:
neither the First fruits of thy cattle, or sheep, nor the fruits of thy hands. The First fruits Therefore, as appears, were dedicate to God:
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neither was it 〈 … 〉 for men to eate or touch them, as things reserued for the vse of the Lorde onely.
neither was it 〈 … 〉 for men to eat or touch them, as things reserved for the use of the Lord only.
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1890
As then the first fruits were the Lords portion of the people, and things dedicated and consecrate as holy vnto him:
As then the First fruits were the lords portion of the people, and things dedicated and consecrate as holy unto him:
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1891
so the Saints of God, regenerate by his word, are holy, peculiar, proper, sanctified to the vse of the Lord: the chiefe treasure he hath:
so the Saints of God, regenerate by his word, Are holy, peculiar, proper, sanctified to the use of the Lord: the chief treasure he hath:
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1892
the thing he hath commaunded to bee receyued for himselfe:
the thing he hath commanded to be received for himself:
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which the Apostle insinuateth in this place, when setting downe the ende of our regeneration, affirmeth it to bee, that we might bee the first fruites of his creatures:
which the Apostle insinuates in this place, when setting down the end of our regeneration, Affirmeth it to be, that we might be the First fruits of his creatures:
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1894
of his owne will begate he vs, with the worde of truth, that we might be the first fruits of his creatures.
of his own will begat he us, with the word of truth, that we might be the First fruits of his creatures.
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1895
The Israelites were called sometimes the first fruites of God, because they were chosen of God aboue all other people, to serue the Lord only:
The Israelites were called sometime the First fruits of God, Because they were chosen of God above all other people, to serve the Lord only:
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and the first offred vnto the Lord of al nations: whereof the prophet Ieremie saith: Israel was as a thing hallowed vnto the Lord, and his first fruits:
and the First offered unto the Lord of all Nations: whereof the Prophet Ieremie Says: Israel was as a thing hallowed unto the Lord, and his First fruits:
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1897
all that eate it shall offende: euill shall come vpon them, saith the Lord. This is most true of the true Israel, which is of God:
all that eat it shall offend: evil shall come upon them, Says the Lord. This is most true of the true Israel, which is of God:
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1898
of the Saints, of the Church, whom God hath separated from all people, hallowed and sanctified vnto him selfe, chosen to be a speciall possession, inheritance, and treasure vnto himselfe:
of the Saints, of the Church, whom God hath separated from all people, hallowed and sanctified unto him self, chosen to be a special possession, inheritance, and treasure unto himself:
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1899
for which cause we by him are regenerate.
for which cause we by him Are regenerate.
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1900
Of his owne will hath he begoten vs, with the word of trueth, that we might be the first fruits of his creatures.
Of his own will hath he begotten us, with the word of truth, that we might be the First fruits of his creatures.
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1901
S. Paul disputing to like purpose, of the causes of our regeneration and saluation: teacheth vs the ende thereof to be the inheritance of life:
S. Paul disputing to like purpose, of the Causes of our regeneration and salvation: Teaches us the end thereof to be the inheritance of life:
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1902
we are saued by his mercie, through the washing of the newe birth, and the renuing of the holy Ghost, which he shed vpon vs aboundantly, through Iesus Christ our Lord:
we Are saved by his mercy, through the washing of the new birth, and the renewing of the holy Ghost, which he shed upon us abundantly, through Iesus christ our Lord:
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1903
that we being iustified by his grace: should be made heires according to the hope of eterna•l life.
that we being justified by his grace: should be made Heirs according to the hope of eterna•l life.
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1904
The like end shall we find of our redemption, predestination, and the like:
The like end shall we find of our redemption, predestination, and the like:
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1905
all which tende to one end, to shew that we are redeemed, called, iustified, regenerated to be partakers of immortal glorie, that therfore we should be dedicate and consecrate to God, to be a speciall treasure vnto him:
all which tend to one end, to show that we Are redeemed, called, justified, regenerated to be partakers of immortal glory, that Therefore we should be dedicate and consecrate to God, to be a special treasure unto him:
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1906
to serue him in holinesse and righteousnes all the dayes of our life.
to serve him in holiness and righteousness all the days of our life.
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1907
We are begotten by the will of God, with the word of truth, according to the Apostles doctrine.
We Are begotten by the will of God, with the word of truth, according to the Apostles Doctrine.
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1908
Being now to this end regenerate, we must endeuour our selues to shine in vertue, to excell in holinesse, to abound in all righteousnesse,
Being now to this end regenerate, we must endeavour our selves to shine in virtue, to excel in holiness, to abound in all righteousness,
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1909
and be chiefly carefull, that we bereaue not our selues of so holy an ende of regeneration, by contagion of sinnes, and the workes of wickednesse.
and be chiefly careful, that we bereave not our selves of so holy an end of regeneration, by contagion of Sins, and the works of wickedness.
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1910
The excellencie therefore of the word of God is here apparant, partly in that it is called the word of truth:
The excellency Therefore of the word of God is Here apparent, partly in that it is called the word of truth:
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1911
partly in that it is here the meane and instrument of regeneration, the most manifest token of Gods goodnesse towards vs. Sundrie are the commendations of the word of God, and the Gospel of Christ.
partly in that it is Here the mean and Instrument of regeneration, the most manifest token of God's Goodness towards us Sundry Are the commendations of the word of God, and the Gospel of christ.
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1912
Dauid the holy Prophet falling into the praise therof, saith: the law of the Lord is perfect, conuerting the soule:David the holy Prophet falling into the praise thereof, Says: the law of the Lord is perfect, converting the soul:
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1913
the testimonie of the Lord is sure, and giueth light or wisdome to the simple: the statutes of the Lord are right, and reioice the heart:
the testimony of the Lord is sure, and gives Light or Wisdom to the simple: the statutes of the Lord Are right, and rejoice the heart:
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1914
the commandement of god is pure, and giueth light vnto the eies: the feare of the lord is cleare, & endureth for euer:
the Commandment of god is pure, and gives Light unto the eyes: the Fear of the lord is clear, & Endureth for ever:
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1915
the iudgements of the lord are true, & righteous altogither:
the Judgments of the lord Are true, & righteous altogether:
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1916
more to be desired then gold, yea then much fine gold, sweeter also then the honie and the honie combe.
more to be desired then gold, yea then much fine gold, Sweeten also then the honey and the honey comb.
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1917
Moreouer, by them is thy seruant made circumspect, and in keeping of them there is great reward.
Moreover, by them is thy servant made circumspect, and in keeping of them there is great reward.
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1918
In another place to like praise is it spoken.
In Another place to like praise is it spoken.
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1919
The words of the Lord are pure words, as the siluer tried in a fornace of earth, fined seuen folde.
The words of the Lord Are pure words, as the silver tried in a furnace of earth, fined seuen fold.
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1920
It is no small commendation of the word, that it is the direction of our youth, a lanterne to our feete,
It is no small commendation of the word, that it is the direction of our youth, a lantern to our feet,
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1921
and a light vnto our paths.
and a Light unto our paths.
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1922
Which holy Job feeling, counted it more precious and deare vnto him, then his dayly food.
Which holy Job feeling, counted it more precious and deer unto him, then his daily food.
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1923
Yet is there no praise greater, nor any thing that more extolleth the incōparable glory therof, thē that it is here called the word of truth:
Yet is there no praise greater, nor any thing that more extolleth the incomparable glory thereof, them that it is Here called the word of truth:
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1924
whereby we are begotten againe to bee the first fruits of the creatures of God. Seeing therefore the word of God conuerteth mens soules:
whereby we Are begotten again to be the First fruits of the creatures of God. Seeing Therefore the word of God Converts men's Souls:
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1925
seeing it is pure as the golde and siluer, which seuen times is tried:
seeing it is pure as the gold and silver, which seuen times is tried:
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1926
seeing it is the direction of vnbrideled youth, the guide of our sliding feete, and the sure light to the wandering paths of man:
seeing it is the direction of unbridled youth, the guide of our sliding feet, and the sure Light to the wandering paths of man:
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1927
seeing it is more precious then dayly food to Gods children:
seeing it is more precious then daily food to God's children:
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1928
seeing it is the word of saluation, the immortall seede of our regeneration, the worde of truth, the instrument whereby we are borne a new, to be the first fruits of the creatures of God:
seeing it is the word of salvation, the immortal seed of our regeneration, the word of truth, the Instrument whereby we Are born a new, to be the First fruits of the creatures of God:
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1929
who is then so blind, which seeth not: so wilfully ignorant, which knoweth not:
who is then so blind, which sees not: so wilfully ignorant, which Knoweth not:
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1930
so maliciously wicked, which confesseth not, the incomparable and singular excellencie of the worde and heauenly doctrine of the Gospel? Whereof the Apostle to assure vs, saith, of his owne will hath hee begotten vs with the worde of truth, that we should be the first fruites of his creatures.
so maliciously wicked, which Confesses not, the incomparable and singular excellency of the word and heavenly Doctrine of the Gospel? Whereof the Apostle to assure us, Says, of his own will hath he begotten us with the word of truth, that we should be the First fruits of his creatures.
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1931
2 The worde of God being then so excellent, and the excellencie it selfe thereof set foorth in that it is the word of trueth,
2 The word of God being then so excellent, and the excellency it self thereof Set forth in that it is the word of truth,
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1932
and the meane of our regeneration:
and the mean of our regeneration:
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1933
in the seconde place of this treatise, the Apostle remooueth such things as hinder the attending thereunto:
in the seconde place of this treatise, the Apostle Removeth such things as hinder the attending thereunto:
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1934
and the things which greatly hinder the woorde, are two: 1 Babling and talking, when wee should heare with attentiue and deepe silence: 2 and anger,
and the things which greatly hinder the word, Are two: 1 Babbling and talking, when we should hear with attentive and deep silence: 2 and anger,
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1935
when wee are taught and reformed by the word.
when we Are taught and reformed by the word.
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1936
1 Concerning the first, thus sayth Saint James: therefore my brethren, let euery man be swift to heare, but flow to speake.
1 Concerning the First, thus say Saint James: Therefore my brothers, let every man be swift to hear, but flow to speak.
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1937
Wherein our vaine babling, and foolish talking when we should heare, is condemned: and attention & audience to the word commanded vnto the saints:
Wherein our vain babbling, and foolish talking when we should hear, is condemned: and attention & audience to the word commanded unto the Saints:
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1938
that we shew our selues prompt and readie to learne, and not hastie to teach others,
that we show our selves prompt and ready to Learn, and not hasty to teach Others,
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1939
when we should heare and learn our selues rather.
when we should hear and Learn our selves rather.
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1940
Thus is our rashnes which are vnlearned, reproued, when we talke of high & heauenly matters, too excellent and deepe for our slender capacitie:
Thus is our rashness which Are unlearned, reproved, when we talk of high & heavenly matters, too excellent and deep for our slender capacity:
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1941
As of the nature & secret wisdome of God, of his inscrutible iudgement in calling and choosing some:
As of the nature & secret Wisdom of God, of his inscrutible judgement in calling and choosing Some:
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1942
and condemning other at his free pleasure, and such like:
and condemning other At his free pleasure, and such like:
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1943
wherein we must stay our selues, contented therein to bee informed with pacience and silence of such as are learned.
wherein we must stay our selves, contented therein to be informed with patience and silence of such as Are learned.
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1944
The heathen Philosophers, would not men rashly to speake, but rather to heare with silence: for which cause noble Pythagoras inioyned his hearers vij. yeares silence, that that while they might learne, but not rashly talke of the precepts of philosophie.
The heathen Philosophers, would not men rashly to speak, but rather to hear with silence: for which cause noble Pythagoras enjoined his hearers vij. Years silence, that that while they might Learn, but not rashly talk of the Precepts of philosophy.
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1945
Was that needfull in humain philosophie, and is it not much more needfull in the heauenly philosophie of God, that we be swift to heare,
Was that needful in humain philosophie, and is it not much more needful in the heavenly philosophy of God, that we be swift to hear,
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1946
and slow to speake, of the diuine misteries of his word? And Cleobulus taught, that mē should be more careful to heare then to speake:
and slow to speak, of the divine Mysteres of his word? And Cleobulus taught, that men should be more careful to hear then to speak:
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1947
because audience and attentiue hearing ▪ more becommeth most men, then to speake.
Because audience and attentive hearing ▪ more becomes most men, then to speak.
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1948
When Zeno heard a yong man prating, and speaking much, mocking him, hee tolde him that his eares were growne in to his tongue,
When Zeno herd a young man prating, and speaking much, mocking him, he told him that his ears were grown in to his tongue,
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1949
because he heard little, and spoke much: where he should haue heard much, and spoken little.
Because he herd little, and spoke much: where he should have herd much, and spoken little.
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1950
Nature it selfe would haue vs swift to heare, but slow to speake, for which cause we haue two eares giuen vs, to heare much,
Nature it self would have us swift to hear, but slow to speak, for which cause we have two ears given us, to hear much,
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1951
and but one tongue, to speake little.
and but one tongue, to speak little.
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1952
When men therefore haue not the sufficient knowledge of things, they ought rather to heare in silence,
When men Therefore have not the sufficient knowledge of things, they ought rather to hear in silence,
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1953
and learne with pacience, then rashly to speake of the things they knowe not.
and Learn with patience, then rashly to speak of the things they know not.
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1954
A thing no doubt, not onely needfull in worldly wisedome, but necessarie also in heauenlie philosophie.
A thing no doubt, not only needful in worldly Wisdom, but necessary also in heavenly philosophy.
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1955
Sirach wisheth men to bee swift to heare good things, and to be of pure life;Sirach wishes men to be swift to hear good things, and to be of pure life;
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1956
but to giue answere with aduised patience. And if they haue vnderstanding, to shape an answere vnto their neighbour:
but to give answer with advised patience. And if they have understanding, to shape an answer unto their neighbour:
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1957
if not, to lay their handes vpon their mouthes, least they be trapped in an vndiscrete worde, and so bee blamed.
if not, to lay their hands upon their mouths, lest they be trapped in an undiscrete word, and so be blamed.
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1958
The Apostle Saint Iames, seeing rash babling to bee a disturbance vnto the attention of men, which they ought to performe to the worde, exhorteth men to be swift to heare, but slowe to speake.
The Apostle Saint James, seeing rash babbling to be a disturbance unto the attention of men, which they ought to perform to the word, exhorteth men to be swift to hear, but slow to speak.
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1959
That wee are willed to bee swift, quicke, readie and prompt to heare and learne, but slowe to speake:
That we Are willed to be swift, quick, ready and prompt to hear and Learn, but slow to speak:
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1960
it forbiddeth not men to speake at all; but not to speake rashly:
it forbiddeth not men to speak At all; but not to speak rashly:
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1961
but to obserue time, place, person, and other circumstaunces in their speach, as shall be most conuenient.
but to observe time, place, person, and other Circumstances in their speech, as shall be most convenient.
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1962
And the circumstaunces in our talke and speaking to be obserued, are specially these. 1 The person to whom, 2 The place where. 3 The time when. 4 The maner how. 5 The things whereof wee speake. 6 The ende wherefore:
And the Circumstances in our talk and speaking to be observed, Are specially these. 1 The person to whom, 2 The place where. 3 The time when. 4 The manner how. 5 The things whereof we speak. 6 The end Wherefore:
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1963
which carefully obserued, greatly beautifie and adorne the talke and speach of men. 1 The person to whom we speake:
which carefully observed, greatly beautify and adorn the talk and speech of men. 1 The person to whom we speak:
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1964
whether our equal, our better, our inferiour: whether a prince or subiect, honourable, or of meane birth: learned ignoraunt, wise, or foolish:
whither our equal, our better, our inferior: whither a Prince or Subject, honourable, or of mean birth: learned ignorant, wise, or foolish:
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1965
this ought in talke to be considered, that, regard had of the person, our talke may be accordingly.
this ought in talk to be considered, that, regard had of the person, our talk may be accordingly.
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1966
2 The place is to be noted: for in some place it is better to speake, then to be silent:
2 The place is to be noted: for in Some place it is better to speak, then to be silent:
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1967
in another place, better to be silent then speake. 3 Time also maketh much to the fitnesse of our speach.
in Another place, better to be silent then speak. 3 Time also makes much to the fitness of our speech.
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1968
There is a time to speake, and a time to be silent, faith 〈 ◊ 〉 Preacher:
There is a time to speak, and a time to be silent, faith 〈 ◊ 〉 Preacher:
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1969
The sonne of Sirach accounteth it a great point of wisdom, to seeke oportunitie to speake in: therfore he sayth:
The son of Sirach accounteth it a great point of Wisdom, to seek opportunity to speak in: Therefore he say:
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1970
A wise man will hold his tongue till he see oportunitie, but a trifler and foole will regard no time. And againe:
A wise man will hold his tongue till he see opportunity, but a trifler and fool will regard no time. And again:
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1971
a tale out of time, is as musicke in mourning: but wisdome knoweth the seasons of correction and doctrine.
a tale out of time, is as music in mourning: but Wisdom Knoweth the seasons of correction and Doctrine.
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1972
The Prophet counted it a great gift to speake in time wherefore he sayth, The Lord hath giuen mee a tongue of the learned, to know how to minister a worde in time, to him that is wearie. The Prophet counted it a great gift to speak in time Wherefore he say, The Lord hath given me a tongue of the learned, to know how to minister a word in time, to him that is weary.
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1973
Salomon teaching men how to make their talk comfortable and profitable vnto men, willeth them to waite for time and season: Solomon teaching men how to make their talk comfortable and profitable unto men, wills them to wait for time and season:
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1974
A ioy commeth to man by the answere of his mouth, and how good is a worde in due season? When Abigail saw the drunkennes of Nabal, she saide nothing vnto him touching Dauid, whom he had bitterly reuiled, and abused shamefully:
A joy comes to man by the answer of his Mouth, and how good is a word in due season? When Abigail saw the Drunkenness of Nabal, she said nothing unto him touching David, whom he had bitterly reviled, and abused shamefully:
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1975
but in the morning she tolde him of the matter.
but in the morning she told him of the matter.
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1976
Thus sought opportunitie Archesilaus the Philosopher therefore being at a banket, and among the pots, being desired to dispute and reason of a certaine matter, refused:
Thus sought opportunity Archesilaus the Philosopher Therefore being At a banquet, and among the pots, being desired to dispute and reason of a certain matter, refused:
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1977
and answered, that it was a chiefe thing and proper, especially to philosophie, to know the time of euerie thing If the light of nature teach men this,
and answered, that it was a chief thing and proper, especially to philosophy, to know the time of every thing If the Light of nature teach men this,
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1978
how much more ought the light of Scripture to teach vs this wisdome? 4 As the time so the maner how, must not be neglected.
how much more ought the Light of Scripture to teach us this Wisdom? 4 As the time so the manner how, must not be neglected.
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1979
Sometimes we speake familiarly, sometimes reuerendly, sometimes meekly, sometimes sharpely, somtimes gentlely, sometimes hastily: respect had to the disposition of men with whom we haue to talke.
Sometime we speak familiarly, sometime reverendly, sometime meekly, sometime sharply, sometimes gently, sometime hastily: respect had to the disposition of men with whom we have to talk.
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1980
5 The things we speake of, must be weighed:
5 The things we speak of, must be weighed:
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1981
they must be honest, seemely, good, profitable, necessarie for time and person, such as we our selues know,
they must be honest, seemly, good, profitable, necessary for time and person, such as we our selves know,
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1982
and therfore can the better talke of them to others.
and Therefore can the better talk of them to Others.
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1983
6 Finally, our talke must be to aduaunce the glorie of God, whereof it ought to be the instrument:
6 Finally, our talk must be to advance the glory of God, whereof it ought to be the Instrument:
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1984
it must tende to the benefite of our brethren: to peace, godlinesse, iustice, equitie, loue, and all maner of vertue.
it must tend to the benefit of our brothers: to peace, godliness, Justice, equity, love, and all manner of virtue.
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1985
These things being diligently obserued, wee may speake, and offende not, against this place of the Apostle:
These things being diligently observed, we may speak, and offend not, against this place of the Apostle:
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1986
wherefore my deare brethren, let euery man be swift to heare, but slow to speake. But we obseruing neither person, place, nor time:
Wherefore my deer brothers, let every man be swift to hear, but slow to speak. But we observing neither person, place, nor time:
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1987
regarding neither maner, matter, nor end, babble out we know not what, and oppose our selues to the Apostle here:
regarding neither manner, matter, nor end, babble out we know not what, and oppose our selves to the Apostle Here:
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1988
being swift to speake, but slow to heare. Euerie one will now speake: all men will become teachers.
being swift to speak, but slow to hear. Every one will now speak: all men will become Teachers.
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1989
The Artificer, the shoomaker, hosier, tinker, and tailer: the vintener, the clothier, the weauer, and the cobler:
The Artificer, the shoemaker, hosier, tinker, and tailer: the vintner, the clothier, the weaver, and the cobbler:
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1990
the marchant, the mariner, the carpenter, and the painter: the master, the seruant, the fathers, the children,:
the merchant, the mariner, the carpenter, and the painter: the master, the servant, the Father's, the children,:
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1991
the mistresse, the maiden, the mother, and the daughter: the yong men, the olde folke, the simple, and the ignorant:
the mistress, the maiden, the mother, and the daughter: the young men, the old folk, the simple, and the ignorant:
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1992
will now take vpon them, not to speake onely, but to teach also: and not other, but their teachers:
will now take upon them, not to speak only, but to teach also: and not other, but their Teachers:
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1993
of whom we should learne with pacience, heare with silence, take counsell with reuerence, and be informed with humblenesse.
of whom we should Learn with patience, hear with silence, take counsel with Reverence, and be informed with humbleness.
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1994
Therefore our Sauiour in the song of Solomon, biddeth his Church being ignorant, to go to the pastor to learne knowledge:
Therefore our Saviour in the song of Solomon, bids his Church being ignorant, to go to the pastor to Learn knowledge:
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1995
if thou knowe not, saieth he, O thou fairest of women, get thee forth by the sheepe folds, if thou know not, Saith he, Oh thou Fairest of women, get thee forth by the sheep folds,
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1996
and feede thy kiddes by the tents of the shepheards.
and feed thy kids by the tents of the shepherds.
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1997
And almightie God perswadeth the people to take the lawe of the Lord at the mouth of the priest, who should be as the treasure house of Gods word,
And almighty God Persuadeth the people to take the law of the Lord At the Mouth of the priest, who should be as the treasure house of God's word,
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1998
& of whō the people ought to be instructed.
& of whom the people ought to be instructed.
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1999
Dauid being a prophet, in the humilitie of his mind, with gratefull memorie, and great thankefulnesse to God of whom he was instructed, saieth vnto the Lord: David being a Prophet, in the humility of his mind, with grateful memory, and great thankfulness to God of whom he was instructed, Saith unto the Lord:
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2000
thou hast made me wiser then my teachers. He truely, humbly, thankefully:
thou hast made me Wiser then my Teachers. He truly, humbly, thankfully:
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2001
but men and women now, in arrogancie of their spirite, in pride of their hearts, in vanitie of their mindes, in presumption of their owne knowledge, thinke themselues wiser then their teachers,
but men and women now, in arrogancy of their Spirit, in pride of their hearts, in vanity of their minds, in presumption of their own knowledge, think themselves Wiser then their Teachers,
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2002
and take vpon them to alter and change:
and take upon them to altar and change:
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2003
to order and set downe, what in the Church ought to be done, obserued and retained.
to order and Set down, what in the Church ought to be done, observed and retained.
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2004
These falsely, proudly, vnthankefully, disorderly, contentiously, preposterously deale, wherfore let them learne here a better lesson,
These falsely, proudly, unthankfully, disorderly, contentiously, preposterously deal, Wherefore let them Learn Here a better Lesson,
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2005
and holde fast the counsaile of the Apost•e: that they be swift to heare, but flowe to speake, as they are exhorted:
and hold fast the counsel of the Apost•e: that they be swift to hear, but flow to speak, as they Are exhorted:
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2006
let them hearken with reuerence to the woorde preached by the faithfull Ministers of Iesus Christ:
let them harken with Reverence to the word preached by the faithful Ministers of Iesus christ:
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2007
and be not new fangled, nor caried away with euerie winde of vanitie, that they may follow the trueth in loue,
and be not new fangled, nor carried away with every wind of vanity, that they may follow the truth in love,
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2008
and in all quietnesse, humilitie, peace, and godly vnitie, growe vp vnto him that is the head, euen Iesus Christ:
and in all quietness, humility, peace, and godly unity, grow up unto him that is the head, even Iesus christ:
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2009
and heare his word with reuerence, and not rashly prate and prattle thereof with insolencie, that thereby they may preuent this first inconuenience,
and hear his word with Reverence, and not rashly prate and prattle thereof with insolency, that thereby they may prevent this First inconvenience,
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2010
and remoue the first hinderance of our attention. Whereof the Apostle speaketh: wherefore brethren, let euerie man bee swift to heare, but slow to speake.
and remove the First hindrance of our attention. Whereof the Apostle speaks: Wherefore brothers, let every man be swift to hear, but slow to speak.
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2011
This place then remooueth loquacitie, and rash speaking, when we should giue attentiue eare to the word of God taught vs:
This place then Removeth loquacity, and rash speaking, when we should give attentive ear to the word of God taught us:
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2012
this is an enemie to knowledge, to heauenly doctrine: this hindereth the course of the worde of God in out hearts:
this is an enemy to knowledge, to heavenly Doctrine: this hindereth the course of the word of God in out hearts:
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2013
wherefore it ought to bee farre from the Saints of God: which to abolish, the Apostle here exhorteth:
Wherefore it ought to be Far from the Saints of God: which to Abolah, the Apostle Here exhorteth:
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2014
Let euerie one be swift to heare, and slow to speake.
Let every one be swift to hear, and slow to speak.
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2015
2 The other euill which hindereth the woorde of God in man, is wrath and anger, choler and snuffing whē wee are taught and informed in the worde.
2 The other evil which hindereth the word of God in man, is wrath and anger, choler and snuffing when we Are taught and informed in the word.
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2016
For we cannot profitably heare, vnlesse we be peaceable, quiet, and modest both towards all men, and specially towardes our teachers.
For we cannot profitably hear, unless we be peaceable, quiet, and modest both towards all men, and specially towards our Teachers.
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2017
Many kindes there are of wrath and anger, manie things wherefore, and wherein men are angrie:
Many Kinds there Are of wrath and anger, many things Wherefore, and wherein men Are angry:
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2018
but to passe that ouer as appertaining to another place:
but to pass that over as appertaining to Another place:
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2019
the Apostle speaketh of that wrath and anger, which riseth from desire of contending, and of intractablenes of way-wardnes, whereby we suffer not our selues to be taught or reproued, no not by the word of God it selfe.
the Apostle speaks of that wrath and anger, which Riseth from desire of contending, and of intractablenes of way-wardnes, whereby we suffer not our selves to be taught or reproved, no not by the word of God it self.
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2020
Thus by the affections and perturbations of our minds, we oftentimes make the word of God frustrate & fruitlesse in vs,
Thus by the affections and perturbations of our minds, we oftentimes make the word of God frustrate & fruitless in us,
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and so to lose, not onely the blessed effecte it would worke in vs, but also in a manner, the credite and estimation which it should haue among men:
and so to loose, not only the blessed Effect it would work in us, but also in a manner, the credit and estimation which it should have among men:
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2022
Whereunto (were we the seruants and true Disciples of Christ) we would yeald all attentiue audience.
Whereunto (were we the Servants and true Disciples of christ) we would yeald all attentive audience.
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2023
This anger groweth partly from selfeloue, and preiudicate opinion of our selues, standing wise in our owne conceites, we disdaine to bee checked, controlled, informed or reproued of any.
This anger grows partly from Self-love, and prejudicate opinion of our selves, standing wise in our own conceits, we disdain to be checked, controlled, informed or reproved of any.
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2024
Partly herence, that naturally we more esteeme darcknes then light: falshood then trueth: error then veritie: superstition then religion.
Partly Herein, that naturally we more esteem darkness then Light: falsehood then truth: error then verity: Superstition then Religion.
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2025
From which if men draw vs, then are we angrie.
From which if men draw us, then Are we angry.
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Herence in all times haue risen perfecution, imprisonment, calamity, affliction, with all manner of violence and villanie, against the reprouers of wickednes, teachers of true religion, reformers of corruption and superstition:
Herein in all times have risen persecution, imprisonment, calamity, affliction, with all manner of violence and villainy, against the reprovers of wickedness, Teachers of true Religion, reformers of corruption and Superstition:
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by the wicked of this present euil, and corrupt world.
by the wicked of this present evil, and corrupt world.
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Herence the anger, furie, and madnes of the princes and people, against Isai, Ieremie, Michat, Amos, and the rest of the Prophets, arose, sprong and flowed.
Herein the anger, fury, and madness of the Princes and people, against Isaiah, Ieremie, Michat, Amos, and the rest of the prophets, arose, sprung and flowed.
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Herence the outrage of the Scribes and Pharisies against Christ Iesus our Sauiour, and his most holy Apostles:
Herein the outrage of the Scribes and Pharisees against christ Iesus our Saviour, and his most holy Apostles:
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the cruell persecution by the bloudy tyrants, and Emperors of Rome, against the Saints and blessed Martyrs, was raised.
the cruel persecution by the bloody Tyrants, and Emperor's of Room, against the Saints and blessed Martyrs, was raised.
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Herence the vnquenchable wrath, and malice neuer reconciled, of the Romish Cleargie, against the faithfull preachers of Christian religion:
Herein the unquenchable wrath, and malice never reconciled, of the Romish Clergy, against the faithful Preachers of Christian Religion:
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who caried away, partly with selfeloue and preiudicate opinion of themselues, as the onely learned, and wise men in the whole world:
who carried away, partly with Self-love and prejudicate opinion of themselves, as the only learned, and wise men in the Whole world:
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and partly being naturally blinded in superstition, whereunto they haue sworne their allegiance, curse with bell, booke and candle:
and partly being naturally blinded in Superstition, whereunto they have sworn their allegiance, curse with bell, book and candle:
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persecute with fire, sword and fagot, whosoeuer speaketh against them: whereby the course of the word of God is hindered.
persecute with fire, sword and faggot, whosoever speaks against them: whereby the course of the word of God is hindered.
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Herence mislike, rebuke, disgrace, reproch, disdaine, and all manner euill dealing towards the ministers groweth,
Herein mislike, rebuke, disgrace, reproach, disdain, and all manner evil dealing towards the Ministers grows,
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for that men cannot, ne will not, heare of their faultes, be reclaymed from their sinne,
for that men cannot, ne will not, hear of their Faults, be reclaimed from their sin,
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and informed in their duties roundly and sharply, without offence and anger: who seeme they neuer so wise in them selues, yet are they both testie fooles,
and informed in their duties roundly and sharply, without offence and anger: who seem they never so wise in them selves, yet Are they both testy Fools,
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and wayward, which refuse to bee informed these are they of whom Salomon speaketh in his preacher;
and wayward, which refuse to be informed these Are they of whom Solomon speaks in his preacher;
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be not of an hastie spirit to anger, for anger resteth in the bosom of fooles:
be not of an hasty Spirit to anger, for anger rests in the bosom of Fools:
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these know nothing, and nothing wil they learne. If they be reproued, they are offēded;
these know nothing, and nothing will they Learn. If they be reproved, they Are offended;
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if they doe know any thing, they know not as they should, whereof admonished, they fal into anger.
if they do know any thing, they know not as they should, whereof admonished, they fall into anger.
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Salomō saith, the scorner will not loue him which rebuketh him, neither go to the wise; Salomō Says, the scorner will not love him which Rebuketh him, neither go to the wise;
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Osei condemneth it in Israell, that they spoke against the prophets and preists for rebuking them.Osei Condemneth it in Israel, that they spoke against the Prophets and Priests for rebuking them.
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It was reckned for great sinne in the people for hating the prophets which reptoued them openly in their assemblies;
It was reckoned for great sin in the people for hating the Prophets which reptoued them openly in their assemblies;
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Sirach condemneth it with Salomon among the follies and fooleries of men, to hate instruction, and disdaine to be taught and informed; therefore he saith: Sirach Condemneth it with Solomon among the follies and fooleries of men, to hate instruction, and disdain to be taught and informed; Therefore he Says:
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He that is not wise, wil not suffer him selfe to be taught.
He that is not wise, will not suffer him self to be taught.
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And the Apostle here forbiddeth anger and wrath to be wreaked against them, which informe and teach vs wisedom.
And the Apostle Here forbiddeth anger and wrath to be wreaked against them, which inform and teach us Wisdom.
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2048
Thus then to hate the instructor: to speake against the teacher and prophet; to persecute them which rebuke sinne and iniquitie among men;
Thus then to hate the instructor: to speak against the teacher and Prophet; to persecute them which rebuke sin and iniquity among men;
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to disdaine to be taught and instructed;
to disdain to be taught and instructed;
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2050
to be angrie with those by whom our sinnes are condemned, our enormities reformed, our erours reclaimed; is not ōly great infirmitie;
to be angry with those by whom our Sins Are condemned, our enormities reformed, our erours reclaimed; is not only great infirmity;
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but malitious wickednes, and deuelish folly which thing (as an hinderance vnto knowledge in the word of truth,
but malicious wickedness, and devilish folly which thing (as an hindrance unto knowledge in the word of truth,
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an impediment to our new birth and regeneration in Christ;
an impediment to our new birth and regeneration in christ;
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rebellious and wickedly opposed vnto God himselfe, who by the word calleth vs to repentance) the Apostl here condemneth and remoueth;
rebellious and wickedly opposed unto God himself, who by the word calls us to Repentance) the Apostle Here Condemneth and Removeth;
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wherefore my deare brethren, Let euery man be swifte to heare, but slowe to speake and slowe to wrath.
Wherefore my deer brothers, Let every man be swift to hear, but slow to speak and slow to wrath.
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Of this latter, there is a reason here rendred, why men should not be angrie when they are reproued, and taught in the word:
Of this latter, there is a reason Here rendered, why men should not be angry when they Are reproved, and taught in the word:
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because that that anger worketh not the righteousnes of God. A reason from disprofit, from disaduantage:
Because that that anger works not the righteousness of God. A reason from disprofit, from disadvantage:
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2057
This wrath and anger herence conceiued, worketh not the righteousnes of God, yea it hindreth Gods worke in vs:
This wrath and anger Herein conceived, works not the righteousness of God, yea it hindereth God's work in us:
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in that the audience and hearing of the word is hindered.
in that the audience and hearing of the word is hindered.
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It worketh not that which is righteous before god, & which of his seruants he requireth,
It works not that which is righteous before god, & which of his Servants he requires,
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2060
namely, to heare his word with reuerence, to do his wil with carefulnes, and be fruitfull in all good workes to his glory.
namely, to hear his word with Reverence, to do his will with carefulness, and be fruitful in all good works to his glory.
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2061
This anger, wrath, & geuing place to disordered affections, & tumults of our minds, worketh not the righteousnes of God.
This anger, wrath, & giving place to disordered affections, & tumults of our minds, works not the righteousness of God.
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Yea, where this is, there godly righteousnes, christiā dutifulnes and holy obedience to the word, is exiled, abandoned, abolished,
Yea, where this is, there godly righteousness, christian dutifulness and holy Obedience to the word, is exiled, abandoned, abolished,
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& clean estranged from among vs:
& clean estranged from among us:
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there the righteousnes of God ruleth not, neither is that moderation and godly attētiō, which before was cōmēded that we should be swift to heare,
there the righteousness of God Ruleth not, neither is that moderation and godly attention, which before was commended that we should be swift to hear,
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but slowe to speake, in any measure performed: yea rather sinne is suffered to haue his souerainty in vs:
but slow to speak, in any measure performed: yea rather sin is suffered to have his sovereignty in us:
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for as patient & godly reuerence hath all other vertues tied as in an indissoluble & inseperable chaine:
for as patient & godly Reverence hath all other Virtues tied as in an indissoluble & inseparable chain:
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so al impietie al vngodlines & vnrighteousnes of men, ruleth & raigneth, whē impatience & wrath disquieteth vs. This reason ought to moue men to put away al swelling, al anger & wrath from thē,
so all impiety all ungodliness & unrighteousness of men, Ruleth & Reigneth, when impatience & wrath disquieteth us This reason ought to move men to put away all swelling, all anger & wrath from them,
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and without choler, snuffing, or disdaine:
and without choler, snuffing, or disdain:
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2069
to heare gods word instructing them, that they may be begottē againe by god, with the word of truth, to be the first fruits of his creatures.
to hear God's word instructing them, that they may be begotten again by god, with the word of truth, to be the First fruits of his creatures.
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Now let vs pray vnto God, who of his own wil hath begottē vs with the word of truth, that we should be the first fruites of his creatures:
Now let us pray unto God, who of his own will hath begotten us with the word of truth, that we should be the First fruits of his creatures:
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that we may be strēgthned with the grace of his holy spirite in the inward man, to heare with redines, to speak of his word with sobernes,
that we may be strengthened with the grace of his holy Spirit in the inward man, to hear with readiness, to speak of his word with soberness,
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& to keep it with carefulnes:
& to keep it with carefulness:
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that in happy issue of our waies, we may be blessed with spirituall blessings in Christ our Sauiour:
that in happy issue of our ways, we may be blessed with spiritual blessings in christ our Saviour:
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To whom, with the father & the Spirite, the most heauenly comforter, be praise, glory, honor,
To whom, with the father & the Spirit, the most heavenly comforter, be praise, glory, honour,
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and maiestie, now and for euer, Amen.
and majesty, now and for ever, Amen.
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Iames Chapter 1. verses 21. 22. 23. 24. 25. Sermon 7. Verse 21
James Chapter 1. Verses 21. 22. 23. 24. 25. Sermon 7. Verse 21
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Wherfore lay apart all filthines, and superfluitie of maliciousnes, and receaue with meekenes the worde that is graffed in you, which is able to saue your soules. 22
Wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your Souls. 22
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And be you doers of the worde, not hearers onely, deceiuing their owne selues. 23
And be you doers of the word, not hearers only, deceiving their own selves. 23
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For if any heare the worde, and doe it not, he is like vnto a mā that beholdeth his naturall face in a glasse. 24
For if any hear the word, and do it not, he is like unto a man that beholdeth his natural face in a glass. 24
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For when he hath considered himselfe, he goeth his way, immediately forgetting what manner of one he was. 25
For when he hath considered himself, he Goes his Way, immediately forgetting what manner of one he was. 25
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2081
But who so looketh into the perfect law of libertie, and continueth therin, he not being a forgetfull hearer,
But who so looks into the perfect law of liberty, and Continueth therein, he not being a forgetful hearer,
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but a doer of of the worke, shalbe blessed in his deede.
but a doer of of the work, shall blessed in his deed.
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THe third branch of this last and fourth thing in this first Chapter conteyned, is touching certaine admonitions which follow this doctrine of regeneration: THe third branch of this last and fourth thing in this First Chapter contained, is touching certain admonitions which follow this Doctrine of regeneration:
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and they are as exhortations to the regenerate.
and they Are as exhortations to the regenerate.
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In setting downe whereof he descendeth to the fruites of regeneration, and effects of the word of trueth in the Saints,
In setting down whereof he Descendeth to the fruits of regeneration, and effects of the word of truth in the Saints,
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least they hiding this inestimable treasure in the ground, and shutting it vp (as it were) in the secrete closet of their own bosomes, might in their liues be found fruitlesse and vnprofitable.
lest they hiding this inestimable treasure in the ground, and shutting it up (as it were) in the secret closet of their own bosoms, might in their lives be found fruitless and unprofitable.
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And the admonitions here are foure. Whereof two in these words and verses are conteyned. Namely.
And the admonitions Here Are foure. Whereof two in these words and Verses Are contained. Namely.
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1. To heare the word of God. In which exhortation there are three things. 1. What he admonisheth of: To heare the worde.
1. To hear the word of God. In which exhortation there Are three things. 1. What he Admonisheth of: To hear the word.
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2. How it must be heard. 1. Laying aside filthines and malice. 2. With meeknes. 3. Why. The reason. It is able to saue our soules.
2. How it must be herd. 1. Laying aside filthiness and malice. 2. With meekness. 3. Why. The reason. It is able to save our Souls.
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2. Not to heare onely, but to doe also. In which two things are handled. 1. The admonition or exhortation it selfe geuen.
2. Not to hear only, but to do also. In which two things Are handled. 1. The admonition or exhortation it self given.
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2. The reasons rendred. 1. From hurt to themselues. 2. From the losse of the vse of Gods worde, by similitude.
2. The Reasons rendered. 1. From hurt to themselves. 2. From the loss of the use of God's word, by similitude.
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Now to come to the first admonition, and the first thing therein conteyned:
Now to come to the First admonition, and the First thing therein contained:
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The thing whereof he admonisheth, it is to heare the word of God, the word of trueth.
The thing whereof he Admonisheth, it is to hear the word of God, the word of truth.
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Whereof he geueth iust admonition here, because hee hath before tolde vs, that thereby wee are begotten to be the first fruites of Gods creatures.
Whereof he Giveth just admonition Here, Because he hath before told us, that thereby we Are begotten to be the First fruits of God's creatures.
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Seeing then the worde of God is that word of trueth, wherewith almightie God begetteth vs againe, to be the first fruites of his creatures:
Seeing then the word of God is that word of truth, wherewith almighty God begetteth us again, to be the First fruits of his creatures:
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it standeth vs in hand, with all peaceablenes, and quietnes of minde, without filthines, and superfluitie of maliciousnes, to heare it, to receiue it, to embrace it.
it Stands us in hand, with all peaceableness, and quietness of mind, without filthiness, and superfluity of maliciousness, to hear it, to receive it, to embrace it.
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Concerning hearing this word of tructh, (which here is called receiuing the worde) what one thing is there, wherein the holy Prophets,
Concerning hearing this word of tructh, (which Here is called receiving the word) what one thing is there, wherein the holy prophets,
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and other the Saintes of God, haue more laboured, then often to admonish the people to heare the word of the Lord? Moses in the repeating of the lawe, calleth Israel to the hearing of the law of God,
and other the Saints of God, have more laboured, then often to admonish the people to hear the word of the Lord? Moses in the repeating of the law, calls Israel to the hearing of the law of God,
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wherefore in sundrie Chapters he thus exhorteth and admonisheth the people;
Wherefore in sundry Chapters he thus exhorteth and Admonisheth the people;
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Heare (O Israel,) the ordinances, lawes and statutes which I teach you to doe, that you may liue,
Hear (Oh Israel,) the ordinances, laws and statutes which I teach you to do, that you may live,
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and goe in, and possesse the lande, which the God of your fathers geueth you.
and go in, and possess the land, which the God of your Father's Giveth you.
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The princely Prophet Dauid exhorteth the people to the hearing of those laws, which frō god he would geue vnto them,
The princely Prophet David exhorteth the people to the hearing of those laws, which from god he would give unto them,
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as a thing of greatest weight:
as a thing of greatest weight:
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therefore, saith he, heare my law O my people, incline your eares to the words of my mouth:
Therefore, Says he, hear my law Oh my people, incline your ears to the words of my Mouth:
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for I will open my mouth in a parable, and vtter heard sentences of olde.
for I will open my Mouth in a parable, and utter herd sentences of old.
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The holy Prophet Isai, calling all men to Christ, & exhorting them to heare his law, and attend therunto, crieth out;
The holy Prophet Isaiah, calling all men to christ, & exhorting them to hear his law, and attend thereunto, cries out;
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Incline your eares, come vnto me, heare, and your soule shall liue: and I will make an euerlasting couenant with you, euen the sure mercies of Dauid.
Incline your ears, come unto me, hear, and your soul shall live: and I will make an everlasting Covenant with you, even the sure Mercies of David.
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Hearing and attending to Gods worde, is the way whereby we come vnto heauenly wisdome,
Hearing and attending to God's word, is the Way whereby we come unto heavenly Wisdom,
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wherefore the sonne of Sirach calleth all those, who would learn diuine wisdome, to the hearing of his doctrine;
Wherefore the son of Sirach calls all those, who would Learn divine Wisdom, to the hearing of his Doctrine;
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My sonne, heare thou my doctrine, and despise not my counsell. And a litle after in the same place;
My son, hear thou my Doctrine, and despise not my counsel. And a little After in the same place;
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If thou loue to heare, thou shalt receiue doctrine, & if thou delight in hearing, thou shalt be wise.
If thou love to hear, thou shalt receive Doctrine, & if thou delight in hearing, thou shalt be wise.
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The wise man Salomon commending hearing as the way to attaine wisdome and knowledge, saith; The wise man shall attaine vnto wisdome by hearing.
The wise man Solomon commending hearing as the Way to attain Wisdom and knowledge, Says; The wise man shall attain unto Wisdom by hearing.
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And S. Paul making it the meane whereby we come to faith, which is the greatest point of heauenly wisdome in men, thereof saith;
And S. Paul making it the mean whereby we come to faith, which is the greatest point of heavenly Wisdom in men, thereof Says;
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Faith commeth by hearing, and hearing by the word of God.
Faith comes by hearing, and hearing by the word of God.
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And our Sauiour Christ being the cheefe Scholemaster, and onely teacher from God, of this wisdome, is by God himselfe, commended vnto vs, to be hearkened vnto.
And our Saviour christ being the chief Schoolmaster, and only teacher from God, of this Wisdom, is by God himself, commended unto us, to be harkened unto.
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Wherefore the Disciples, and John Baptist, the one in the daies of Christs baptisme by John, the other as the Disciples, Peter, Iames and John: in the daies of Christes transfiguration:
Wherefore the Disciples, and John Baptist, the one in the days of Christ Baptism by John, the other as the Disciples, Peter, James and John: in the days of Christ's transfiguration:
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were from heauen commanded to heare him, This is my welbeloued sonne, heare him. were from heaven commanded to hear him, This is my well-beloved son, hear him.
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Saint Iohn confesseth this to haue beene one way wherby they beleeued in Christ, the worde of life:
Saint John Confesses this to have been one Way whereby they believed in christ, the word of life:
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That (saith he) which was frō the beginning, which we haue heard, which we haue seen and our hands haue handled, the word of life.
That (Says he) which was from the beginning, which we have herd, which we have seen and our hands have handled, the word of life.
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this the true saints of god know, for which cause they heare the word of god;
this the true Saints of god know, for which cause they hear the word of god;
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as of thē our sauiour witnesseth: They that are of god, heare Gods word. And againe, My sheepe heare my voice.
as of them our Saviour Witnesseth: They that Are of god, hear God's word. And again, My sheep hear my voice.
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Therfore whē Marie saw that she by hearing might attain vnto faith in Christ, and the true wisdome of God: Therefore when marry saw that she by hearing might attain unto faith in christ, and the true Wisdom of God:
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she sate downe at the feete of Christ, and heard him preaching:
she sat down At the feet of christ, and herd him preaching:
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for which attention she is by Christ commended, Marie hath chosen the better part, and it shall not be taken from her.
for which attention she is by christ commended, Marry hath chosen the better part, and it shall not be taken from her.
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Finally, the Angell of God in the Reuelation, teaching Iohn what he should write to euery one of the seuen Churches of Asia:
Finally, the Angel of God in the Revelation, teaching John what he should write to every one of the seuen Churches of Asia:
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to that which he had spoken to ech one of thē, hee addeth as a thing most necessarie, Let him that hath an eare, heare what the spirit saith to the 7. churches. And to conclude:
to that which he had spoken to each one of them, he adds as a thing most necessary, Let him that hath an ear, hear what the Spirit Says to the 7. Churches. And to conclude:
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our Sauiour commēding hearing as a most necessarie thing in all those that would be pertakers of the word of trueth, and his heauenly doctrine:
our Saviour commending hearing as a most necessary thing in all those that would be partakers of the word of truth, and his heavenly Doctrine:
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so oftē in the Gospel vrgeth this: he that hath eares to heare, let him heare.
so often in the Gospel urges this: he that hath ears to hear, let him hear.
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If thē the prophets hereunto haue so often moued the people; If it be the way and meane whereby we attaine to heanenly wisdom;
If them the Prophets hereunto have so often moved the people; If it be the Way and mean whereby we attain to heanenly Wisdom;
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if by this we be made partakers of faith and heauenly misteries; if it be the propertie of the Saints of God; & sheepe of Christ;
if by this we be made partakers of faith and heavenly Mysteres; if it be the property of the Saints of God; & sheep of christ;
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if Marie were therefore so highly commended by Christ himselfe;
if Marry were Therefore so highly commended by christ himself;
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if as a necesarie addition, to the seuerall charge of euerie Church, it was added by the angell;
if as a necessary addition, to the several charge of every Church, it was added by the angel;
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if our Sauiour so often repeate it, he that hath eares to heare, let him heare;
if our Saviour so often repeat it, he that hath ears to hear, let him hear;
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who is so wilfully blinded, so malitiousl• obstinate;
who is so wilfully blinded, so malitiousl• obstinate;
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so peeuishly peruerse, that seeth not how necessary a thing it is to heare the word of trueth? whereof our Apostle here not ignorante, geueth the Saints this first admoniton, to here the word.
so peevishly perverse, that sees not how necessary a thing it is to hear the word of truth? whereof our Apostle Here not ignorant, Giveth the Saints this First admoniton, to Here the word.
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But because in all ages and times, many do heare, yet neuer the nearer ▪ wee are not only taught to heare, but how we should heare, that we might heare with profit.
But Because in all ages and times, many do hear, yet never the nearer ▪ we Are not only taught to hear, but how we should hear, that we might hear with profit.
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For if it be to some the sauour of life, vnto life; but to others the sauour of death, vnto death;
For if it be to Some the savour of life, unto life; but to Others the savour of death, unto death;
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if the worde sound in the eares of many, to their iuster condemnation;
if the word found in the ears of many, to their juster condemnation;
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then is it not enough to knowe we must heare, but also to learne how to heare, is necesarie:
then is it not enough to know we must hear, but also to Learn how to hear, is necessary:
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for which cause the Apostle teacheth vs how we ought to heare & receaue this word of trueth, whereby God of his owne good will, hath begotten vs againe to be the first fruites of his creatures.
for which cause the Apostle Teaches us how we ought to hear & receive this word of truth, whereby God of his own good will, hath begotten us again to be the First fruits of his creatures.
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In the manner of our hearing and receauing this word, the Apostle first remoueth certaine euils from vs, which hinder our profitable hearing:
In the manner of our hearing and receiving this word, the Apostle First Removeth certain evils from us, which hinder our profitable hearing:
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then hee sheweth positiuely and affirmatiuely, how we must heare.
then he shows positively and affirmatively, how we must hear.
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Touching the former, he willeth in hearing to put away all filthines and superfluitie of maliciousnes:
Touching the former, he wills in hearing to put away all filthiness and superfluity of maliciousness:
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all iniquitie, all carnall affection, all losenes of life; all pride and insolencie of minde; all arrogancie and disdainefulnes of spirite:
all iniquity, all carnal affection, all looseness of life; all pride and insolency of mind; all arrogancy and disdainefulnes of Spirit:
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wherence, wrath, anger, debate, contention often ariseth, and the fructifieng of the worde is alwaies hindered:
Whence, wrath, anger, debate, contention often arises, and the fructifieng of the word is always hindered:
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all which must be abandoned, and abolished vtterly from them, which wil profitably heare the word of trueth.
all which must be abandoned, and abolished utterly from them, which will profitably hear the word of truth.
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Filthines, and corruption of heare or affection, is, wherby our mindes doe wander, and we are occupied about other matters, thinking of our pride, pleasures, vanitie,
Filthiness, and corruption of hear or affection, is, whereby our minds do wander, and we Are occupied about other matters, thinking of our pride, pleasures, vanity,
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and such like, when our mindes should be stayed and fixed in the hearing of the word.
and such like, when our minds should be stayed and fixed in the hearing of the word.
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Superfluitie of maliciousnes is, wherby we growe into contempt of the word, speaking euil and disdainfully of the diuine doctrine,
Superfluity of maliciousness is, whereby we grow into contempt of the word, speaking evil and disdainfully of the divine Doctrine,
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and heauenly wisdom of God, which two must first be remoued. For whereas mens mindes are a wool-gathering, and caried away with filthy cogitations and desires:
and heavenly Wisdom of God, which two must First be removed. For whereas men's minds Are a woolgathering, and carried away with filthy cogitations and Desires:
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there men cannot heare the worde with profit:
there men cannot hear the word with profit:
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and when men growe in dislike of the worde, hate of the trueth, speake euill of the mysterie of godlines, what commoditie can it then bring to such,
and when men grow in dislike of the word, hate of the truth, speak evil of the mystery of godliness, what commodity can it then bring to such,
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and what hope is there, that in them it shall fructifie? This Saint Iames verie well perceyued,
and what hope is there, that in them it shall fructify? This Saint James very well perceived,
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therefore hee remooueth these euils from godly hearers:
Therefore he Removeth these evils from godly hearers:
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This shall all men by their owne experience most easily learne, and therefore must carefully remooue them.
This shall all men by their own experience most Easily Learn, and Therefore must carefully remove them.
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Whereof to speake no more but this: howe is it that many men often heare, and learne nothing:
Whereof to speak no more but this: how is it that many men often hear, and Learn nothing:
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yea, being asked what hath beene sayde, remember nothing:
yea, being asked what hath been said, Remember nothing:
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but that, when they should heare, their mindes are either set vppon couetous desires, or occupied about fleshly imaginations,
but that, when they should hear, their minds Are either Set upon covetous Desires, or occupied about fleshly Imaginations,
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or caried away with proude conceytes, or rauished with filthie cogitations: or else alienated by mislike, hatred and contempt, from the worde preached:
or carried away with proud conceits, or ravished with filthy cogitations: or Else alienated by mislike, hatred and contempt, from the word preached:
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so that sounded in the eare, it pearceth not our hearts, and so is fruitlesse in vs? The first hereof, is in carnall professours, who in worde and shewe pretend religion, but in deede denie it,
so that sounded in the ear, it pierceth not our hearts, and so is fruitless in us? The First hereof, is in carnal professors, who in word and show pretend Religion, but in deed deny it,
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as did some euen in the time of the Apostles. The other is true in malicious and obstinate Papists, who comming with a preiudicate opinion,
as did Some even in the time of the Apostles. The other is true in malicious and obstinate Papists, who coming with a prejudicate opinion,
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and conceyued hatred and dislike of the worde: and in parciall hearers, who therein haue respect of persons, and are not indifferent:
and conceived hatred and dislike of the word: and in partial hearers, who therein have respect of Persons, and Are not indifferent:
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so that by hearing, neither is profited. Seeing then filthie cogitations, and carnall affections spoyle men:
so that by hearing, neither is profited. Seeing then filthy cogitations, and carnal affections spoil men:
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and superfluitie of maliciousnesse bereaue men of the fruite of the worde:
and superfluity of maliciousness bereave men of the fruit of the word:
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VVho so will, to the comfort of his soule, the discharge of a good conscience, with reuerence to God,
Who so will, to the Comfort of his soul, the discharge of a good conscience, with Reverence to God,
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and benefite to himselfe here, must first remoue all filthinesse, and superfluitie of maliciousnesse farre from him:
and benefit to himself Here, must First remove all filthiness, and superfluity of maliciousness Far from him:
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as by the Apostle he is exhorted.
as by the Apostle he is exhorted.
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Filthinesse and superfluitie of maliciousnesse, put and laid apart, we must heare and receyue with meekenesse, the worde that is graffed in vs, which is the seconde thing in the manner of our hearing prescribed.
Filthiness and superfluity of maliciousness, put and laid apart, we must hear and receive with meekness, the word that is graffed in us, which is the seconde thing in the manner of our hearing prescribed.
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This meeknesse, is the promptnesse and ready desire of our mindes to learne:
This meekness, is the promptness and ready desire of our minds to Learn:
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that Christian docilitie and tractablenesse, whereby we are content without pride, arrogancie, contempt or obstinacie, to yeeld themselues to be informed and taught by God,
that Christian docility and tractableness, whereby we Are content without pride, arrogancy, contempt or obstinacy, to yield themselves to be informed and taught by God,
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and his ministers, in the worde. A vertue most excellent: a grace most singular: an ornament most beautifull in the liues of Gods Saints:
and his Ministers, in the word. A virtue most excellent: a grace most singular: an ornament most beautiful in the lives of God's Saints:
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so highly accounted of with almightie God, that by his Prophet he protesteth, that he will looke vnto,
so highly accounted of with almighty God, that by his Prophet he protesteth, that he will look unto,
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and haue regarde to those that are of a meeke and contrite heart, and such as tremble at his worde.
and have regard to those that Are of a meek and contrite heart, and such as tremble At his word.
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These are the meeke spirited commended of God, who in humilitie and purenesse of heart, receyue with readinesse and reuerence the worde of God,
These Are the meek spirited commended of God, who in humility and pureness of heart, receive with readiness and Reverence the word of God,
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and the doctrine of the Gospel when it is preached.
and the Doctrine of the Gospel when it is preached.
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The people of Israel herein were worthie their due prayse, who hearing Moises proposing vnto them, all the things the Lord had commanded him:
The people of Israel herein were worthy their due praise, who hearing Moses proposing unto them, all the things the Lord had commanded him:
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answered al together with great readinesse, promptnesse, and meekenesse of their mindes: all that the Lord hath commaunded, that will we doe.
answered all together with great readiness, promptness, and meekness of their minds: all that the Lord hath commanded, that will we do.
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For their like meeknesse in hearing the word, after their returne from captiuitie, by Nehemiah, they are commended,
For their like meekness in hearing the word, After their return from captivity, by Nehemiah, they Are commended,
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for that from morning to night, they hearkened to the worde read and expounded vnto them.
for that from morning to night, they harkened to the word read and expounded unto them.
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Josiah was in this poynt of singular meekenesse towardes the worde: who hearing the lawe read, humbled himselfe, and his heart thereat melted:Josiah was in this point of singular meekness towards the word: who hearing the law read, humbled himself, and his heart thereat melted:
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wherefore the plagues therein threatned, fell not vpon the people in his dayes, but after he was gathered to his fathers.
Wherefore the plagues therein threatened, fell not upon the people in his days, but After he was gathered to his Father's.
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Farre otherwise was it in the dayes of Jeremie the Prophet, in Zedekiah the King: who receyued not the worde by the Prophet sent, with meekenesse:
far otherwise was it in the days of Jeremiah the Prophet, in Zedekiah the King: who received not the word by the Prophet sent, with meekness:
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but contemptuously, rebelliously, obstinately refused it, and caused the roll wherein it was written, in the fire to be consumed.
but contemptuously, rebelliously, obstinately refused it, and caused the roll wherein it was written, in the fire to be consumed.
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This meekenes shined in perfect beautie in the Saints of God in the Citie of Antioch, in Pisidia, who hearing Paul preaching the worde, with all readinesse receyued it:
This meekness shined in perfect beauty in the Saints of God in the city of Antioch, in Pisidia, who hearing Paul preaching the word, with all readiness received it:
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beseeching him to preach the same vnto them the next Sabboth: whereunto the whole citie at the time appointed, was assembled.
beseeching him to preach the same unto them the next Sabbath: whereunto the Whole City At the time appointed, was assembled.
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No lesse meeknesse was in the Athenians, who hearing Paul willingly, disputing of the resurrection of the dead:
No less meekness was in the Athenians, who hearing Paul willingly, disputing of the resurrection of the dead:
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howsoeuer some mocked, yet with all humilitie and meekenesse to the worde, desired they to heare him again of that matter.
howsoever Some mocked, yet with all humility and meekness to the word, desired they to hear him again of that matter.
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What should we rehearse and report vnto you, the meek hearing of those of Troas, who with all meekenesse and promptnesse of mind, heard the Apostle preach till midnight? O zeale of Gods saints? O meekenesse of hearing? Vnlike wherunto, are our people in this flourishing time of the Gospel:
What should we rehearse and report unto you, the meek hearing of those of Troas, who with all meekness and promptness of mind, herd the Apostle preach till midnight? O zeal of God's Saints? O meekness of hearing? Unlike whereunto, Are our people in this flourishing time of the Gospel:
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who are wearied with one houres exercising in preaching: which time seemeth so long to their heauie and dull eares:
who Are wearied with one hours exercising in preaching: which time seems so long to their heavy and dull ears:
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that they spende most part thereof, either like drowsie heades, in sleeping: or like carelesse persons, in talking:
that they spend most part thereof, either like drowsy Heads, in sleeping: or like careless Persons, in talking:
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or like disdainfull men, in reading other things in the meane time: as if the worde preached, pertained not to them:
or like disdainful men, in reading other things in the mean time: as if the word preached, pertained not to them:
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or occupie themselues in other matters, because they seeme wise enough alreadie, & will not be thought to learne of any other.
or occupy themselves in other matters, Because they seem wise enough already, & will not be Thought to Learn of any other.
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Or like proude persons, we disdaine & thinke scorne to be informed: or we will heare whom we list:
Or like proud Persons, we disdain & think scorn to be informed: or we will hear whom we list:
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and whom we list, we will not:
and whom we list, we will not:
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or we will heare to carpe, to catch, to cauill, to finde fault both with the doctour, and with his doctrine.
or we will hear to carp, to catch, to cavil, to find fault both with the Doctor, and with his Doctrine.
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Is this the meeknes of our hearing in the bright shining light of the Gospel? Doth such pride of heart, doth such corruption of affections, doth such superfluitie of maliciousnes so mightily raigne in vs:
Is this the meekness of our hearing in the bright shining Light of the Gospel? Does such pride of heart, does such corruption of affections, does such superfluity of maliciousness so mightily Reign in us:
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that after so many yeares learning, so long time of preaching, so great trauell & labor, vpon vs in teaching consumed:
that After so many Years learning, so long time of preaching, so great travel & labour, upon us in teaching consumed:
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we haue not learned with meeknes to heare the worde preached? Let vs now at length heare the sonne of Sirach, who willeth men to be humble to heare the word of God, that they may vnderstand it:
we have not learned with meekness to hear the word preached? Let us now At length hear the son of Sirach, who wills men to be humble to hear the word of God, that they may understand it:
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let vs embrace the admonition of the Apostle Iames in this place:
let us embrace the admonition of the Apostle James in this place:
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wherefore lay apart all filthinesse, and superfluitie of maliciousnesse, and receyue with meekenesse, the word that is graffed in vs.
Wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness, the word that is graffed in us
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With which maner affection, if we come not to the preaching of the word, in vaine may Paul plant, or Apollo water:
With which manner affection, if we come not to the preaching of the word, in vain may Paul plant, or Apollo water:
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in vaine shall the preacher preach vnto vs, as we see dayly:
in vain shall the preacher preach unto us, as we see daily:
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for albeit men and women are sharply reproued for their euil and cursed couetousnes, their fleshly filthinesse, their knowne adulteries, their extreeme oppressions, their blasphemous swearing, their slaunderous reproches, their pestilent vsuries, their long retained malice, their intollerable pride, their new inuented,
for albeit men and women Are sharply reproved for their evil and cursed covetousness, their fleshly filthiness, their known adulteries, their extreme oppressions, their blasphemous swearing, their slanderous Reproaches, their pestilent Usuries, their long retained malice, their intolerable pride, their new invented,
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and newe fangled strange deuises, and pride of apparell, their corruptions in their dealings, their falshood in their promises, their deceit in their speaches,
and new fangled strange devises, and pride of apparel, their corruptions in their dealings, their falsehood in their promises, their deceit in their Speeches,
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and other innumerable, not only enormities, but iniquities, among men:
and other innumerable, not only enormities, but iniquities, among men:
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yet it profiteth not, because they lay not aside filthinesse, and superfluitie of maliciousnesse, neither heare the worde of God with meeknesse, as here they are commaunded.
yet it profiteth not, Because they lay not aside filthiness, and superfluity of maliciousness, neither hear the word of God with meekness, as Here they Are commanded.
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This word which we ought to receiue with meekenesse, is said to be ingraffed in vs:
This word which we ought to receive with meekness, is said to be Ingrafted in us:
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because by Gods spirit moouing and inclining our hearts, and by the painfull and dayly labour of his workemen in his heauenly haruest, which are his ministers, it is,
Because by God's Spirit moving and inclining our hearts, and by the painful and daily labour of his workmen in his heavenly harvest, which Are his Ministers, it is,
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as it were, inserted, and taketh roote in our harts.
as it were, inserted, and Takes root in our hearts.
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For as slippes and twigges of other trees being ingraffed, bound togither, wrapped about with clay,
For as slips and twigs of other trees being Ingrafted, bound together, wrapped about with clay,
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and mosse, or some other thing, by long continuance grow and cleaue inseparably to the stockes whereinto they are graffed:
and moss, or Some other thing, by long Continuance grow and cleave inseparably to the stocks whereinto they Are graffed:
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so the worde of God by the sappe of his spirit, and by the labour of the ministers, being,
so the word of God by the sap of his Spirit, and by the labour of the Ministers, being,
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as it were, ingraffed in our hearts:
as it were, Ingrafted in our hearts:
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therein oftentimes taketh it such roote in that fruitfull ground, that it is said to be graffed in vs.
therein oftentimes Takes it such root in that fruitful ground, that it is said to be graffed in us
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And as slippes or twigges, if either they be set in drie ground, of men,
And as slips or twigs, if either they be Set in dry ground, of men,
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or by them planted vppon rotten rootes and stockes, become fruitlesse and perish, and neuer take roote,
or by them planted upon rotten roots and stocks, become fruitless and perish, and never take root,
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but this away, and die by little and little: so if the worde of God be cast in the stonie ground of our hearts,
but this away, and die by little and little: so if the word of God be cast in the stony ground of our hearts,
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or planted vpon the rotten rootes of our carnall affections: it neuer taketh roote, but decayeth, dieth, and withereth.
or planted upon the rotten roots of our carnal affections: it never Takes root, but decayeth, Dieth, and withereth.
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VVherefore, to the end it may bring forth fruit in vs: in some thirtie, in some sixtie, in some an hundreth:
Wherefore, to the end it may bring forth fruit in us: in Some thirtie, in Some sixtie, in Some an Hundredth:
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vve must endeuour to haue it first ingraffed in vs: which in the regenerate is assuredly true, whereof the Apostle here admonisheth:
we must endeavour to have it First Ingrafted in us: which in the regenerate is assuredly true, whereof the Apostle Here Admonisheth:
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Lay aside all filthinesse and superfluitie of maliciousnesse, and receyue vvith meeekenesse, the vvoorde ingraffed in you.
Lay aside all filthiness and superfluity of maliciousness, and receive with meeekenesse, the word Ingrafted in you.
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Novve why we should so do, in the third place the reason is rendered, because it is able to saue our soules.
Now why we should so do, in the third place the reason is rendered, Because it is able to save our Souls.
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The vvorde of God is the onely medicine for all our invvard maladies: it is that souereigne salue, vvhich saueth our soules:
The word of God is the only medicine for all our inward maladies: it is that sovereign salve, which Saveth our Souls:
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it is the plaister to lay to the vvoundes of of our sinnes, yea and hath in store a salue for euerie sore of the minde.
it is the plaster to lay to the wounds of of our Sins, yea and hath in store a salve for every soar of the mind.
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Seeing therefore it bringeth so great profite vvith it, vvee ought vvith meekenesse to receyue it:
Seeing Therefore it brings so great profit with it, we ought with meekness to receive it:
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VVhich Saint Iames intimateth and shevveth, vvhen he sayeth, receyue vvith meekenesse the vvorde engraffed in you, vvhich is able to saue your soules.
Which Saint James intimateth and Showeth, when he Saith, receive with meekness the word engrafted in you, which is able to save your Souls.
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The vvord of God receyued by faith, saueth our soules:
The word of God received by faith, Saveth our Souls:
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because it is the meane to bring vs to God, and his sonne Christ, whom to know and beleeue is eternall life.
Because it is the mean to bring us to God, and his son christ, whom to know and believe is Eternal life.
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This worde assureth our heartes in the promises of mercie, which we taking sure holde of, are thereby spared.
This word assureth our hearts in the promises of mercy, which we taking sure hold of, Are thereby spared.
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Hereby doe we attaine vnto faith, by which we doe liue: the iust shall liue by faith:
Hereby do we attain unto faith, by which we do live: the just shall live by faith:
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and faith commeth by hearing, and hearing by the worde of GOD.
and faith comes by hearing, and hearing by the word of GOD.
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Beeing therefore the meane and instrument whereby we apprehend Christ, in whome onely there is life:
Being Therefore the mean and Instrument whereby we apprehend christ, in whom only there is life:
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beeing the way whereby we come to true faith, whereby our soules doe liue: thererefore is it sayde to saue our soules.
being the Way whereby we come to true faith, whereby our Souls do live: thererefore is it said to save our Souls.
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To which purpose Saint Paul calleth it the worde of saluation: and the power of GOD to saluation, to euerie one that beleeueth.
To which purpose Saint Paul calls it the word of salvation: and the power of GOD to salvation, to every one that Believeth.
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This worde being the worde of reconciliation, preached by the Minister: receyued of the hearer, is saluation to both:
This word being the word of reconciliation, preached by the Minister: received of the hearer, is salvation to both:
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Wherefore Paul exhorteth Timothie to take heede to himselfe, and to learning. and therein to continue:
Wherefore Paul exhorteth Timothy to take heed to himself, and to learning. and therein to continue:
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because in so doing he should saue both himselfe, and those that heare him.
Because in so doing he should save both himself, and those that hear him.
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This vertue and power of the worde in another place expressing, he affirmeth, that it pleased God by the foolishnesse of preaching, to saue those that beleeue.
This virtue and power of the word in Another place expressing, he Affirmeth, that it pleased God by the foolishness of preaching, to save those that believe.
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In which he labouring, became all things to all men, that by all meanes he might saue some through his preaching.
In which he labouring, became all things to all men, that by all means he might save Some through his preaching.
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Notvvithstanding this force is not in the bare and outvvard hearing of the vvord: but in beleeuing the vvord preached to vs, and heard of vs: othervvise it profiteth nothing.
Notwithstanding this force is not in the bore and outward hearing of the word: but in believing the word preached to us, and herd of us: otherwise it profiteth nothing.
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For as the vvorde profited not the Ievves, because it vvas not mixed vvith faith in those that heard it:
For as the word profited not the Jewish, Because it was not mixed with faith in those that herd it:
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so neither profiteth it vs, or any other to saluation, vnlesse it be ioyned vvith beleefe:
so neither profiteth it us, or any other to salvation, unless it be joined with belief:
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vvherefore that it may saue our soules, it must be receyued vvith faith, of all the Saints of God.
Wherefore that it may save our Souls, it must be received with faith, of all the Saints of God.
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This vvorde healeth the vvounded heart and conscience: this is vvine to scoure, and oile to supple our festring sores:
This word heals the wounded heart and conscience: this is wine to scour, and oil to supple our festering sores:
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herein is there remedie against euery sinne, least through the heauinesse of the burthen, we should fall into desperation. Against presumption it terrifieth vs: against distrust it comforteth vs: in ignorance it teacheth vs: in errour it informeth vs: in falshoode it correcteth vs: in manners it instructeth vs:
herein is there remedy against every sin, lest through the heaviness of the burden, we should fallen into desperation. Against presumption it terrifieth us: against distrust it comforts us: in ignorance it Teaches us: in error it Informeth us: in falsehood it Correcteth us: in manners it Instructeth us:
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in wandering pathes, it directeth vs: in daungerous waies, it guideth vs: being a lanterne vnto our feet, and a light vnto our paths: that we perish not:
in wandering paths, it directeth us: in dangerous ways, it guideth us: being a lantern unto our feet, and a Light unto our paths: that we perish not:
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a present remedie for euerie sickenesse of the minde: an approued helpe at all assayes and needes:
a present remedy for every sickness of the mind: an approved help At all assays and needs:
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a soueraigne salue for euerie sore of heart: and therefore rightly and worthily said by Jamer, to be able to saue the soule.
a sovereign salve for every soar of heart: and Therefore rightly and worthily said by Jamer, to be able to save the soul.
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If then this word be of power able to saue the soule, if all filthinesse layd apart,
If then this word be of power able to save the soul, if all filthiness laid apart,
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and superfluitie of maliciousnesse remoued, it be receyued with meekenesse: then the contempt hereof is pernicious, daungerous, and damnable.
and superfluity of maliciousness removed, it be received with meekness: then the contempt hereof is pernicious, dangerous, and damnable.
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For if the Israelites escaped not, when they refused to heare Moises, which by Gods commaundement spoke vnto them on earth:
For if the Israelites escaped not, when they refused to hear Moses, which by God's Commandment spoke unto them on earth:
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how much lesse shall men vnder the Gospel escape, if they turne from him, which by his ministers speaketh from heauen vnto them?
how much less shall men under the Gospel escape, if they turn from him, which by his Ministers speaks from heaven unto them?
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Now this word is not contemned onely by open rebellion and resistance thereunto: as by the Iewes, by Turkes, persecuting tyrants, Romish prelates, and their adherents:
Now this word is not contemned only by open rebellion and resistance thereunto: as by the Iewes, by Turkes, persecuting Tyrants, Romish Prelates, and their adherents:
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but also when in worde it is professed, but in conuersation of life it is not expressed:
but also when in word it is professed, but in Conversation of life it is not expressed:
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a thing most heinous and horrible in the sight of God: of which contempt most professours are now guiltie.
a thing most heinous and horrible in the sighed of God: of which contempt most professors Are now guilty.
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Hereby then let them be admonished, and so effectually reclaymed. And this is the first admonition of the Apostle:
Hereby then let them be admonished, and so effectually reclaimed. And this is the First admonition of the Apostle:
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wherefore lay aside all filthinesse, and superfluitie of maliciousnesse, and receiue with meekenesse the worde that is graffed in you, which is able to saue your soules.
Wherefore lay aside all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your Souls.
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Some men, too much giuen to please themselues in their foolish imaginations & conceits, hereupon thinke it enough to heare the worde of God, albeit they doe not thereafter.
some men, too much given to please themselves in their foolish Imaginations & conceits, hereupon think it enough to hear the word of God, albeit they do not thereafter.
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Which fond perswasion to roote out of mens mindes, the Apostle setteth downe this second admonition:
Which found persuasion to root out of men's minds, the Apostle sets down this second admonition:
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wherein is shewed, that it becommeth all the Saints of God, so to heare the word preached,
wherein is showed, that it becomes all the Saints of God, so to hear the word preached,
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as that they frame their liues thereafter, and liue according as therein they are taught from God:
as that they frame their lives thereafter, and live according as therein they Are taught from God:
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that their conuersation be answerable to their profession, and their deedes correspondent to the doctrine wherein they are informed.
that their Conversation be answerable to their profession, and their Deeds correspondent to the Doctrine wherein they Are informed.
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In which admonition, two things come to be considered. 1 What it is that they are admonished of:
In which admonition, two things come to be considered. 1 What it is that they Are admonished of:
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namely, to be doers of the word, not herers onely. 2 The reasons why they should so do:
namely, to be doers of the word, not hearers only. 2 The Reasons why they should so do:
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which are two, as in the discourse shall be euidently apparant. 1 The admonition: be ye doers of the worde, not hearers onely.
which Are two, as in the discourse shall be evidently apparent. 1 The admonition: be you doers of the word, not hearers only.
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S. Iames hauing not in vaine learned in the parable of Christ, that the seede beeing cast into the foure seuerall groundes,
S. James having not in vain learned in the parable of christ, that the seed being cast into the foure several grounds,
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yet fructifieth but in one onely:
yet fructifieth but in one only:
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and seeing by dayly experience, that many men make shevve of religion, but yet liue carelesse in their conuersation:
and seeing by daily experience, that many men make show of Religion, but yet live careless in their Conversation:
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who turning the eares of their bodies to the worde, and in their mouthes professing themselues to knowe GOD,
who turning the ears of their bodies to the word, and in their mouths professing themselves to know GOD,
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yet in their deedes denie him, beeing abhominable, disobedient, and to euerie good worke reprobate: and in shewe make profession, but in life are nothing answerable thereunto:
yet in their Deeds deny him, being abominable, disobedient, and to every good work Reprobate: and in show make profession, but in life Are nothing answerable thereunto:
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in this place inueighing against that hypocrisie of men, & condemning that outwarde hearing as vnprofitable to themselues,
in this place inveighing against that hypocrisy of men, & condemning that outward hearing as unprofitable to themselves,
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and odious vnto God, sheweth most notably, what maner hearers the Gospell requireth, euen such as heare not only, but do also:
and odious unto God, shows most notably, what manner hearers the Gospel requires, even such as hear not only, but do also:
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therefore he admonisheth them to be doers of the worde, not hearers onely.
Therefore he Admonisheth them to be doers of the word, not hearers only.
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To do the worde is double. 1 To doe it absolutely, and perfectly, so that both the heart consent,
To do the word is double. 1 To do it absolutely, and perfectly, so that both the heart consent,
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and the outward life answere fully to the law of God in perfect measure. To which doing God in the lawe did promise life:
and the outward life answer Fully to the law of God in perfect measure. To which doing God in the law did promise life:
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for in the law it is said, I haue giuen thee lawes, statutes, and ordinaunces, which if thou doe, thou shalt liue in them.
for in the law it is said, I have given thee laws, statutes, and ordinances, which if thou do, thou shalt live in them.
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Our Sauiour in the Gospel, thereunto respecting, telleth the foolish lawyer, who by doing would obtaine life, that if hee would loue God with all his heart, with all his soule, with all his strength, with all his thought;
Our Saviour in the Gospel, thereunto respecting, Telleth the foolish lawyer, who by doing would obtain life, that if he would love God with all his heart, with all his soul, with all his strength, with all his Thought;
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and his neighbour as himselfe, hee should liue. and his neighbour as himself, he should live.
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The Apostle shewing the Iewes, which so much boasted of doing the lawe, that they must perfecty fulfill the lawe,
The Apostle showing the Iewes, which so much boasted of doing the law, that they must perfecty fulfil the law,
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if thereby they would looke to be saued, saieth:
if thereby they would look to be saved, Saith:
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That not the hearers thereof, but the doers of the lawe shall be iustified before God.
That not the hearers thereof, but the doers of the law shall be justified before God.
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This perfect fulfilling and doing all that the law requireth, is that doing which the law and Gospell mencioneth,
This perfect fulfilling and doing all that the law requires, is that doing which the law and Gospel mentioneth,
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and requireth in them, which by their workes hope to attaine life. This no man can possibly performe:
and requires in them, which by their works hope to attain life. This no man can possibly perform:
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for what man euer could loue God with a perfect heart, with all his soule, with his whole affection, strength and power? What man euer loued his neighbour as himselfe? VVhere is he,
for what man ever could love God with a perfect heart, with all his soul, with his Whole affection, strength and power? What man ever loved his neighbour as himself? Where is he,
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and who is he, that continueth in all things that are written in the law to do them? VVhere is that, either man or woman, that neither in thought, word nor worke, hath broken the commaundements of God: this is the obedience: this is the fulfilling:
and who is he, that Continueth in all things that Are written in the law to do them? Where is that, either man or woman, that neither in Thought, word nor work, hath broken the Commandments of God: this is the Obedience: this is the fulfilling:
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this is the doing, which the lawe requireth, which no man perfourmeth.
this is the doing, which the law requires, which no man Performeth.
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Saint Peter the Apostle therefore, calleth it a yoke intollerable, which neither they, neither their fathers could beare.
Saint Peter the Apostle Therefore, calls it a yoke intolerable, which neither they, neither their Father's could bear.
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And Saint Paul a little before to the Antiochians in Pisidia, protesteth, that by the law wee could not be saued from our sinnes,
And Saint Paul a little before to the antiochians in Pisidia, protesteth, that by the law we could not be saved from our Sins,
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because we could not perfourme it:
Because we could not perform it:
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which was so weakned through the infirmitie of the flesh, that it could not possibly deliuer man from sinne, & from death.
which was so weakened through the infirmity of the Flesh, that it could not possibly deliver man from sin, & from death.
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Which defect is not by nature of the law, but thorowe the naturall impotency and weaknes of man, which cannot doe that in perfect measure, which the lawe with great exactnes requireth.
Which defect is not by nature of the law, but thorough the natural impotency and weakness of man, which cannot do that in perfect measure, which the law with great exactness requires.
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Saint Augustine therfore in his booke of the Spirit and letter, saith very well and wisely;
Saint Augustine Therefore in his book of the Spirit and Letter, Says very well and wisely;
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The law is not therefore not accomplished, for any fault in the law, but by the fault of the wisdome of the fleshe: The law is not Therefore not accomplished, for any fault in the law, but by the fault of the Wisdom of the Flesh:
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Which fault is to be shewed and made manifest by the lawe, but to be healed through grace.
Which fault is to be showed and made manifest by the law, but to be healed through grace.
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The holy men of God therefore, seeing themselues to come short of the doing of the word and lawe, in this matter and manner of doing, haue in the humilitie of their mindes, accounted themselues as sinners,
The holy men of God Therefore, seeing themselves to come short of the doing of the word and law, in this matter and manner of doing, have in the humility of their minds, accounted themselves as Sinners,
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and therefore haue confessed their iniquities and transgressions, their sinnes and vnrighteousnes before the Lord: as the Patriarches, as Job, Dauid, Daniel, the Apostles, and all the Saints of God, as it appeareth.
and Therefore have confessed their iniquities and transgressions, their Sins and unrighteousness before the Lord: as the Patriarchs, as Job, David, daniel, the Apostles, and all the Saints of God, as it appears.
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Seeing thē that no man is able thus to do the word, there must some other kind of doing the word be by Saint Iames here required.
Seeing them that no man is able thus to do the word, there must Some other kind of doing the word be by Saint James Here required.
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Therefore there is a doing of the word and law vnder the Gospell, when Christ,
Therefore there is a doing of the word and law under the Gospel, when christ,
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for vs and our saluation, fulfilleth the law in perfect measure, & therfore is called the fulfilling of the law, to all that beleeue:
for us and our salvation, fulfilleth the law in perfect measure, & Therefore is called the fulfilling of the law, to all that believe:
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and therewith also geueth vnto his Saints, as members of his body, the holy Ghost, the spirite of sanctification, that thereby they after some measure, may truely doe his will, earnestly cleaue vnto his word, faithfully beleeue his promises, vnfeinedly loue him for his goodnes,
and therewith also Giveth unto his Saints, as members of his body, the holy Ghost, the Spirit of sanctification, that thereby they After Some measure, may truly do his will, earnestly cleave unto his word, faithfully believe his promises, unfeignedly love him for his Goodness,
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and feare him with reuerence for his mighty power. And finally, loue their neighbour, though in great infirmitie, great imperfection, great weaknes.
and Fear him with Reverence for his mighty power. And finally, love their neighbour, though in great infirmity, great imperfection, great weakness.
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This our doing of the word, and fulfilling the law of God, almighty God accepteth and taketh in good part,
This our doing of the word, and fulfilling the law of God, almighty God Accepteth and Takes in good part,
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for his sonnes sake, who hath in all points and parts perfectly fulfilled the lawe, for all those that beleeue.
for his Sons sake, who hath in all points and parts perfectly fulfilled the law, for all those that believe.
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And this our doing of Gods worde, is not thereby to attaine to righteousnes with God, which thing before we haue receiued by faith in Christ only:
And this our doing of God's word, is not thereby to attain to righteousness with God, which thing before we have received by faith in christ only:
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but partly to testifie that by Christ we are made righteous before God:
but partly to testify that by christ we Are made righteous before God:
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and partly to shew our obedience to God therfore, whose workmanship we are, prepared vnto good workes, that we should walke therein.
and partly to show our Obedience to God Therefore, whose workmanship we Are, prepared unto good works, that we should walk therein.
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Such then (as knowing themselues to be iustified by faith in Christ before God:
Such then (as knowing themselves to be justified by faith in christ before God:
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to testifie their righteousnesse to men, and their obedience to God, endeuour to expresse in their deedes, the hope they haue in Christ:
to testify their righteousness to men, and their Obedience to God, endeavour to express in their Deeds, the hope they have in christ:
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and labour in their whole life to walke worthy the calling whereunto they are called:
and labour in their Whole life to walk worthy the calling whereunto they Are called:
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that in their conuersation they may beautifie their profession, and God may in all things through them be glorified in Iesus Christ) are said to be doers of the word and these are the doers whom the Apostle here mentioneth;
that in their Conversation they may beautify their profession, and God may in all things through them be glorified in Iesus christ) Are said to be doers of the word and these Are the doers whom the Apostle Here mentioneth;
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Be ye doers of the worde, not hearers onely.
Be you doers of the word, not hearers only.
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And hereunto serue so many exhortations in holy Scripture, whereby we are stirred, and pricked forward to the practise of good workes,
And hereunto serve so many exhortations in holy Scripture, whereby we Are stirred, and pricked forward to the practice of good works,
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and studie of vertue, whereof the Epistles of the Apostles are full, and the whole bodie (as it were) of the holy Scripture, therewith replenished.
and study of virtue, whereof the Epistles of the Apostles Are full, and the Whole body (as it were) of the holy Scripture, therewith replenished.
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This godly endeuour (according to the measure we haue receiued:) this studie and practise of good workes & vertue prescribed:
This godly endeavour (according to the measure we have received:) this study and practice of good works & virtue prescribed:
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this performance of obedience offered to God, must shine in the Saints, which as necessarie in al professorus of gods word, is ioyned with the hearing therof.
this performance of Obedience offered to God, must shine in the Saints, which as necessary in all professorus of God's word, is joined with the hearing thereof.
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Our Sauiour Christ ioyning the hearing and doing of the word together, saith;
Our Saviour christ joining the hearing and doing of the word together, Says;
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That he that heareth the word & doeth it, is like to a wise man, which buildeth his house on a rocke.
That he that hears the word & doth it, is like to a wise man, which builds his house on a rock.
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And shewing whom he accounteth for his brethren, and his mother, he saith;
And showing whom he accounteth for his brothers, and his mother, he Says;
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That they are his brethern and mother, not which heare onely, but which heare and doe the will of God.
That they Are his brother and mother, not which hear only, but which hear and do the will of God.
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And to the woman which said vnto him, Happie is the wombe that bare thee, and the pappes which gaue thee suck, he replieth;
And to the woman which said unto him, Happy is the womb that bore thee, and the paps which gave thee suck, he Replieth;
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Yea rather happie are they which heare the word of God, and doe it.
Yea rather happy Are they which hear the word of God, and do it.
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Finally, when he had washed his Disciples feet, mouing them to the imitation and following of his owne example:
Finally, when he had washed his Disciples feet, moving them to the imitation and following of his own Exampl:
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in conclusion of the exhortation he shutteth vp the matter in this wise; If you know these things, happie are you if you doe them.
in conclusion of the exhortation he shutteth up the matter in this wise; If you know these things, happy Are you if you do them.
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To heare or know then the will of God, and not to doe his word, preuayleth nothing.
To hear or know then the will of God, and not to do his word, prevaileth nothing.
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This knew the holy Prophets, who therefore ioyned practise of the will, with the hearing of the word and lawe of God,
This knew the holy prophets, who Therefore joined practice of the will, with the hearing of the word and law of God,
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as in Deut. 4. v. 1. 5. c. v. 1. Ierem. 11. 6. This the holy Angell in the Reuelation weighing,
as in Deuteronomy 4. v. 1. 5. c. v. 1. Jeremiah 11. 6. This the holy Angel in the Revelation weighing,
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and pronouncing them blessed onely which ioyne practise with hearing of the worde, breaketh out, and crieth;
and pronouncing them blessed only which join practise with hearing of the word, breaks out, and cries;
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Blessed is he that readeth, and they that heare the words of this prophesie, & keep those things which are written therein.
Blessed is he that readeth, and they that hear the words of this prophesy, & keep those things which Are written therein.
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Agreeable to which doctrine, the Apostle in this place admonisheth the Saintes in these wordes; Be you doers of the worde, not hearers onely.
Agreeable to which Doctrine, the Apostle in this place Admonisheth the Saints in these words; Be you doers of the word, not hearers only.
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Of which admonition two are the reasons. The first is from detriment and hurt:
Of which admonition two Are the Reasons. The First is from detriment and hurt:
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They that heare onely, and doe not the word also, are hurtefull to themselues, for they deceiue themselues in a vayne perswasion,
They that hear only, and do not the word also, Are hurtful to themselves, for they deceive themselves in a vain persuasion,
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and thereby hurte themselues to their owne iuster condemnation.
and thereby hurt themselves to their own juster condemnation.
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Men thinke themselues highly in the fauor of God, and perswade themselues that they doe GOD good and sufficiēt seruice,
Men think themselves highly in the favour of God, and persuade themselves that they do GOD good and sufficient service,
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and haue performed the dueties of christians in conuenient measure, when they are content to hearken and listen to the word of God,
and have performed the duties of Christians in convenient measure, when they Are content to harken and listen to the word of God,
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albeit they neuer endeuour thereby to leade their liues, neither to reforme their manners thereunto.
albeit they never endeavour thereby to lead their lives, neither to reform their manners thereunto.
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But this being nothing so, they greatly deceiue themselues, and procure iuster condemnation against themselues from God.
But this being nothing so, they greatly deceive themselves, and procure juster condemnation against themselves from God.
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For hovv much more mē knovv by hearing, so much more do they enhaunce their iudgements,
For how much more men know by hearing, so much more do they enhance their Judgments,
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& increase their punishment, if they vvalk not according to their knovvledge.
& increase their punishment, if they walk not according to their knowledge.
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Our Sauiour Christ protesteth, that that seruant vvhich knovveth the vvill of his master, and doeth it not, should be beaten vvith many stripes.
Our Saviour christ protesteth, that that servant which Knoweth the will of his master, and doth it not, should be beaten with many stripes.
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This Apostle witnesseth, that it is a double sinne to a man to know what to doe aright,
This Apostle Witnesseth, that it is a double sin to a man to know what to do aright,
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and not to do it, he that knoweth how to doe aright, and doeth it not: to him it is sinne;
and not to do it, he that Knoweth how to do aright, and doth it not: to him it is sin;
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not sinne simply, but sinne with aduantage.
not sin simply, but sin with advantage.
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Whereunto Saint Augustine, writing to Athanasius, subscribeth, By Gods word and lawe man sinneth so much the more,
Whereunto Saint Augustine, writing to Athanasius, subscribeth, By God's word and law man Sinneth so much the more,
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how much the more by the word he knoweth that to bee sinne which he committeth.
how much the more by the word he Knoweth that to be sin which he Committeth.
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Saint Chrysostome thereunto agreeth, who to the people of Antioch writeth in this māner against their vsuall swearing, whereof they had often heard, yet were not amended:
Saint Chrysostom thereunto agreeth, who to the people of Antioch Writeth in this manner against their usual swearing, whereof they had often herd, yet were not amended:
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the oftner men heare, the more they offend, & the more they encrease their punishment, if they reforme not that whereof they haue heard so often.
the oftener men hear, the more they offend, & the more they increase their punishment, if they reform not that whereof they have herd so often.
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Theophilact to the like sence soundeth vpon the words of our Sauiour, How much the more hee knoweth which sinneth, Theophilact to the like sense soundeth upon the words of our Saviour, How much the more he Knoweth which Sinneth,
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so much the greater punishment he procureth to himselfe.
so much the greater punishment he procureth to himself.
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Saint Ambrose in like manner (citing the wordes of Christ, in the seuenth Chapter of Saint Mathew his gospell, Not euery one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen,
Saint Ambrose in like manner (citing the words of christ, in the Seventh Chapter of Saint Matthew his gospel, Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of heaven,
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but he that doeth the things which I say) concludeth thereupon, For I knowe not whether the studie of knowledge without practise and deedes, doe not more inwrap vs:
but he that doth the things which I say) Concludeth thereupon, For I know not whither the study of knowledge without practice and Deeds, do not more enwrap us:
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no doubt then our know ledge, without obedience, doeth inwrap and intangle vs in her iudgements.
no doubt then our know ledge, without Obedience, doth enwrap and entangle us in her Judgments.
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The more often the Israelites heard the voice of their Prophets, the more inexcusable were they when they did not obey them:
The more often the Israelites herd the voice of their prophets, the more inexcusable were they when they did not obey them:
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the more our Sauiour and his Disciples preached to Cities and people, the more they denounce punishment;
the more our Saviour and his Disciples preached to Cities and people, the more they denounce punishment;
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vvhen they hearing, would not doe thereafter. The more knowledge men haue, the more they deceiue themselues, if they doe not thereafter.
when they hearing, would not do thereafter. The more knowledge men have, the more they deceive themselves, if they do not thereafter.
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The more men and women know, (as many very carefully in shewe heare such as they lust,
The more men and women know, (as many very carefully in show hear such as they lust,
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and to whom they in the vanitie of their humors are addicted) the more iust condemnatiō they procure to themselues,
and to whom they in the vanity of their humours Are addicted) the more just condemnation they procure to themselves,
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and the heauier wrath of god they heape and treasure vp against themselues, and they doe not that which they knowe by hearing.
and the Heavier wrath of god they heap and treasure up against themselves, and they do not that which they know by hearing.
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Whereof to aduise men, the Apostle geueth vs this worthy admonition; Be ye doers of the word, not hearers onely, deceiuing your selues.
Whereof to advise men, the Apostle Giveth us this worthy admonition; Be you doers of the word, not hearers only, deceiving your selves.
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This lesson must we heare, this counsell must wee follow; this doctrine must wee embrace; who bosting that we haue hard two or three sermons this day, or that day,
This Lesson must we hear, this counsel must we follow; this Doctrine must we embrace; who boasting that we have hard two or three Sermons this day, or that day,
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for all that, we neither diminish ought of our pride in flaūting ruffs; in curious cuffes;
for all that, we neither diminish ought of our pride in flaunting ruffs; in curious cuffs;
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in coloured starche, or other our vanities:
in coloured starch, or other our vanities:
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Nether haue we left our boiling malice, our swelling hatred, our cursed couetousnes, our fleshly pleasure;
Neither have we left our boiling malice, our swelling hatred, our cursed covetousness, our fleshly pleasure;
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neither abate we any thing of our vvanton banquets, our riotuous feastes, our sumptuous tables: neither stay vve our bribed hāds, our slaunderons mouthes, our blasphemous tongues, our lying lips:
neither abate we any thing of our wanton banquets, our riotuous feasts, our sumptuous tables: neither stay we our bribed hands, our slaunderons mouths, our blasphemous tongues, our lying lips:
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neither withhold we our selues from pestilent vsurie, cruell oppression, violent extortion, fraudulent dealing with our brethren:
neither withhold we our selves from pestilent Usury, cruel oppression, violent extortion, fraudulent dealing with our brothers:
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neither finally, doe we amend those enormities, iniquities, sinnes, and blemishes of our liues, whereof we haue beene admonished:
neither finally, do we amend those enormities, iniquities, Sins, and blemishes of our lives, whereof we have been admonished:
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and thus to our iuster condemnation, flattering our selues with bare hearing, we deceiue our selues.
and thus to our juster condemnation, flattering our selves with bore hearing, we deceive our selves.
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Seing then the knovvledge vve haue by hearing the vvord, vvithout practise of vertue, and studie of good vvorks, encreaseth our iudgemēts;
Sing then the knowledge we have by hearing the word, without practice of virtue, and study of good works, increases our Judgments;
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and in contenting our selues vvith hearing only, vvithout the doing of Gods vvill reueled, vve deceaue our selues to our greater condemnation.
and in contenting our selves with hearing only, without the doing of God's will revealed, we deceive our selves to our greater condemnation.
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Let this reason moue vs to bee doers of the vvord, and stirre vs vp to embrace the doctrine of the Apostle, be you doers of the vvord not hearers only, deceauing yourselues.
Let this reason move us to be doers of the word, and stir us up to embrace the Doctrine of the Apostle, be you doers of the word not hearers only, deceiving yourselves.
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The hearing of our time is in many marueylous, the knoledge of the cōmon people is great,
The hearing of our time is in many marvelous, the knowledge of the Common people is great,
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& hath not been the like in any former generatiō in this our Countrie and Nation:
& hath not been the like in any former generation in this our Country and nation:
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their vnderstanding in the Scriptures is such, as that many of the Laitie and people, can talke with glorie; reason with feruencie;
their understanding in the Scriptures is such, as that many of the Laity and people, can talk with glory; reason with fervency;
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dispute with a grace of the Scriptures of God:
dispute with a grace of the Scriptures of God:
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whose hearts notwithstanding, are puft vp with pride, whose mindes are set on mischiefe, whose feet are swift to shedde innocent bloud:
whose hearts notwithstanding, Are puffed up with pride, whose minds Are Set on mischief, whose feet Are swift to shed innocent blood:
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whose handes are full of briberies: whose heads are occupied about couetous desires:
whose hands Are full of briberies: whose Heads Are occupied about covetous Desires:
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whose liues are stained with vsurie and oppressions, whose bodies are wearied and wasted with pleasures, choaked with the cares, enticed with the delightes, carried away with the vanities, rauished with the inordinate desires of this wicked world:
whose lives Are stained with Usury and oppressions, whose bodies Are wearied and wasted with pleasures, choked with the Cares, enticed with the delights, carried away with the vanities, ravished with the inordinate Desires of this wicked world:
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hearing the sound of the word in their eares, but admitting not the sence in their hearts:
hearing the found of the word in their ears, but admitting not the sense in their hearts:
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are greatly and grosly deceiued, like the Athenians, who could talk much of vertue, but practised nothing thereof, whom Pantolidas the Ambassador hearing dispute of vertue,
Are greatly and grossly deceived, like the Athenians, who could talk much of virtue, but practised nothing thereof, whom Pantolidas the Ambassador hearing dispute of virtue,
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and being demaunded how their speaches pleased him, answered; Their talke was good, and deserued praise:
and being demanded how their Speeches pleased him, answered; Their talk was good, and deserved praise:
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but this was to be lamented, that speaking so well, they would not reforme their liues according to vertue.
but this was to be lamented, that speaking so well, they would not reform their lives according to virtue.
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So our knowledge, and talking of the Scriptures, of vices to be remoued, and vertue to be embraced, is worthy praise:
So our knowledge, and talking of the Scriptures, of vices to be removed, and virtue to be embraced, is worthy praise:
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but this is greatly to be lamented, that we, talking so well, doe walke so wickedly.
but this is greatly to be lamented, that we, talking so well, do walk so wickedly.
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Herein if we runne on still, and so continue, we enhaunce our punishment, encrease our iudgement, enlarge our condemnation:
Herein if we run on still, and so continue, we enhance our punishment, increase our judgement, enlarge our condemnation:
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Wherefore we must not be hearers onely, but doers also, of the worde of God, as the Apostle here admonisheth.
Wherefore we must not be hearers only, but doers also, of the word of God, as the Apostle Here Admonisheth.
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The next and second reason vvhy vve must be doers of the lavve, not heaers only:
The next and second reason why we must be doers of the law, not heaers only:
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is dravven from the vse of Gods vvord; vvhich is to reforme in vs those things that are amisse:
is drawn from the use of God's word; which is to reform in us those things that Are amiss:
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this profit and vse vve loose, vvhē we heare the vvord only and doe not thereafter:
this profit and use we lose, when we hear the word only and do not thereafter:
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this vse of Gods lavve and vvord Moises commendeth vnto princes and people: vvho exhorting the King continually to reade and meditate in the lavve:
this use of God's law and word Moses commends unto Princes and people: who exhorting the King continually to read and meditate in the law:
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shevveth him for vvhat end he should so doe, to learne to feare the Lord, and not to heare and knovve alone, but to keepe his commaundements.
Showeth him for what end he should so do, to Learn to Fear the Lord, and not to hear and know alone, but to keep his Commandments.
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This vse vvas respected vvhen he vvilled the Leuites to teach the lavve vnto the people, that they might learne to doe and keepe the ordinances and the vvords of the lavve of God prescribed.
This use was respected when he willed the Levites to teach the law unto the people, that they might Learn to do and keep the ordinances and the words of the law of God prescribed.
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Dauid disputing of the vse and end of the lavve, maketh it the reformer of our manners, the directer of our pathes, the line and leuell of our life,David disputing of the use and end of the law, makes it the reformer of our manners, the directer of our paths, the line and level of our life,
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and the guide of our waies to godlines. Saint Paul affirmeth that all scripture is inspired from aboue:
and the guide of our ways to godliness. Saint Paul Affirmeth that all scripture is inspired from above:
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and is profitable to teach such as are ignorant to conuince such as are repugnant: to correct such as erre and wander in conuersation:
and is profitable to teach such as Are ignorant to convince such as Are repugnant: to correct such as err and wander in Conversation:
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to instructe in righteousnes, wherefore? to what end:
to instruct in righteousness, Wherefore? to what end:
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to what vse? to what purpose? euen that thereby the man of God may be absolute & perfect to euery good worke.
to what use? to what purpose? even that thereby the man of God may be absolute & perfect to every good work.
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Perfectiō in righteousnes, holy conuersation in life, is the vse of the law and word of God.
Perfection in righteousness, holy Conversation in life, is the use of the law and word of God.
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As therefore the chiefe ende of sciences, and humaine artes, is not knowledge, but action; that when a thing is learned, it may be put in vre and practise:
As Therefore the chief end of sciences, and human arts, is not knowledge, but actium; that when a thing is learned, it may be put in use and practice:
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And as the vse and ende of morall philosophie, is not to knowe only, but to practise also:
And as the use and end of moral philosophy, is not to know only, but to practise also:
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whereunto they are vnfit which lacke experience to practise (as Aristotle teacheth) so the vse of Gods word, which is the arte of all artes,
whereunto they Are unfit which lack experience to practise (as Aristotle Teaches) so the use of God's word, which is the art of all arts,
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and that diuine philosophie, which neither Thalis, nor Pythagoras, Socratet, nor Plato, Zeno nor Aristotle, neither any other of the learned heathen haue deuised and inuēted:
and that divine philosophy, which neither Thalis, nor Pythagoras, Socratet, nor Plato, Zeno nor Aristotle, neither any other of the learned heathen have devised and invented:
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but which we haue receiued from God himselfe, is not meere knowledge, to wote what to doe,
but which we have received from God himself, is not mere knowledge, to wot what to do,
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but practise of obedience, that we may so doe in action, as by hearing the word we haue learned.
but practise of Obedience, that we may so do in actium, as by hearing the word we have learned.
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This vse and end men then lose, when they content themselues with hearing onely.
This use and end men then loose, when they content themselves with hearing only.
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Which thing the Apostle here proueth by a fit similitude, wherein he compareth the word of God to a glasse.
Which thing the Apostle Here Proves by a fit similitude, wherein he compareth the word of God to a glass.
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As the chiefe vse of the glasse is not to see our faces only, but to correct our faults, that there be no blemish or deformitie therein:
As the chief use of the glass is not to see our faces only, but to correct our Faults, that there be no blemish or deformity therein:
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so the word of God hath this vse, not to shew our selues only, but to reforme our enormities, that there remaine no iniquitie in vs. The word of God may well be compared to a glasse, Three speciall properties are in a glasse, wherby the word is resembled vnto it.
so the word of God hath this use, not to show our selves only, but to reform our enormities, that there remain no iniquity in us The word of God may well be compared to a glass, Three special properties Are in a glass, whereby the word is resembled unto it.
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1 A glasse sheweth the perfecte forme of our faces, with all the deformities and blemishes therein, to correct them if they may be corrected:
1 A glass shows thee perfect Form of our faces, with all the deformities and blemishes therein, to correct them if they may be corrected:
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So the lawe and worde of God, sheweth the perfect face and fashion of sinne in vs;
So the law and word of God, shows the perfect face and fashion of sin in us;
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that so farre forth as natural infimitie permitteth, all blemishes may be amended; for which cause Saint Paul saith, that thereby we come to see sinne:
that so Far forth as natural infimitie permitteth, all blemishes may be amended; for which cause Saint Paul Says, that thereby we come to see sin:
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and by the lawe haue knowledge thereof:
and by the law have knowledge thereof:
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because by the lawe is the knowledge of sinne, that then being knowen, we might by grace reforme it.
Because by the law is the knowledge of sin, that then being known, we might by grace reform it.
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2 The glasse sheweth their owne faces which looke thereinto, and not the faces of others, that they might be carefull to wipe away their owne blemish and dyrty spots,
2 The glass shows their own faces which look thereinto, and not the faces of Others, that they might be careful to wipe away their own blemish and dyrty spots,
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and not be curious in clearing of others:
and not be curious in clearing of Others:
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So the lawe sheweth euery one that loketh thereinto, his owne sinnes cheifely, not the sinnes of his brethren:
So the law shows every one that looketh thereinto, his own Sins chiefly, not the Sins of his brothers:
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so much that euerie one should be carefull of his owne life, and not be too curious in the liues of others.
so much that every one should be careful of his own life, and not be too curious in the lives of Others.
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Wherefore holy Dauid so often desired to bee informed in the lawe and statutes of God, that he him selfe might walke therein, and be reformed:
Wherefore holy David so often desired to be informed in the law and statutes of God, that he him self might walk therein, and be reformed:
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as in his psalmes many waies it appeareth:
as in his psalms many ways it appears:
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and the Apostle exhorting all men to make triall of themselues by the word, not only at the receauing of Sacraments,
and the Apostle exhorting all men to make trial of themselves by the word, not only At the receiving of Sacraments,
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but otherwise by the ministerie of the word, for the proofe of their faith, woulde not haue them as busie in the liues of others,
but otherwise by the Ministry of the word, for the proof of their faith, would not have them as busy in the lives of Others,
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but as carefull of their owne; to mend themselues;
but as careful of their own; to mend themselves;
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Let euerie one examine him selfe, and so let him eate of this bread, and drinke of this cup: And againe:
Let every one examine him self, and so let him eat of this bred, and drink of this cup: And again:
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proue your selues whether you are in faith, examine your selues:
prove your selves whither you Are in faith, examine your selves:
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know you not that Christ dwelleth in you, except ye be reprobates? the word must teach vs to see our selues,
know you not that christ dwells in you, except you be Reprobates? the word must teach us to see our selves,
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and our owne infirmities, and endeuour to reforme our owne blemishes of sinne, and not to be curious in them, searching into the liues of others,
and our own infirmities, and endeavour to reform our own blemishes of sin, and not to be curious in them, searching into the lives of Others,
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before our owne be throughly reformed.
before our own be thoroughly reformed.
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3 The glasse sheweth vs our blemishes, which seene, we hate, and with mislike, wipe them away:
3 The glass shows us our blemishes, which seen, we hate, and with mislike, wipe them away:
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so the worde of God sheweth vs the deformitie of sinne: which sinne must be hated of vs:
so the word of God shows us the deformity of sin: which sin must be hated of us:
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thus Gods word taught Dauid to hate his owne waies: and Marie Magdalen to loth here former life.
thus God's word taught David to hate his own ways: and marry Magdalen to loath Here former life.
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This maketh the Saints of God to hare the very garments defiled with the flesh, and conceyue mislike against those sinnes, wherevnto in times past, they were giuen.
This makes the Saints of God to hare the very garments defiled with the Flesh, and conceive mislike against those Sins, whereunto in times past, they were given.
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These things being so, the Apostle compareth the word of God to a glasse.
These things being so, the Apostle compareth the word of God to a glass.
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Of which comparison there are two partes or members. 1 They which looke into the worde of God without endeuour,
Of which comparison there Are two parts or members. 1 They which look into the word of God without endeavour,
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or yet desire to reforme their liues thereby:
or yet desire to reform their lives thereby:
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are like such as looke into a glasse to see themselues, but not to reforme their faults, or blemishes of life:
Are like such as look into a glass to see themselves, but not to reform their Faults, or blemishes of life:
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as soone as they are gone, they forget what fashion they were of: thus their peering, pooring, and peeping into the glasse, profiteth nothing:
as soon as they Are gone, they forget what fashion they were of: thus their peering, poring, and peeping into the glass, profiteth nothing:
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as good neuer a whit, as neuer the better. The looking or hearing of hypocrites, is like the vaine looking into glasses of fooles.
as good never a whit, as never the better. The looking or hearing of Hypocrites, is like the vain looking into glasses of Fools.
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Fooles looke into glasses to see themselues, but not to correct any thing amisse in them:
Fools look into glasses to see themselves, but not to correct any thing amiss in them:
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so hypocrites heare the worde of God, and looke into his will to see it, but not to correct their maners thereby.
so Hypocrites hear the word of God, and look into his will to see it, but not to correct their manners thereby.
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Fooles looking into glasses, with perswasion of themselues that they are faire, when they are deformed:
Fools looking into glasses, with persuasion of themselves that they Are fair, when they Are deformed:
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come therehence as wise as they went: and hypocrites thinking themselues righteous, when they are wicked, come as wise from a Sermon, as they went thither.
come therehence as wise as they went: and Hypocrites thinking themselves righteous, when they Are wicked, come as wise from a Sermon, as they went thither.
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As fooles looking into glasses, see not that therein, that which is indeede the right side, is the left, and the left the right:
As Fools looking into glasses, see not that therein, that which is indeed the right side, is the left, and the left the right:
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and so thinke all is well:
and so think all is well:
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So hypocrites, seeing not by the worde their disordered liues, that all things are topsie turuie in them:
So Hypocrites, seeing not by the word their disordered lives, that all things Are topsy turuie in them:
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perswade themselues all is well inough, and so are not profited.
persuade themselves all is well enough, and so Are not profited.
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As fooles looking into glasses, thinke they see a face in deede, when they see but the reflexe or turning backe of a face:
As Fools looking into glasses, think they see a face in deed, when they see but the reflex or turning back of a face:
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therefore they coll, they kisse, they fall in loue oftentimes with the face seene in the glasse,
Therefore they coll, they kiss, they fallen in love oftentimes with the face seen in the glass,
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as Nareissus did with his owne face, when he behelde himselfe in the water: so hypocrites thinke their counterfeite ho•ynesse to bee true holinesse:
as Nareissus did with his own face, when he beheld himself in the water: so Hypocrites think their counterfeit ho•ynesse to be true holiness:
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wherefore they embrace it, they brooke it, they delight therein: they loue it, as if it were sincere and perfect integritie.
Wherefore they embrace it, they brook it, they delight therein: they love it, as if it were sincere and perfect integrity.
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And thus they may bee compared vnto fooles looking into glasses, who heare the worde, awd looke into the law, being carelesse to obey it.
And thus they may be compared unto Fools looking into glasses, who hear the word, awed look into the law, being careless to obey it.
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The other part of this similitude is: who so looketh into the perfect law of libertie, hee not being a forgetfull hearer,
The other part of this similitude is: who so looks into the perfect law of liberty, he not being a forgetful hearer,
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but a doer of the worde, shall be blessed in his deede.
but a doer of the word, shall be blessed in his deed.
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In which member we see the lawe is called perfect, and a perfect law of libertie,
In which member we see the law is called perfect, and a perfect law of liberty,
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1 Perfect, which addition Dauid also giueth vnto the law: The law of the Lord is perfect, conuerting the soule:
1 Perfect, which addition David also gives unto the law: The law of the Lord is perfect, converting the soul:
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therefore so called, because whatsoeuer appertaineth to faith and godlinesse, is therein aboundantly set downe and deliuered: Therefore so called, Because whatsoever appertaineth to faith and godliness, is therein abundantly Set down and Delivered:
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so that neither in doctrine, neither in maners, we ought to seek for any other thing whatsoeuer.
so that neither in Doctrine, neither in manners, we ought to seek for any other thing whatsoever.
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S, John entreating of the perfection of the newe lawe which is the Gospell, confesseth that therein all things which our Sauiour did, were not written:
S, John entreating of the perfection of the new law which is the Gospel, Confesses that therein all things which our Saviour did, were not written:
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yet sufficient things to be written, which men beleeuing, might thereby liue:
yet sufficient things to be written, which men believing, might thereby live:
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wherefore he saith, Many other signes and tokens did Iesus in the presence of his Disciples, which are not written in this booke:
Wherefore he Says, Many other Signs and tokens did Iesus in the presence of his Disciples, which Are not written in this book:
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but these things are written, that yee might beleeue that Iesus is Christ, the sonne of God:
but these things Are written, that ye might believe that Iesus is christ, the son of God:
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and that in beleeuing, ye might haue life through his name. Saint Paul writeth that he kept not backe any thing from the Church of Ephesus,
and that in believing, you might have life through his name. Saint Paul Writeth that he kept not back any thing from the Church of Ephesus,
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but hath shewed them all the counsels of God.
but hath showed them all the Counsels of God.
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Tertulian crieth out, that that Church is happie, to which the Apostles haue powred out all the doctrine of God, euen with their owne bloud. Tertullian cries out, that that Church is happy, to which the Apostles have poured out all the Doctrine of God, even with their own blood.
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Our Sauiour promiseth the Church a Comforter, which should bring them into all truth.
Our Saviour promises the Church a Comforter, which should bring them into all truth.
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What truth is it, that the holy Ghost did not teach the Church? But yet,
What truth is it, that the holy Ghost did not teach the Church? But yet,
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least wee should thinke there were other truthes, beside such as were preached by Christ, and penned by the Euangelists;
lest we should think there were other truths, beside such as were preached by christ, and penned by the Evangelists;
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it is added, that that Comforter should teach them whatsoeuer Christ had taught them before. Wherein was enough to saluation, as Iohn witnesseth.
it is added, that that Comforter should teach them whatsoever christ had taught them before. Wherein was enough to salvation, as John Witnesseth.
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Saint Paul sheweth the excellencie of the worde of God, and how perfect it is in all poynts, affirmeth that all Scripture is inspired from aboue,
Saint Paul shows the excellency of the word of God, and how perfect it is in all points, Affirmeth that all Scripture is inspired from above,
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and is profitable to teach, to improue, to correct, to instruct in righteousnesse: that the man of God might be perfect, instructed to euerie good worke.
and is profitable to teach, to improve, to correct, to instruct in righteousness: that the man of God might be perfect, instructed to every good work.
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Vnto this truth the fathers reuerendly subscribe. Saint Augustine sayeth, that where as Christ had done manie things, which were not written,
Unto this truth the Father's reverendly subscribe. Saint Augustine Saith, that where as christ had done many things, which were not written,
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yet such things were chosen to bee written, which the writers thought sufficient for the saluation of them which beleeued.
yet such things were chosen to be written, which the writers Thought sufficient for the salvation of them which believed.
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Saint Cirill hath almost the same wordes:
Saint Cyril hath almost the same words:
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All things that were done by Christ, were not written, but those things onely which seemed sufficient both to maners and to doctrine:
All things that were done by christ, were not written, but those things only which seemed sufficient both to manners and to Doctrine:
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that men shining through true faith, and good workes, might come to the heauenly kingdome by Iesus Christ our Lorde. Chrysostome vpon Matthew, not once:
that men shining through true faith, and good works, might come to the heavenly Kingdom by Iesus christ our Lord. Chrysostom upon Matthew, not once:
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and vpon the Epistle to Titus in like manner, sheweth, that all things necessarie, are in Scripture reuealed:
and upon the Epistle to Titus in like manner, shows, that all things necessary, Are in Scripture revealed:
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therefore concludeth he that they are perfect.
Therefore Concludeth he that they Are perfect.
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Athanasius finally affirmeth, that the Scriptures inspired frō aboue, is sufficient for instruction in all vertue.Athanasius finally Affirmeth, that the Scriptures inspired from above, is sufficient for instruction in all virtue.
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And this is true in the whole lawe of God: but most manifest in the doctrine of the Gospel.
And this is true in the Whole law of God: but most manifest in the Doctrine of the Gospel.
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The lawe which by Moises ministerie was giuen the people, was so perfite, that almightie God forewarned them, that they should neither adde nor diminish therefrom:
The law which by Moses Ministry was given the people, was so perfect, that almighty God forewarned them, that they should neither add nor diminish therefrom:
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end howe seuerely he punished that malapert and sawsie boldnesse in the Israelites, which aduentured to adde any thing, either to the doctrine,
end how severely he punished that malapert and saucy boldness in the Israelites, which adventured to add any thing, either to the Doctrine,
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or the ceremonies, so many sermons of the Prophets, the interpreters of the lawes, so many testimonies of holy Scripture:
or the ceremonies, so many Sermons of the prophets, the Interpreters of the laws, so many testimonies of holy Scripture:
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the holy sacred & diuine histories: our Sauiour Christ himselfe witnesseth most plainly.
the holy sacred & divine histories: our Saviour christ himself Witnesseth most plainly.
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Shall we thinke more basely now of the Gospell, which is a doctrine more excellent then the •awe? Shall wee thinke God had lesse carefull conside•ation of his church in the daies of his son being on earth, •nd afterward:
Shall we think more basely now of the Gospel, which is a Doctrine more excellent then the •awe? Shall we think God had less careful conside•ation of his Church in the days of his son being on earth, •nd afterwards:
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then he had in the time of Moises? Or shall •e dare to imagin the Prophets to haue left a more per•ect doctrine,
then he had in the time of Moses? Or shall •e Dare to imagine the prophets to have left a more per•ect Doctrine,
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then the apostles, taught by the very mouth •f Christ, and ledde into all truth by the holy Ghost, according to the promise.
then the Apostles, taught by the very Mouth •f christ, and led into all truth by the holy Ghost, according to the promise.
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Wherefore if the lawe were perfect, so that the people durst adde thereto, or detract therefro, nothing: which who tempted, were punished:
Wherefore if the law were perfect, so that the people durst add thereto, or detract therefrom, nothing: which who tempted, were punished:
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shall not the Gospel containe a most perfect doctrine, whereunto nothing may be added, from which nothing may be detracted? This the Angel acknowledged,
shall not the Gospel contain a most perfect Doctrine, whereunto nothing may be added, from which nothing may be detracted? This the Angel acknowledged,
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whē in the shutting vp and concluding of the Gospel, he protesteth that if any man adde to the wordes of that booke, God should adde the plagues in that booke written vnto him:
when in the shutting up and concluding of the Gospel, he protesteth that if any man add to the words of that book, God should add the plagues in that book written unto him:
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and if any should diminish any thing therein, God would diminish and take away his name from out of the booke of life.
and if any should diminish any thing therein, God would diminish and take away his name from out of the book of life.
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Thereby therefore, is the perfection of the Gospel concluded. Which thing the holy Apostle here to expresse vnto vs:
Thereby Therefore, is the perfection of the Gospel concluded. Which thing the holy Apostle Here to express unto us:
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calleth the worde of God the perfect law.
calls the word of God the perfect law.
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For this cause the Scripture hath the name of a Canon giuen it, and is called Canonicall,
For this cause the Scripture hath the name of a Canon given it, and is called Canonical,
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because it is the onely perfect rule, line, leuell, and square, whereby all doctrines, and all maners must be meet, measured, examined and prooued:
Because it is the only perfect Rule, line, level, and square, whereby all doctrines, and all manners must be meet, measured, examined and proved:
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as by that which is most sufficient and perfect, which suffereth no addition nor detraction, for then the rule and measure faileth.
as by that which is most sufficient and perfect, which suffers no addition nor detraction, for then the Rule and measure Faileth.
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This being true, as most true it is, not onely by the infallible worde of God,
This being true, as most true it is, not only by the infallible word of God,
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but by the manifest testimonies of the reuerend fathers:
but by the manifest testimonies of the reverend Father's:
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then all inuentions, dreames, doctrines, traditions, vnwritten verities, must fall to the ground, and be condemned,
then all Inventions, dreams, doctrines, traditions, unwritten verities, must fallen to the ground, and be condemned,
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as counterfet, adulterie, and sacriligious, which are not warranted out of the perfect law of the Gospel: as Saint Ambros affirmeth.
as counterfeit, adultery, and sacrilegious, which Are not warranted out of the perfect law of the Gospel: as Saint Ambos Affirmeth.
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The Gospel here hence then is proued to be perfect. 2 As it is perfect, so is it a law of libertie:
The Gospel Here hence then is proved to be perfect. 2 As it is perfect, so is it a law of liberty:
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not that it bringeth men into carnall freedome, to do what they lust, whereunto the wicked abuse it,
not that it brings men into carnal freedom, to do what they lust, whereunto the wicked abuse it,
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for a cloake of wickednesse, but because it setteth vs at libertie in our consciences, from Satan, sinne,
for a cloak of wickedness, but Because it sets us At liberty in our Consciences, from Satan, sin,
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and death, which we obtainie by Christ, who freeing vs, we are free in deede. He therefore calling vs to the glorious libertie of the sonnes of God:
and death, which we obtainie by christ, who freeing us, we Are free in deed. He Therefore calling us to the glorious liberty of the Sons of God:
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and the Gospel preaching this libertie of conscience vnto men, is called the law of libertie.
and the Gospel preaching this liberty of conscience unto men, is called the law of liberty.
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3 In this law must we continue: herein must we looke continually: herein must we meditate day and night:
3 In this law must we continue: herein must we look continually: herein must we meditate day and night:
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herein must we spend our dayes. Some thinke it enough to looke into this law once in their liues:
herein must we spend our days. some think it enough to look into this law once in their lives:
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Some thinke it much to looke into it once in a yeare, two, three, or seuen:
some think it much to look into it once in a year, two, three, or seuen:
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Some perswade themselues that they do God good seruice, if now and then onely, they haue a spirt, a crash, a fit at the worde, and leaue off:
some persuade themselves that they do God good service, if now and then only, they have a spirt, a crash, a fit At the word, and leave off:
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but our Apostle willeth vs to continue therein: often, yea alwayes to be looking in the perfect law of libertie.
but our Apostle wills us to continue therein: often, yea always to be looking in the perfect law of liberty.
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4 Therein we must not be idle hearers, but doers of the worde:
4 Therein we must not be idle hearers, but doers of the word:
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the promise of happinesse is not made to the hearing, but to the doing of the worde:
the promise of happiness is not made to the hearing, but to the doing of the word:
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we hearing, must do that therein we are taught: and so as good ground bring forth fruits with pacience.
we hearing, must do that therein we Are taught: and so as good ground bring forth fruits with patience.
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5 This if we do, we shall be blessed in our deed: not that our deedes do make vs blessed;
5 This if we do, we shall be blessed in our deed: not that our Deeds do make us blessed;
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but because studie and endeuour to do well, is a qualitie of such as shall be blessed.
but Because study and endeavour to do well, is a quality of such as shall be blessed.
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And this blessednesse is giuen as a free gift and reward from God, to such as walke in holinesse of life:
And this blessedness is given as a free gift and reward from God, to such as walk in holiness of life:
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which life, is not the cause of our reigning with God in eternall blessednesse:
which life, is not the cause of our reigning with God in Eternal blessedness:
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but the way to the kingdome, saith Saint Bernard: neither are our good workes efficient and proper causes of saluation and happinesse:
but the Way to the Kingdom, Says Saint Bernard: neither Are our good works efficient and proper Causes of salvation and happiness:
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but ornaments of our faith, as Saint Ambrose writeth. But of this more was spoken. 1. Iames 12. Here it may be obiected, that in as much as happinesse is promised to our workes in Scripture:
but Ornament of our faith, as Saint Ambrose Writeth. But of this more was spoken. 1. James 12. Here it may be objected, that in as much as happiness is promised to our works in Scripture:
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therefore our workes purchase this happinesse.
Therefore our works purchase this happiness.
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Dauid pronounceth him blessed, which walketh not in the connsaile, neither standeth in the way of sinners: David pronounceth him blessed, which walks not in the connsaile, neither Stands in the Way of Sinners:
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him blessed also, who considereth the poore and needie: those that are vndefiled in the way:
him blessed also, who Considereth the poor and needy: those that Are undefiled in the Way:
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such as feare God and walke in his wayes. Our Sauiour counteth them blessed, which heare the worde, and do it:
such as Fear God and walk in his ways. Our Saviour counteth them blessed, which hear the word, and do it:
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the Angel, those which heare the words of that prophecie, and fulfill them.
the Angel, those which hear the words of that prophecy, and fulfil them.
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The Apostle here, those which looke into the law of libertie, and continue therein, being not idle hearers, but doers of the worde.
The Apostle Here, those which look into the law of liberty, and continue therein, being not idle hearers, but doers of the word.
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I answere that herehence if followeth not, that men deserue by their works this happinesse:
I answer that herehence if follows not, that men deserve by their works this happiness:
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but first, these places entreate not of the cause why men are blessed, but of their qualitie who shall be blessed:
but First, these places entreat not of the cause why men Are blessed, but of their quality who shall be blessed:
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euen such as do these things.
even such as do these things.
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Secondly, such things are vnderstoode of their workes, who by faith are iustified, accepted, and blessed:
Secondly, such things Are understood of their works, who by faith Are justified, accepted, and blessed:
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in whom the blessednesse of their workes doth followe the blessednesse of their faith: as the effect, the cause:
in whom the blessedness of their works does follow the blessedness of their faith: as the Effect, the cause:
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euen as ciuill righteousnesse, or righteousnesse by workes, whereby the fairh of our heart is knowen to men:
even as civil righteousness, or righteousness by works, whereby the fairh of our heart is known to men:
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doth follow righteousnesse by faith, which is before God. Thirdly, rewards are promised to works, of grace, and not of dutie:
does follow righteousness by faith, which is before God. Thirdly, rewards Are promised to works, of grace, and not of duty:
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so that no man by workes can chalenge happinesse vnto himselfe: which, as also eternal life, is the meere gift of God, through Iesus Christ.
so that no man by works can challenge happiness unto himself: which, as also Eternal life, is the mere gift of God, through Iesus christ.
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This part of the Apostles comparison is, that who so looketh into the law of God with carefulnesse to liue thereafter, shall be blessed in his deed. This part of the Apostles comparison is, that who so looks into the law of God with carefulness to live thereafter, shall be blessed in his deed.
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Wherefore as Socrates the great Philosopher exhorted all men, but specially yong men, alwayes to looke into their glasses:
Wherefore as Socrates the great Philosopher exhorted all men, but specially young men, always to look into their glasses:
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that if they were beautifull, they should behaue themselues accordingly: if deformed, they should then hide and couer their deformities, by vertue and learning:
that if they were beautiful, they should behave themselves accordingly: if deformed, they should then hide and cover their deformities, by virtue and learning:
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so ought all Christians, men and women, to looke continually into this glasse of Gods worde:
so ought all Christians, men and women, to look continually into this glass of God's word:
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that if they be alreadie beautified by the graces of God, they may walke worthy their glorious calling, in true holinesse and righteousnesse:
that if they be already beautified by the graces of God, they may walk worthy their glorious calling, in true holiness and righteousness:
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if they be deformed through sinne:
if they be deformed through sin:
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they may learne thereby to couer and correct their deformities of sinne, by true obedience vnto the Gospel:
they may Learn thereby to cover and correct their deformities of sin, by true Obedience unto the Gospel:
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that they continuing in vertue, may be blessed in their deeds, not for their owne merits,
that they Continuing in virtue, may be blessed in their Deeds, not for their own merits,
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but of the mercie of God: to whom with the sonne, and the holy ghost, be all praises, dominion, and maie•tie, now and for euermore. Amen.
but of the mercy of God: to whom with the son, and the holy ghost, be all praises, dominion, and maie•tie, now and for evermore. Amen.
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Iames Chap. 1. verses 26. 27. Sermon 8. 26
James Chap. 1. Verses 26. 27. Sermon 8. 26
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If any man among you seemeth religious, and refraineth not his tongue, but deceyueth his owne heart:
If any man among you seems religious, and refraineth not his tongue, but deceiveth his own heart:
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this mans religion is in vaine. 27
this men Religion is in vain. 27
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Pure religion & vndefiled before God, is this, to visite the fatherlesse, & widowes, in their aduersitie,
Pure Religion & undefiled before God, is this, to visit the fatherless, & Widows, in their adversity,
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& to keepe himselfe vnspotted of the world.
& to keep himself unspotted of the world.
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IN which wordes are the other two exhortations, or admonitions, namely, the third, and the fourth, contained:
IN which words Are the other two exhortations, or admonitions, namely, the third, and the fourth, contained:
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the thirde, that Gods worde giueth, and setteth downe the rule, not onely to do well, but to speake wel also.
the Third, that God's word gives, and sets down the Rule, not only to do well, but to speak well also.
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The fourth, that pure and perfect religion, holy and acceptable seruice to God, standeth in charitie towards the needie,
The fourth, that pure and perfect Religion, holy and acceptable service to God, Stands in charity towards the needy,
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and in puritie of our liues. These two verses containe the other two admonitions. 3 To refraine the tōgue, wherin are two things.
and in purity of our lives. These two Verses contain the other two admonitions. 3 To refrain the tongue, wherein Are two things.
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1 admonition it selfe. 2 The reasons. 1 It causeth errour and hurt.
1 admonition it self. 2 The Reasons. 1 It Causes error and hurt.
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2 It defileth religion. 4 Wherein pure Religion before God consisteth, namely, in 1 Charitie towarde the needie. 2 Puritie and innocencie in our owne liues.
2 It Defileth Religion. 4 Wherein pure Religion before God Consisteth, namely, in 1 Charity toward the needy. 2 Purity and innocence in our own lives.
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The thirde admonition of the Apostle, is touching the restraint and moderation of the tongue:
The Third admonition of the Apostle, is touching the restraint and moderation of the tongue:
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wherein he teacheth vs, that the worde of truth whereby we are regenerate and begotten through the will of God:
wherein he Teaches us, that the word of truth whereby we Are regenerate and begotten through the will of God:
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prescribeth vnto vs, not onely a rule of doing well, but of speaking well also.
prescribeth unto us, not only a Rule of doing well, but of speaking well also.
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Wherefore the holy and vnfaigned professours of this worde, must endeuour thereby, not onely to reforme their actions,
Wherefore the holy and unfeigned professors of this word, must endeavour thereby, not only to reform their actions,
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but also to restraine their speaches, and moderate their tongues, that they fall not into those vices whereunto the godlesse tongue is giuen:
but also to restrain their Speeches, and moderate their tongues, that they fallen not into those vices whereunto the godless tongue is given:
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therefore, sayeth he, if any man among you seeme religious, and refrayneth not his tongue, but deceyueth his owne heart:
Therefore, Saith he, if any man among you seem religious, and refraineth not his tongue, but deceiveth his own heart:
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this mans religion is in vaine.
this men Religion is in vain.
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This admonition teacheth, that the law of God being a lanterne vnto our feete, and a light vnto our paths:
This admonition Teaches, that the law of God being a lantern unto our feet, and a Light unto our paths:
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and a thing diuinely inspired from aboue, to make a man perfect in righteousnesse, and absolute to euerie good worke:
and a thing divinely inspired from above, to make a man perfect in righteousness, and absolute to every good work:
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doth not onely restraine the vnbrideled actions of men, but also refraineth and holdeth backe the disordered speaches of their mouthes:
does not only restrain the unbridled actions of men, but also refraineth and holds back the disordered Speeches of their mouths:
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that both in action and communication, they may be holy vnto the Lorde.
that both in actium and communication, they may be holy unto the Lord.
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For this cause haue we many exhortations in the sacred Scriptures of God, to moderate our tongues, and to restraine them.
For this cause have we many exhortations in the sacred Scriptures of God, to moderate our tongues, and to restrain them.
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In stead of many, it may suffice, which the holie Prophet and Prince of Israel teacheth vs:
In stead of many, it may suffice, which the holy Prophet and Prince of Israel Teaches us:
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If any man loue long life, and would see happie dayes, let him refraine his tongue from euill,
If any man love long life, and would see happy days, let him refrain his tongue from evil,
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and his lips they speake no guile.
and his lips they speak no guile.
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Hereof wee haue heard more, verse 19. before, and shall heare more 3. chapter, from 2. verse, to 13. verse thereof.
Hereof we have herd more, verse 19. before, and shall hear more 3. chapter, from 2. verse, to 13. verse thereof.
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The reasons hereof are two. 1 it causeth errour in our liues, and hurt vnto our selues,
The Reasons hereof Are two. 1 it Causes error in our lives, and hurt unto our selves,
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when wee are giuen to babling and prating: thereby our hearts are deceyued, and our selues indangered.
when we Are given to babbling and prating: thereby our hearts Are deceived, and our selves endangered.
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For great hurt commeth vnto men for want of moderation and gouernement of their tongues.
For great hurt comes unto men for want of moderation and government of their tongues.
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Solomon setting downe the inconuenience of not refraining the tongue, affirmeth that life and death are therein, Solomon setting down the inconvenience of not refraining the tongue, Affirmeth that life and death Are therein,
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and they that loue, it should eat the fruite thereof: shewing how dangerous a thing it is to be loose:
and they that love, it should eat the fruit thereof: showing how dangerous a thing it is to be lose:
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which who is, is subiect to great daunger.
which who is, is Subject to great danger.
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Therfore Aristotle the Philosopher, and heathen, sending Calisthenes the Philosopher to Alexander the great, king of Macedonia:
Therefore Aristotle the Philosopher, and heathen, sending Calisthenes the Philosopher to Alexander the great, King of Macedonia:
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oftentimes admonished and commaunded him to speake more rarely, and most pleasantly to the King, because he carried life and death in his tongue. oftentimes admonished and commanded him to speak more rarely, and most pleasantly to the King, Because he carried life and death in his tongue.
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The which the wiseman foreseeing, saith; He that keepeth his mouth and his tongue, keepeth his soule from trouble.
The which the Wiseman Foreseeing, Says; He that Keepeth his Mouth and his tongue, Keepeth his soul from trouble.
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And in another place, comparing a man (whose tongue is vnbrideled) to a City vnwalled, affirmeth;
And in Another place, comparing a man (whose tongue is unbridled) to a city unwalled, Affirmeth;
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As a citie lying open, and vncompassed with walles: euen so is a man that cannot refraine his tongue.
As a City lying open, and uncompassed with walls: even so is a man that cannot refrain his tongue.
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Which when holy Dauid rightly weyed, and aduisedly considered, he praieth the Lord to set a watch before his mouth,
Which when holy David rightly weighed, and advisedly considered, he Prayeth the Lord to Set a watch before his Mouth,
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and to keep the dore of his lippes. And the sonne of Sirach to the like purpose crieth out;
and to keep the door of his lips. And the son of Sirach to the like purpose cries out;
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Who shall set a watch before my mouth, and a seale of wisdome before my lips, that I fall not sodenly by them,
Who shall Set a watch before my Mouth, and a seal of Wisdom before my lips, that I fallen not suddenly by them,
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and that my tongue destroy me not.
and that my tongue destroy me not.
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Thus men thinking themselues to haue an absolute libertie to prate and prattle what they lust, without hurt or danger:
Thus men thinking themselves to have an absolute liberty to prate and prattle what they lust, without hurt or danger:
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by their saucie pratling and brabling, by the euill of their tongues, they greatly endanger themselues,
by their saucy prattling and brabbling, by the evil of their tongues, they greatly endanger themselves,
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and so deceiue their owne hearts.
and so deceive their own hearts.
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Neither that onely, but by much talke they thinke to attain to the opinion of wisdome with men, who onely speaking, would be thought to haue all knowledge:
Neither that only, but by much talk they think to attain to the opinion of Wisdom with men, who only speaking, would be Thought to have all knowledge:
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but hereby they shewe their greater follie, and so deceiue their owne hearts.
but hereby they show their greater folly, and so deceive their own hearts.
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The wise man shewing that it is great follie not to bridle and moderate the tongue, saith;
The wise man showing that it is great folly not to bridle and moderate the tongue, Says;
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That the voice of a foole is in the multitude of words:
That the voice of a fool is in the multitude of words:
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and elswhere to like purpose, A wise man concealeth knowledge, but the harts of fooles publish foolishnes.
and elsewhere to like purpose, A wise man concealeth knowledge, but the hearts of Fools publish foolishness.
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The same writeth, that wise men vse fewe words: then it followeth, that such as vse many words are fooles:
The same Writeth, that wise men use few words: then it follows, that such as use many words Are Fools:
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Wherefore, when by much talking we thinke to obteine opinion of wisdome, then most of all we descrie our owne follie,
Wherefore, when by much talking we think to obtain opinion of Wisdom, then most of all we descry our own folly,
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and thereby we deceiue our own hearts, and therefore we ought to refraine our tongues. Finally, we thinke our tongues to be geuen vs to prattle at our owne pleasures,
and thereby we deceive our own hearts, and Therefore we ought to refrain our tongues. Finally, we think our tongues to be given us to prattle At our own pleasures,
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but they are geuen as instruments to set foorth the mightie and manifolde power of God, his miracles and wonderous works which he doth towards the children of men:
but they Are given as Instruments to Set forth the mighty and manifold power of God, his Miracles and wondrous works which he does towards the children of men:
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abusing then our toungs at our own pleasure, we deceue our own harts.
abusing then our tongues At our own pleasure, we deceue our own hearts.
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Seeing therefore, by not moderating our tongues, we thus deceiue our selues, and our owne hearts:
Seeing Therefore, by not moderating our tongues, we thus deceive our selves, and our own hearts:
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we ought with all carefulnes to bridle & moderate our tongues by the word of trueth.
we ought with all carefulness to bridle & moderate our tongues by the word of truth.
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As not moderating our tongues, we deceiue our own hearts, so we descrie our hypoctisie, we corrupt and defile our religiō,
As not moderating our tongues, we deceive our own hearts, so we descry our hypoctisie, we corrupt and defile our Religion,
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and make it vaine before God: therfore ought we to moderate, and refraine our tongues: whose speach is not good, their religion cannot be acceptable.
and make it vain before God: Therefore ought we to moderate, and refrain our tongues: whose speech is not good, their Religion cannot be acceptable.
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Wherefore vnlesse we refraine our tongues, our religion is frustrate, and in vaine.
Wherefore unless we refrain our tongues, our Religion is frustrate, and in vain.
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Now the euils and faults of our tongues, frō which they not refrained, deceiue our heartes,
Now the evils and Faults of our tongues, from which they not refrained, deceive our hearts,
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and make our religion vaine, are sundrie.
and make our Religion vain, Are sundry.
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1 Vaine talke, idle, friuolous, seruing to no profit, to no purpose, prating and pratling where there is no neede:
1 Vain talk, idle, frivolous, serving to no profit, to no purpose, prating and prattling where there is no need:
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for which we shall geue account to God, as Christ witnesseth; for which we shall give account to God, as christ Witnesseth;
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protesting, that we shall geue accounts vnto GOD for euery vaine and idle word proceeding from vs. Saint Paul exhorteth the Saints to put from them all vaine and foolish talke,
protesting, that we shall give accounts unto GOD for every vain and idle word proceeding from us Saint Paul exhorteth the Saints to put from them all vain and foolish talk,
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as a thing not becomming them. From this euill if we refrain not our tongues, our religion is in vain.
as a thing not becoming them. From this evil if we refrain not our tongues, our Religion is in vain.
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For if any man among you seem religious, and refraineth not from this: this mans religion is in vaine.
For if any man among you seem religious, and refraineth not from this: this men Religion is in vain.
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2 Another euil to be restrained in men, is, when we talk of god, of his word, of his law & religion:
2 another evil to be restrained in men, is, when we talk of god, of his word, of his law & Religion:
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not desirous to reforme our liues according vnto his cōmandements.
not desirous to reform our lives according unto his Commandments.
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This is a great euil, and point of halting hypocrifie, wherby our religion is frustrate and in vaine.
This is a great evil, and point of halting hypocrify, whereby our Religion is frustrate and in vain.
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For to talke of Gods word, and not to walke in his will, profiteth or preuayleth nothing to religion:
For to talk of God's word, and not to walk in his will, profiteth or prevaileth nothing to Religion:
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therefore almighty GOD shewing their religion to be but in vaine, which talked of him in their mouthes,
Therefore almighty GOD showing their Religion to be but in vain, which talked of him in their mouths,
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but folowed him not in their harts, crieth out;
but followed him not in their hearts, cries out;
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This people draweth neare vnto me with their lips, but their hearts are farre from me, worshipping me in vaine, teaching doctrines, precepts of men,
This people draws near unto me with their lips, but their hearts Are Far from me, worshipping me in vain, teaching doctrines, Precepts of men,
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Dauid in Gods person, telling the hypocrites that their talking of his couenants was in vaine, in as much as they would not be reformed in their conuersations, saith; David in God's person, telling the Hypocrites that their talking of his Covenants was in vain, in as much as they would not be reformed in their conversations, Says;
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What hast thou to doe to declare my ordinances, and to take my couenants in thy mouth:
What hast thou to do to declare my ordinances, and to take my Covenants in thy Mouth:
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seeing thou hatest to be reformed, and castest my words behind thee.
seeing thou Hatest to be reformed, and Chastest my words behind thee.
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Our blessed Sauiour intimateth and witnesseth vnto men, that to call vpon him in their wordes, maketh them but hypocrites:
Our blessed Saviour intimateth and Witnesseth unto men, that to call upon him in their words, makes them but Hypocrites:
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and sheweth their religion to be vaine, when they doe not that which he commaundeth: therefore he saith;
and shows their Religion to be vain, when they do not that which he commandeth: Therefore he Says;
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that not euery one that saith vnto him, Lord, Lord, shall therefore enter into his kingdome,
that not every one that Says unto him, Lord, Lord, shall Therefore enter into his Kingdom,
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but such as did the will of his father. Finally, Saint Paul accounting their religion as vaine, which talke of God in their mouthes,
but such as did the will of his father. Finally, Saint Paul accounting their Religion as vain, which talk of God in their mouths,
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but obey him not in their deedes, condemneth them as hypocrites, who say they know God in word, but deny him in deedes:
but obey him not in their Deeds, Condemneth them as Hypocrites, who say they know God in word, but deny him in Deeds:
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being abhominable, disobedient, and to euery good worke reprobate.
being abominable, disobedient, and to every good work Reprobate.
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From this vanitie and foolish prating if wee refraine not our tongues, though we seeme neuer so religious,
From this vanity and foolish prating if we refrain not our tongues, though we seem never so religious,
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yet deceaue wee our selues, and our religion is in vaine.
yet deceive we our selves, and our Religion is in vain.
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And yet this is our religion in these daies, consisting in lip-labour, and talking of God and his commandements:
And yet this is our Religion in these days, consisting in lip-labour, and talking of God and his Commandments:
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but not liuing according as in his lawes he chargeth vs: and therefore are we not better then very hypocrites.
but not living according as in his laws he charges us: and Therefore Are we not better then very Hypocrites.
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For if any man among vs seem religious, & refraineth not his tongue from this vanity also,
For if any man among us seem religious, & refraineth not his tongue from this vanity also,
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surely this mans religion is in vaine. 3 As from these euils our tongues must be refrayned:
surely this men Religion is in vain. 3 As from these evils our tongues must be refrained:
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so from rash iudgement of our brethren, when vpon surmised suspitions we condemne them: for this also maketh our religion vaine.
so from rash judgement of our brothers, when upon surmised suspicions we condemn them: for this also makes our Religion vain.
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Therefore our Sauiour, to remoue it farre from the Saints, his Church, forewarneth them not to iudge, least they be iudged:
Therefore our Saviour, to remove it Far from the Saints, his Church, forewarneth them not to judge, lest they be judged:
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not to condēne least they be condemned. To whom the Apostle agreeth;
not to condemn lest they be condemned. To whom the Apostle agreeth;
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Iudge nothing before the time, vntill the Lord come, who shall lighten things that are in darkenes,
Judge nothing before the time, until the Lord come, who shall lighten things that Are in darkness,
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and make the counsels of the heart manifest. In which kinde they sinne, which by euentes iudge and condemne their brethren:
and make the Counsels of the heart manifest. In which kind they sin, which by events judge and condemn their brothers:
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accounting them for most wicked, vppon whom the hand of the Lords chastisement lighteth. The wicked iudged Christ condemned of God, because he was chastened of the Father.
accounting them for most wicked, upon whom the hand of the lords chastisement lights. The wicked judged christ condemned of God, Because he was chastened of the Father.
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The vngodly condemned the Saints for despised, because they were subiect to affliction in the world.
The ungodly condemned the Saints for despised, Because they were Subject to affliction in the world.
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The frends of Job iudged Iob wicked, because hee was so many waies plagued of God.
The Friends of Job judged Job wicked, Because he was so many ways plagued of God.
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The people condemned the Galileans, & those vpō whom the tower of Siloe fell, for great sinners:
The people condemned the Galileans, & those upon whom the tower of Siloe fell, for great Sinners:
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because of the heauy hand of God vpon them: whose iudgement our Sauiour condēneth. The Barbarians at Melta, now called Malta, seing a viper spring out of the fire,
Because of the heavy hand of God upon them: whose judgement our Saviour Condemneth. The Barbarians At Melta, now called Malta, sing a viper spring out of the fire,
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& light & hang on Pauls hand, iudged him a murtherer, because of the sight of the viper, which they thought to haue been sent of God,
& Light & hang on Paul's hand, judged him a murderer, Because of the sighed of the viper, which they Thought to have been sent of God,
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as against a murtherer of men: or some most wicked person.
as against a murderer of men: or Some most wicked person.
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Of this euill they are also guiltie, who with their mouth•• condemne, & iudge others vpon external shew, & outward tokēs.
Of this evil they Are also guilty, who with their mouth•• condemn, & judge Others upon external show, & outward tokens.
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Such as condēne those for hypocrites, who stoupe in their going: those for arrogant and proud, which goe vpright:
Such as condemn those for Hypocrites, who stoop in their going: those for arrogant and proud, which go upright:
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those for solemne, which are addicted to silence: those for wanton, and light of life: which are pleasant in talke:
those for solemn, which Are addicted to silence: those for wanton, and Light of life: which Are pleasant in talk:
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those that are spary in their liues, for misers: such as are comely apparrelled, for lasciuious:
those that Are spary in their lives, for misers: such as Are comely appareled, for lascivious:
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as his aduersaries did iudge Gneus Pompeius for effeminate, because he scratched his head with one finger:
as his Adversaries did judge Gneus Pompeius for effeminate, Because he scratched his head with one finger:
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and the Romans iudged Fabius for slouthfull, because in al things he lingered and delaied on, till by his lingering he had preserued the weale publike.
and the Roman judged Fabius for slothful, Because in all things he lingered and delayed on, till by his lingering he had preserved the weal public.
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Such as familiarly apply thēselues to men, they iudge as flatterers: whom they see graue, they condēne for Stoicall:
Such as familiarly apply themselves to men, they judge as Flatterers: whom they see graven, they condemn for Stoical:
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those that bear iniuries, they hold as malicious dissēblers: they which in case resist, authours of seditiō, raisers of tragicall disturbance in common weales:
those that bear injuries, they hold as malicious dissemblers: they which in case resist, Authors of sedition, raisers of tragical disturbance in Common weals:
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whom they see religious aboue others, thē they haue as superstitious:
whom they see religious above Others, them they have as superstitious:
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such as are not come on so farre as themselues, they iudge as temporizers and carnall professours.
such as Are not come on so Far as themselves, they judge as temporizers and carnal professors.
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This euill of tongue must be restrained, otherwise, wee iudging after outward appearance, which Christ forbiddeth, chalenge that to our selues, which is proper to Christ, to whom all iudgement is committed:
This evil of tongue must be restrained, otherwise, we judging After outward appearance, which christ forbiddeth, challenge that to our selves, which is proper to christ, to whom all judgement is committed:
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Finally condemning and iudging the law, which we doe when we iudge our brethren, and in so doing are not doers of the law but iudges: we make our religiō vaine;
Finally condemning and judging the law, which we do when we judge our brothers, and in so doing Are not doers of the law but judges: we make our Religion vain;
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so if any man seeme religious, and refraineth not his tongue from rashly iudging the brethren, this mans religion is in vaine.
so if any man seem religious, and refraineth not his tongue from rashly judging the brothers, this men Religion is in vain.
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4 Another euill is flatterie, a speach and report of false and vaine praise geuen to a man:
4 another evil is flattery, a speech and report of false and vain praise given to a man:
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when we speake things that are false, to please men, & feed their humors: when we say what they say, & deny what they deny:
when we speak things that Are false, to please men, & feed their humours: when we say what they say, & deny what they deny:
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when to sooth men vp, we call day, night; light, darkenes: sweet, sower: good, euill: And cōtrariwise, I say whether in manners or in doctrine:
when to sooth men up, we call day, night; Light, darkness: sweet, sour: good, evil: And contrariwise, I say whither in manners or in Doctrine:
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this is an euill of the tōgue, frō which who so refraineth not, his religion is vaine.
this is an evil of the tongue, from which who so refraineth not, his Religion is vain.
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Such are Parasites and flatterers, whose mouthes are instruments of false praise.
Such Are Parasites and Flatterers, whose mouths Are Instruments of false praise.
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Such are false Prophets, false teachers, false pastors, which for feare of men, or for their fauour, either suppresse the trueth, and speake it not:
Such Are false prophets, false Teachers, false Pastors, which for Fear of men, or for their favour, either suppress the truth, and speak it not:
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or els conceiue lies, and vtter them. This is pernitious in the Church, and in the Commonweale:
or Else conceive lies, and utter them. This is pernicious in the Church, and in the Commonweal:
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in societies and in priuate families: in all states and degrees of men: into whose handes it is more dangerous to fall, then into the handes of Rauens, as Diogenes affirmeth.
in societies and in private families: in all states and Degrees of men: into whose hands it is more dangerous to fallen, then into the hands of Ravens, as Diogenes Affirmeth.
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For Rauens eate mens bodies dead, but flatterers deuoure them, and feede on them liuing. Wherefore, as of wilde beastes tyrantes are worst: so of tame beastes, flatterers.
For Ravens eat men's bodies dead, but Flatterers devour them, and feed on them living. Wherefore, as of wild beasts Tyrants Are worst: so of tame beasts, Flatterers.
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Which thing is so odious vnto God, who is the God of trueth, as that they which flatter in their lippes, make their religion vaine before him.
Which thing is so odious unto God, who is the God of truth, as that they which flatter in their lips, make their Religion vain before him.
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Wherefore if any man among you seem religious, and refraineth not his tongue from flattering also, this mans religion is in vaine.
Wherefore if any man among you seem religious, and refraineth not his tongue from flattering also, this men Religion is in vain.
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5 Dissimulatiō, whē we pretend one thing in our words and speaches, and haue another thing in our heartes:
5 Dissimulation, when we pretend one thing in our words and Speeches, and have Another thing in our hearts:
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whether it be to God, as hypocrites: or to men, as counterfets, maketh also our religion vaine.
whither it be to God, as Hypocrites: or to men, as counterfeits, makes also our Religion vain.
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Vaine therefore was the religion of the Israelites, who promised their faithfull seruice vnto God, yet their heartes were turned after wicked waies, starting aside like a broaken bowe:
Vain Therefore was the Religion of the Israelites, who promised their faithful service unto God, yet their hearts were turned After wicked ways, starting aside like a broken bow:
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the religion of Saul, and those wicked ones which dissembled with Dauid: the religion of the Pharisies and Herodians, which glosed with Christ in the gospell, the religion of euery man and woman, which hath one thing readie in mouth, another couered in their hearts,
the Religion of Saul, and those wicked ones which dissembled with David: the Religion of the Pharisees and Herodians, which glossed with christ in the gospel, the Religion of every man and woman, which hath one thing ready in Mouth, Another covered in their hearts,
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and so dissemble in their false tongues, is in vaine, and odious before GOD:
and so dissemble in their false tongues, is in vain, and odious before GOD:
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for if any man seeme religious, and refrayneth not his tongue from this euill also, this mans religion is in vaine.
for if any man seem religious, and refraineth not his tongue from this evil also, this men Religion is in vain.
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6 The sixt euill from which we must refraine, is lyeng: which is a false signification of speach or voice, with intention to deceiue.
6 The sixt evil from which we must refrain, is lying: which is a false signification of speech or voice, with intention to deceive.
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This God to abandon from his people, willed them they shoulde not lie one to another.
This God to abandon from his people, willed them they should not lie one to Another.
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Which the Prophet expounding, exhorteth the people to speake the trueth one vnto another, and not to lie.
Which the Prophet expounding, exhorteth the people to speak the truth one unto Another, and not to lie.
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The Apostle remouing all the workes of the old man, corrupted with deceaueable lustes of the fleshe, from the true professors of religion,
The Apostle removing all the works of the old man, corrupted with deceaueable lusts of the Flesh, from the true professors of Religion,
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and such as were regenerate by the gospell, whose religion it marreth, exhorteth in this wife:
and such as were regenerate by the gospel, whose Religion it marreth, exhorteth in this wife:
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Wherefore put away all lying from you, and speake the trueth one to another, for you are members one of another.
Wherefore put away all lying from you, and speak the truth one to Another, for you Are members one of Another.
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This euil reigneth in the tongues of many, euen professing religion, and the Gospell:
This evil Reigneth in the tongues of many, even professing Religion, and the Gospel:
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whose houses are vpholden, whose riches are increased, whose families are mainteyned, whose children are aduaunced, whose sonnes are made Gentlemen by the lies their fathers and their seruants, in their shoppes, in their warehouses,
whose houses Are upholden, whose riches Are increased, whose families Are maintained, whose children Are advanced, whose Sons Are made Gentlemen by the lies their Father's and their Servants, in their shops, in their warehouses,
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and in other places haue made for aduauntage.
and in other places have made for advantage.
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But haue we thus learned Christ? Is not all our profession and religion in vaine, by the falshood of our tongues? that wee may also with the Apostle conclude, that if any man or woman among vs seeme religious, deuout and holy,
But have we thus learned christ? Is not all our profession and Religion in vain, by the falsehood of our tongues? that we may also with the Apostle conclude, that if any man or woman among us seem religious, devout and holy,
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yet refraineth not his tongue from lies, but vseth deceit in his lips, euen this mans religion is in vaine, as the Apostle auoucheth.
yet refraineth not his tongue from lies, but uses deceit in his lips, even this men Religion is in vain, as the Apostle avoucheth.
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7 The next euill which corrupteth our religion, and maketh it vaine before God, is filthie speach, whereby not onely our liues are descried to be euill:
7 The next evil which corrupteth our Religion, and makes it vain before God, is filthy speech, whereby not only our lives Are descried to be evil:
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but our hearts to be wicked, and our religion counterfette.
but our hearts to be wicked, and our Religion counterfette.
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This I would men professing godlines, would remember, whose mouthes are open oftentimes to great filthinesse,
This I would men professing godliness, would Remember, whose mouths Are open oftentimes to great filthiness,
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as if thereby their religion were not defiled. But as Diogenes seeing a faire yong man speaking filthily:
as if thereby their Religion were not defiled. But as Diogenes seeing a fair young man speaking filthily:
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said, art thou not ashamed to dravve a leaden svvorde out of an yuiry scabberd: so may vvee say to such as vvhose profession is fayre, but their communication filthy:
said, art thou not ashamed to draw a leaden sword out of an yuiry scabbard: so may we say to such as whose profession is fair, but their communication filthy:
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are you not ashamed to dravve such filthinesse ou• of so holy and precious a calling? and against them also conclude vvith this Apostle:
Are you not ashamed to draw such filthiness ou• of so holy and precious a calling? and against them also conclude with this Apostle:
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if any man among you seem religious, and here from refraineth not his tongue, this mans religion is vaine. 8 Another is slaunder: vvhereof chapt. 4. verse 11. 9 Another cursing and execration:
if any man among you seem religious, and Here from refraineth not his tongue, this men Religion is vain. 8 another is slander: whereof Chapter. 4. verse 11. 9 another cursing and execration:
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chapt. 3. v. 9. & 1. Pet. 3. v. 9. 10 A tenth euill is blasphemy and svvearing spoken of chapt. 5. verse 12. Of all these and euery one of them, vvith such like may vvee vvorthily say vvith the Apostle:
Chapter. 3. v. 9. & 1. Pet. 3. v. 9. 10 A tenth evil is blasphemy and swearing spoken of Chapter. 5. verse 12. Of all these and every one of them, with such like may we worthily say with the Apostle:
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if any man among you seeme religious, and refraineth not his tongue from these, but deceiueth his ovvne harte this mans religion is in vaine.
if any man among you seem religious, and refraineth not his tongue from these, but deceiveth his own heart this men Religion is in vain.
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Which thing being true, how many men and womens religiō is now in vaine, seeing so many haue their tōgues bent,
Which thing being true, how many men and women's Religion is now in vain, seeing so many have their tongues bent,
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and their mouthes prepared to al vanitie of speech, all counterfetting with God, all rashnes of iudgement, al flatterie of wordes, all dissimulation with men, all lying to their brethren, all filthines of talke, all slaunderous reproach, all cursed execration, all blasphemie and vaine swearing:
and their mouths prepared to all vanity of speech, all counterfeiting with God, all rashness of judgement, all flattery of words, all dissimulation with men, all lying to their brothers, all filthiness of talk, all slanderous reproach, all cursed execration, all blasphemy and vain swearing:
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But let vs which feare God, know, that the word of God prescribeth rules vnto our tongues,
But let us which Fear God, know, that the word of God prescribeth rules unto our tongues,
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and teacheth to refraine our lips from all those euils, whereby our religion may be defiled:
and Teaches to refrain our lips from all those evils, whereby our Religion may be defiled:
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and let vs euermore holde fast this exhortation of Saint Iames, If any man among you seeme religious,
and let us evermore hold fast this exhortation of Saint James, If any man among you seem religious,
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and refraineth not his tongue, but deceiueth his owne heart, this mans religion is in vaine.
and refraineth not his tongue, but deceiveth his own heart, this men Religion is in vain.
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Which place forbiddeth not telling of a trueth, reprouing of sinne, reforming of the wickednes, cōfessiō of faith, defence of iustice, admonishing our brethren, counselling our neighbours, instructing the ignorant, comforting the feeble minded,
Which place forbiddeth not telling of a truth, reproving of sin, reforming of the wickedness, Confessi of faith, defence of Justice, admonishing our brothers, counseling our neighbours, instructing the ignorant, comforting the feeble minded,
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or such like dueties of loue, perfourmed by speach and talke in men:
or such like duties of love, performed by speech and talk in men:
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But those and like vices mentioned before, are here reproued, whereunto who is addicted, is an hypocrite,
But those and like vices mentioned before, Are Here reproved, whereunto who is addicted, is an hypocrite,
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and his religion is vaine and vnprofitable before God. And this is the summe of this exhortation.
and his Religion is vain and unprofitable before God. And this is the sum of this exhortation.
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The fourth and last admonition, is touching the true seruice of God, and pure religion:
The fourth and last admonition, is touching the true service of God, and pure Religion:
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Wherein he describeth certaine effects or properties of that part of religiō which most condemneth hypocrites.
Wherein he Describeth certain effects or properties of that part of Religion which most Condemneth Hypocrites.
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For many bearing a countenance of religion:
For many bearing a countenance of Religion:
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yet neither shewe foorth the fruites of loue vnto others, neither are they pure and holy in thē selues,
yet neither show forth the fruits of love unto Others, neither Are they pure and holy in them selves,
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wherefore worthely to be condemned as hypocrits. Which thing the Apostle here concludeth: Pure religion, and vndefiled before God the Father, is this:
Wherefore worthily to be condemned as Hypocrites. Which thing the Apostle Here Concludeth: Pure Religion, and undefiled before God the Father, is this:
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To visite the fatherlesse and widowes in their aduersitie, and to keepe our selues vnspotted of the world: as if he would say;
To visit the fatherless and Widows in their adversity, and to keep our selves unspotted of the world: as if he would say;
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Many make fare as they were religious: many sette a face on it as if they were deuout:
Many make fare as they were religious: many Set a face on it as if they were devout:
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many prerend that they performe seruice vnto God, yet doe they neither walke in charitie to the poor-ward,
many prerend that they perform service unto God, yet do they neither walk in charity to the poor-ward,
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neither in innocēcy towards themselues, therfore they are but halting hypocrites, and counterfette Christians:
neither in innocency towards themselves, Therefore they Are but halting Hypocrites, and counterfette Christians:
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for this is onely true religion before God, to visite the fatherles, and widowes, in their aduersitie,
for this is only true Religion before God, to visit the fatherless, and Widows, in their adversity,
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and to keepe a mans selfe vnspotted of the world.
and to keep a men self unspotted of the world.
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If wee will describe religion by her properties and effects, howe it is iudged of men, it consisteth in two things. 1 Charitie to the poore, 2 Innocencie and puritie of our owne liues:
If we will describe Religion by her properties and effects, how it is judged of men, it Consisteth in two things. 1 Charity to the poor, 2 Innocence and purity of our own lives:
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so that all that, is but superstition, and dissimulation, hypocrisie: which is not testified by these two.
so that all that, is but Superstition, and dissimulation, hypocrisy: which is not testified by these two.
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For which cause the holy Prophets, the blessed Apostles, our Sauiour Christ him selfe, hath condemned that Religion for vaine and counterfeite, which hath beene voyde of charitie and innocencie,
For which cause the holy prophets, the blessed Apostles, our Saviour christ him self, hath condemned that Religion for vain and counterfeit, which hath been void of charity and innocence,
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Now that the Apostle sayeth pure Religion, and vndefiled before God the Father, is this: it plainely argueth that there is a Religion of hypocrites allowed and approoued with themselues,
Now that the Apostle Saith pure Religion, and undefiled before God the Father, is this: it plainly argue that there is a Religion of Hypocrites allowed and approved with themselves,
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and with others in the worlde, but not with GOD: and a Religion allowed and appooued with GOD, though not with the worlde:
and with Others in the world, but not with GOD: and a Religion allowed and appooued with GOD, though not with the world:
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and this Religion is the Religion which the Saints must professe: and the true Religion of God:
and this Religion is the Religion which the Saints must profess: and the true Religion of God:
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without which all other Religion is superstition, idolatrie and hypocrisie. without which all other Religion is Superstition, idolatry and hypocrisy.
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For without the seruice of the true God, (the Religion wherein hee delighteth) euen that which seemeth vertuous and good, is sinne:
For without the service of the true God, (the Religion wherein he delights) even that which seems virtuous and good, is sin:
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neither can any man please God, without God himselfe, saith saint Ambrose. For which cause our Sauiour Christ condemned the glorious appearaunce of Religion,
neither can any man please God, without God himself, Says saint Ambrose. For which cause our Saviour christ condemned the glorious appearance of Religion,
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because it was not accepted before GOD, neither agreeing thereunto, but in hypocrisie in the Pharisies:
Because it was not accepted before GOD, neither agreeing thereunto, but in hypocrisy in the Pharisees:
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you are they which iustifie your selues before men, but God knoweth your hearts: for that which is highly esteemed among men, is abhominable before GOD.
you Are they which justify your selves before men, but God Knoweth your hearts: for that which is highly esteemed among men, is abominable before GOD.
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Let therefore hypocrites please themselues as much as they will: yet is not their Religion the true Religion of God:
Let Therefore Hypocrites please themselves as much as they will: yet is not their Religion the true Religion of God:
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Wherefore to put a difference betwixt Gods true Religion, and the Religion which pleaseth our selues, and others, the Apostle sayeth:
Wherefore to put a difference betwixt God's true Religion, and the Religion which Pleases our selves, and Others, the Apostle Saith:
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Pure Religion and vndefiled before God, euen the father, is this. Of this pure religion there are two properties, 1 Charitie:
Pure Religion and undefiled before God, even the father, is this. Of this pure Religion there Are two properties, 1 Charity:
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therein he maketh mention but of one effect, or worke of mercie, visiting:
therein he makes mention but of one Effect, or work of mercy, visiting:
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vnderstanding notwithstanding, euerie worke, effect, or duetie of loue or mercie, by the figure most vsuall in Scripture, whereby a part is taken for the wholy:
understanding notwithstanding, every work, Effect, or duty of love or mercy, by the figure most usual in Scripture, whereby a part is taken for the wholly:
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as visiting for all the workes of mercie. In like maner, he specifieth and mencioneth two persons, the fatherlesse and widowes:
as visiting for all the works of mercy. In like manner, he specifieth and mentioneth two Persons, the fatherless and Widows:
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meaning thereby all those our brethren and sisters, which stand in need of our helpe, and are to be succoured.
meaning thereby all those our brothers and Sisters, which stand in need of our help, and Are to be succored.
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Specially the fatherlesse, and widowes, of whom God seemeth to haue the greater care: because they are most oppressed, despised, wroong, and thrust to the walles:
Specially the fatherless, and Widows, of whom God seems to have the greater care: Because they Are most oppressed, despised, wrong, and thrust to the walls:
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troden downe, and kept vnder, as most destitute of ayde and helpe of men in the worlde:
trodden down, and kept under, as most destitute of aid and help of men in the world:
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therefore by name commended in sundrie paths and dueties by almightie God in the Scripture. As in the lawe, Deut. 10. 18. In the Prophets.
Therefore by name commended in sundry paths and duties by almighty God in the Scripture. As in the law, Deuteronomy 10. 18. In the prophets.
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Isai 1. 17. Zach. 7. 9. and 10. verse. Ierem. 22. 3, the Apostle in this place.Isaiah 1. 17. Zach 7. 9. and 10. verse. Jeremiah 22. 3, the Apostle in this place.
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Of whom not onely himselfe taketh speciall care, as the princely Prophet recordeth:
Of whom not only himself Takes special care, as the princely Prophet recordeth:
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He (that is God) is the father of the fatherlesse, and iudge of the widowes, euen GOD in his holy Temple: and elsewhere:
He (that is God) is the father of the fatherless, and judge of the Widows, even GOD in his holy Temple: and elsewhere:
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the Lorde keepeth the straungers, hee releeueth the fatherlesse and widowes: but hee ouerthroweth the way of the wicked:
the Lord Keepeth the Strangers, he relieveth the fatherless and Widows: but he Overthroweth the Way of the wicked:
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but also commendeth the care and defence of them to men, sayeth Lactantius: least any man should bee stayed and holden backe with the loue of his wife and children, from sustayning death for righteousnesse, and for the faith of Christ:
but also commends the care and defence of them to men, Saith Lactantius: least any man should be stayed and held back with the love of his wife and children, from sustaining death for righteousness, and for the faith of christ:
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but with willingnesse should suffer it, knowing that he leaueth his (deare) vnto God, from whom there shall neuer aide and succour bee wanting, to them.
but with willingness should suffer it, knowing that he Leaveth his (deer) unto God, from whom there shall never aid and succour be wanting, to them.
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So then this place commendeth vnto vs the workes of mercie and loue, to all that neede,
So then this place commends unto us the works of mercy and love, to all that need,
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but specially towards the fatherlesse and widowes.
but specially towards the fatherless and Widows.
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Charitie is so necessarie a propertie in religion, as that where it is wanting, there is not onely no true seruice of God,
Charity is so necessary a property in Religion, as that where it is wanting, there is not only no true service of God,
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but neither any loue of God at all abiding:
but neither any love of God At all abiding:
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For the Apostle sayeth, that who so hath this worldly goodes, and seeth his brother haue neede,
For the Apostle Saith, that who so hath this worldly goods, and sees his brother have need,
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and shutteth vp the bowels of compassion against him, the loue of God abydeth not in him.
and shutteth up the bowels of compassion against him, the love of God Abideth not in him.
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Saint Paul exhorteth thereunto, as to a most necessarie effect of fayth, and fruit of religion, willing the Corinthians, that as they abounded in euerie good worke, in fayth, in worde, in knowledge, in diligence, in loue:
Saint Paul exhorteth thereunto, as to a most necessary Effect of faith, and fruit of Religion, willing the Corinthians, that as they abounded in every good work, in faith, in word, in knowledge, in diligence, in love:
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so also they should abound in charitie. so also they should abound in charity.
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VVhereof writing to the Church of Rome, hee calleth it the fruite of the fayth of the Saints:
Whereof writing to the Church of Rome, he calls it the fruit of the faith of the Saints:
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Which who so euer performeth not, bereaueth himselfe not onely of the name of a Christian,
Which who so ever Performeth not, bereaveth himself not only of the name of a Christian,
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but of the verie nature of man, sayeth Lactantius: because it is a dutie of humanitie, to helpe in the necessitie and perill of man.
but of the very nature of man, Saith Lactantius: Because it is a duty of humanity, to help in the necessity and peril of man.
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To the excellent prayse whereof it pertaineth, that the supplie of the Saints neede, and the ministring to their want, is called a sacrifice.
To the excellent praise whereof it pertaineth, that the supply of the Saints need, and the ministering to their want, is called a sacrifice.
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As Saint Paul calleth the beneuolence of the Philippians sent vnto him, by Epaphroditus their minister, a sacrifice of a sweete smelling sauour vnto GOD:
As Saint Paul calls the benevolence of the Philippians sent unto him, by Epaphroditus their minister, a sacrifice of a sweet smelling savour unto GOD:
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and the authour to the Hebrues stirring the people thereunto, willeth them to bee mindefull of ministring to the necessitie of the Saintes,
and the author to the Hebrews stirring the people thereunto, wills them to be mindful of ministering to the necessity of the Saints,
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because with such sacrifices GOD is pleased.
Because with such Sacrifices GOD is pleased.
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To the offring whereof, vpon the aultar of the needy brethren, many things might moue Christians,
To the offering whereof, upon the altar of the needy brothers, many things might move Christians,
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and true professours of pure and vndefiled religion.
and true professors of pure and undefiled Religion.
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1 That in his law and Gospel, the Lorde requireth this duetie of loue, and seruice to be done:
1 That in his law and Gospel, the Lord requires this duty of love, and service to be done:
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to whom seeing we are infinitly indetted, we herein must be obedient.
to whom seeing we Are infinitely indebted, we herein must be obedient.
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Touching which duetie what commaundements haue we in the holy Scripture? Did not Almightie God charge Israel, that they should leaue the gleaning of their haruest,
Touching which duty what Commandments have we in the holy Scripture? Did not Almighty God charge Israel, that they should leave the gleaning of their harvest,
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and the remainder of their vintage, that the poore might thereby bee releeued? Gaue hee not to the same people commaundement, that when they came into the land of their inheritance,
and the remainder of their vintage, that the poor might thereby be relieved? Gave he not to the same people Commandment, that when they Come into the land of their inheritance,
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if any of their brethren fell into pouertie, they should giue vnto him, and not bee grieued therewith, that so they might be blessed from God? Doth not God call the hypocrites, who pretended religion, to this point and propertie of seruice,
if any of their brothers fell into poverty, they should give unto him, and not be grieved therewith, that so they might be blessed from God? Does not God call the Hypocrites, who pretended Religion, to this point and property of service,
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and holie worshippe, to breake their bread to the hungrie: to call againe the wanderer:
and holy worship, to break their bred to the hungry: to call again the wanderer:
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to cloath the naked, and not to despise their owne flesh? Doeth not our blessed Sauiour exhort men to this effect of religion,
to cloth the naked, and not to despise their own Flesh? Doth not our blessed Saviour exhort men to this Effect of Religion,
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and therein to imitate the example of God? Doeth not Saint Paul perswade men to distribute to the necessitie of the brethren? Doth hee not desire the Church of Galatia to doe good vnto all men,
and therein to imitate the Exampl of God? Doth not Saint Paul persuade men to distribute to the necessity of the brothers? Does he not desire the Church of Galatia to do good unto all men,
cc av pc-acp vvi dt n1 pp-f np1? vdz xx n1 np1 vvb n2 pc-acp vvi p-acp dt n1 pp-f dt n2? vdz pns31 xx vvi dt n1 pp-f np1 p-acp vdb av-j p-acp d n2,
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but specially to the housholde of faith? Doeth hee not will Timothie his scholer, to charge the riche men of the worlde, to bee riche in good workes,
but specially to the household of faith? Doth he not will Timothy his scholar, to charge the rich men of the world, to be rich in good works,
cc-acp av-j p-acp dt n1 pp-f n1? vdz pns31 xx n1 np1 po31 n1, p-acp n1 dt j n2 pp-f dt n1, pc-acp vbi j p-acp j n2,
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and readie to distribute? Exhorteth not the Apostle to the Hebrues, to communicate and distribute to the poore and needie,
and ready to distribute? Exhorteth not the Apostle to the Hebrews, to communicate and distribute to the poor and needy,
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because thereby God is well pleased? Doe not sundrie other Scriptures sounde to the same sense and purpose? Seeing Almightie God in his lawe: the Prophets in their writings:
Because thereby God is well pleased? Do not sundry other Scriptures sound to the same sense and purpose? Seeing Almighty God in his law: the prophets in their writings:
c-acp av np1 vbz av vvn? vdb xx j j-jn n2 av-j p-acp dt d n1 cc n1? vvg j-jn n1 p-acp po31 n1: dt n2 p-acp po32 n2:
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our holie Sauiour in the Gospell: the blessed Apostles in their Epistles, haue hereunto mooued:
our holy Saviour in the Gospel: the blessed Apostles in their Epistles, have hereunto moved:
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then no doubt the verie viewe and recording of this commaundement, might mooue all such as professe pure Religion,
then no doubt the very view and recording of this Commandment, might move all such as profess pure Religion,
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and vndefiled before God, to this duetie of charitie.
and undefiled before God, to this duty of charity.
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2 Neither this onely, but also the remembrance of our frailtie and ficklenesse of our worldly condition must moue to charitie.
2 Neither this only, but also the remembrance of our frailty and fickleness of our worldly condition must move to charity.
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For such as are riche to day, may be poore to morrowe: our riches are vncertaine, our state miserable, our condition variable:
For such as Are rich to day, may be poor to morrow: our riches Are uncertain, our state miserable, our condition variable:
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our selues may neede to morrowe, who to day wallow in all wealth: we may come to pouertie, which now abound in plentie:
our selves may need to morrow, who to day wallow in all wealth: we may come to poverty, which now abound in plenty:
po12 n2 vmb vvi p-acp n1, r-crq p-acp n1 vvb p-acp d n1: pns12 vmb vvi p-acp n1, r-crq av vvb p-acp n1:
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wee may bee pinched with penurie, which nowe enioy prosperitie.
we may be pinched with penury, which now enjoy Prosperity.
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To the ende therefore, that we may finde mercie in miserie, let vs shewe pitie in our prosperitie:
To the end Therefore, that we may find mercy in misery, let us show pity in our Prosperity:
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knowing this, that who so shutteth his eares to the crie of the poore, shall crie himselfe and not bee heard.
knowing this, that who so shutteth his ears to the cry of the poor, shall cry himself and not be herd.
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Our Sauiour auoucheth, that with what measure wee meete vnto other, other shoulde meete with the same vnto as also:
Our Saviour avoucheth, that with what measure we meet unto other, other should meet with the same unto as also:
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if we meete in a plentifull measure of mercie, wee shall haue plenteous mercie shewed vs againe:
if we meet in a plentiful measure of mercy, we shall have plenteous mercy showed us again:
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if wee meete in a harde measure of senslesnesse, and want of feeling our brethrens want:
if we meet in a harden measure of Senslessness, and want of feeling our Brothers' want:
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wee our selues shall bee vnpityed in the time of our anguish. This Apostle affirmeth that there should be condemnation mercilesse, to him that sheweth no mercie.
we our selves shall be unpitied in the time of our anguish. This Apostle Affirmeth that there should be condemnation merciless, to him that shows no mercy.
pns12 po12 n2 vmb vbi j p-acp dt n1 pp-f po12 n1. d n1 vvz cst a-acp vmd vbi n1 j, p-acp pno31 cst vvz dx n1.
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For assuredly, whosoeuer in censuring and rashly condemning his brother: or not in relieuing and helping him in destresse, sheweth himselfe cruell, currish, hard hearted, and mercilesse:
For assuredly, whosoever in censuring and rashly condemning his brother: or not in relieving and helping him in destresse, shows himself cruel, currish, hard hearted, and merciless:
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shall finde Almightie God, and men also, hard, seuere, mercilesse, and rough agaynst him. It is good therefore men should thinke of themselues in their brethrens persons:
shall find Almighty God, and men also, hard, severe, merciless, and rough against him. It is good Therefore men should think of themselves in their Brothers' Persons:
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and recount that wee our selues in perill deserue not to bee deliuered, if in daunger wee stretch not out our helping hande to others:
and recount that we our selves in peril deserve not to be Delivered, if in danger we stretch not out our helping hand to Others:
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neither in necessitie to be pitied: if we succour not in neede such as are destressed.
neither in necessity to be pitied: if we succour not in need such as Are distressed.
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This frailtie and changeablenesse, who so weigheth and considereth a right:
This frailty and changeableness, who so weigheth and Considereth a right:
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shall easily be moued to this propertie of religion, and duetie of loue, which Saint Iames commendeth.
shall Easily be moved to this property of Religion, and duty of love, which Saint James commends.
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3 That we are members each of each other, and all members of one bodie:
3 That we Are members each of each other, and all members of one body:
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might it not moue vs to mutuall succour? In the naturall bodie, if one part be grieued, the others are all disquieted:
might it not move us to mutual succour? In the natural body, if one part be grieved, the Others Are all disquieted:
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if the heele be pricked, the head stowpeth: the backe boweth: the eyes looke: the fingers feele:
if the heel be pricked, the head stowpeth: the back boweth: the eyes look: the fingers feel:
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the handes holde, and euerie part endeuoureth to remooue the griefe:
the hands hold, and every part endeavoureth to remove the grief:
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and when our Christian brethren and sisters suffer, shall we be senselesse? When wee are full, shall wee thinke no man emptie? VVhen we are housed, shal we thinke no man to be harbourlesse? When we are clothed, shall we perswade our selues that no man then is naked? If we be whole, is no man sicke? If we be sound, is no man sore? If we be free, is no man bonde? If vvee bee vvarme, is no man colde? If vvee abound, doeth no man lacke? Shall nature teach our members, mutually to helpe one another:
and when our Christian brothers and Sisters suffer, shall we be senseless? When we Are full, shall we think no man empty? When we Are housed, shall we think no man to be harbourless? When we Are clothed, shall we persuade our selves that no man then is naked? If we be Whole, is no man sick? If we be found, is no man soar? If we be free, is no man bond? If we be warm, is no man cold? If vvee abound, doth not man lack? Shall nature teach our members, mutually to help one Another:
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and shall not the bonde of spirituall incorporation, teach vs one to suffer with another, one to succour another? The Pellican,
and shall not the bond of spiritual incorporation, teach us one to suffer with Another, one to succour Another? The Pelican,
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when hers are sicke, with her owne blood succoureth them:
when hers Are sick, with her own blood succoureth them:
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and shall we not helpe in their neede our needie brethren, redeemed and raunsomed with the bloud of Christ? Whome assuredly we haue not for our head,
and shall we not help in their need our needy brothers, redeemed and ransomed with the blood of christ? Whom assuredly we have not for our head,
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neither yet are we his Saints, nor felow members of this his misticall bodie, vnlesse we bee carefull to succour them in the time of their neede. 4 If wee require example:
neither yet Are we his Saints, nor fellow members of this his mystical body, unless we be careful to succour them in the time of their need. 4 If we require Exampl:
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God is rich in mercie and goodnesse, hee giueth aboundantly to all men, and reprocheth none:
God is rich in mercy and Goodness, he gives abundantly to all men, and Reproacheth none:
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vvhose example our Sauiour commendeth vnto vs, to mooue vs thereby to the workes of mercie:
whose Exampl our Saviour commends unto us, to move us thereby to the works of mercy:
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Be ye mercifull, euen as your heauenly father is mercifull. 5 If we looke for a president, our Sauiour Christ is our patterne:
Be you merciful, even as your heavenly father is merciful. 5 If we look for a president, our Saviour christ is our pattern:
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who laide downe his life for vs, that wee should lay downe our liues: (much more our goodes) for the brethren.
who laid down his life for us, that we should lay down our lives: (much more our goods) for the brothers.
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6 If reward may allure vs, we haue not onely therefore promise of encrease, and multiplying our store here: 6 If reward may allure us, we have not only Therefore promise of increase, and multiplying our store Here:
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as we see was performed to the widow of Sarepta, whose meale in tubbe, and oile in cruse,
as we see was performed to the widow of Sarepta, whose meal in tub, and oil in cruse,
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though there of dayly were spent, decreased not: because in destresse she relieued Elias the Prophet:
though there of daily were spent, decreased not: Because in destresse she relieved Elias the Prophet:
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but also of eternall blessing, yea to be receiued to the eternall kingdome of Iesus Christ, if we shew mercie.
but also of Eternal blessing, yea to be received to the Eternal Kingdom of Iesus christ, if we show mercy.
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For earthly things to reape heauenly: for temporall, eternall: for transitorie, perpetuall:
For earthly things to reap heavenly: for temporal, Eternal: for transitory, perpetual:
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how great a change, how singular a mercie, how incomparable a rewarde? Of all artes therefore, sayth Chrysostome, the most gainefull:
how great a change, how singular a mercy, how incomparable a reward? Of all arts Therefore, say Chrysostom, the most gainful:
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and of all vsurie the onely commendable:
and of all Usury the only commendable:
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when by giuing to the poore ▪ we lend to vsurie vnto the Lord, as the wise man writeth.
when by giving to the poor ▪ we lend to Usury unto the Lord, as the wise man Writeth.
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7 If punishment may terrifie vs:
7 If punishment may terrify us:
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then let vs recount, that as God promiseth exceeding great rewarde, both temporall and eternall to the mercifull:
then let us recount, that as God promises exceeding great reward, both temporal and Eternal to the merciful:
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so he threatneth grieuous punishment, both in this life, and in the life to come, to the mercilesse, which thing should moue vs. 8 Finally, if we consider, that by the Apostle it is set downe as a propertie and effect of true religion, without which our religion is but counterfetting: our holinesse, but halting:
so he threatens grievous punishment, both in this life, and in the life to come, to the merciless, which thing should move us 8 Finally, if we Consider, that by the Apostle it is Set down as a property and Effect of true Religion, without which our Religion is but counterfeiting: our holiness, but halting:
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our deuotion but dissimulation before God: thereby shall we be stirred vp to this dutie.
our devotion but dissimulation before God: thereby shall we be stirred up to this duty.
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Wherefore, if either the care of Gods commaundements, or regard of fraile condition, either remembrance of inseparable coniunction in the mysticall bodies:
Wherefore, if either the care of God's Commandments, or regard of frail condition, either remembrance of inseparable conjunction in the mystical bodies:
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or example of the father, either president of Christ, or promise of reward:
or Exampl of the father, either president of christ, or promise of reward:
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either threatning of punishment, or respect of true religion, can doe any thing with vs then let vs be remoued to the relieuing the brethren,
either threatening of punishment, or respect of true Religion, can do any thing with us then let us be removed to the relieving the brothers,
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and to the performance of this duetie of loue: wherevnto by the Apostle wee are exhorted.
and to the performance of this duty of love: whereunto by the Apostle we Are exhorted.
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The second effect wherein religion appeareth, is innocencie of our liues, that we keepe our selues vnspotted of the worlde:
The second Effect wherein Religion appears, is innocence of our lives, that we keep our selves unspotted of the world:
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which in all those which professe his name, in all times, in all places, in all people, God required as the true marke of religion.
which in all those which profess his name, in all times, in all places, in all people, God required as the true mark of Religion.
r-crq p-acp d d r-crq vvb po31 n1, p-acp d n2, p-acp d n2, p-acp d n1, np1 vvd p-acp dt j n1 pp-f n1.
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VVherefore, when he called Abraham from the idolatrie of Mesopotamia, to the true seruice, religion, and worship of himselfe, God required this as an effect of his vnfeigned religion:
Wherefore, when he called Abraham from the idolatry of Mesopotamia, to the true service, Religion, and worship of himself, God required this as an Effect of his unfeigned Religion:
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Walke before me, and be perfect.
Walk before me, and be perfect.
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When he had established a gouernement among his people, and taught them his true religion, he requireth holinesse, innocencie, integritie in them,
When he had established a government among his people, and taught them his true Religion, he requires holiness, innocence, integrity in them,
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as the effect of their religion: Be ye holy, for I the Lord your God am holy.
as the Effect of their Religion: Be you holy, for I the Lord your God am holy.
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Our Sauiour Christ, the authour of Christian religion, calling his from the impuritie of the worlde, willeth them to be innocent as doues,
Our Saviour christ, the author of Christian Religion, calling his from the impurity of the world, wills them to be innocent as Dove,
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and to be as babes without maliciousnesse, and so to testifie their religion.
and to be as babes without maliciousness, and so to testify their Religion.
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S. Paul prescribing a religious sacrifice vnto the newe people of God, forewarneth them to take heede of worldly corruptions,
S. Paul prescribing a religious sacrifice unto the new people of God, forewarneth them to take heed of worldly corruptions,
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and not to fashion themselues thereunto:
and not to fashion themselves thereunto:
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to which purpose that counsaile to Timothie serueth singularly, let euerie one which calleth vppon Iesus Christ, depart from iniquitie.
to which purpose that counsel to Timothy serveth singularly, let every one which calls upon Iesus christ, depart from iniquity.
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Saint Iohn exhorting men to shewe their vnfeigned religion by renouncing all worldly wickednesse, requireth them not to loue the worlde, nor the things therein.
Saint John exhorting men to show their unfeigned Religion by renouncing all worldly wickedness, requires them not to love the world, nor the things therein.
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Finally, Saint Iames here describing religion by certaine inseparable properties and effects, against hypocrites who pretended religion,
Finally, Saint James Here describing Religion by certain inseparable properties and effects, against Hypocrites who pretended Religion,
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yet were carelesse of charitie, and innocencie of life, thereof sayeth in manner following: Pure religion, and vndefiled euen before God the father is this:
yet were careless of charity, and innocence of life, thereof Saith in manner following: Pure Religion, and undefiled even before God the father is this:
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to visit the fatherlesse and widowes in their aduersitie, and to keepe himselfe vnspotted of the world.
to visit the fatherless and Widows in their adversity, and to keep himself unspotted of the world.
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To bee cleare from the sinnes and workes of worldlings, and wicked persons: to refraine from fleshly lustes and carnall desires wherinto men are naturally cast headlong:
To be clear from the Sins and works of worldlings, and wicked Persons: to refrain from fleshly lusts and carnal Desires whereinto men Are naturally cast headlong:
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is to keepe our selues vnspotted of the world:
is to keep our selves unspotted of the world:
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which the Saints of God must do, that they may bee pure and holy in bodie and minde: in soule and spirit: in thought and worke:
which the Saints of God must do, that they may be pure and holy in body and mind: in soul and Spirit: in Thought and work:
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that as chast virgins they may bee presented blamelesse before Iesus Christ.
that as chaste Virgins they may be presented blameless before Iesus christ.
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Now the spottes wherewith men are stained, as they are all maner iniquitie and sinne, whereunto worldlings are giuen:
Now the spots wherewith men Are stained, as they Are all manner iniquity and sin, whereunto worldlings Are given:
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so are they these, especially: 1 couetousnesse: 2 Vsurie. 3 Extortion, and oppression. 4 Drunkennes and surfetting. 5 Adulterie,
so Are they these, especially: 1 covetousness: 2 Usury. 3 Extortion, and oppression. 4 drunkenness and surfeiting. 5 Adultery,
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and fleshly vncleannesse. 6 Pride, and arrogancie. 7 Ambition, and vaineglorie. 8 Contention, and enuie. 9 Maliciousnes, and hatred:
and fleshly uncleanness. 6 Pride, and arrogancy. 7 Ambition, and vainglory. 8 Contention, and envy. 9 Maliciousness, and hatred:
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with the like, vvherewithall, as mens liues are defiled, so their religion is corrupted: herewith who so is stained, their religion is not pure and vndefiled before God:
with the like, wherewithal, as men's lives Are defiled, so their Religion is corrupted: herewith who so is stained, their Religion is not pure and undefiled before God:
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for this is pure religion before God the Father, to visite the fatherlesse and vviddovves in their aduersities,
for this is pure Religion before God the Father, to visit the fatherless and Widows in their adversities,
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and to keepe himselfe vnspotted in the vvorld.
and to keep himself unspotted in the world.
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The spirituall man therefore, vvho vvill haue his religion to bee pure and vndefiled before God, must abstaine from all the vvorkes of the flesh:
The spiritual man Therefore, who will have his Religion to be pure and undefiled before God, must abstain from all the works of the Flesh:
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must be cleane from adulterie, fornication, vncleannes: void of riot, vvantonnes, excesse, luxuriousnes: far frō couetousnes, vvhich is worshipping of images:
must be clean from adultery, fornication, uncleanness: void of riot, wantonness, excess, luxuriousness: Far from covetousness, which is worshipping of Images:
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guiltlesse of murther, enuie, sedition, brawling: contentions: not geuen to pride, ambition, vaine confidence:
guiltless of murder, envy, sedition, brawling: contentions: not given to pride, ambition, vain confidence:
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but studious of chastitie, temperance, meeknes, gentlenes, curtesie, mercie, modestie, patience, long suffering, goodnes, and all manner of vertue, wherein true and vndefiled religion consisteth.
but studious of chastity, temperance, meekness, gentleness, courtesy, mercy, modesty, patience, long suffering, Goodness, and all manner of virtue, wherein true and undefiled Religion Consisteth.
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Which thing God the father of our Lord Iesus Christ, the God of all grace and goodnes graunt vnto vs, that we walking in faith vnfeyned, in loue not counterfet, in innocencie vnspotted:
Which thing God the father of our Lord Iesus christ, the God of all grace and Goodness grant unto us, that we walking in faith unfeigned, in love not counterfeit, in innocence unspotted:
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may in all righteousnes, and holines of life, glorifie him in this present world, and after this life ended, may liue with Christ for euer in his eternall kingdome.
may in all righteousness, and holiness of life, Glorify him in this present world, and After this life ended, may live with christ for ever in his Eternal Kingdom.
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To whom, with the holy Ghost, be all power, dominion, and maiestie, both now, and for euer. Amen.
To whom, with the holy Ghost, be all power, dominion, and majesty, both now, and for ever. Amen.
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THE SECOND CHAP. OF S. IAMES, THE FIRST VERSE, THE NINTH SERMON. Verse 1 My brethren, haue not the faith of our glorious Lord Iesus Christ, in respect of persons.
THE SECOND CHAP. OF S. JAMES, THE FIRST VERSE, THE NINTH SERMON. Verse 1 My brothers, have not the faith of our glorious Lord Iesus christ, in respect of Persons.
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BEfore wee come to the particular discourse of these words, it may seeme conuenient that wee both rippe vp the whole Chapter,
BEfore we come to the particular discourse of these words, it may seem convenient that we both rip up the Whole Chapter,
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and also see the coherēce and dependence thereof, with the former. This Chapter, as in the table appeareth, may be deuided into two places.
and also see the coherence and dependence thereof, with the former. This Chapter, as in the table appears, may be divided into two places.
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The first is against respect of persons, when the poore, being honest and godly, are neglected, contemned and disdained, in respect of the rich and wealthie of the worlde:
The First is against respect of Persons, when the poor, being honest and godly, Are neglected, contemned and disdained, in respect of the rich and wealthy of the world:
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which is against charitie, proceeding from a true faith, which admitteth no such respect of persons in the faith and religion of Christ.
which is against charity, proceeding from a true faith, which admitteth no such respect of Persons in the faith and Religion of christ.
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The second is concerning good works, which in the saints of god, are ioyned with faith in Iesus Christ:
The second is Concerning good works, which in the Saints of god, Are joined with faith in Iesus christ:
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Whereof faith voide altogether, is vaine, dead, and fruitlesse. The first place is from the first verse to the fourteenth:
Whereof faith void altogether, is vain, dead, and fruitless. The First place is from the First verse to the fourteenth:
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and consisteth of two particular and special brāches. The first is the proposition, conteyned in the first verse.
and Consisteth of two particular and special branches. The First is the proposition, contained in the First verse.
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The seconde, the proofe and confirmation of the proposition. This proofe conteyneth two reasons: the first from the example of such as doe thus respect mens persons:
The seconde, the proof and confirmation of the proposition. This proof Containeth two Reasons: the First from the Exampl of such as do thus respect men's Persons:
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wherein three things are noted. 1 The example it selfe, 2. 3. 4. verses. 2 Is the noting of the euils which are condemned in those which thus haue the faith of Christ in respect of persons, 5. 6. 7. verses. 3 The conclusion, 8. 9. verses.
wherein three things Are noted. 1 The Exampl it self, 2. 3. 4. Verses. 2 Is the noting of the evils which Are condemned in those which thus have the faith of christ in respect of Persons, 5. 6. 7. Verses. 3 The conclusion, 8. 9. Verses.
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The second reason and argument of proofe, is from the nature of the law: which law they transgresse, which haue the faith of Iesus Christ in respect of persons.
The second reason and argument of proof, is from the nature of the law: which law they transgress, which have the faith of Iesus christ in respect of Persons.
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And in this second reason there are also three things to be obserued. 1 The proposition, verse 10. 2 The confirmation, verse 11. 3 The conclusion, verses 12. 13. And this is the summe of the first part of this Chapter.
And in this second reason there Are also three things to be observed. 1 The proposition, verse 10. 2 The confirmation, verse 11. 3 The conclusion, Verses 12. 13. And this is the sum of the First part of this Chapter.
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The second part of the Chapter is touching good works, which as signes, testimonies, fruits & effects of our faith ▪ are therunto to bee ioyned in the Saints of God.
The second part of the Chapter is touching good works, which as Signs, testimonies, fruits & effects of our faith ▪ Are thereunto to be joined in the Saints of God.
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In which part there are three things set downe. 1 The proposition, and state of the treatise, verse 14. 2 The proofe, conteining foure reasons & arguments.
In which part there Are three things Set down. 1 The proposition, and state of the treatise, verse 14. 2 The proof, containing foure Reasons & Arguments.
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The one from a similitude, 15. 16. 17. 18. Another from an absurditie which might grow, verse 19. 3. From Abrahams example, 20. 21. 22. 23. 4. From Rahabs example, verse 25. 3 The conclusion:
The one from a similitude, 15. 16. 17. 18. another from an absurdity which might grow, verse 19. 3. From Abrahams Exampl, 20. 21. 22. 23. 4. From Rahabs Exampl, verse 25. 3 The conclusion:
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which is first made, verse 24. thē againe repeated, verse 26. And this is the summe of this second part:
which is First made, verse 24. them again repeated, verse 26. And this is the sum of this second part:
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And in these two the whole Chapter is consumed and spent.
And in these two the Whole Chapter is consumed and spent.
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This being the resolution of the Chapter, wee must also see how it hangeth with the former.
This being the resolution of the Chapter, we must also see how it hangs with the former.
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The dependence and coherence with the former chapter then is this.
The dependence and coherence with the former chapter then is this.
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Saint Iames in the first Chapter, from the 21. verse to the ende, gaue out certaine admonitions,
Saint James in the First Chapter, from the 21. verse to the end, gave out certain admonitions,
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and (as it were) exhortations:
and (as it were) exhortations:
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which (as fruites or effects) flowed and rose out of the word of God, whereby we are regenerate:
which (as fruits or effects) flowed and rose out of the word of God, whereby we Are regenerate:
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as, that we ought to receiue the word with meeknes: that we must be doers of the worde, not hearers onely:
as, that we ought to receive the word with meekness: that we must be doers of the word, not hearers only:
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that the worde of God reformeth and brideleth our tongues and speach: that true religion, and pure seruing of God, consisteth in charitie and innocencie of life:
that the word of God reformeth and bridleth our tongues and speech: that true Religion, and pure serving of God, Consisteth in charity and innocence of life:
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These foure proposed in the first Chapter, in this place the Apostle addeth the fifth, which is concerning respect of persons, which must not be in the religion and profession of the faith of Christ:
These foure proposed in the First Chapter, in this place the Apostle adds the fifth, which is Concerning respect of Persons, which must not be in the Religion and profession of the faith of christ:
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Which is from the first, to the fourteenth verse. And 6. admonition, which is touching good works to be ioyned with faith: from 14. to the end.
Which is from the First, to the fourteenth verse. And 6. admonition, which is touching good works to be joined with faith: from 14. to the end.
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And these hang very well with the former treatise:
And these hang very well with the former treatise:
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For if true religion, and vndefiled before God, consist of two things, as in ver. 27. of the former Chapter appeareth, in charitie and innocencie:
For if true Religion, and undefiled before God, consist of two things, as in ver. 27. of the former Chapter appears, in charity and innocence:
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and respect of persons, being against charitie: and carelesnes of doing well against innocencie: the Apostle very conueniently falleth into the discourse of these things.
and respect of Persons, being against charity: and carelessness of doing well against innocence: the Apostle very conveniently falls into the discourse of these things.
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And thus this Chapter hangeth very well together with the other, and hath a necessarie dependence therewith.
And thus this Chapter hangs very well together with the other, and hath a necessary dependence therewith.
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And as religion consisteth in charitie first, then in innocencie of life: so the apostle first forewarneth of that which is contrarie to charitie and loue; namely, respect of persons.
And as Religion Consisteth in charity First, then in innocence of life: so the apostle First forewarneth of that which is contrary to charity and love; namely, respect of Persons.
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Secondly, of that which is contrary vnto innocencie: carelesnes of good workes, and vertue, the fruites of faith and religion.
Secondly, of that which is contrary unto innocence: carelessness of good works, and virtue, the fruits of faith and Religion.
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These things being thus premised, the first place or part of this Chapter, is concerning respecte of persons, which cannot stand with Christian religion, nor charitie:
These things being thus premised, the First place or part of this Chapter, is Concerning respect of Persons, which cannot stand with Christian Religion, nor charity:
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And it is the fifth admonition geuen by the Apostle. In which I haue noted two things. 1 The proposition. 2 The confirmation. The former of these two; And it is the fifth admonition given by the Apostle. In which I have noted two things. 1 The proposition. 2 The confirmation. The former of these two;
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that is, the proposition, is conteined in the first verse, set down vnto you: Wherein I obserue Two thinges. Namely, 1. The persons whom he admonisheth: the Saints, or the brethren.
that is, the proposition, is contained in the First verse, Set down unto you: Wherein I observe Two things. Namely, 1. The Persons whom he Admonisheth: the Saints, or the brothers.
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2. The thing whereof he admonisheth: that they haue not the faith of Christ in respect of persons.
2. The thing whereof he Admonisheth: that they have not the faith of christ in respect of Persons.
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1 The persons whom Saint Iames admonisheth here, are the brethren, to whom he geueth this attribute,
1 The Persons whom Saint James Admonisheth Here, Are the brothers, to whom he Giveth this attribute,
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and calleth them by the name of brethren:
and calls them by the name of brothers:
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which thing hee doeth very conuemently, in as much as in the discourse he is to admonish them of a duetie of loue:
which thing he doth very conuemently, in as much as in the discourse he is to admonish them of a duty of love:
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whereunto they ought to be the more prompt, in that they are brethren: therefore saith he; My brethren.
whereunto they ought to be the more prompt, in that they Are brothers: Therefore Says he; My brothers.
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1 Brethren in holy Scriptures are sundry waies taken. 1 They are tearmed brethren which are of the stock of Adam: of whom,
1 Brothers in holy Scriptures Are sundry ways taken. 1 They Are termed brothers which Are of the stock of Adam: of whom,
crd n2 p-acp j n2 vbr j n2 vvn. vvn pns32 vbr vvn n2 r-crq vbr pp-f dt n1 pp-f np1: pp-f ro-crq,
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as of one stock and bloud, the whole world, and all mankind was made:
as of one stock and blood, the Whole world, and all mankind was made:
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therefore in a generall acception and taking of brethren, all men in the whole world are brethren.
Therefore in a general acception and taking of brothers, all men in the Whole world Are brothers.
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Thus the poore and the riche, the noble and the base botne, the wise and the foolish, the learned and the ignorant, the master and his seruant, the Soueraigne and the Subiect, the teacher and the scholer, the Prince and the people, are brethren.
Thus the poor and the rich, the noble and the base botne, the wise and the foolish, the learned and the ignorant, the master and his servant, the Sovereign and the Subject, the teacher and the scholar, the Prince and the people, Are brothers.
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2 More narrowly and properly they are called brethren, who come of the same patents, who haue the same father and mother,
2 More narrowly and properly they Are called brothers, who come of the same patents, who have the same father and mother,
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or at the least one of them; as Cain and Abell were brethren, properly and fully:
or At the least one of them; as Cain and Abel were brothers, properly and Fully:
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to whome Seth after the death of Abell, was also brother: for they were the sonnes of Adam and Euah, the same parents.
to whom Seth After the death of Abel, was also brother: for they were the Sons of Adam and Eve, the same Parents.
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Ismael & Isaac hauing Abraham for their father, were brethren, though the children of diuers mothers. Ishmael & Isaac having Abraham for their father, were brothers, though the children of diverse mother's.
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Iacob and Esau, being the sonnes of Isaac and Rebecca, were brethren.Iacob and Esau, being the Sons of Isaac and Rebecca, were brothers.
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Ioseph and Beniamin, the two sonnes of Iacob by Rachel, were properly brethren, in as much as they had both the same father, and same mother also.Ioseph and Benjamin, the two Sons of Iacob by Rachel, were properly brothers, in as much as they had both the same father, and same mother also.
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And they which haue the same parents, either both, or one at the least, are called naturall brethren,
And they which have the same Parents, either both, or one At the least, Are called natural brothers,
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because they drawe their beginning, and naturall birth from one fountain, and from the same parents.
Because they draw their beginning, and natural birth from one fountain, and from the same Parents.
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3 Besides these, after the manner of the Hebrewes, they are called brethren who come of one line and race, albeit in diuers degrees:
3 Beside these, After the manner of the Hebrews, they Are called brothers who come of one line and raze, albeit in diverse Degrees:
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So the Hebrewes called their cousins and kinsmen, brethren:
So the Hebrews called their cousin's and kinsmen, brothers:
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as Abraham, to appease & stay the debate and strife betwixt his heardmen and Lots, his nephew, calleth Lot (his brothers sonne) brother:
as Abraham, to appease & stay the debate and strife betwixt his Herdsmen and Lots, his nephew, calls Lot (his Brother's son) brother:
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Let there be no strife betweene vs and our heardmen, for we are brethren. Thus the cousins of Christ, after this phrase of the Hebrewes, are called his brethren.
Let there be no strife between us and our Herdsmen, for we Are brothers. Thus the cousin's of christ, After this phrase of the Hebrews, Are called his brothers.
vvb pc-acp vbi dx n1 p-acp pno12 cc po12 n2, c-acp pns12 vbr n2. av dt n2 pp-f np1, p-acp d n1 pp-f dt njpg2, vbr vvn po31 n2.
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When our Sauiour Christ was preaching within the house to the people, there came newes to him, that his mother and brethren stoode without, desirous to speake with him:
When our Saviour christ was preaching within the house to the people, there Come news to him, that his mother and brothers stood without, desirous to speak with him:
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& they which were there called his brethren, were Iames, Ioses, Simon, and Iudas the cousins of Christ,
& they which were there called his brothers, were James, Ioses, Simon, and Iudas the cousin's of christ,
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and the sonnes of Marie Cleopha, sister to the blessed virgin:
and the Sons of Marry Cleopha, sister to the blessed Virgae:
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as in the next place & Chapter of the Euangelist is recorded, who reporteth, that the Iewes seeing the wonderfull workes and myracles which he did, in murmuring and disdainfull manner spake of him and his kinred, and said;
as in the next place & Chapter of the Evangelist is recorded, who Reporteth, that the Iewes seeing the wonderful works and Miracles which he did, in murmuring and disdainful manner spoke of him and his kindred, and said;
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Is not this the Carpenters sonne? is not his mother, Mary? are not his brethren, James and Ioses, Simon and Judas? These were not his naturall brethren,
Is not this the Carpenters son? is not his mother, Marry? Are not his brothers, James and Ioses, Simon and Judas? These were not his natural brothers,
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neither the sonnes of Mary the virgin, but his cousins germane, and the sonnes of Alpheus, the husbande of Mary Cleopha, the sister of the blessed virgin.
neither the Sons of Marry the Virgae, but his cousin's germane, and the Sons of Alpheus, the husband of Marry Cleopha, the sister of the blessed Virgae.
av-dx dt n2 pp-f uh dt n1, cc-acp po31 n2 j, cc dt n2 pp-f np1, dt n1 pp-f uh np1, dt n1 pp-f dt j-vvn n1.
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S. John calleth Christes kinsmen, who in reproachfull manner willed him to depart from them,
S. John calls Christ's kinsmen, who in reproachful manner willed him to depart from them,
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and to goe into Iudea, to shewe himselfe vnto his Disciples, by the name of brethren: wherefore he said;
and to go into Iudea, to show himself unto his Disciples, by the name of brothers: Wherefore he said;
cc pc-acp vvi p-acp np1, pc-acp vvi px31 p-acp po31 n2, p-acp dt n1 pp-f n2: c-crq pns31 vvd;
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that in the feast of Tabernacles his brethren said vnto him; Depart hence, and goe into Iudea, that thy Disciples may see the workes thou doest:
that in the feast of Tabernacles his brothers said unto him; Depart hence, and go into Iudea, that thy Disciples may see the works thou dost:
cst p-acp dt n1 pp-f n2 po31 n2 vvd p-acp pno31; vvb av, cc vvi p-acp np1, cst po21 n2 vmb vvi dt n2 pns21 vd2:
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calling his kinsfolke by the name of brethren, according to the speech of the Hebrewes.
calling his kinsfolk by the name of brothers, according to the speech of the Hebrews.
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Iacob comming to Rachell the daughter of Laban, telleth her that he was her fathers brother, Iacob coming to Rachel the daughter of Laban, Telleth her that he was her Father's brother,
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and the sonne of Rebecca. Rebecca was sister to Laban, and Laban vncle to Iacob, yet when he properly speaking, should haue said;
and the son of Rebecca. Rebecca was sister to Laban, and Laban uncle to Iacob, yet when he properly speaking, should have said;
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I am thy fathers nephewe, he saith; I am his brother: which was common to the Hebrewes.
I am thy Father's nephew, he Says; I am his brother: which was Common to the Hebrews.
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And Laban himselfe, beating a price with Iacob what he would take to serue him, calleth Iacob brother, after the same manner;
And Laban himself, beating a price with Iacob what he would take to serve him, calls Iacob brother, After the same manner;
np1 np1 px31, vvg dt n1 p-acp np1 r-crq pns31 vmd vvi pc-acp vvi pno31, vvz np1 n1, p-acp dt d n1;
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though thou be my brother, yer shalt thou not serue me for nought.
though thou be my brother, year shalt thou not serve me for nought.
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Thus both in the old, and also in the new testament, the holy Ghost vsing the phrase of the Hebrewes, calleth such as are but kinsfolke,
Thus both in the old, and also in the new Testament, the holy Ghost using the phrase of the Hebrews, calls such as Are but kinsfolk,
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and of kinde, as cousins, by the name of brethren, vsing the word Brother, much more largely.
and of kind, as cousin's, by the name of brothers, using the word Brother, much more largely.
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4 To come nearer vnto the Apostle, in the whole booke of God, both the olde,
4 To come nearer unto the Apostle, in the Whole book of God, both the old,
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and also the new testament, they are often called brethren, which were of the same religion;
and also the new Testament, they Are often called brothers, which were of the same Religion;
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which serued the same true and liuing God; which were of the same profession.
which served the same true and living God; which were of the same profession.
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After which acception of brethren, the Hebrewes in the olde lawe, and the Christians vnder the Gospell, are brethren.
After which acception of brothers, the Hebrews in the old law, and the Christians under the Gospel, Are brothers.
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Moses therefore, seeing two Hebrewes contend and striue together, to reconcile them, and to stay the contention, asketh them why they stroue together seeing they were brethren: Moses Therefore, seeing two Hebrews contend and strive together, to reconcile them, and to stay the contention, asks them why they strove together seeing they were brothers:
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yet brethren onely in respect of their religion, wherein they agreeing, were called brethren.
yet brothers only in respect of their Religion, wherein they agreeing, were called brothers.
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Which is also the meaning of the lawe, which willed the Israelites, when they came into the land of Canaan,
Which is also the meaning of the law, which willed the Israelites, when they Come into the land of Canaan,
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if therin any of their brethrē fel into pouertie and decay, they shoulde helpe him, releeue him, succour him:
if therein any of their brothers fell into poverty and decay, they should help him, relieve him, succour him:
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whereunto almighty God respected, when for a time, for the hardnes of their harts, he forbidding the people to take of their brethren:
whereunto almighty God respected, when for a time, for the hardness of their hearts, he forbidding the people to take of their brothers:
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suffered them to take vpon vsurie of strangers: accounting all the Iewes as brethren, because they serued the true and liuing god;
suffered them to take upon Usury of Strangers: accounting all the Iewes as brothers, Because they served the true and living god;
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but the Nations and people of other Countries, as strangers: because they agreed not with them in their religion.
but the nations and people of other Countries, as Strangers: Because they agreed not with them in their Religion.
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In which sence the lawe speaketh, when it either forbiddeth, or permitteth this or that to bee done vnto the brethren.
In which sense the law speaks, when it either forbiddeth, or permitteth this or that to be done unto the brothers.
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The newe testament following the old herein, and the Apostles & holy men of God in the primitiue church, imitating the examples of the Saintes in the time of the law and Prophetes, call in like manner those brethren, which are of the same religion and profession of the Gospell.
The new Testament following the old herein, and the Apostles & holy men of God in the primitive Church, imitating the Examples of the Saints in the time of the law and prophets, call in like manner those brothers, which Are of the same Religion and profession of the Gospel.
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Wherefore Saint Peter (immediately after Christes ascension) speaking to the Disciples and professors of the Gospell, made this oration vnto them;
Wherefore Saint Peter (immediately After Christ's Ascension) speaking to the Disciples and professors of the Gospel, made this oration unto them;
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Men and brethren, this Scripture must needes haue beene fulfilled, which the holie Ghost by the mouth of Dauid, had spoken before of Judas, which was guide to those which tooke Iesus. Men and brethren.
Men and brothers, this Scripture must needs have been fulfilled, which the holy Ghost by the Mouth of David, had spoken before of Judas, which was guide to those which took Iesus. Men and brothers.
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Not long after speaking vnto the people, after the discension of the holy Ghost, wherewith they being replenished, were thought to haue bene drunk with new wine:
Not long After speaking unto the people, After the descension of the holy Ghost, wherewith they being replenished, were Thought to have be drunk with new wine:
xx av-j p-acp vvg p-acp dt n1, p-acp dt n1 pp-f dt j n1, c-crq pns32 vbg vvn, vbdr vvn pc-acp vhi vbn vvn p-acp j n1:
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in his sermon then made, he crieth out: Men and brethren.
in his sermon then made, he cries out: Men and brothers.
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I may boldly speake vnto you of the Patriarke Dauid, &c. The twelue Apostles ordayning Deacons in the Church, speaking to those which professed the Gospel, say in this maner:
I may boldly speak unto you of the Patriarch David, etc. The twelue Apostles ordaining Deacons in the Church, speaking to those which professed the Gospel, say in this manner:
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wherefore brethren, looke you out among you, seuen men of honest report, and full of the holy Ghost,
Wherefore brothers, look you out among you, seuen men of honest report, and full of the holy Ghost,
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and of wisedome, whome we may appoint to this businesse. Saint Paul in his Sermon at Antiochia in Pisidia, giueth this appellation to the professours:
and of Wisdom, whom we may appoint to this business. Saint Paul in his Sermon At Antiochia in Pisidia, gives this appellation to the professors:
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Men and brethren, children of the generation of Abraham, and whosoeuer among you feareth God: to you is the word of this saluation sent: and a litle after:
Men and brothers, children of the generation of Abraham, and whosoever among you fears God: to you is the word of this salvation sent: and a little After:
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Be it knowne vnto you therfore, men and brethren, that through this man is preached vnto you the forgiuenesse of sinnes.
Be it known unto you Therefore, men and brothers, that through this man is preached unto you the forgiveness of Sins.
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Thus must we take brethren, when in their Epistles the Apostles call the Saints brethren: as Paul almost in euery Epistle:
Thus must we take brothers, when in their Epistles the Apostles call the Saints brothers: as Paul almost in every Epistle:
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S. Peter, and S. John, happily, not rarely, vse it: reputing them for brethren, who professe the same faith and religion of Christ.
S. Peter, and S. John, happily, not rarely, use it: reputing them for brothers, who profess the same faith and Religion of christ.
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In which sense our Apostle is to bee taken also, who in this proposition noting the persons whom he admonisheth, calleth them his brethren: My brethren.
In which sense our Apostle is to be taken also, who in this proposition noting the Persons whom he Admonisheth, calls them his brothers: My brothers.
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And this is the holy and spirituall brotherhoode, whereinto we are knit in Christ, in whom,
And this is the holy and spiritual brotherhood, whereinto we Are knit in christ, in whom,
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and by whom, we are the sonnes of God, and an heauenly and holy brotherhood among our selues.
and by whom, we Are the Sons of God, and an heavenly and holy brotherhood among our selves.
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The Saints of God may well here be called brethren: 1 Because they haue one spirituall, ghostly,
The Saints of God may well Here be called brothers: 1 Because they have one spiritual, ghostly,
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and heauenly father, which is God: who is father of vs all: of whom are all things, and we in him.
and heavenly father, which is God: who is father of us all: of whom Are all things, and we in him.
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Which Paul vseth as an argument, to pricke and prouoke vs vnto loue:
Which Paul uses as an argument, to prick and provoke us unto love:
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there is one God and father of all, which is aboue all, and through you all, and in you all:
there is one God and father of all, which is above all, and through you all, and in you all:
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therefore our Sauiour maketh God his father, and the father of all the Saints: I ascend to my father, and your father: my God, and your God.
Therefore our Saviour makes God his father, and the father of all the Saints: I ascend to my father, and your father: my God, and your God.
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2 As because we haue one spirituall father, we are brethren: so because we haue one spirituall mother, we are brethren:
2 As Because we have one spiritual father, we Are brothers: so Because we have one spiritual mother, we Are brothers:
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nowe as God is our ghostly Father: so is the Church our mysticall mother: that most chaste spouse of Christ, which hath brought vs forth by a newe birth:
now as God is our ghostly Father: so is the Church our mystical mother: that most chaste spouse of christ, which hath brought us forth by a new birth:
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in whose sweete bosome we are noursed: into whose happie lappe we are gathered ▪ with whose fruitfull breasts we are fed:
in whose sweet bosom we Are nursed: into whose happy lap we Are gathered ▪ with whose fruitful breasts we Are fed:
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who dayly cherisheth vs for hir owne, with the sincere milke of the worde: with the exceeding comfort of the Sacraments:
who daily Cherishes us for his own, with the sincere milk of the word: with the exceeding Comfort of the Sacraments:
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and bringeth vs vp vnder the most wholsome discipline of Iesus Christ: that we might be holy & blameles before him through loue.
and brings us up under the most wholesome discipline of Iesus christ: that we might be holy & blameless before him through love.
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Whō if we agnize not, and recount as our mother, neither may we presume to thinke God to bee our father:
Whom if we agnize not, and recount as our mother, neither may we presume to think God to be our father:
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for such mutuall coniunction there is betwixt God and his Church, as who so hath not her for his mother, cannot haue God for his father,
for such mutual conjunction there is betwixt God and his Church, as who so hath not her for his mother, cannot have God for his father,
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as S. Cyprian very well writeth.
as S. Cyprian very well Writeth.
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Christians therefore, and the vnfeined professours of true religion, hauing the Church for their common & misticall mother, are a misticall and spirituall brotherhood among themselues.
Christians Therefore, and the unfeigned professors of true Religion, having the Church for their Common & mystical mother, Are a mystical and spiritual brotherhood among themselves.
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3 Neither that onely, but they are also begotten with one seede of their new birth and regeneration:
3 Neither that only, but they Are also begotten with one seed of their new birth and regeneration:
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which is the immortall seede of the word. This the Apostle Saint James hath foretolde, and foretaught vs:
which is the immortal seed of the word. This the Apostle Saint James hath foretold, and foretaught us:
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when disputing of the causes of our new birth, he sayeth:
when disputing of the Causes of our new birth, he Saith:
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of his owne will begate he vs, with the worde of truth, that we should bee the first fruits of his creatures. Saint Peter therunto subscribeth:
of his own will begat he us, with the word of truth, that we should be the First fruits of his creatures. Saint Peter thereunto subscribeth:
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being borne againe, not of mortall, but of immortall seede of the worde of God. being born again, not of Mortal, but of immortal seed of the word of God.
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Saint Paul thereunto agreeth, protesting to the Church of Corinth, that he had begotten thē through the Gospel.
Saint Paul thereunto agreeth, protesting to the Church of Corinth, that he had begotten them through the Gospel.
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VVherfore as men springing from the same seede of the same parents, are brethren in nature:
Wherefore as men springing from the same seed of the same Parents, Are brothers in nature:
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so Christians in hauing the same seed of the word of God: whereby they are mistically begotten againe and regenerate, are spiritually brethren, & so reputed:
so Christians in having the same seed of the word of God: whereby they Are mystically begotten again and regenerate, Are spiritually brothers, & so reputed:
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so that the saints of God are to be counted brethren, because they are all begotten with the immortall seed of the word of God, the instrument of their regeneration.
so that the Saints of God Are to be counted brothers, Because they Are all begotten with the immortal seed of the word of God, the Instrument of their regeneration.
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4 If Christ vouchsafe vs the name of brethren, and so we haue him as a common brother:
4 If christ vouchsafe us the name of brothers, and so we have him as a Common brother:
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then are we therefore also brethren by right among our selues.
then Are we Therefore also brothers by right among our selves.
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For as those men, which haue one third for their brother, are brethren among themselues in nature:
For as those men, which have one third for their brother, Are brothers among themselves in nature:
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as Iames & Ioses hauing Iude for their brother:
as James & Ioses having Iude for their brother:
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so that he being one third, & brother to both, they must therfore be brethren betwixt thēselues:
so that he being one third, & brother to both, they must Therefore be brothers betwixt themselves:
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so all Christians hauing Iesus Christ as their elder brother, are brethren by grace among themselues also.
so all Christians having Iesus christ as their elder brother, Are brothers by grace among themselves also.
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Now that Christ is our brother, and so vouchsafeth vs, it is apparant: therof assuring vs, he telleth Mary, that she must go to his brethren, the apostles:
Now that christ is our brother, and so vouchsafeth us, it is apparent: thereof assuring us, he Telleth Marry, that she must go to his brothers, the Apostles:
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& tell thē that he was ascended to his father, and their father: to his God, & their God.
& tell them that he was ascended to his father, and their father: to his God, & their God.
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Now that which in speciall was spoken vnto them, our Sauiour applieth generally to all the Saints:
Now that which in special was spoken unto them, our Saviour Applieth generally to all the Saints:
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who so shall doe my fathers will which is in heauen, the same is my brother, sister and mother.
who so shall do my Father's will which is in heaven, the same is my brother, sister and mother.
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The author to the Hebrues auoucheth the same, out of Dauid: I will declare thy name to my brethren in the middest of the congregation will I praise thee.
The author to the Hebrews avoucheth the same, out of David: I will declare thy name to my brothers in the midst of the congregation will I praise thee.
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And a little after, inferring this as graunted, he sayeth:
And a little After, inferring this as granted, he Saith:
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It became him in all things to bee like his brethren, that hee might bee mercifull,
It became him in all things to be like his brothers, that he might be merciful,
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and a faithfull high Priest in things appertayning to God.
and a faithful high Priest in things aPPERTAINING to God.
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Finally, Saint Paul: those whome hee knewe before, hath hee also predestinate, to bee like the image of his sonne, that hee might bee the first borne among manie brethren.
Finally, Saint Paul: those whom he knew before, hath he also predestinate, to be like the image of his son, that he might be the First born among many brothers.
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Christians then hauing Christ as their elder brother, are therefore called brethren by right, among themselues.
Christians then having christ as their elder brother, Are Therefore called brothers by right, among themselves.
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5 Finally, inasmuch as the Saints diuide the same inheritance among them, therfore are they called brethren.
5 Finally, inasmuch as the Saints divide the same inheritance among them, Therefore Are they called brothers.
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For brethren they are, as Aristotle writeth, among whō the same inheritāce is diuided:
For brothers they Are, as Aristotle Writeth, among whom the same inheritance is divided:
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yea they which diuide the same lands, liuing, patrimony, possessiō, goods or riches are cōmonly reputed brethren:
yea they which divide the same Lands, living, patrimony, possession, goods or riches Are commonly reputed brothers:
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the sons & saints of god, cōmunicate the same inheritance, diuide the same kingdome of their heauenly father among them:
the Sons & Saints of god, communicate the same inheritance, divide the same Kingdom of their heavenly father among them:
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are coheires, & iointheires of the heauenly patrimonie, eternall life, therefore brethren.
Are coheirs, & iointheires of the heavenly patrimony, Eternal life, Therefore brothers.
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S. Paul exhorting Christians to vnitie & loue, draweth his reason from the inheritance of the Saints:
S. Paul exhorting Christians to unity & love, draws his reason from the inheritance of the Saints:
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we haue all one hope of calling: we all cōmunicate the same inheritance of eternal life:
we have all one hope of calling: we all communicate the same inheritance of Eternal life:
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we all looke for the same kingdome: therefore must we liue in concord and vnitie.
we all look for the same Kingdom: Therefore must we live in concord and unity.
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Saint Peter sheweth in like manner, that there is one inheritance, one common kingdome, the same promises of life to all the Saints of God:
Saint Peter shows in like manner, that there is one inheritance, one Common Kingdom, the same promises of life to all the Saints of God:
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wherefore he saith, that they all are by the same promises made partakers of the same heauenly nature.
Wherefore he Says, that they all Are by the same promises made partakers of the same heavenly nature.
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In regard therefore of their inheritance, which is one to all the Saints, they are also brethren.
In regard Therefore of their inheritance, which is one to all the Saints, they Are also brothers.
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And this diuine and heauenly brotherhoode is violate and broken, when either by erronious doctrine,
And this divine and heavenly brotherhood is violate and broken, when either by erroneous Doctrine,
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or corruption in religion, or dissention in opinion, or disdainfull contempt, the poore and true Saints, are disquieted and troubled.
or corruption in Religion, or dissension in opinion, or disdainful contempt, the poor and true Saints, Are disquieted and troubled.
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The diligent consideration of this holy brotherhood greatly nourisheth amitie, and cherisheth loue among the Saints, whereunto respect of persons is opposed: The diligent consideration of this holy brotherhood greatly Nourishes amity, and Cherishes love among the Saints, whereunto respect of Persons is opposed:
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and therefore, the more effectually to mooue them to loue, whereof hee afterwarde speaketh: the Apostle in the first place noting the persons, calleth them brethren:
and Therefore, the more effectually to move them to love, whereof he afterward speaks: the Apostle in the First place noting the Persons, calls them brothers:
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which brotherhood carefully remembred, shall both remoue respect of persons from them, & cherish loue in their hearts and bosoms, whose condition & calling is like & equall.
which brotherhood carefully remembered, shall both remove respect of Persons from them, & cherish love in their hearts and bosoms, whose condition & calling is like & equal.
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The Saints whom he calleth brethren, being the persons whom he admonisheth, in the next place commeth the thing it selfe whereof they are admonished:
The Saints whom he calls brothers, being the Persons whom he Admonisheth, in the next place comes the thing it self whereof they Are admonished:
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that they haue not the faith of Christ in respect of persons: wherewith, true loue, true charitie, true religion cannot stande nor consist:
that they have not the faith of christ in respect of Persons: wherewith, true love, true charity, true Religion cannot stand nor consist:
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wherein the Saints are giuen to vnderstand, that they must not professe Christian religion in respect of persons:
wherein the Saints Are given to understand, that they must not profess Christian Religion in respect of Persons:
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as reuerencing, regarding, respecting the rich and wealthy men of the world: and neglecting, disdaining contemning the poore:
as reverencing, regarding, respecting the rich and wealthy men of the world: and neglecting, disdaining contemning the poor:
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but rather in their publike meetings and assemblies, brotherly and louingly to embrace one another, without disdainig the poore brethren, who being of the same heauenly and holy brotherhood, wherby they are of equall condition before God:
but rather in their public meetings and assemblies, brotherly and lovingly to embrace one Another, without disdainig the poor brothers, who being of the same heavenly and holy brotherhood, whereby they Are of equal condition before God:
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ought not then to be contemned or neglected of men: haue not the faith of our Lord Iesus Christ in respect of persons.
ought not then to be contemned or neglected of men: have not the faith of our Lord Iesus christ in respect of Persons.
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1 What is here ment by faith? Christian religion, the true seruice of Christ: the profession of the Gospel:
1 What is Here meant by faith? Christian Religion, the true service of christ: the profession of the Gospel:
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whereunto respect of persons is contrarie.
whereunto respect of Persons is contrary.
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For if pure religion and vndefiled before God, be this, to visite the fatherlesse and widowes in their aduersities,
For if pure Religion and undefiled before God, be this, to visit the fatherless and Widows in their adversities,
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and to regarde the poore in their miseries, as before was taught vs:
and to regard the poor in their misery's, as before was taught us:
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then contrarie hereunto is the contempt of the poore, and preferring of the rich, which respect of persons is here condemned.
then contrary hereunto is the contempt of the poor, and preferring of the rich, which respect of Persons is Here condemned.
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2 Christ is called the glorious Lorde in this place:
2 christ is called the glorious Lord in this place:
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sometime to like purpose is he called the Lord of glorie, by S. Paul to the Corinthians,
sometime to like purpose is he called the Lord of glory, by S. Paul to the Corinthians,
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when he sayth, that none of the Princes of this world did know Christ: for had they knowne him, they would neuer haue crucified the Lorde of glorie.
when he say, that none of the Princes of this world did know christ: for had they known him, they would never have Crucified the Lord of glory.
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Christ may be called the Lord of glorie, 1 Because he is full of maiestie, power and glorie, at the right hand of God.
christ may be called the Lord of glory, 1 Because he is full of majesty, power and glory, At the right hand of God.
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Which glorie Saint Paul noting vnto men, affirmeth that God his father had highly exalted him,
Which glory Saint Paul noting unto men, Affirmeth that God his father had highly exalted him,
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and giuen him a name aboue all names, that at the name of Iesus, euery knee should bowe, of things in heauen, things on earth, and things vnder the earth:
and given him a name above all names, that At the name of Iesus, every knee should bow, of things in heaven, things on earth, and things under the earth:
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and euerie tongue should confesse Iesus Christ to be Lord, to the glorie of God.
and every tongue should confess Iesus christ to be Lord, to the glory of God.
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And in another place to like purpose, entreating of the same glorie of Christ at the right hand of God, auoucheth, that God had raised vp his sonne Christ,
And in Another place to like purpose, entreating of the same glory of christ At the right hand of God, avoucheth, that God had raised up his son christ,
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and set him at his right hand in heauenly places, farre aboue all principalities, and might,
and Set him At his right hand in heavenly places, Far above all principalities, and might,
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and power, and dominion, & euerie name that is named, not onely in this world, but in the world to come.
and power, and dominion, & every name that is nam, not only in this world, but in the world to come.
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Which the author to the Hebrues calleth, the right hand of maiestie in highest places.
Which the author to the Hebrews calls, the right hand of majesty in highest places.
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Which glorious exaltation, S. Peter expressing, writeth that Christ is at the right hande of GOD, gone into heauen, to whom the powers and angels, and might are subiect:
Which glorious exaltation, S. Peter expressing, Writeth that christ is At the right hand of GOD, gone into heaven, to whom the Powers and Angels, and might Are Subject:
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this being a glorie farre aboue the glorious and most excellent condition of Angels, to whom the Lord neuer saide, Sit at my right hande, till I make thine enemies thy footstoole:
this being a glory Far above the glorious and most excellent condition of Angels, to whom the Lord never said, Fit At my right hand, till I make thine enemies thy footstool:
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and this glorie being proper vnto Christ our Lord:
and this glory being proper unto christ our Lord:
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hee may be called our glorious Lord, or the Lord of glory. 2 Christ is the Lord of glorie,
he may be called our glorious Lord, or the Lord of glory. 2 christ is the Lord of glory,
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because howsoeuer hee first came in basenesse & great humilitie: yet at his second appeaing and comming, he shall come in vnspeakeable glorie: as the Scriptures haue auouched.
Because howsoever he First Come in baseness & great humility: yet At his second appeaing and coming, he shall come in unspeakable glory: as the Scriptures have avouched.
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The holy Euangelists with one mouth, as it were, describing the cōming of our Lord Iesus Christ to iudgement:
The holy Evangelists with one Mouth, as it were, describing the coming of our Lord Iesus christ to judgement:
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affirme that he should come in the clouds, with great power & glorie.
affirm that he should come in the Clouds, with great power & glory.
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S. Mathew setting down the maner of the general iudgemēt, the summoning & citing of all creatures before Christ,
S. Matthew setting down the manner of the general judgement, the summoning & citing of all creatures before christ,
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& the sentence of iudgement which should be pronoūced to al:
& the sentence of judgement which should be pronounced to all:
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writeth that when the sonne of man should come in his glorie, and all his holy angels with him:
Writeth that when the son of man should come in his glory, and all his holy Angels with him:
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thē should he sit vpō the throne of his glorie, and all nations should bee gathered before him:
them should he fit upon the throne of his glory, and all Nations should be gathered before him:
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& that he should diuide the one from the other, as a shedheard diuideth the sheepe from the goates,
& that he should divide the one from the other, as a shedheard Divideth the sheep from the Goats,
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and set the sheep on his right hand, and the goats on his left:
and Set the sheep on his right hand, and the Goats on his left:
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and say to the sheepe, Come ye blessed of my father, receyue the kingdome prepared for you: but to the goats:
and say to the sheep, Come you blessed of my father, receive the Kingdom prepared for you: but to the Goats:
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depart from me ye cursed, into euerlasting fire, prepared for the diuell and his angels.
depart from me you cursed, into everlasting fire, prepared for the Devil and his Angels.
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Saint Iude the Apostle intreating of this glorie of Christ, which he proueth out of Enoch, writeth thereof in this wise:
Saint Iude the Apostle entreating of this glory of christ, which he Proves out of Enoch, Writeth thereof in this wise:
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Behold the Lord commeth with thousands of his saints, to giue iudgement against al men. Accompanied with so glorious a troupe and traine of his saints: his comming is glorious.
Behold the Lord comes with thousands of his Saints, to give judgement against all men. Accompanied with so glorious a troop and train of his Saints: his coming is glorious.
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S. Paul painting out the same matter vnto vs, and shewing the glorious cōming of our Sauiour Christ:
S. Paul painting out the same matter unto us, and showing the glorious coming of our Saviour christ:
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auoucheth, that the Lord Iesus should discend from heauen with a shoute, and with the voice of the archāgel,
avoucheth, that the Lord Iesus should descend from heaven with a shout, and with the voice of the archangel,
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& with the trumpet of God. The archangel being the harminger, or the proclaimer of Christs comming:
& with the trumpet of God. The archangel being the harminger, or the proclaimer of Christ coming:
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the trumpet of God soūding out the same to all the world, doth not a litle shew the glory of Christs cōming.
the trumpet of God sounding out the same to all the world, does not a little show the glory of Christ coming.
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His comming therefore being so glorious he is the glorious Lorde, or the Lorde of glory, as the Apostle calleth him.
His coming Therefore being so glorious he is the glorious Lord, or the Lord of glory, as the Apostle calls him.
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3 Christ, to conclude, is a glorious Lord, because he bringeth and aduanceth his seruants to immortall glory after his appearing in iudgement.
3 christ, to conclude, is a glorious Lord, Because he brings and Advanceth his Servants to immortal glory After his appearing in judgement.
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For he exalteth and lifteth them to his eternal kingdom of glory, as himselfe of himself witnesseth to the Iewes:
For he Exalteth and lifts them to his Eternal Kingdom of glory, as himself of himself Witnesseth to the Iewes:
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whom he telleth, that when by death vpon the crosse, he should be lifted vp, & so exalted to his kingdom:
whom he Telleth, that when by death upon the cross, he should be lifted up, & so exalted to his Kingdom:
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he would draw all men, (all that beleeue) vnto him, to the same glory.
he would draw all men, (all that believe) unto him, to the same glory.
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To which purpose, he praieth vnto his father:
To which purpose, he Prayeth unto his father:
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father I will, that they whom thou hast giuen me, be with me euen where I am, that they may behold, that my glory, which thou hast giuen me.
father I will, that they whom thou hast given me, be with me even where I am, that they may behold, that my glory, which thou hast given me.
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Wherof he assureth his Church in the person of the disciples: as my father hath appointed vnto me a kingdom:
Whereof he assureth his Church in the person of the Disciples: as my father hath appointed unto me a Kingdom:
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euen so I appoint vnto you, that you may eat & drink in my kingdom, and sit & iudge the twelue tribes of Israel.
even so I appoint unto you, that you may eat & drink in my Kingdom, and fit & judge the twelue tribes of Israel.
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Vnto the reall possession wherof, he calleth all his saints, in the sentence of the general iudgement to them, by him pronounced:
Unto the real possession whereof, he calls all his Saints, in the sentence of the general judgement to them, by him pronounced:
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when with most comforable voice hee crieth nowe vnto them:
when with most comforable voice he cries now unto them:
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Come ye blessed of my father, possesse the kingdom prepared for you, from the beginning of the world. S. Paul subscribeth hereunto:
Come you blessed of my father, possess the Kingdom prepared for you, from the beginning of the world. S. Paul subscribeth hereunto:
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We are dead, and our life is hid with Christ in God:
We Are dead, and our life is hid with christ in God:
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when Christ which is our life shall appeare, thē shal we also appeare with him in glory.
when christ which is our life shall appear, them shall we also appear with him in glory.
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Wherin the apostle assureth vs, that howsoeuer our glorious condition by reason of worldly miseries, calamities & afflictions whervnto weare here subiect, is, as it were, hid:
Wherein the apostle assureth us, that howsoever our glorious condition by reason of worldly misery's, calamities & afflictions whereunto wear Here Subject, is, as it were, hid:
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yet shal wehaue the accomplishmēt of our glory at Christs comming: when we shall be exalted to our glorie, which wee haue in Christ Iesus.
yet shall wehaue the accomplishment of our glory At Christ coming: when we shall be exalted to our glory, which we have in christ Iesus.
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Saint Iohn disputing of the glorie which we shall inioy by Christ, and the excellent dignitie and calling to that immortall glorie, wherunto at his cōming, by him, the Saints shal be exalted, saith ▪ dearly beloued, we are the sonnes of God:
Saint John disputing of the glory which we shall enjoy by christ, and the excellent dignity and calling to that immortal glory, whereunto At his coming, by him, the Saints shall be exalted, Says ▪ dearly Beloved, we Are the Sons of God:
n1 np1 vvg pp-f dt n1 r-crq pns12 vmb vvi p-acp np1, cc dt j n1 cc vvg p-acp d j n1, c-crq p-acp po31 n-vvg, p-acp pno31, dt n2 vmb vbi vvn, vvz ▪ av-jn vvn, pns12 vbr dt n2 pp-f np1:
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but it is not manifest what we shalbe: and we know that when he shal appeare, we shalbe like him.
but it is not manifest what we shall: and we know that when he shall appear, we shall like him.
cc-acp pn31 vbz xx j r-crq pns12 vmb: cc pns12 vvb cst c-crq pns31 vmb vvi, pns12 vmb|vbi av-j pno31.
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So that albeit in this life we receiue not the perfect measure of our glorie:
So that albeit in this life we receive not the perfect measure of our glory:
av cst cs p-acp d n1 pns12 vvb xx dt j n1 pp-f po12 n1:
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yet when he commeth to iudge the worlde, our glorie shall bee reuealed, and we made like him, partakers of the like and same, though not of equall glory with the sonne of God, Christ Iesus.
yet when he comes to judge the world, our glory shall be revealed, and we made like him, partakers of the like and same, though not of equal glory with the son of God, christ Iesus.
av c-crq pns31 vvz pc-acp vvi dt n1, po12 n1 vmb vbi vvn, cc pns12 vvd av-j pno31, n2 pp-f dt j cc d, cs xx pp-f j-jn n1 p-acp dt n1 pp-f np1, np1 np1.
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This is that glorious libertie of the sonnes of God, whereunto the saints are brought by Iesus christ our Lord:
This is that glorious liberty of the Sons of God, whereunto the Saints Are brought by Iesus Christ our Lord:
d vbz d j n1 pp-f dt n2 pp-f np1, c-crq dt n2 vbr vvn p-acp np1 np1 po12 n1:
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not onely himselfe full of maiestie and glorie, but appearing to the world in the last day, in excellent glorie;
not only himself full of majesty and glory, but appearing to the world in the last day, in excellent glory;
xx j px31 j pp-f n1 cc n1, cc-acp vvg p-acp dt n1 p-acp dt ord n1, p-acp j n1;
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and then making all his seruants partakers of the like glorie:
and then making all his Servants partakers of the like glory:
cc av vvg d po31 n2 n2 pp-f dt j n1:
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is for these and like respects in Scripture, called the glorious Lord, or the Lord of glorie.
is for these and like respects in Scripture, called the glorious Lord, or the Lord of glory.
vbz p-acp d cc j n2 p-acp n1, vvd dt j n1, cc dt n1 pp-f n1.
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This glorie of Christ, yea this glory of his poore saints, if we would esteem as we ought:
This glory of christ, yea this glory of his poor Saints, if we would esteem as we ought:
d n1 pp-f np1, uh d n1 pp-f po31 j n2, cs pns12 vmd vvi c-acp pns12 vmd:
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there would not be such respect of persons as there is among men: to esteeme of the riche and wealthie, though prophane and wicked:
there would not be such respect of Persons as there is among men: to esteem of the rich and wealthy, though profane and wicked:
a-acp vmd xx vbi d n1 pp-f n2 c-acp pc-acp vbz p-acp n2: pc-acp vvi pp-f dt j cc j, cs j cc j:
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and to contemne and disdainfully account of the poore, albeit vertuous and godly.
and to contemn and disdainfully account of the poor, albeit virtuous and godly.
cc pc-acp vvi cc av-j vvi pp-f dt j, cs j cc j.
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3 To haue this faith of Christ our glorious Lord in respect of persons, is to esteeme the faith, religion,
3 To have this faith of christ our glorious Lord in respect of Persons, is to esteem the faith, Religion,
crd pc-acp vhi d n1 pp-f np1 po12 j n1 p-acp n1 pp-f n2, vbz pc-acp vvi dt n1, n1,
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and profession of Christ, by the outward appearance of men. VVhich this Apostle here condemning, saieth:
and profession of christ, by the outward appearance of men. Which this Apostle Here condemning, Saith:
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My brethren, haue not the faith of our glorious Lord Iesus Christ in respect of persons.
My brothers, have not the faith of our glorious Lord Iesus christ in respect of Persons.
po11 n2, vhb xx dt n1 pp-f po12 j n1 np1 np1 p-acp n1 pp-f n2.
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VVhich place giueth vs occasion to consider these foure things. 1 VVhat respect of persons is. 2 That respect of persons in all things,
Which place gives us occasion to Consider these foure things. 1 What respect of Persons is. 2 That respect of Persons in all things,
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and all men, by the scriptures of God is coudemned. 3 How many waies respect of persons is had,
and all men, by the Scriptures of God is coudemned. 3 How many ways respect of Persons is had,
cc d n2, p-acp dt n2 pp-f np1 vbz vvn. crd c-crq d n2 vvb pp-f n2 vbz vhn,
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and offence therby committed. 4 That respect of persons cannot stand with the faith, religion, and profession of the gospel, neither with christian charitie, & loue:
and offence thereby committed. 4 That respect of Persons cannot stand with the faith, Religion, and profession of the gospel, neither with christian charity, & love:
cc n1 av vvn. crd d n1 pp-f n2 vmbx vvi p-acp dt n1, n1, cc n1 pp-f dt n1, av-dx p-acp njp n1, cc n1:
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of all those which call vpon Iesus Christ, especially to be nourished and cherished.
of all those which call upon Iesus christ, especially to be nourished and cherished.
pp-f d d r-crq vvb p-acp np1 np1, av-j pc-acp vbi vvn cc vvn.
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1 What is respect of persons? it is to respect anie thing, besides the cause and matter it selfe, which onely ought of vs to be considered:
1 What is respect of Persons? it is to respect any thing, beside the cause and matter it self, which only ought of us to be considered:
vvn r-crq vbz n1 pp-f n2? pn31 vbz pc-acp vvi d n1, p-acp dt n1 cc n1 pn31 n1, r-crq av-j vmd pp-f pno12 pc-acp vbi vvn:
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whereby we decline from the matter, to the man: from the thing, to the person: and swarue from equitie, righteous iudgement, and true estimation of things.
whereby we decline from the matter, to the man: from the thing, to the person: and swerve from equity, righteous judgement, and true estimation of things.
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VVhich thing may appeare more euident, by examples one or two set downe and considered.
Which thing may appear more evident, by Examples one or two Set down and considered.
r-crq n1 vmb vvi av-dc j, p-acp n2 crd cc crd vvb a-acp cc vvn.
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If then for example sake, two men laboure in the Church or common wealth, for one and the same office, vpon a worthie man onely to be conferred:
If then for Exampl sake, two men labour in the Church or Common wealth, for one and the same office, upon a worthy man only to be conferred:
cs av p-acp n1 n1, crd n2 n1 p-acp dt n1 cc j n1, p-acp crd cc dt d n1, p-acp dt j n1 av-j pc-acp vbi vvn:
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the one very worthie, and fitte for the place, but neither kinsman, friend, familiar, nor of acquaintance:
the one very worthy, and fit for the place, but neither kinsman, friend, familiar, nor of acquaintance:
dt crd av j, cc vvi p-acp dt n1, cc-acp dx n1, n1, j-jn, ccx pp-f n1:
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the other, not worthy, yet near vnto vs by birth, linked with vs in league of loue, of our familiar and best acquaintance:
the other, not worthy, yet near unto us by birth, linked with us in league of love, of our familiar and best acquaintance:
dt n-jn, xx j, av av-j p-acp pno12 p-acp n1, vvn p-acp pno12 p-acp n1 pp-f n1, pp-f po12 n-jn cc js n1:
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to look vnto kinred, familiaritie, and acquaintance:
to look unto kindred, familiarity, and acquaintance:
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and not to the worthines of the man, and necessitie of the place, whereunto we ought to haue regard: this is respect of persons:
and not to the worthiness of the man, and necessity of the place, whereunto we ought to have regard: this is respect of Persons:
cc xx p-acp dt n1 pp-f dt n1, cc n1 pp-f dt n1, c-crq pns12 vmd pc-acp vhi n1: d vbz n1 pp-f n2:
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for we regard not so much the worthines which ought to be in him, whom we should thereunto promote,
for we regard not so much the worthiness which ought to be in him, whom we should thereunto promote,
c-acp pns12 vvb xx av av-d dt n1 r-crq vmd pc-acp vbi p-acp pno31, ro-crq pns12 vmd av vvi,
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as we doe to his person whom we haue promoted. In like manner, if two men haue committed like trespasse, thereby deseruing either Bridewell, Newgate,
as we do to his person whom we have promoted. In like manner, if two men have committed like trespass, thereby deserving either Bridewell, Newgate,
c-acp pns12 vdb p-acp po31 n1 ro-crq pns12 vhb vvn. p-acp j n1, cs crd n2 vhb vvn av-j n1, av vvg d np1, np1,
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or Tiburne, or any such like punishment: yet the one our frend, rich, honorable: the other a stranger, poore, miserable:
or Tiburn, or any such like punishment: yet the one our friend, rich, honourable: the other a stranger, poor, miserable:
cc np1, cc d d j n1: av dt pi po12 n1, j, j: dt j-jn dt n1, j, j:
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to spare the one for his riches, honor, friendshippe: and to punish the other, is respect of persons, and falling from iustice.
to spare the one for his riches, honour, friendship: and to Punish the other, is respect of Persons, and falling from Justice.
pc-acp vvi dt crd p-acp po31 n2, n1, n1: cc pc-acp vvi dt n-jn, vbz n1 pp-f n2, cc vvg p-acp n1.
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If two stand in need of our helpe, the one lewde, yet neare vnto vs: the other honest, yet further of:
If two stand in need of our help, the one lewd, yet near unto us: the other honest, yet further of:
cs crd vvb p-acp n1 pp-f po12 n1, dt crd j, av av-j p-acp pno12: dt j-jn j, av av-jc pp-f:
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to haue regard to kinred, familiaritie or any such respect, and not to the commandements of Christ, Geue to euery one that asketh,
to have regard to kindred, familiarity or any such respect, and not to the Commandments of christ, Give to every one that asks,
pc-acp vhi n1 p-acp n1, n1 cc d d n1, cc xx p-acp dt n2 pp-f np1, vvb p-acp d pi cst vvz,
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& to him that would borow, turne not away:
& to him that would borrow, turn not away:
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and to the rule of S. Paul, while we haue time, let vs doe good to all men:
and to the Rule of S. Paul, while we have time, let us do good to all men:
cc p-acp dt n1 pp-f n1 np1, cs pns12 vhb n1, vvb pno12 vdb j p-acp d n2:
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but especially to those of the housholde of faith: is respect of persons.
but especially to those of the household of faith: is respect of Persons.
cc-acp av-j p-acp d pp-f dt n1 pp-f n1: vbz n1 pp-f n2.
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in the assemblies and meetings of Christians, to regard one for his riches, another for his glorie, a thirde for his nobility, or for like respects:
in the assemblies and meetings of Christians, to regard one for his riches, Another for his glory, a Third for his Nobilt, or for like respects:
p-acp dt n2 cc n2 pp-f np1, pc-acp vvi pi p-acp po31 n2, j-jn p-acp po31 n1, dt ord p-acp po31 n1, cc p-acp j n2:
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and to disdain others for their pouertie, basenes, and meannes of condition: is respect of persons here condemned:
and to disdain Others for their poverty, baseness, and meanness of condition: is respect of Persons Here condemned:
cc pc-acp vvi n2-jn p-acp po32 n1, n1, cc n1 pp-f n1: vbz n1 pp-f n2 av vvn:
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haue not the faith of our glorious Lord Iesus Christ in respect of persons.
have not the faith of our glorious Lord Iesus christ in respect of Persons.
vhb xx dt n1 pp-f po12 j n1 np1 np1 p-acp n1 pp-f n2.
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Thus then to looke vnto, or respect any thing, beside the matter and cause it selfe onely to be regarded: is respect of persons.
Thus then to look unto, or respect any thing, beside the matter and cause it self only to be regarded: is respect of Persons.
av av pc-acp vvi p-acp, cc vvb d n1, p-acp dt n1 cc vvi pn31 n1 av-j pc-acp vbi vvn: vbz n1 pp-f n2.
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To which euill it apperteineth to haue consideration of kith or kinne; of sexe or kinde; affinitie or consanguinite; nobilitie or auncientrie; friendshippe or familiaritie; condition or countrie; birth or parentage; pompe or riches;
To which evil it appertaineth to have consideration of kith or kin; of sex or kind; affinity or consanguinite; Nobilt or ancientry; friendship or familiarity; condition or country; birth or parentage; pomp or riches;
p-acp r-crq n-jn pn31 vvz pc-acp vhi n1 pp-f n1 cc n1; pp-f n1 cc n1; n1 cc j; n1 cc n1; n1 cc n1; n1 cc n1; n1 cc n1; n1 cc n2;
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power or might, or such like: To fixe our affections vpon externall things; to esteeme according to the outward appearance of men;
power or might, or such like: To fix our affections upon external things; to esteem according to the outward appearance of men;
n1 cc n1, cc d av-j: pc-acp vvi po12 n2 p-acp j n2; pc-acp vvi vvg p-acp dt j n1 pp-f n2;
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and in regarde thereof, either to fauour, or to contemne them: to account of thē, or to disdaine them:
and in regard thereof, either to favour, or to contemn them: to account of them, or to disdain them:
cc p-acp n1 av, av-d p-acp n1, cc pc-acp vvi pno32: p-acp n1 pp-f pno32, cc pc-acp vvi pno32:
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and in regard of like consideration, either to doe for fauour, or not to doe for feare, any thing against equitie, iustice, charitie, is respect of persons.
and in regard of like consideration, either to do for favour, or not to do for Fear, any thing against equity, Justice, charity, is respect of Persons.
cc p-acp n1 pp-f j n1, av-d pc-acp vdi p-acp n1, cc xx pc-acp vdi p-acp n1, d n1 p-acp n1, n1, n1, vbz n1 pp-f n2.
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Whē we see rich, mighty, honourable men, adorned with costly aray, decked with golde and pretious pearles, attēded vpon with great traines of men:
When we see rich, mighty, honourable men, adorned with costly array, decked with gold and precious Pearls, attended upon with great trains of men:
c-crq pns12 vvb j, j, j n2, vvn p-acp j n1, vvn p-acp n1 cc j n2, vvn p-acp p-acp j n2 pp-f n2:
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to iudge according to this outward appearance, and to haue them in account & admiration, with the contempt of the poor, which are religious, zealous, vertuous and honest:
to judge according to this outward appearance, and to have them in account & admiration, with the contempt of the poor, which Are religious, zealous, virtuous and honest:
pc-acp vvi vvg p-acp d j n1, cc pc-acp vhi pno32 p-acp n1 cc n1, p-acp dt n1 pp-f dt j, r-crq vbr j, j, j cc j:
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is to haue the faith of Christ in respect of persons: wherof to beware, the Apostle admonisheth the Saints.
is to have the faith of christ in respect of Persons: whereof to beware, the Apostle Admonisheth the Saints.
vbz pc-acp vhi dt n1 pp-f np1 p-acp n1 pp-f n2: c-crq pc-acp vvi, dt n1 vvz dt n2.
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2 Which sinne, as pernicious and perillous in all causes, in all persons, at all times, the sacred Scripture cōdemneth as a thing most repugnant to equitie, iustice and charitie.
2 Which sin, as pernicious and perilous in all Causes, in all Persons, At all times, the sacred Scripture Condemneth as a thing most repugnant to equity, Justice and charity.
crd r-crq n1, c-acp j cc j p-acp d n2, p-acp d n2, p-acp d n2, dt j n1 vvz p-acp dt n1 av-ds j p-acp n1, n1 cc n1.
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God almighty ordeyning lawes whereby the cōmonwealth of Israel might most happely bee gouerned: commaundeth that they should respect neither poore nor riche:
God almighty ordaining laws whereby the commonwealth of Israel might most happily be governed: commandeth that they should respect neither poor nor rich:
np1 j-jn vvg n2 c-crq dt n1 pp-f np1 n1 av-ds av-j vbi vvn: vvz cst pns32 vmd vvi dx j ccx j:
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but haue a sound and simple eye to iustice.
but have a found and simple eye to Justice.
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Moses in his informations to the Iudges and Magistrates of the people, chargeth them not to regard either Iewe or stranger: Moses in his informations to the Judges and Magistrates of the people, charges them not to regard either Iewe or stranger:
np1 p-acp po31 n2 p-acp dt n2 cc n2 pp-f dt n1, vvz pno32 xx pc-acp vvi d np1 cc n1:
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but to iudge equally betwixt man and man, the small and the great, neither to feare the face of man:
but to judge equally betwixt man and man, the small and the great, neither to Fear the face of man:
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which who so doeth, respecteth mens persons. And exhorting the officers not to wrest iudgement, requireth them to respecte no mans person:
which who so doth, respecteth men's Persons. And exhorting the Officers not to wrest judgement, requires them to respect no men person:
q-crq r-crq av vdz, vvz ng2 n2. np1 vvg dt n2 xx pc-acp vvi n1, vvz pno32 p-acp n1 av-dx ng1 n1:
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for thereby no doubt, the lawe, whose tenour is loue, is wroong and wrested of men.
for thereby no doubt, the law, whose tenor is love, is wrong and wrested of men.
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The princely prophet, seeing how men swarue away from true iudgement, by partialitie & respecting the persons of men:
The princely Prophet, seeing how men swerve away from true judgement, by partiality & respecting the Persons of men:
dt j n1, vvg c-crq n2 vvi av p-acp j n1, p-acp n1 cc vvg dt n2 pp-f n2:
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crieth out against the Iudges and magistrats o• his time therefore;
cries out against the Judges and Magistrates o• his time Therefore;
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How long will you iudge vniustly, and respect the persons of the wicked? whom Salomon his sonne following in that opiniō, condemneth the same as hurtfull and dangerous among men:
How long will you judge unjustly, and respect the Persons of the wicked? whom Solomon his son following in that opinion, Condemneth the same as hurtful and dangerous among men:
c-crq av-j vmb pn22 vvi av-j, cc vvb dt n2 pp-f dt j? r-crq np1 po31 n1 vvg p-acp d n1, vvz dt d p-acp j cc j p-acp n2:
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It is not good to accept the person of the wicked in iudgement:
It is not good to accept the person of the wicked in judgement:
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and againe, it is not good to haue respect of any mans person in iudge ment.
and again, it is not good to have respect of any men person in judge ment.
cc av, pn31 vbz xx j pc-acp vhi n1 pp-f d ng1 n1 p-acp n1 fw-la.
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If god forbid respect of mens persons in ciuil iudge ments:
If god forbid respect of men's Persons in civil judge ments:
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shall it not much more be condemned in matters of religion? Our Sauiour therefore, to remoue al sinister iudgement and respect of persons from the professors of religion:
shall it not much more be condemned in matters of Religion? Our Saviour Therefore, to remove all sinister judgement and respect of Persons from the professors of Religion:
vmb pn31 xx av-d dc vbb vvn p-acp n2 pp-f n1? po12 n1 av, pc-acp vvi d j n1 cc n1 pp-f n2 p-acp dt n2 pp-f n1:
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willeth that men iudge not according to the out ward appearance, but according to righteous iudgement:
wills that men judge not according to the out ward appearance, but according to righteous judgement:
vvz d n2 vvb xx vvg p-acp dt av vvi n1, cc-acp vvg p-acp j n1:
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geuing a most diuine and heauenly admonition to al mē, to iudge according to the trueth of things, not to regarde mens persons,
giving a most divine and heavenly admonition to all men, to judge according to the truth of things, not to regard men's Persons,
vvg dt av-ds j-jn cc j n1 p-acp d n2, pc-acp vvi vvg p-acp dt n1 pp-f n2, xx pc-acp vvi ng2 n2,
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least thereby they were turned away from righteousnes in iudgement:
lest thereby they were turned away from righteousness in judgement:
cs av pns32 vbdr vvn av p-acp n1 p-acp n1:
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as were the foolish Iewes, who seeing his basenes, accounted him for an abiect of Galile, the sonne of a poore Carpēter, whose kinred was of mean condition:
as were the foolish Iewes, who seeing his baseness, accounted him for an abject of Galilee, the son of a poor Carpenter, whose kindred was of mean condition:
c-acp vbdr dt j np2, r-crq vvg po31 n1, vvd pno31 p-acp dt j pp-f np1, dt n1 pp-f dt j n1, rg-crq n1 vbds pp-f j n1:
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and in respect of his person they condemned him, not looking to the matter and trueth which he preached among them.
and in respect of his person they condemned him, not looking to the matter and truth which he preached among them.
cc p-acp n1 pp-f po31 n1 pns32 vvd pno31, xx vvg p-acp dt n1 cc n1 r-crq pns31 vvd p-acp pno32.
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S. Paul seeing this respect of mens persons, and esteeming by the outwarde appearance of men:
S. Paul seeing this respect of men's Persons, and esteeming by the outward appearance of men:
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wisely and wel forewarneth his Scholer Timothie to do the duetie of a Minister, without preferring one to another: wisely and well forewarneth his Scholar Timothy to do the duty of a Minister, without preferring one to Another:
av-j cc av vvz po31 n1 np1 pc-acp vdi dt n1 pp-f dt n1, p-acp vvg pi p-acp n-jn:
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neither to doe any thing partially.
neither to do any thing partially.
dx pc-acp vdi d n1 av-j.
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Finally, our Apostle in this place agreeably to the Scriptures, admonisheth the brethren not to haue the faith of Christ in respect of persons.
Finally, our Apostle in this place agreeably to the Scriptures, Admonisheth the brothers not to have the faith of christ in respect of Persons.
av-j, po12 n1 p-acp d n1 av-j p-acp dt n2, vvz dt n2 xx pc-acp vhi dt n1 pp-f np1 p-acp n1 pp-f n2.
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Thus then both in the olde & in the new testament:
Thus then both in the old & in the new Testament:
av av av-d p-acp dt j cc p-acp dt j n1:
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is this euil condemned as repugnant to iustice, cōtrary to charitie, dissonant and disagreeing to the gospel of Christ.
is this evil condemned as repugnant to Justice, contrary to charity, dissonant and disagreeing to the gospel of christ.
vbz d j-jn vvn p-acp j p-acp n1, j-jn p-acp n1, n1 cc vvg p-acp dt n1 pp-f np1.
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3 This euill is diuersly committed, both generally and particularly of men. 1. When in our meetings and Christian assemblies, we account of men not for their vertue ▪ religion, honestie:
3 This evil is diversely committed, both generally and particularly of men. 1. When in our meetings and Christian assemblies, we account of men not for their virtue ▪ Religion, honesty:
crd d n-jn vbz av-j vvn, av-d av-j cc av-j pp-f n2. crd c-crq p-acp po12 n2 cc np1 n2, pns12 vvb pp-f n2 xx p-acp po32 n1 ▪ n1, n1:
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but for their countenance they beare, the pompe they shewe, their riches wherewith they are indued.
but for their countenance they bear, the pomp they show, their riches wherewith they Are endued.
cc-acp p-acp po32 n1 pns32 vvb, dt n1 pns32 vvb, po32 n2 c-crq pns32 vbr vvn.
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This seemeth to haue been cōmitted by mē in their publique meetings in S. Iames his time:
This seems to have been committed by men in their public meetings in S. James his time:
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wherein they measured & esteemed Christian religiō & the faith of Christ, according to the outward appearance of men:
wherein they measured & esteemed Christian Religion & the faith of christ, according to the outward appearance of men:
c-crq pns32 vvd cc vvd np1 n1 cc dt n1 pp-f np1, vvg p-acp dt j n1 pp-f n2:
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reputing those that caried greatest pompe and shew, the most religious: By which meane the poor which were religious in deede, became vile, contemptible and disdained.
reputing those that carried greatest pomp and show, the most religious: By which mean the poor which were religious in deed, became vile, contemptible and disdained.
vvg d cst vvd js n1 cc n1, dt av-ds j: p-acp r-crq vvb dt j r-crq vbdr j p-acp n1, vvd j, j cc j-vvn.
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Which euil hath ouerwhelmed our church & countrey:
Which evil hath overwhelmed our Church & country:
r-crq j-jn vhz vvn po12 n1 cc n1:
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for now in these times, wherein Lady money & Queen riches raigne ouer men, as it neuer did more in the worlde:
for now in these times, wherein Lady money & Queen riches Reign over men, as it never did more in the world:
c-acp av p-acp d n2, c-crq n1 n1 cc n1 n2 vvi p-acp n2, c-acp pn31 av vdd n1 p-acp dt n1:
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euery man is so much esteemed and regarded, how much he is worth and as he is great in honor,
every man is so much esteemed and regarded, how much he is worth and as he is great in honour,
d n1 vbz av av-d vvn cc vvn, c-crq d pns31 vbz j cc c-acp pns31 vbz j p-acp n1,
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and so according to his riches and honor, so is his estimation:
and so according to his riches and honour, so is his estimation:
cc av vvg p-acp po31 n2 cc n1, av vbz po31 n1:
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be they otherwise murtherers, extortioners, oppressors, caterpillers, vsurers, couetous, adulterers, epicures, blasphemers, drūkerds, or what soeuer.
be they otherwise murderers, extortioners, Oppressors's, caterpillars, usurers, covetous, Adulterers, Epicureans, blasphemers, Drunkards, or what soever.
vbb pns32 av n2, n2, n2, n2, n2, j, n2, n2, n2, n2, cc q-crq av.
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Thus the wicked for riches and worldly pompe are regarded:
Thus the wicked for riches and worldly pomp Are regarded:
av dt j p-acp n2 cc j n1 vbr vvn:
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the poore for their basenes are contemned, thrust to wall, ouerruled, be they neuer so honest.
the poor for their baseness Are contemned, thrust to wall, overruled, be they never so honest.
dt j p-acp po32 n1 vbr vvn, vvn p-acp n1, vvn, vbb pns32 av-x av j.
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Whereby it commeth to passe, that seeing all thinges now are measured and esteemed by riches, glorie and worldlie pompe:
Whereby it comes to pass, that seeing all things now Are measured and esteemed by riches, glory and worldly pomp:
c-crq pn31 vvz pc-acp vvi, cst vvg d n2 av vbr vvn cc vvn p-acp n2, n1 cc j n1:
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and no regard of honestie, no rewarde for vertue, no place for religion:
and no regard of honesty, no reward for virtue, no place for Religion:
cc dx n1 pp-f n1, dx n1 p-acp n1, dx n1 p-acp n1:
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therefore all men geue themselues to heaping and hoording vp of riches, to brauerie of apparrell, to hunting after honor and worldly preferment:
Therefore all men give themselves to heaping and hoarding up of riches, to bravery of apparel, to hunting After honour and worldly preferment:
av d n2 vvi px32 p-acp vvg cc vvg a-acp pp-f n2, p-acp n1 pp-f n1, p-acp vvg p-acp n1 cc j n1:
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that for the one, or the other, they may be esteemed amōg men. Thus couetousnes, pride, ambition, and vainglorie is fostered, nourished, and chearished greatly:
that for the one, or the other, they may be esteemed among men. Thus covetousness, pride, ambition, and vainglory is fostered, nourished, and cherished greatly:
cst p-acp dt pi, cc dt n-jn, pns32 vmb vbi vvn p-acp n2. av n1, n1, n1, cc n1 vbz vvn, vvn, cc vvd av-j:
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vertue, religion, true honestie, is depressed and cast downe.
virtue, Religion, true honesty, is depressed and cast down.
n1, n1, j n1, vbz vvn cc vvn a-acp.
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Thus to measure & esteem the religion and faith of Christ, by outward appearance, and in Christian assemblies and publicke meetings, to preferre the rich, wealthie, honourable,
Thus to measure & esteem the Religion and faith of christ, by outward appearance, and in Christian assemblies and public meetings, to prefer the rich, wealthy, honourable,
av p-acp n1 cc vvi dt n1 cc n1 pp-f np1, p-acp j n1, cc p-acp np1 n2 cc j n2, pc-acp vvi dt j, j, j,
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and pompous persons, with the contempt and disdaine of the poore brethren, is one way wherby the faith of Christ is had in respect of persons.
and pompous Persons, with the contempt and disdain of the poor brothers, is one Way whereby the faith of christ is had in respect of Persons.
cc j n2, p-acp dt n1 cc n1 pp-f dt j n2, vbz crd n1 c-crq dt n1 pp-f np1 vbz vhd p-acp n1 pp-f n2.
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2 Moreouer, men haue the faith of Christ in respect persons, when in the Sacraments of the Church we haue respect to mens persons:
2 Moreover, men have the faith of christ in respect Persons, when in the Sacraments of the Church we have respect to men's Persons:
crd av, n2 vhb dt n1 pp-f np1 p-acp n1 n2, c-crq p-acp dt n2 pp-f dt n1 pns12 vhb n1 p-acp ng2 n2:
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as, by ministring the Sacramēts with greater reuerence and care, to the rich, then to the poore:
as, by ministering the Sacraments with greater Reverence and care, to the rich, then to the poor:
c-acp, p-acp j-vvg dt n2 p-acp jc n1 cc n1, p-acp dt j, av p-acp dt j:
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when at the Lords table we disdaine to ioyne the the poore and the rich together.
when At the lords table we disdain to join the the poor and the rich together.
c-crq p-acp dt n2 n1 pns12 vvb pc-acp vvi dt dt j cc dt j av.
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The Sacraments equally belong to all:
The Sacraments equally belong to all:
dt n2 av-jn vvi p-acp d:
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like reuerence ought to be vsed in ministring them to the poore, as to the rich:
like Reverence ought to be used in ministering them to the poor, as to the rich:
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the Lords table is common to all, whereat (saith Saint Chrysostome) the subiect differeth not from the Souetaigne and Prince:
the lords table is Common to all, whereat (Says Faint Chrysostom) the Subject differeth not from the Souetaigne and Prince:
dt n2 n1 vbz j p-acp d, c-crq (vvz j np1) dt n-jn vvz xx p-acp dt j-jn cc n1:
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neither the Priest from the people.
neither the Priest from the people.
av-dx dt n1 p-acp dt n1.
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To parte them therefore in the administration of Sacraments, and to preferre the rich with the contempt of the poore, is also to haue the faith of Christ in respect of persons: which is here condēned.
To part them Therefore in the administration of Sacraments, and to prefer the rich with the contempt of the poor, is also to have the faith of christ in respect of Persons: which is Here condemned.
p-acp n1 pno32 av p-acp dt n1 pp-f n2, cc pc-acp vvi dt j p-acp dt n1 pp-f dt j, vbz av pc-acp vhi dt n1 pp-f np1 p-acp n1 pp-f n2: r-crq vbz av vvn.
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Thus the rich, mightie, and honourable, who disdain herein their poore Christian brethren, sinne:
Thus the rich, mighty, and honourable, who disdain herein their poor Christian brothers, sin:
av dt j, j, cc j, r-crq n1 av po32 j njp n2, n1:
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thus such ministers, as herein please and delight the humors of the wealthie, with discountenancing of the godly brethren, offend also.
thus such Ministers, as herein please and delight the humours of the wealthy, with discountenancing of the godly brothers, offend also.
av d n2, c-acp av vvi cc vvi dt n2 pp-f dt j, p-acp vvg pp-f dt j n2, vvb av.
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3 Professors and hearers haue the faith of Christ in respect of persons, when they heare the word of God only for the mans sake, not for the words sake:
3 Professors and hearers have the faith of christ in respect of Persons, when they hear the word of God only for the men sake, not for the words sake:
crd n2 cc n2 vhb dt n1 pp-f np1 p-acp n1 pp-f n2, c-crq pns32 vvb dt n1 pp-f np1 av-j p-acp dt ng1 n1, xx p-acp dt n2 n1:
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or when they heare it of this man, and not of another, because of his person.
or when they hear it of this man, and not of Another, Because of his person.
cc c-crq pns32 vvb pn31 pp-f d n1, cc xx pp-f j-jn, c-acp pp-f po31 n1.
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Wherein many greeuously offende in our dayes. Such as wil heare none but those that haue taken degrees of schoole.
Wherein many grievously offend in our days. Such as will hear none but those that have taken Degrees of school.
c-crq d av-j vvi p-acp po12 n2. d c-acp vmb vvi pix cc-acp d cst vhb vvn n2 pp-f n1.
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Which thing though it be worthely accounted of among all wise men, yet therefore contemning others which haue not like degrees, yet happely equall talents: is respect of persons.
Which thing though it be worthily accounted of among all wise men, yet Therefore contemning Others which have not like Degrees, yet happily equal Talents: is respect of Persons.
r-crq n1 cs pn31 vbb av-j vvn pp-f p-acp d j n2, av av vvg n2-jn r-crq vhb xx av-j n2, av av-j j-jn n2: vbz n1 pp-f n2.
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Such as will heare this man because he is formall, and not another because hee refuseth some ceremonies in the Church:
Such as will hear this man Because he is formal, and not Another Because he Refuseth Some ceremonies in the Church:
d c-acp vmb vvi d n1 c-acp pns31 vbz j, cc xx j-jn p-acp pns31 vvz d n2 p-acp dt n1:
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or this man, because he refuseth, and not another because hee admitteth these indifferent things: they also haue the faith of Iesus Christ in respect of persons.
or this man, Because he Refuseth, and not Another Because he admitteth these indifferent things: they also have the faith of Iesus christ in respect of Persons.
cc d n1, c-acp pns31 vvz, cc xx j-jn p-acp pns31 vvz d j n2: pns32 av vhb dt n1 pp-f np1 np1 p-acp n1 pp-f n2.
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Such as heare this man because hee is euer inueying against Bishops, pluralities: two liuinges, and contemne such as haue the liuinges,
Such as hear this man Because he is ever inveighing against Bishops, pluralities: two livings, and contemn such as have the livings,
d c-acp vvi d n1 c-acp pns31 vbz av vvg p-acp n2, n2: crd n2-vvg, cc vvi d c-acp vhb dt n2-vvg,
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and therein labour as learnedly, as painfully, as fruitfully, as others: they in like manner haue the faith of Christ in respect of persons.
and therein labour as learnedly, as painfully, as fruitfully, as Others: they in like manner have the faith of christ in respect of Persons.
cc av vvb c-acp av-j, c-acp av-j, c-acp av-j, c-acp n2-jn: pns32 p-acp j n1 vhb dt n1 pp-f np1 p-acp n1 pp-f n2.
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Thus they heare the word nowe, not for the wordes sake, but for the mans sake:
Thus they hear the word now, not for the words sake, but for the men sake:
av pns32 vvb dt n1 av, xx p-acp dt n2 n1, cc-acp p-acp dt ng1 n1:
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thus they decline from the thing to the person, and so are partiall in their hearing.
thus they decline from the thing to the person, and so Are partial in their hearing.
av pns32 vvb p-acp dt n1 p-acp dt n1, cc av vbr j p-acp po32 n-vvg.
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For the word is the word, whether a Doctot of diuinitie preach it, or a man learned, yet not graduat:
For the word is the word, whither a Doctot of divinity preach it, or a man learned, yet not graduate:
p-acp dt n1 vbz dt n1, cs dt np1 pp-f n1 vvb pn31, cc dt n1 j, av xx n1:
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whether one subscribing to ceremonies, or not subscribing, whether one with one liuing or with two liuings,
whither one subscribing to ceremonies, or not subscribing, whither one with one living or with two livings,
cs pi vvg p-acp n2, cc xx vvg, cs pi p-acp crd j-vvg cc p-acp crd n2-vvg,
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whether this mā or that man preach it.
whither this man or that man preach it.
cs d n1 cc d n1 vvi pn31.
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Wherefore, not indifferently to heare it of al, but for this or that respect to heare it of one not of another:
Wherefore, not indifferently to hear it of all, but for this or that respect to hear it of one not of Another:
q-crq, xx av-j pc-acp vvi pn31 pp-f d, cc-acp p-acp d cc d n1 pc-acp vvi pn31 pp-f crd xx pp-f j-jn:
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is to haue the faith of Christ in respect of persons, and a sinne worthely condemned,
is to have the faith of christ in respect of Persons, and a sin worthily condemned,
vbz pc-acp vhi dt n1 pp-f np1 p-acp n1 pp-f n2, cc dt n1 av-j vvn,
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euen in them, which in outward shew pretend greatest holines, perfitest religion, most feruent zeale to the word:
even in them, which in outward show pretend greatest holiness, perfitest Religion, most fervent zeal to the word:
av p-acp pno32, r-crq p-acp j n1 vvi js n1, js n1, av-ds j n1 p-acp dt n1:
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which vnlesse they leaue, & therof vnfeynedly repent, I protest vnto thē, in the feare of God, that they doe against duetie, that they flatter themselues in their owne follie:
which unless they leave, & thereof vnfeynedly Repent, I protest unto them, in the Fear of God, that they do against duty, that they flatter themselves in their own folly:
r-crq cs pns32 vvb, cc av av-j vvi, pns11 vvb p-acp pno32, p-acp dt n1 pp-f np1, cst pns32 vdb p-acp n1, cst pns32 vvb px32 p-acp po32 d n1:
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that their religion is not pure and vndefiled before God:
that their Religion is not pure and undefiled before God:
cst po32 n1 vbz xx j cc j p-acp np1:
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that they haue the faith of Iesus Christ in respect of persons, and therfore are guilty of great iniquitie and vngodlines, beefore the Lord: euen of peeuish curiositie.
that they have the faith of Iesus christ in respect of Persons, and Therefore Are guilty of great iniquity and ungodliness, before the Lord: even of peevish curiosity.
cst pns32 vhb dt n1 pp-f np1 np1 p-acp n1 pp-f n2, cc av vbr j pp-f j n1 cc n1, a-acp dt n1: av pp-f j n1.
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The Paschall Lamb was commanded to be eaten, the quarters, the head, the feete, the purtenance:
The Paschal Lamb was commanded to be eaten, the quarters, the head, the feet, the purtenance:
dt np1 n1 vbds vvn pc-acp vbi vvn, dt n2, dt n1, dt n2, dt n1:
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it had been great peeuishnes, and vaine curiositie for the people to haue said; Wee will chuse this peece, and we that:
it had been great peevishness, and vain curiosity for the people to have said; we will choose this piece, and we that:
pn31 vhd vbn j n1, cc j n1 p-acp dt n1 pc-acp vhi vvn; pns12 vmb vvi d n1, cc pns12 d:
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we the quarters, and we the head: wee the feete, and so euery one what him lusted:
we the quarters, and we the head: we the feet, and so every one what him lusted:
pns12 dt n2, cc pns12 dt n1: pns12 dt n2, cc av d crd r-crq pno31 vvd:
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where all were commaunded to eate all:
where all were commanded to eat all:
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Euen so is it peeuishnesse for vs to chuse what wee will heare, or of whom:
Even so is it peevishness for us to choose what we will hear, or of whom:
av av vbz pn31 n1 p-acp pno12 pc-acp vvi r-crq pns12 vmb vvi, cc pp-f ro-crq:
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when we must heare al the will of God, and that of all Preachers.
when we must hear all the will of God, and that of all Preachers.
c-crq pns12 vmb vvi d dt n1 pp-f np1, cc d pp-f d n2.
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Finally, in this kinde they sinne before God most horribly, who therefore will not heare their owne,
Finally, in this kind they sin before God most horribly, who Therefore will not hear their own,
av-j, p-acp d n1 pns32 vvb p-acp np1 av-ds av-j, r-crq av vmb xx vvi po32 d,
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or other Prechers, because they inueigh sharply against their pride, their brauerie, their flaunting ruffes, their coloured haire, their diuersitie of starches, their borowed frilles, & such like vanities:
or other Preachers, Because they inveigh sharply against their pride, their bravery, their flaunting ruffs, their coloured hair, their diversity of starches, their borrowed frilles, & such like vanities:
cc j-jn n2, c-acp pns32 vvi av-j p-acp po32 n1, po32 n1, po32 j-vvg n2, po32 j-vvn n1, po32 n1 pp-f n2, po32 vvn n2, cc d j n2:
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against their vsuries, extortions, couetousnes, blasphemies, and all manner iniquitie.
against their Usuries, extortions, covetousness, Blasphemies, and all manner iniquity.
p-acp po32 n2, n2, n1, n2, cc d n1 n1.
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This is also a great point of vngodlines, a manifest token of counterfet religion, a plaine argument of halting hypocrisie,
This is also a great point of ungodliness, a manifest token of counterfeit Religion, a plain argument of halting hypocrisy,
d vbz av dt j n1 pp-f n1, dt j n1 pp-f j-jn n1, dt j n1 pp-f j-vvg n1,
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and the hauing of the faith of Christ in respect of persons by the Apostle no doubt, as other kindes, condemned.
and the having of the faith of christ in respect of Persons by the Apostle no doubt, as other Kinds, condemned.
cc dt j-vvg pp-f dt n1 pp-f np1 p-acp n1 pp-f n2 p-acp dt n1 dx n1, c-acp j-jn n2, vvn.
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To heare one with disgrace of another: to heare straungers with disdainfull contempt of our owne Preachers:
To hear one with disgrace of Another: to hear Strangers with disdainful contempt of our own Preachers:
p-acp vvb crd p-acp n1 pp-f n-jn: pc-acp vvi n2 p-acp j n1 pp-f po12 d n2:
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to run and hurrie after new men, and let our ordinarie Pastors, (whom the holy ghost hath placed ouer vs) to preach and speake to the walles:
to run and hurry After new men, and let our ordinary Pastors, (whom the holy ghost hath placed over us) to preach and speak to the walls:
pc-acp vvi cc vvi p-acp j n2, cc vvb po12 j ng1, (ro-crq dt j n1 vhz vvn p-acp pno12) pc-acp vvi cc vvi p-acp dt n2:
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is not onely discredite to them, and great discouragement, so that they labour not with ioye,
is not only discredit to them, and great discouragement, so that they labour not with joy,
vbz xx av-j vvi p-acp pno32, cc j n1, av cst pns32 vvb xx p-acp n1,
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but with great greefe, which is a thing vnprofitable to the people, but also disobedience to the lawes, rebellion against God, neglect of duetie, a point of resistance vnto the holy Ghost, by whom they are placed ouer vs. 4 Againe, we haue the faith and religion of Christ in respect of persons, when wee holde that onely for true religion, which hath succession of many Bishoppes, confirmation of diuers Councels, defence from sundry Princes, continuance of many yeares, regard had to these circumstances, not to the trueth it selfe, whereunto they must haue respect:
but with great grief, which is a thing unprofitable to the people, but also disobedience to the laws, rebellion against God, neglect of duty, a point of resistance unto the holy Ghost, by whom they Are placed over us 4 Again, we have the faith and Religion of christ in respect of Persons, when we hold that only for true Religion, which hath succession of many Bishops, confirmation of diverse Counsels, defence from sundry Princes, Continuance of many Years, regard had to these Circumstances, not to the truth it self, whereunto they must have respect:
cc-acp p-acp j n1, r-crq vbz dt n1 j-u p-acp dt n1, cc-acp av n1 p-acp dt n2, n1 p-acp np1, n1 pp-f n1, dt n1 pp-f n1 p-acp dt j n1, p-acp ro-crq pns32 vbr vvn p-acp pno12 crd av, pns12 vhb dt n1 cc n1 pp-f np1 p-acp n1 pp-f n2, c-crq pns12 vvb cst av-j p-acp j n1, r-crq vhz n1 pp-f d n2, n1 pp-f j n2, n1 p-acp j n2, n1 pp-f d n2, n1 vhd p-acp d n2, xx p-acp dt n1 pn31 n1, c-crq pns32 vmb vhi n1:
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Thus might and did the lewes defend their idolatrie against the Prophet Ieremie, from succession of Priestes, authoritie of Princes, continuance of time:
Thus might and did the lewes defend their idolatry against the Prophet Ieremie, from succession of Priests, Authority of Princes, Continuance of time:
av n1 cc vdd dt zz vvb po32 n1 p-acp dt n1 np1, p-acp n1 pp-f n2, n1 pp-f n2, n1 pp-f n1:
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thus our aduersaries the Papistes, by the like means measure the religion of Christ, and therefore haue it in respect of persons:
thus our Adversaries the Papists, by the like means measure the Religion of christ, and Therefore have it in respect of Persons:
av po12 n2 dt njp2, p-acp dt j n2 vvi dt n1 pp-f np1, cc av vhb pn31 p-acp n1 pp-f n2:
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when they rather respect the successiō of their Romish Bishoppes, the consent of Councels, called by themselues:
when they rather respect the succession of their Romish Bishops, the consent of Counsels, called by themselves:
c-crq pns32 av-c vvb dt n1 pp-f po32 np1 n2, dt n1 pp-f n2, vvn p-acp px32:
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defence of Princes, either bewitched with the entising strumpet of Babylon, or ouerruled by the authoritie of the Pope himselfe:
defence of Princes, either bewitched with the enticing strumpet of Babylon, or overruled by the Authority of the Pope himself:
n1 pp-f n2, av-d vvn p-acp dt j-vvg n1 pp-f np1, cc vvn p-acp dt n1 pp-f dt n1 px31:
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Continuance of time, which serueth for defence of all idolatrie and iniquitie of the heathen:
Continuance of time, which serveth for defence of all idolatry and iniquity of the heathen:
n1 pp-f n1, r-crq vvz p-acp n1 pp-f d n1 cc n1 pp-f dt j-jn:
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then the worde it selfe, grounded vpon the foundation of the Prophets and Apostles, Iesus Christ himselfe being the head corner stone.
then the word it self, grounded upon the Foundation of the prophets and Apostles, Iesus christ himself being the head corner stone.
av dt n1 pn31 n1, vvn p-acp dt n1 pp-f dt n2 cc n2, np1 np1 px31 vbg dt n1 n1 n1.
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Thus haue they also the faith of Iesus Christ in respect of persons.
Thus have they also the faith of Iesus christ in respect of Persons.
av vhb pns32 av dt n1 pp-f np1 np1 p-acp n1 pp-f n2.
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5 What, when for gaine and aduauntage, wee can make the Gospell to serue mens pleasures,
5 What, when for gain and advantage, we can make the Gospel to serve men's pleasures,
crd r-crq, c-crq p-acp n1 cc n1, pns12 vmb vvi dt n1 pc-acp vvi ng2 n2,
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and do apply it to mens humors, which is making marchaundise of the gospel, reprooued by Paul, haue we not the faith of Christ in respect of persons?
and do apply it to men's humours, which is making merchandise of the gospel, reproved by Paul, have we not the faith of christ in respect of Persons?
cc vdb vvi pn31 pc-acp ng2 n2, r-crq vbz vvg n1 pp-f dt n1, vvn p-acp np1, vhb pns12 xx dt n1 pp-f np1 p-acp n1 pp-f n2?
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6 What, when either for feare or fauour wee spare some, and bitterly inueigh against others:
6 What, when either for Fear or favour we spare Some, and bitterly inveigh against Others:
crd r-crq, c-crq av-d p-acp n1 cc n1 pns12 vvb d, cc av-j vvi p-acp n2-jn:
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not once touching some, and for the same or some lesse fault, cōdemne others to the bottomlesse pitte of destruction:
not once touching Some, and for the same or Some less fault, condemn Others to the bottomless pit of destruction:
xx a-acp vvg d, cc p-acp dt d cc d dc n1, vvi n2-jn p-acp dt j n1 pp-f n1:
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are we not partiall in our selues? and haue we not the faith of Christ in respect of persons? The Apostle condemning all these,
Are we not partial in our selves? and have we not the faith of christ in respect of Persons? The Apostle condemning all these,
vbr pns12 xx j p-acp po12 n2? cc vhb pns12 xx dt n1 pp-f np1 p-acp n1 pp-f n2? dt n1 vvg d d,
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but specially the first kinde, exhorteth the brethren not to haue the faith of our glorious Lord in respect of persons.
but specially the First kind, exhorteth the brothers not to have the faith of our glorious Lord in respect of Persons.
cc-acp av-j dt ord n1, vvz dt n2 xx pc-acp vhi dt n1 pp-f po12 j n1 p-acp n1 pp-f n2.
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4 This euill cannot stande with Christian profession: the Gospell teacheth that with God is no respect of persons:
4 This evil cannot stand with Christian profession: the Gospel Teaches that with God is no respect of Persons:
crd d n-jn vmbx vvi p-acp njp n1: dt n1 vvz d p-acp np1 vbz dx n1 pp-f n2:
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but that they all which fear God, & work righteousnes, are accepted through the ioyfull tidings of saluation by Iesus Christ, in whome there is neither male nor female, bonde nor free, neither rich nor poore:
but that they all which Fear God, & work righteousness, Are accepted through the joyful tidings of salvation by Iesus christ, in whom there is neither male nor female, bond nor free, neither rich nor poor:
cc-acp cst pns32 d r-crq n1 np1, cc vvi n1, vbr vvn p-acp dt j n2 pp-f n1 p-acp np1 np1, p-acp ro-crq a-acp vbz dx n1 ccx j-jn, n1 ccx j, dx j ccx j:
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but they are all alike vnto him, The sound of this Gospel went not to the rich, noble, honourable,
but they Are all alike unto him, The found of this Gospel went not to the rich, noble, honourable,
cc-acp pns32 vbr av-d av-j p-acp pno31, dt n1 pp-f d n1 vvd xx p-acp dt j, j, j,
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and mightie men of the world alone; but it was preached to the poor also. Hereby are we vnited into an holy brotherhood:
and mighty men of the world alone; but it was preached to the poor also. Hereby Are we united into an holy brotherhood:
cc j n2 pp-f dt n1 av-j; cc-acp pn31 vbds vvn p-acp dt j av. av vbr pns12 vvn p-acp dt j n1:
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and this brother hood implyeth equalitie in this case, so that the rich may not be regarded,
and this brother hood Implies equality in this case, so that the rich may not be regarded,
cc d n1 n1 vvz n1 p-acp d n1, av cst dt j vmb xx vbi vvn,
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& the poore neglected, but the Spiritual brotherhoode is violate and broaken. Through the Gospell we become all of vs members of one body:
& the poor neglected, but the Spiritual brotherhood is violate and broken. Through the Gospel we become all of us members of one body:
cc dt j vvn, cc-acp dt j n1 vbz vvi cc vvn. p-acp dt n1 pns12 vvb d pp-f pno12 n2 pp-f crd n1:
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each of vs members of each other: and all members of Christ our head.
each of us members of each other: and all members of christ our head.
d pp-f pno12 n2 pp-f d n-jn: cc d n2 pp-f np1 po12 n1.
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If then for riches, honour, worldly pompe, we esteem and count of men, and not for their vnion with Christ, and their incorporation with him:
If then for riches, honour, worldly pomp, we esteem and count of men, and not for their Union with christ, and their incorporation with him:
cs av p-acp n2, n1, j n1, pns12 vvb cc n1 pp-f n2, cc xx p-acp po32 n1 p-acp np1, cc po32 n1 p-acp pno31:
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we fall away frō Christian religion.
we fallen away from Christian Religion.
pns12 vvb av p-acp njp n1.
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Thus the respect of mens persons, and esteming religion by outward appearance of men, cannot stande with the faith of Christ:
Thus the respect of men's Persons, and esteeming Religion by outward appearance of men, cannot stand with the faith of christ:
av dt n1 pp-f ng2 n2, cc vvg n1 p-acp j n1 pp-f n2, vmbx vvi p-acp dt n1 pp-f np1:
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which teacheth vs to embrace Christians with brotherly loue, and not to regarde one with the contempt of another:
which Teaches us to embrace Christians with brotherly love, and not to regard one with the contempt of Another:
r-crq vvz pno12 pc-acp vvi np1 p-acp j n1, cc xx pc-acp vvi pi p-acp dt n1 pp-f n-jn:
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which as a thing vnseemely our calling, repugnant to loue, contrary to our profession, S. Iames in his proposition condemning, exhorteth the brethren not to haue the faith of our glorious Lord Iesus Christ in respect of persons.
which as a thing unseemly our calling, repugnant to love, contrary to our profession, S. James in his proposition condemning, exhorteth the brothers not to have the faith of our glorious Lord Iesus christ in respect of Persons.
r-crq c-acp dt n1 av-j po12 n-vvg, j pc-acp vvi, j-jn p-acp po12 n1, n1 np1 p-acp po31 n1 vvg, vvz dt n2 xx pc-acp vhi dt n1 pp-f po12 j n1 np1 np1 p-acp n1 pp-f n2.
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And these are the two things in the first place, & in the proposition or state of this Treatise obserued: the persons whom he admonisheth:
And these Are the two things in the First place, & in the proposition or state of this Treatise observed: the Persons whom he Admonisheth:
cc d vbr dt crd n2 p-acp dt ord n1, cc p-acp dt n1 cc n1 pp-f d n1 vvn: dt n2 r-crq pns31 vvz:
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and the thing whereof he admonisheth.
and the thing whereof he Admonisheth.
cc dt n1 c-crq pns31 vvz.
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My brethrē haue not the faith of our glorious Lord Iesus Christ in respect of persons.
My brothers have not the faith of our glorious Lord Iesus christ in respect of Persons.
po11 n2 vhb xx dt n1 pp-f po12 j n1 np1 np1 p-acp n1 pp-f n2.
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Now this glorious Lorde, euen our Sauiour Iesus Christ, who hath loued vs, and geuen himselfe for vs, to be a sacrifice of a sweete smell vnto God:
Now this glorious Lord, even our Saviour Iesus christ, who hath loved us, and given himself for us, to be a sacrifice of a sweet smell unto God:
av d j n1, av po12 n1 np1 np1, r-crq vhz vvn pno12, cc vvn px31 p-acp pno12, p-acp vbb dt n1 pp-f dt j n1 p-acp np1:
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geue vs grace so to esteeme of our Christian brethren, as that wee preferre not one to the disgrace and contempt of another:
give us grace so to esteem of our Christian brothers, as that we prefer not one to the disgrace and contempt of Another:
vvb pno12 vvi av pc-acp vvi pp-f po12 np1 n2, c-acp cst pns12 vvb xx pi p-acp dt n1 cc n1 pp-f n-jn:
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but that we equally esteeming them all, as bought with the bloud of the same Lambe immaculate and vndefiled;
but that we equally esteeming them all, as bought with the blood of the same Lamb immaculate and undefiled;
cc-acp cst pns12 av-j vvg pno32 d, c-acp vvn p-acp dt n1 pp-f dt d n1 j cc j;
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may haue a right estimation and iudgement of Christian profession:
may have a right estimation and judgement of Christian profession:
vmb vhi dt j-jn n1 cc n1 pp-f njp n1:
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and that men without respect of persons walking sincerely, may glorifie God, & of him be glorified in the life to come; through our Lord Iesus Christ.
and that men without respect of Persons walking sincerely, may Glorify God, & of him be glorified in the life to come; through our Lord Iesus christ.
cc d n2 p-acp n1 pp-f n2 vvg av-j, vmb vvi np1, cc pp-f pno31 vbb vvn p-acp dt n1 pc-acp vvi; p-acp po12 n1 np1 np1.
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To whom with the father &c.
To whom with the father etc.
p-acp ro-crq p-acp dt n1 av
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Iames Chap. 2. verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2
James Chap. 2. Verses 2. 3. 4. 5. 6. 7. 8. 9 Sermon 10. 2
np1 np1 crd n2 crd crd crd crd crd crd crd crd n1 crd crd
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For if there come into your companie a man with a gold ring, and in goodly apparell,
For if there come into your company a man with a gold ring, and in goodly apparel,
c-acp cs pc-acp vvi p-acp po22 n1 dt n1 p-acp dt n1 n1, cc p-acp j n1,
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and there come also a poore man in vile apparell. 3
and there come also a poor man in vile apparel. 3
cc pc-acp vvi av dt j n1 p-acp j n1. crd
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And ye haue a respect to him that weareth the gay clothing, and say vnto him, sit thou here in a goodly place,
And you have a respect to him that weareth the gay clothing, and say unto him, fit thou Here in a goodly place,
cc pn22 vhb dt n1 p-acp pno31 cst vvz dt j n1, cc vvb p-acp pno31, vvb pns21 av p-acp dt j n1,
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and say vnto the poore, Stande thou there, or sit here vnder my footstoole: 4 Are you not partiall in your selues, and become iudges of euill thoughts? 5 Hearken my deare brethren:
and say unto the poor, Stand thou there, or fit Here under my footstool: 4 are you not partial in your selves, and become judges of evil thoughts? 5 Harken my deer brothers:
cc vvb p-acp dt j, vvb pns21 a-acp, cc vvb av p-acp po11 n1: crd vbr pn22 xx j p-acp po22 n2, cc vvi n2 pp-f j-jn n2? crd vvb po11 j-jn n2:
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hath not God chosen the poore of this world, that they should be rich in faith? and heires of the kingdome, promised to them that loue him? 6
hath not God chosen the poor of this world, that they should be rich in faith? and Heirs of the Kingdom, promised to them that love him? 6
vhz xx np1 vvn dt j pp-f d n1, cst pns32 vmd vbi j p-acp n1? cc n2 pp-f dt n1, vvn p-acp pno32 cst vvb pno31? crd
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But ye haue despised the poore.
But you have despised the poor.
p-acp pn22 vhb vvn dt j.
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Do not the rich oppresse you by tyrannie, and doe they not draw you before the iudgement seates? 7
Do not the rich oppress you by tyranny, and do they not draw you before the judgement seats? 7
vdb xx dt j vvi pn22 p-acp n1, cc vdb pns32 xx vvi pn22 p-acp dt n1 n2? crd
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Doe they not blaspheme the worthie name, after which ye be named? 8
Do they not Blaspheme the worthy name, After which you be nam? 8
vdb pns32 xx vvi dt j n1, p-acp r-crq pn22 vbb vvn? crd
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But if ye fulfill the roiall law, according to the scripture, which saith, thou shalt loue thy neighbor as thy self, ye do wel. 9
But if you fulfil the royal law, according to the scripture, which Says, thou shalt love thy neighbour as thy self, you do well. 9
p-acp cs pn22 vvb dt j n1, vvg p-acp dt n1, r-crq vvz, pns21 vm2 vvi po21 n1 p-acp po21 n1, pn22 vdb av. crd
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But if ye regard the persons, ye commit sinne, and are rebuked of the lawe, as transgressours.
But if you regard the Persons, you commit sin, and Are rebuked of the law, as transgressors.
p-acp cs pn22 vvb dt n2, pn22 vvb n1, cc vbr vvn pp-f dt n1, c-acp n2.
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IN these wordes, and the rest to 14. verse, the Apostle confirmeth that which he before proposed,
IN these words, and the rest to 14. verse, the Apostle confirmeth that which he before proposed,
p-acp d n2, cc dt n1 p-acp crd n1, dt n1 vvz cst r-crq pns31 a-acp vvn,
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and proueth by two arguments, that to haue the faith of Iesus Christ in respect of persons is euill.
and Proves by two Arguments, that to have the faith of Iesus christ in respect of Persons is evil.
cc vvz p-acp crd n2, cst pc-acp vhi dt n1 pp-f np1 np1 p-acp n1 pp-f n2 vbz j-jn.
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The first reason is, from the example of such as thus accept the persons of men:
The First reason is, from the Exampl of such as thus accept the Persons of men:
dt ord n1 vbz, p-acp dt n1 pp-f d c-acp av vvi dt n2 pp-f n2:
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the other is from the nature of the lawe of God, which by this meane is transgressed.
the other is from the nature of the law of God, which by this mean is transgressed.
dt n-jn vbz p-acp dt n1 pp-f dt n1 pp-f np1, r-crq p-acp d n1 vbz vvn.
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The first argument is handled in these words, and verses set downe.
The First argument is handled in these words, and Verses Set down.
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In which reason frō their example which respect mēs persons, there are three things to be considered. In which reason from their Exampl which respect men's Persons, there Are three things to be considered.
p-acp r-crq n1 p-acp po32 n1 r-crq n1 ng2 n2, pc-acp vbr crd n2 pc-acp vbi vvn.
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1 the example it selfe, verses 2. 3. 4. 2 The euils in that example condemned. which are two. 1 Peruersnesse of iudgement. ver.
1 the Exampl it self, Verses 2. 3. 4. 2 The evils in that Exampl condemned. which Are two. 1 Perverseness of judgement. ver.
crd dt n1 pn31 n1, n2 crd crd crd crd dt n2-jn p-acp d n1 vvn. r-crq vbr crd. crd n1 pp-f n1. fw-la.
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5. part 6. 2 Madnes. part 6 & 7 verse. 3 The conclusion v. 8. 9. In which there are foure things.
5. part 6. 2 Madness. part 6 & 7 verse. 3 The conclusion v. 8. 9. In which there Are foure things.
crd n1 crd crd n1. n1 crd cc crd n1. crd dt n1 n1 crd crd p-acp r-crq a-acp vbr crd n2.
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1 What this law is. 2 Why called roiall. 3 What it willeth. 4 How it is fulfilled. 1 Concerning the first:
1 What this law is. 2 Why called royal. 3 What it wills. 4 How it is fulfilled. 1 Concerning the First:
crd q-crq d n1 vbz. crd q-crq vvd j. crd r-crq pn31 vvz. crd c-crq pn31 vbz vvn. vvd vvg dt ord:
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the example of men thus respecting the rich, with the cōtempt of the poore christian brethren, thereof thus saith S. James: For if there come into your companie, a man with a gold ring,
the Exampl of men thus respecting the rich, with the contempt of the poor christian brothers, thereof thus Says S. James: For if there come into your company, a man with a gold ring,
dt n1 pp-f n2 av vvg dt j, p-acp dt n1 pp-f dt j njp n2, av av vvz n1 np1: c-acp cs pc-acp vvi p-acp po22 n1, dt n1 p-acp dt n1 n1,
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and in goodly apparell, and there come in also a poore man in vile raiment: and ye haue respect to him that weareth the gay clothing, & say vnto him:
and in goodly apparel, and there come in also a poor man in vile raiment: and you have respect to him that weareth the gay clothing, & say unto him:
cc p-acp j n1, cc pc-acp vvi p-acp av dt j n1 p-acp j n1: cc pn22 vhb n1 p-acp pno31 cst vvz dt j n1, cc vvb p-acp pno31:
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Sit here in a goodly place: but say to the poore: Stand there, or sit here vnder my footestoole:
Fit Here in a goodly place: but say to the poor: Stand there, or fit Here under my footstool:
vvb av p-acp dt j n1: cc-acp vvb p-acp dt j: vvb a-acp, cc vvb av p-acp po11 n1:
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are you not partiall in your doings, and become iudges of euill thoughts? The force of which place is, that such as in publike assemblies and generall meetings of men, preferre the rich and great men of the worlde,
Are you not partial in your doings, and become judges of evil thoughts? The force of which place is, that such as in public assemblies and general meetings of men, prefer the rich and great men of the world,
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but disdaine and reprochfully dispise the poore, offende, and are iudges of euil thoughts, do amisse, iudge and that corruptly:
but disdain and reproachfully despise the poor, offend, and Are judges of evil thoughts, do amiss, judge and that corruptly:
cc-acp vvb cc av-j vvi dt j, vvb, cc vbr n2 pp-f j-jn n2, vdb av, n1 cc cst av-j:
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such therefore as respect mens persons do euill: respect of persons is therefore euill. To preferre a rich man for his gold rings sake, or for his apparels sake:
such Therefore as respect men's Persons do evil: respect of Persons is Therefore evil. To prefer a rich man for his gold rings sake, or for his apparels sake:
av av c-acp n1 ng2 n2 vdb j-jn: n1 pp-f n2 vbz av j-jn. p-acp vvi dt j n1 p-acp po31 n1 vvz n1, cc p-acp po31 n2 n1:
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and to contemne the poore for his vile rayment and pouerties sake, is sinne. To place the rich in worshipfull place, albeit vnworthie:
and to contemn the poor for his vile raiment and poverties sake, is sin. To place the rich in worshipful place, albeit unworthy:
cc pc-acp vvi dt j p-acp po31 j n1 cc n2 n1, vbz n1. p-acp n1 dt j p-acp j n1, cs j:
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and to disdaine the poore, neuer so vertuous, neuer so honest, neuer so godly: is iniquitie be fore God, and a thing by the Apostle condemned.
and to disdain the poor, never so virtuous, never so honest, never so godly: is iniquity be before God, and a thing by the Apostle condemned.
cc pc-acp vvi dt j, av-x av j, av-x av j, av-x av j: vbz n1 vbb p-acp np1, cc dt n1 p-acp dt n1 vvn.
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Wherein the rule of equitie is broken, the law of iustice is violate, which requireth that that be giuen to euerie one, which appertayneth to euery one.
Wherein the Rule of equity is broken, the law of Justice is violate, which requires that that be given to every one, which appertaineth to every one.
c-crq dt n1 pp-f n1 vbz vvn, dt n1 pp-f n1 vbz vvi, r-crq vvz d cst vbb vvn p-acp d crd, r-crq vvz p-acp d crd.
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VVhich Saint Paul also expressing, willeth that we giue euery one their dutie: tribute to whom tribute: custome to whom custome: feare to whome feare: honour to whome honour belongeth.
Which Saint Paul also expressing, wills that we give every one their duty: tribute to whom tribute: custom to whom custom: Fear to whom Fear: honour to whom honour belongeth.
r-crq n1 np1 av vvg, vvz cst pns12 vvb d crd po32 n1: n1 p-acp ro-crq n1: n1 p-acp ro-crq n1: vvb p-acp ro-crq n1: n1 p-acp r-crq n1 vvz.
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Now to whom belongeth greater honour, then to such as are vnfained professours of Iesus Christ? Honour and glorie, saieth Aristotle, is giuen in token of vertue:
Now to whom belongeth greater honour, then to such as Are unfeigned professors of Iesus christ? Honour and glory, Saith Aristotle, is given in token of virtue:
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and what vertue is greater then religion, the true faith in Iesus Christ? Such therefore as are religious,
and what virtue is greater then Religion, the true faith in Iesus christ? Such Therefore as Are religious,
cc r-crq n1 vbz jc cs n1, dt j n1 p-acp np1 np1? d av a-acp vbr j,
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and professe the faith of Christ vnfainedly, albeit they be pooe: are they, to whom honour belongeth.
and profess the faith of christ unfeignedly, albeit they be pooe: Are they, to whom honour belongeth.
cc vvi dt n1 pp-f np1 av-j, cs pns32 vbb n1: vbr pns32, p-acp ro-crq n1 vvz.
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To haue the rich in account for their wealth & brauerie: and the poore in cōtempt for their bafenesse and beggerie:
To have the rich in account for their wealth & bravery: and the poor in contempt for their bafenesse and beggary:
p-acp vhi dt j p-acp n1 p-acp po32 n1 cc n1: cc dt j p-acp n1 p-acp po32 n1 cc n1:
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is contrarie to equitie and iustice. Which thing who so doth, is partiall, and a iudger of euill thoughts:
is contrary to equity and Justice. Which thing who so does, is partial, and a judger of evil thoughts:
vbz j-jn p-acp n1 cc n1. r-crq n1 r-crq av vdz, vbz j, cc dt n1 pp-f j-jn n2:
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in following a false rule of difference, making riches the rule of difference, and deseruer of honour:
in following a false Rule of difference, making riches the Rule of difference, and deserver of honour:
p-acp vvg dt j n1 pp-f n1, vvg n2 dt n1 pp-f n1, cc n1 pp-f n1:
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when riches are not, but faith and religion:
when riches Are not, but faith and Religion:
c-crq n2 vbr xx, cc-acp n1 cc n1:
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all such are worthily condemned, for that they are more moued with outward pompe, then true pitie; worldly countenance, then Christian calling;
all such Are worthily condemned, for that they Are more moved with outward pomp, then true pity; worldly countenance, then Christian calling;
d d vbr av-j vvn, c-acp cst pns32 vbr dc vvn p-acp j n1, av j n1; j n1, cs np1 vvg;
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thinking (saith Baeda) and iudging within themselues, that a mā is so much the better, how much the richer:
thinking (Says Baeda) and judging within themselves, that a man is so much the better, how much the Richer:
vvg (vvz np1) cc vvg p-acp px32, cst dt n1 vbz av av-d dt jc, c-crq d dt jc:
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which to thinke is great partialitie, and worthie to be condemned. This place taketh not away degrees of honour from men:
which to think is great partiality, and worthy to be condemned. This place Takes not away Degrees of honour from men:
r-crq pc-acp vvi vbz j n1, cc j pc-acp vbi vvn. d n1 vvz xx av n2 pp-f n1 p-acp n2:
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neither denieth it honour or worship to be giuen to men of honour or worshippe, albeit wicked and vnworthie:
neither Denieth it honour or worship to be given to men of honour or worship, albeit wicked and unworthy:
av-dx vvz pn31 n1 cc n1 pc-acp vbi vvn p-acp n2 pp-f n1 cc n1, cs j cc j-u:
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neither preacheth the apostle disordered confusion, as the Libertines and Anabaptists in former times haue, and now phantastica land vnbrideled spirites doe:
neither Preacheth the apostle disordered confusion, as the Libertines and Anabaptists in former times have, and now phantastica land unbridled spirits do:
av-dx vvz dt n1 j-vvn n1, c-acp dt n2 cc np1 p-acp j n2 vhb, cc av fw-la n1 j-vvn n2 vdb:
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who would remoue degreles of honour and calling, not onely out of the Church, but I feare out of the common wealth also.
who would remove degreles of honour and calling, not only out of the Church, but I Fear out of the Common wealth also.
r-crq vmd vvi j pp-f n1 cc n1, xx av-j av pp-f dt n1, cc-acp pns11 vvb av pp-f dt j n1 av.
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For the Scriptures haue taught vs: the Prophets haue confirmed by examples: our Sauiour Christ hath willed:
For the Scriptures have taught us: the prophets have confirmed by Examples: our Saviour christ hath willed:
p-acp dt n2 vhb vvn pno12: dt n2 vhb vvn p-acp n2: po12 n1 np1 vhz vvn:
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and the Apostles haue inioyned honour to be giuen, euen to the idolatrous, vnworthie & wicked persons.
and the Apostles have enjoined honour to be given, even to the idolatrous, unworthy & wicked Persons.
cc dt n2 vhb vvn n1 pc-acp vbi vvn, av p-acp dt j, j cc j n2.
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S. Iamet here onely teacheth, not to esteeme or iudge of the faith and religion of Christ in men, by their outward appearance:
S. Iamet Here only Teaches, not to esteem or judge of the faith and Religion of christ in men, by their outward appearance:
np1 np1 av av-j vvz, xx pc-acp vvi cc n1 pp-f dt n1 cc n1 pp-f np1 p-acp n2, p-acp po32 j n1:
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neither in the publike meetings of Christians, to reuerence, honour, preferre the wealthy and rich men of the world, being prophane & wicked, with the disgracing, discountenancing,
neither in the public meetings of Christians, to Reverence, honour, prefer the wealthy and rich men of the world, being profane & wicked, with the disgracing, discountenancing,
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and disdaining of the poore which are religious, as the words themselues import: when to the rich, men say, sit here in a good and worshipfull place:
and disdaining of the poor which Are religious, as the words themselves import: when to the rich, men say, fit Here in a good and worshipful place:
cc vvg pp-f dt j r-crq vbr j, c-acp dt n2 px32 vvb: c-crq p-acp dt j, n2 vvb, vvb av p-acp dt j cc j n1:
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and to the poore, sit there: or sit vnder my foote-stoole: which argueth disdainfull contempt of the poore brethren.
and to the poor, fit there: or fit under my footstool: which argue disdainful contempt of the poor brothers.
cc p-acp dt j, vvb a-acp: cc vvb p-acp po11 n1: r-crq vvz j n1 pp-f dt j n2.
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For if in spectacles, and theatrical sights, in election of officers, in parliaments:
For if in spectacles, and theatrical sights, in election of Officers, in parliaments:
p-acp cs p-acp n2, cc j n2, p-acp n1 pp-f n2, p-acp n2:
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in assises and sessions, and in al well ordered assemblies and meetings of men, there is difference of men, and comlinesse of persons obseured:
in assizes and sessions, and in all well ordered assemblies and meetings of men, there is difference of men, and comeliness of Persons observed:
p-acp n2 cc n2, cc p-acp d av vvn n2 cc n2 pp-f n2, pc-acp vbz n1 pp-f n2, cc n1 pp-f n2 vvn:
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how much more in ecclesiasticall meetings, and christian conuenticles, ought there an order to be obserued? wherof the primitiue church was carefull:
how much more in ecclesiastical meetings, and christian conventicles, ought there an order to be observed? whereof the primitive Church was careful:
c-crq av-d av-dc p-acp j n2, cc njp n2, vmd a-acp dt n1 pc-acp vbi vvn? c-crq dt j n1 vbds j:
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appointing their place for the ministers: theirs for the laitie: theirs for thē which were to be catechised:
appointing their place for the Ministers: theirs for the laity: theirs for them which were to be catechised:
vvg po32 n1 p-acp dt n2: png32 p-acp dt n1: png32 c-acp pno32 r-crq vbdr pc-acp vbi vvn:
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theirs for them which were to doe penaunce, and make open acknowledgement of their offences. The same was ratified by counsels: confirmed by fathers:
theirs for them which were to do penance, and make open acknowledgement of their offences. The same was ratified by Counsels: confirmed by Father's:
png32 c-acp pno32 r-crq vbdr pc-acp vdi n1, cc vvi j n1 pp-f po32 n2. dt d vbds vvn p-acp n2: vvd p-acp n2:
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and for the businesse of the Churches, or the reprouing of mens vices, and correcting of them which fel:
and for the business of the Churches, or the reproving of men's vices, and correcting of them which fell:
cc p-acp dt n1 pp-f dt n2, cc dt vvg pp-f ng2 n2, cc vvg pp-f pno32 r-crq vvd:
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both Tertulian, and S. Ambrose writeth, that there were seueral places for certaine persons assigned the shadow whereof,
both Tertullian, and S. Ambrose Writeth, that there were several places for certain Persons assigned the shadow whereof,
d np1, cc np1 np1 vvz, cst a-acp vbdr j n2 p-acp j n2 vvn dt n1 c-crq,
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and as it were the print and token in our Churches remaine, in the seates of Bishops, in consistories, and such like.
and as it were the print and token in our Churches remain, in the seats of Bishops, in consistories, and such like.
cc c-acp pn31 vbdr dt n1 cc n1 p-acp po12 n2 vvi, p-acp dt n2 pp-f n2, p-acp n2, cc d av-j.
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So then all difference and degrees of men are not here forbidden:
So then all difference and Degrees of men Are not Here forbidden:
av cs d n1 cc n2 pp-f n2 vbr xx av vvn:
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but in Christian assemblies to respect the rich, with the contempt and disdaine of the poore, is condemned in this example.
but in Christian assemblies to respect the rich, with the contempt and disdain of the poor, is condemned in this Exampl.
cc-acp p-acp njp n2 pc-acp vvi dt j, p-acp dt n1 cc n1 pp-f dt j, vbz vvn p-acp d n1.
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As such then as preferre a man for his gold ring, or gay garments: but contemne the poore for his vile and miserable condition:
As such then as prefer a man for his gold ring, or gay garments: but contemn the poor for his vile and miserable condition:
p-acp d av c-acp vvb dt n1 p-acp po31 n1 n1, cc j n2: cc-acp vvb dt j p-acp po31 j cc j n1:
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making outward pompe, riches & glorie:
making outward pomp, riches & glory:
vvg av-j n1, n2 cc n1:
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when they should make, soundnesse of faith, the zeale of religion, the sinceritie of the heart,
when they should make, soundness of faith, the zeal of Religion, the sincerity of the heart,
c-crq pns32 vmd vvi, n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f dt n1,
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and care of Gods glorie, the difference of men, therein greatly offended. So when we haue the faith of Christ in estimation for the persons sake:
and care of God's glory, the difference of men, therein greatly offended. So when we have the faith of christ in estimation for the Persons sake:
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and iudge of religion, by riches, wealth, honour: we offend in like maner, in hauing the faith of Christ in respect of persons;
and judge of Religion, by riches, wealth, honour: we offend in like manner, in having the faith of christ in respect of Persons;
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and by this example are here condemned.
and by this Exampl Are Here condemned.
cc p-acp d n1 vbr av vvn.
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By which it commeth to passe, that rich men, wealthie men, honourable men, oftentimes puft vp,
By which it comes to pass, that rich men, wealthy men, honourable men, oftentimes puffed up,
p-acp r-crq pn31 vvz pc-acp vvi, cst j n2, j n2, j n2, av vvn a-acp,
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and swelling with pride, that euery were they are regarded, disdain and cōtemne all other: thus often times vile men, vnworthy, prophane & vngodly, are exalted:
and swelling with pride, that every were they Are regarded, disdain and contemn all other: thus often times vile men, unworthy, profane & ungodly, Are exalted:
cc vvg p-acp n1, cst d vbdr pns32 vbr vvn, n1 cc vvi d n-jn: av av n2 j n2, j, j cc j, vbr vvn:
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and those in whom vertue flourisheth, faith shineth, wisedome appeareth: are suppressed and not regarded: which is a thing intollerable in Christian profession.
and those in whom virtue flourishes, faith shines, Wisdom appears: Are suppressed and not regarded: which is a thing intolerable in Christian profession.
cc d p-acp ro-crq n1 vvz, n1 vvz, n1 vvz: vbr vvn cc xx vvn: r-crq vbz dt n1 j p-acp np1 n1.
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Hereby men are partiall in themselues, and become iudges of euill thoughts, being euill affected in so great a matter.
Hereby men Are partial in themselves, and become judges of evil thoughts, being evil affected in so great a matter.
av n2 vbr j p-acp px32, cc vvi n2 pp-f j-jn n2, vbg av-jn vvn p-acp av j dt n1.
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2 In which example the Apostle condemneth two euils. 1 The peruersenesse of their iudgements, which thus respect the persons of men. 2 Their madnesse.
2 In which Exampl the Apostle Condemneth two evils. 1 The perverseness of their Judgments, which thus respect the Persons of men. 2 Their madness.
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And for the first euill, whch is the peruersnesse of their iudgement, thus saith the Apostle:
And for the First evil, which is the perverseness of their judgement, thus Says the Apostle:
cc p-acp dt ord n-jn, r-crq vbz dt n1 pp-f po32 n1, av vvz dt n1:
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hearken my beloued brethren, hath not God chosen the poore of this worlde, that they should be rich in faith,
harken my Beloved brothers, hath not God chosen the poor of this world, that they should be rich in faith,
vvb po11 j-vvn n2, vhz xx np1 vvn dt j pp-f d n1, cst pns32 vmd vbi j p-acp n1,
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and heires of the kingdome? But you haue despised the poore. Their iudgement is naught and peruerse, who iudge contrarie vnto God:
and Heirs of the Kingdom? But you have despised the poor. Their judgement is nought and perverse, who judge contrary unto God:
cc n2 pp-f dt n1? p-acp pn22 vhb vvn dt j. po32 n1 vbz pix cc j, r-crq vvb j-jn p-acp np1:
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this men do which honour the rich which are prophane and wicked, & contemne the poore which are godly.
this men do which honour the rich which Are profane and wicked, & contemn the poor which Are godly.
d n2 vdb r-crq n1 dt j r-crq vbr j cc j, cc vvi dt j r-crq vbr j.
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For God contemneth the proud and wicked, be they neuer so rich, neuer so wealthie, neuer so noble, neuer so honourable:
For God contemneth the proud and wicked, be they never so rich, never so wealthy, never so noble, never so honourable:
p-acp np1 vvz dt j cc j, vbb pns32 av-x av j, av-x av j, av-x av j, av-x av j:
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& regardeth the hūble & godly, be they neuer so poore, neuer so miserable, neuer so base of condition.
& Regardeth the humble & godly, be they never so poor, never so miserable, never so base of condition.
cc vvz dt j cc j, vbb pns32 av-x av j, av-x av j, av-x av j pp-f n1.
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Thus god accounteth not of men for riches, wealth, honor, nobilitie: but for godlines, faith, religion, and vertue:
Thus god accounteth not of men for riches, wealth, honour, Nobilt: but for godliness, faith, Religion, and virtue:
av n1 vvz xx pp-f n2 p-acp n2, n1, n1, n1: cc-acp p-acp n1, n1, n1, cc n1:
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then men iudging contrariwise hereunto, are peruerse in iudgement. That God honoureth the poore, whom men contemne and despise, the Apostle teacheth:
then men judging contrariwise hereunto, Are perverse in judgement. That God Honoureth the poor, whom men contemn and despise, the Apostle Teaches:
av n2 vvg av av, vbr j p-acp n1. cst np1 vvz dt j, ro-crq n2 vvb cc vvi, dt n1 vvz:
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in that he calleth them to be rich in faith, and heires of the kingdome promised vnto those which loue him.
in that he calls them to be rich in faith, and Heirs of the Kingdom promised unto those which love him.
p-acp cst pns31 vvz pno32 pc-acp vbi j p-acp n1, cc n2 pp-f dt n1 vvd p-acp d r-crq vvb pno31.
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To contemne the poore whom God accounteth of, and to disdaine them whome God honoureth, is great peruersnesse in iudgement.
To contemn the poor whom God accounteth of, and to disdain them whom God Honoureth, is great perverseness in judgement.
p-acp vvi dt j ro-crq n1 vvz pp-f, cc pc-acp vvi pno32 r-crq np1 vvz, vbz j n1 p-acp n1.
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Our Sauiour Christ shewing whom Almightie God hath called to eternall happinesse in his euerlasting kingdome:
Our Saviour christ showing whom Almighty God hath called to Eternal happiness in his everlasting Kingdom:
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pronoūceth the poore in spirit to be heires therof, wherfore he saith; Blessed are the poore in spirit, for theirs is the kingdome of heauen.
pronounceth the poor in Spirit to be Heirs thereof, Wherefore he Says; Blessed Are the poor in Spirit, for theirs is the Kingdom of heaven.
vvz dt j p-acp n1 pc-acp vbi n2 av, c-crq pns31 vvz; vvn vbr dt j p-acp n1, c-acp png32 vbz dt n1 pp-f n1.
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So then such as by the miserable condition & pouertie of this life, haue their minds and spirites brought vnder, and tamed to obey God:
So then such as by the miserable condition & poverty of this life, have their minds and spirits brought under, and tamed to obey God:
av cs d c-acp p-acp dt j n1 cc n1 pp-f d n1, vhb po32 n2 cc n2 vvn p-acp, cc vvd pc-acp vvi np1:
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are they whom God hath chosen to be rich in faith, & heires of the kingdome of heauen.
Are they whom God hath chosen to be rich in faith, & Heirs of the Kingdom of heaven.
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This thing the blessed virgin acknowledging, affirmeth such as of whome no account is made in the world,
This thing the blessed Virgae acknowledging, Affirmeth such as of whom no account is made in the world,
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and are altogether vile in the eies of men, by God to be aduaunced euen to heauenly dignitie:
and Are altogether vile in the eyes of men, by God to be advanced even to heavenly dignity:
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and therefore sayeth, that God had put downe the mightie from their seate, and exalted them of low degree.
and Therefore Saith, that God had put down the mighty from their seat, and exalted them of low degree.
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Saint Paul disputing of the calling of men to eternall saluation by the preaching of the Gospel, shewing that the poore of this worlde haue the chiefe rowme and place in the eternall election of the Saints:
Saint Paul disputing of the calling of men to Eternal salvation by the preaching of the Gospel, showing that the poor of this world have the chief room and place in the Eternal election of the Saints:
n1 np1 vvg pp-f dt n-vvg pp-f n2 p-acp j n1 p-acp dt vvg pp-f dt n1, vvg cst dt j pp-f d n1 vhb dt j-jn n1 cc n1 p-acp dt j n1 pp-f dt n2:
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writeth thereof in this wise to the Church of Corinth: brethren, you see your calling, howe that not manie wise after the flesh: not manie mightie: not manie noble, are called:
Writeth thereof in this wise to the Church of Corinth: brothers, you see your calling, how that not many wise After the Flesh: not many mighty: not many noble, Are called:
vvz av p-acp d n1 p-acp dt n1 pp-f np1: n2, pn22 vvb po22 n-vvg, c-crq cst xx d j p-acp dt n1: xx d j: xx d j, vbr vvn:
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but GOD hath chosen the foolish things of the worlde, to confound the wise: God hath chosen the weake things, to confounde the mightie:
but GOD hath chosen the foolish things of the world, to confound the wise: God hath chosen the weak things, to confound the mighty:
cc-acp np1 vhz vvn dt j n2 pp-f dt n1, pc-acp vvi dt j: np1 vhz vvn dt j n2, pc-acp vvi dt j:
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vile things and things which are despised in the worlde, hath God chosen, and things which are not, to confound the things which are:
vile things and things which Are despised in the world, hath God chosen, and things which Are not, to confound the things which Are:
j n2 cc n2 r-crq vbr vvn p-acp dt n1, vhz np1 vvn, cc n2 r-crq vbr xx, pc-acp vvi dt n2 r-crq vbr:
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that no flesh should reioyce in his sight.
that no Flesh should rejoice in his sighed.
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Such as were vile, weake miserable, poore, base, hath God called to be heires of his kingdom.
Such as were vile, weak miserable, poor, base, hath God called to be Heirs of his Kingdom.
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To these hath God made promise of good things, euen that he would be their God,
To these hath God made promise of good things, even that he would be their God,
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& they should be his people. These are the Lords inheritance, and his portion for euer:
& they should be his people. These Are the lords inheritance, and his portion for ever:
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these are a chosen genetion, a holy nation, a roiall priesthoode, a peculiar people vnto the Lord.
these Are a chosen genetion, a holy Nation, a royal priesthood, a peculiar people unto the Lord.
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Though then their condition be miserable in the worlde, albeit they be implicate and inwrapped in basenesse & pouertie:
Though then their condition be miserable in the world, albeit they be implicate and inwrapped in baseness & poverty:
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yet are they replenished with spiritual treasure, and chosen of God to be rich in faith, and heires of his kingdome.
yet Are they replenished with spiritual treasure, and chosen of God to be rich in faith, and Heirs of his Kingdom.
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Seeing God so regardeth, esteemeth, and honoureth the poore of this world, that in the inheritance of his heauenly kingdome, he preferreth thē before the rich and proude of the people:
Seeing God so Regardeth, esteems, and Honoureth the poor of this world, that in the inheritance of his heavenly Kingdom, he preferreth them before the rich and proud of the people:
vvg np1 av vvz, vvz, cc vvz dt j pp-f d n1, cst p-acp dt n1 pp-f po31 j n1, pns31 vvz pno32 p-acp dt j cc j pp-f dt n1:
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then is it great peruersnesse of iudgement to preferre the rich, whom he reiecteth, and contemne those whom he honoureth with the glorie of his heauenly kingdome.
then is it great perverseness of judgement to prefer the rich, whom he rejects, and contemn those whom he Honoureth with the glory of his heavenly Kingdom.
av vbz pn31 j n1 pp-f n1 pc-acp vvi dt j, ro-crq pns31 vvz, cc vvi d r-crq pns31 vvz p-acp dt n1 pp-f po31 j n1.
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Which place, as it worthily condemneth the vanitie and peruersnes of their iudgment which preferre the prophane rich men of the world, to the poore which are godly & religious:
Which place, as it worthily Condemneth the vanity and perverseness of their judgement which prefer the profane rich men of the world, to the poor which Are godly & religious:
r-crq n1, c-acp pn31 av-j vvz dt n1 cc n1 pp-f po32 n1 r-crq vvb dt j j n2 pp-f dt n1, p-acp dt j r-crq vbr j cc j:
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so is it also full of singular consolation and comfort for the poore thus dispised of men.
so is it also full of singular consolation and Comfort for the poor thus despised of men.
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For if they haue an eye to the heauenly kingdom wherunto they are called by God:
For if they have an eye to the heavenly Kingdom whereunto they Are called by God:
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what is more excellent? If they regard eternall life, whereof they are heires by Iesus Christ, what is more glorious? If they looke vnto the immortal,
what is more excellent? If they regard Eternal life, whereof they Are Heirs by Iesus christ, what is more glorious? If they look unto the immortal,
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& incorruptible inheritance, which is laid vp & reserued for them in heauen:
& incorruptible inheritance, which is laid up & reserved for them in heaven:
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what is more singular? If they record & recount with themselues, that they are chosen of God to be rich in faith:
what is more singular? If they record & recount with themselves, that they Are chosen of God to be rich in faith:
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what is more comfortable? Which dutifull consideration swaloweth vp, & as a bottomles gulfe deuoureth all the miseries, afflictions, calamities, of this world:
what is more comfortable? Which dutiful consideration swalloweth up, & as a bottomless gulf devoureth all the misery's, afflictions, calamities, of this world:
r-crq vbz av-dc j? r-crq j n1 vvz a-acp, cc p-acp dt j n1 vvz d dt n2, n2, n2, pp-f d n1:
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while wee holde fast the principle of the Apostle:
while we hold fast the principle of the Apostle:
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that all the afflictions and suffering of this life, are not to be compared vnto the glorie which shal be reuealed to the children of God:
that all the afflictions and suffering of this life, Are not to be compared unto the glory which shall be revealed to the children of God:
cst d dt n2 cc vvg pp-f d n1, vbr xx pc-acp vbi vvn p-acp dt n1 r-crq vmb vbi vvn p-acp dt n2 pp-f np1:
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whose momentanie and light afflictions, cause vnto them a farre more excellent waight of glorie:
whose momentary and Light afflictions, cause unto them a Far more excellent weight of glory:
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while they looke not to the things which are present, but to the things which are to come:
while they look not to the things which Are present, but to the things which Are to come:
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neither to those which are seene, but to those that are not seene: for the things which are seene, are tēporall:
neither to those which Are seen, but to those that Are not seen: for the things which Are seen, Are temporal:
av-dx p-acp d r-crq vbr vvn, cc-acp p-acp d cst vbr xx vvn: c-acp dt n2 r-crq vbr vvn, vbr j:
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but the things which are not seene, are eternal.
but the things which Are not seen, Are Eternal.
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This consolation & incouragement paciently to endure the pouerty & basenes of their life, is herehence ministred by the apostle,
This consolation & encouragement patiently to endure the poverty & baseness of their life, is herehence ministered by the apostle,
d n1 cc n1 av-j pc-acp vvi dt n1 cc n1 pp-f po32 n1, vbz j vvn p-acp dt n1,
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when to condemne such as haue the faith of Christ in respect of persons, of peruersenes, of iudgement, he sayth:
when to condemn such as have the faith of christ in respect of Persons, of perverseness, of judgement, he say:
c-crq pc-acp vvi d c-acp vhb dt n1 pp-f np1 p-acp n1 pp-f n2, pp-f n1, pp-f n1, pns31 vvz:
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Hearken my deare brethren, hath not God chosen the poore of this worlde to bee rich in faith,
Harken my deer brothers, hath not God chosen the poor of this world to be rich in faith,
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and heires of the kingdome, which he hath promised vnto those that loue him? That the Apostle sayeth:
and Heirs of the Kingdom, which he hath promised unto those that love him? That the Apostle Saith:
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hath not God chosen the poore of this world, that they should be rich in faith, &c. it followeth not, that therefore hee casteth off all rich men.
hath not God chosen the poor of this world, that they should be rich in faith, etc. it follows not, that Therefore he Cast off all rich men.
vhz xx np1 vvn dt j pp-f d n1, cst pns32 vmd vbi j p-acp n1, av pn31 vvz xx, cst av pns31 vvz a-acp d j n2.
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But here is mention made of the choosing of the poore:
But Here is mention made of the choosing of the poor:
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partly for their comfort, partly to beare downe the intollerable pride and insolencie of the prophane rich men:
partly for their Comfort, partly to bear down the intolerable pride and insolency of the profane rich men:
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partly to teach that God chooseth not men to his eternall inheritance, for any thing whereof the worlde accounteth.
partly to teach that God chooses not men to his Eternal inheritance, for any thing whereof the world accounteth.
av pc-acp vvi cst np1 vvz xx n2 p-acp po31 j n1, p-acp d n1 c-crq dt n1 vvz.
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Otherwise it is true, that God our of all estates of men, chooseth certaine whome hee will make rich in fayth, and heires of his kingdome:
Otherwise it is true, that God our of all estates of men, chooses certain whom he will make rich in faith, and Heirs of his Kingdom:
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which consisteth of all estates, degrees, and conditions of men: seruants, and maisters: princes and people: rich, & poore: base and honourable:
which Consisteth of all estates, Degrees, and conditions of men: Servants, and masters: Princes and people: rich, & poor: base and honourable:
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for God would all men to be saued, and to come to the knowledge of the truth.
for God would all men to be saved, and to come to the knowledge of the truth.
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God hath chosen the poore to be heires of his kingdom, but you haue despised them:
God hath chosen the poor to be Heirs of his Kingdom, but you have despised them:
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to despise them whom God hath chosen:
to despise them whom God hath chosen:
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to contemne them whom he accoūteth of, is in iudgement to swa•ue from God, which is peruersnes:
to contemn them whom he accounteth of, is in judgement to swa•ue from God, which is perverseness:
pc-acp vvi pno32 r-crq pns31 vvz pp-f, vbz p-acp n1 pc-acp vvi p-acp np1, r-crq vbz n1:
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for to oppose our selues to God in our iudgemēt, and therein to be contrarie vnto him:
for to oppose our selves to God in our judgement, and therein to be contrary unto him:
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to preferre those whom he refuseth & to refuse them whom god preferreth:
to prefer those whom he Refuseth & to refuse them whom god preferreth:
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to honor thē whom God reiecteth to reiect those whom God honoreth is wa•wardnes & peruersnes in iudgmēt:
to honour them whom God rejects to reject those whom God Honoureth is wa•wardnes & perverseness in judgement:
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wherof they are guilty, which honor rich prophane persons, & dispise the poore which are godly:
whereof they Are guilty, which honour rich profane Persons, & despise the poor which Are godly:
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which is the first euil in these respecters of persons, by the apostle here condēned.
which is the First evil in these respecters of Persons, by the apostle Here condemned.
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2 The second euill in them is madnes it is a kinde of frantikenes & madnes for men to reuerence, honour and preferre those before the godly brethrē, whō they for many causes ought rather to accoūt execrable & cursed.
2 The second evil in them is madness it is a kind of frantikenes & madness for men to Reverence, honour and prefer those before the godly brothers, whom they for many Causes ought rather to account execrable & cursed.
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The prophane rich men for sundry causes ought to be held as execrable & cursed; thē to honor, prefer & exalt these, is a kind of madnes.
The profane rich men for sundry Causes ought to be held as execrable & cursed; them to honour, prefer & exalt these, is a kind of madness.
dt j j n2 p-acp j n2 vmd pc-acp vbi vvn p-acp j cc j-vvn; pno32 p-acp n1, vvb cc vvi d, vbz dt n1 pp-f n1.
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This do the respecters of persōs, who seeing a mā come in with a gold ring on his finger,
This do the respecters of Persons, who seeing a man come in with a gold ring on his finger,
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& in good •y apparrell, say; Sitte thou downe in a good place: but to the poore in vile rayment, say with contempt;
& in good •y apparel, say; Sit thou down in a good place: but to the poor in vile raiment, say with contempt;
cc p-acp j j n1, vvb; vvb pns21 a-acp p-acp dt j n1: cc-acp p-acp dt j p-acp j n1, vvb p-acp n1;
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Sitte there, •or here vnder my footstoole.
Sit there, •or Here under my footstool.
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The respecters of persons therefore, are not onely peruerse in iudgement, but mad after a manner also.
The respecters of Persons Therefore, Are not only perverse in judgement, but mad After a manner also.
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That the rich ought rather to be counted and helde •s cursed, then to be honoured and preferred before the •oore brethren, the Apostle sheweth:
That the rich ought rather to be counted and held •s cursed, then to be honoured and preferred before the •oore brothers, the Apostle shows:
cst dt j pi av-c pc-acp vbi vvn cc vvd n2 vvn, cs pc-acp vbi vvn cc vvn p-acp dt j n2, dt n1 vvz:
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and that for 3 great •uils and sinnes which commonly raigne in the prophane •ich men of this world.
and that for 3 great •uils and Sins which commonly Reign in the profane •ich men of this world.
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1 The first euill for the which the prophane riche •en are to be held as execrable, is their tyrannie:
1 The First evil for the which the profane rich •en Are to be held as execrable, is their tyranny:
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they •ppresse the poore by tyrannie.
they •ppresse the poor by tyranny.
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Men are oppressed by tyannie diuers waies. 1. When they are imprisoned, afflic•ed, persecuted cruelly by the rich and mighty men of the •orld:
Men Are oppressed by tyannie diverse ways. 1. When they Are imprisoned, afflic•ed, persecuted cruelly by the rich and mighty men of the •orld:
n2 vbr vvn p-acp n1 j n2. crd c-crq pns32 vbr vvn, vvn, vvn av-j p-acp dt j cc j n2 pp-f dt n1:
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then are they oppressed by tyrannie.
then Are they oppressed by tyranny.
av vbr pns32 vvn p-acp n1.
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The poore •rethren, the holy men, and Saints of God, for the profes•on of the faith,
The poor •rethren, the holy men, and Saints of God, for the profes•on of the faith,
dt j n2, dt j n2, cc n2 pp-f np1, p-acp dt n1 pp-f dt n1,
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for the religion of Christ, for the defence •f the word of trueth: by the mighty men of the world, a•y wise afflicted: are oppressed by tyrannie.
for the Religion of christ, for the defence •f the word of truth: by the mighty men of the world, a•y wise afflicted: Are oppressed by tyranny.
p-acp dt n1 pp-f np1, p-acp dt n1 n1 dt n1 pp-f n1: p-acp dt j n2 pp-f dt n1, av-j j j-vvn: vbr vvn p-acp n1.
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Thus were •e Apostles of Christ by the cruell Scribes, Pharisies, and •rinces of the people, by tyrannie oppressed:
Thus were •e Apostles of christ by the cruel Scribes, Pharisees, and •rinces of the people, by tyranny oppressed:
av vbdr j n2 pp-f np1 p-acp dt j n2, np2, cc n2 pp-f dt n1, p-acp n1 vvn:
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when for the •ospels sake they were imprisoned scourged, excommu•icate and persecuted. Pylat & Herod conspired together •o oppresse our Sauiour Christ by tyrannie.
when for the •ospels sake they were imprisoned scourged, excommu•icate and persecuted. Pilate & Herod conspired together •o oppress our Saviour christ by tyranny.
c-crq p-acp dt ng1 n1 pns32 vbdr vvn vvn, j cc vvn. j cc np1 vvn av vdb vvi po12 n1 np1 p-acp n1.
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Thus was •aint Steuen the blessed Martyr oppressed by the tyrannie •f the Iewes, and for the religion of Christ persecuted vn•o death.
Thus was •aint Stephen the blessed Martyr oppressed by the tyranny •f the Iewes, and for the Religion of christ persecuted vn•o death.
av vbds n1 np1 dt j-vvn n1 vvn p-acp dt n1 n1 dt np2, cc p-acp dt n1 pp-f np1 vvn av n1.
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Thus the Prophetes by the tyrannie of their •rinces, as Isai, Jeremie, Amos, and the rest: haue been op•ressed.
Thus the prophets by the tyranny of their •rinces, as Isaiah, Jeremiah, Amos, and the rest: have been op•ressed.
av dt n2 p-acp dt n1 pp-f po32 n2, c-acp np1, np1, np1, cc dt n1: vhb vbn vvn.
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Thus the holy men of God, the poore Saints and •rethren, in Fraunce, in Flaunders, in Italie, in Spaine, are •ppressed by tyrannie.
Thus the holy men of God, the poor Saints and •rethren, in France, in Flanders, in Italy, in Spain, Are •ppressed by tyranny.
av dt j n2 pp-f np1, dt j n2 cc n2, p-acp np1, p-acp np1, p-acp np1, p-acp np1, vbr vvn p-acp n1.
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Thus the renowmed Martyrs in •ur own countrie and nation, not long since: haue in like •anner by tyrannie beene oppressed.
Thus the renowned Martyrs in •ur own country and Nation, not long since: have in like •anner by tyranny been oppressed.
av dt j-vvn n2 p-acp n1 d n1 cc n1, xx av-j a-acp: vhb p-acp j n1 p-acp n1 vbn vvn.
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After like manner, •• the time of the Apostle, the poore brethren were oppressed by the tyrannie of rich men:
After like manner, •• the time of the Apostle, the poor brothers were oppressed by the tyranny of rich men:
p-acp j n1, •• dt n1 pp-f dt n1, dt j n2 vbdr vvn p-acp dt n1 pp-f j n2:
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3381
wherefore the riche ought rather to be accounted execrable and cursed, then with disdainefull contempt of the poore brethren to bee preferred, and honoured of men.
Wherefore the rich ought rather to be accounted execrable and cursed, then with disdainful contempt of the poor brothers to be preferred, and honoured of men.
c-crq dt j vmd av-c pc-acp vbi vvn j cc j-vvn, av p-acp j n1 pp-f dt j n2 pc-acp vbi vvn, cc vvn pp-f n2.
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2 The rich oppresse the poore by tyrannie, when in the trades of this life they deale hardly, deceitfully, vncōscionably, extremely.
2 The rich oppress the poor by tyranny, when in the trades of this life they deal hardly, deceitfully, unconscionably, extremely.
crd dt j vvi dt j p-acp n1, c-crq p-acp dt n2 pp-f d n1 pns32 vvb av, av-j, av-j, av-jn.
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This oppression God expresly forbade his people the Israelites in the law:
This oppression God expressly forbade his people the Israelites in the law:
d n1 np1 av-j vvd po31 n1 dt np2 p-acp dt n1:
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When thou sellest ought to thy neighbour, or byest ought of him, you shall not oppresse one another.
When thou sellest ought to thy neighbour, or byest ought of him, you shall not oppress one Another.
c-crq pns21 vv2 vmd p-acp po21 n1, cc js vmd pp-f pno31, pn22 vmb xx vvi pi j-jn.
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Saint Paul forewarneth of this oppression;
Saint Paul forewarneth of this oppression;
n1 np1 vvz pp-f d n1;
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Let no man oppresse or defraude his brother in bargaining, for the Lord is an auenger of such things.
Let no man oppress or defraud his brother in bargaining, for the Lord is an avenger of such things.
vvb dx n1 vvi cc n1 po31 n1 p-acp vvg, p-acp dt n1 vbz dt n1 pp-f d n2.
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When the rich men haue gotten commodities into their hands, and make the poore pay therefore what themselues lust:
When the rich men have got commodities into their hands, and make the poor pay Therefore what themselves lust:
c-crq dt j n2 vhb vvn n2 p-acp po32 n2, cc vvi dt j n1 av r-crq px32 vvb:
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when they make the poore pay deere whē they might affoord it cheaper: when rich men geue mean wares to the poore for the best; euill for good;
when they make the poor pay deer when they might afford it cheaper: when rich men give mean wares to the poor for the best; evil for good;
c-crq pns32 vvb dt j n1 j-jn c-crq pns32 vmd vvi pn31 jc: c-crq j n2 vvb j n2 p-acp dt j p-acp dt js; j-jn c-acp j;
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putrified & corrupt, for sound & currāt, thē they oppresse the poor by tyrannie.
Putrified & corrupt, for found & currant, them they oppress the poor by tyranny.
vvn cc j, p-acp n1 cc n1, pno32 pns32 vvb dt j p-acp n1.
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3390
This oppression in all times, and in al commonwealths, in all coastes and countreyes of the worlde, is vsed:
This oppression in all times, and in all commonwealths, in all coasts and countries of the world, is used:
d n1 p-acp d n2, cc p-acp d n2, p-acp d n2 cc n2 pp-f dt n1, vbz vvn:
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whereby the poore (through the tyrannie of the rich) are oppressed. For which the rich ought to be accounted accursed.
whereby the poor (through the tyranny of the rich) Are oppressed. For which the rich ought to be accounted accursed.
c-crq dt j (p-acp dt n1 pp-f dt j) vbr vvn. p-acp r-crq dt j pi pc-acp vbi vvn vvn.
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3 The poore are oppressed also by tyrannie of the rich and wealthie, when they wryng them by vsurie, forfeitures, exactions, impositions, and vll manner extortiō.
3 The poor Are oppressed also by tyranny of the rich and wealthy, when they wring them by Usury, forfeitures, exactions, impositions, and vll manner extortion.
crd dt j vbr vvn av p-acp n1 pp-f dt j cc j, c-crq pns32 vvb pno32 p-acp n1, n2, n2, n2, cc j n1 n1.
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As the rich oppressed the poore by tyrannie, in the time of the Prophet Isai; where against he crieth out and complayneth:
As the rich oppressed the poor by tyranny, in the time of the Prophet Isaiah; where against he cries out and Complaineth:
p-acp dt j vvn dt j p-acp n1, p-acp dt n1 pp-f dt n1 np1; c-crq p-acp pns31 vvz av cc vvz:
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What haue ye to doe, that ye beate my people to peeces, and grinde the faces of the poor, saith the Lord, What have you to do, that you beat my people to Pieces, and grind the faces of the poor, Says the Lord,
q-crq vhb pn22 pc-acp vdi, cst pn22 vvb po11 n1 p-acp n2, cc vvi dt n2 pp-f dt j, vvz dt n1,
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euen the Lord of hostes? Almighty God in the Princely Prophet Dauid crieth out against this tyrannous oppression:
even the Lord of hosts? Almighty God in the Princely Prophet David cries out against this tyrannous oppression:
av-j dt n1 pp-f n2? np1 np1 p-acp dt j n1 np1 vvz av p-acp d j n1:
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3396
Doe not all workers of wickednes knowe, that they eate vp my people as they eate bread? Thus were the people oppressed by the tyrannie of the riche, in the time of Micheas the Prophet, whereof he spake in this wise:
Do not all workers of wickedness know, that they eat up my people as they eat bred? Thus were the people oppressed by the tyranny of the rich, in the time of Micheas the Prophet, whereof he spoke in this wise:
vdb xx d n2 pp-f n1 vvi, cst pns32 vvd a-acp po11 n1 c-acp pns32 vvb n1? av vbdr dt n1 vvn p-acp dt n1 pp-f dt j, p-acp dt n1 pp-f np1 dt n1, c-crq pns31 vvd p-acp d n1:
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3397
They hate the good, and loue the euill: they pluck their skinnes from them, and the flesh from their bones:
They hate the good, and love the evil: they pluck their skins from them, and the Flesh from their bones:
pns32 vvb dt j, cc vvb dt j-jn: pns32 vvb po32 n2 p-acp pno32, cc dt n1 p-acp po32 n2:
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3398
and they eate vp the flesh of my people, and flay off their skinnes from them:
and they eat up the Flesh of my people, and flay off their skins from them:
cc pns32 vvb p-acp dt n1 pp-f po11 n1, cc vvi a-acp po32 n2 p-acp pno32:
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3399
they breake their bones, and choppe them in peeces, as for the potte, and as flesh within the cauldron.
they break their bones, and chop them in Pieces, as for the pot, and as Flesh within the cauldron.
pns32 vvb po32 n2, cc n1 pno32 p-acp n2, c-acp p-acp dt n1, cc p-acp n1 p-acp dt n1.
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3400
Thus the Prophet condemneth their Iudges, officers, rulers, and rich men of the land, for their cruel extortiōs, exactions, oppressions:
Thus the Prophet Condemneth their Judges, Officers, Rulers, and rich men of the land, for their cruel extortions, exactions, oppressions:
av dt n1 vvz po32 n2, n2, n2, cc j n2 pp-f dt n1, p-acp po32 j n2, n2, n2:
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3401
whereby they might be very well compared to Wolues, Beares, Lions, and sauage Beastes:
whereby they might be very well compared to Wolves, Bears, Lions, and savage Beasts:
c-crq pns32 vmd vbi av av vvn p-acp n2, n2, n2, cc j-jn n2:
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3402
which rent and teare the flesh from the bones, the skinne from the backes, the partes from the body: so outragious is their crueltie.
which rend and tear the Flesh from the bones, the skin from the backs, the parts from the body: so outrageous is their cruelty.
r-crq n1 cc vvi dt n1 p-acp dt n2, dt n1 p-acp dt n2, dt n2 p-acp dt n1: av j vbz po32 n1.
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3403
These cruel persons, for their tyrannous persecution and oppression, may be compared to the fish Sargus, which haunting the Aegyptian sea, oppresseth the little fishes, catching al their meat and reliefe from them.
These cruel Persons, for their tyrannous persecution and oppression, may be compared to the Fish Sargus, which haunting the Egyptian sea, Oppresses the little Fish, catching all their meat and relief from them.
np1 j n2, p-acp po32 j n1 cc n1, vmb vbi vvn p-acp dt n1 np1, r-crq vvg dt jp n1, vvz dt j n2, vvg d po32 n1 cc n1 p-acp pno32.
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3404
They are not vnlike the fish Scarus, which some take to be the Gilthead, or Goldenie.
They Are not unlike the Fish Scarus, which Some take to be the Gilthead, or Goldenie.
pns32 vbr xx av-j dt n1 np1, r-crq d vvb pc-acp vbi dt n1, cc vvi.
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Which fish chaweth cud like a beast, and deuoureth all the little fishes which meete him.
Which Fish chaweth cud like a beast, and devoureth all the little Fish which meet him.
r-crq n1 vvz n1 av-j dt n1, cc vvz d dt j n2 r-crq vvb pno31.
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Such are the rich men of this worlde against the poore:
Such Are the rich men of this world against the poor:
d vbr dt j n2 pp-f d n1 p-acp dt j:
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for like Sargus, they deuour the meat, sustenance and liuing of the poore, and eate vp the laboures of their hands,
for like Sargus, they devour the meat, sustenance and living of the poor, and eat up the labours of their hands,
p-acp av-j np1, pns32 vvi dt n1, n1 cc n-vvg pp-f dt j, cc vvi a-acp dt n2 pp-f po32 n2,
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3408
and the sweate of their browes; licking and wiping the fatte from the beard of the poore.
and the sweat of their brows; licking and wiping the fat from the beard of the poor.
cc dt n1 pp-f po32 n2; vvg cc vvg dt j p-acp dt n1 pp-f dt j.
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3409
Like Scarus, they deuour the poore of the land, and eate vp the people as it were bread.
Like Scarus, they devour the poor of the land, and eat up the people as it were bred.
j np1, pns32 vvi dt j pp-f dt n1, cc vvi a-acp dt n1 c-acp pn31 vbdr n1.
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These growe rich of the pouertie, waxe fatte of the need, feed ful of the emptines, cloath themselues of the nakednes, house thēselues by the vnharbouring, prank vp thēselues by the penurie, make themselues mery by the miserie of the poore:
These grow rich of the poverty, wax fat of the need, feed full of the emptiness, cloth themselves of the nakedness, house themselves by the vnharbouring, prank up themselves by the penury, make themselves merry by the misery of the poor:
np1 vvb j pp-f dt n1, vvb j pp-f dt n1, vvb j pp-f dt n1, n1 px32 pp-f dt n1, n1 px32 p-acp dt vvg, vvb a-acp px32 p-acp dt n1, vvb px32 j p-acp dt n1 pp-f dt j:
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and so oppresse them by tyrannie: for which they should be held accursed.
and so oppress them by tyranny: for which they should be held accursed.
cc av vvb pno32 p-acp n1: p-acp r-crq pns32 vmd vbi vvn vvn.
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4 Finally, rich men oppresse the poore, when they weary and waste the bodies of the poore with toilesome labour vnrewarded:
4 Finally, rich men oppress the poor, when they weary and waste the bodies of the poor with toilsome labour unrewarded:
crd av-j, j n2 vvi dt j, c-crq pns32 j cc vvi dt n2 pp-f dt j p-acp j n1 j-vvn-u:
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as the Landlord vseth the poore Tenant: the rich the poore, without hire: to whom they doe seruice, for whom they labour, toile and moile, for feare:
as the Landlord uses the poor Tenant: the rich the poor, without hire: to whom they do service, for whom they labour, toil and moil, for Fear:
c-acp dt n1 vvz dt j n1: dt j dt j, p-acp n1: p-acp ro-crq pns32 vdb n1, p-acp ro-crq pns32 vvb, n1 cc n1, p-acp n1:
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afflicted and oppressed by their tyrannie.
afflicted and oppressed by their tyranny.
j-vvn cc vvn p-acp po32 n1.
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3415
Herēce is it, that in sundrie places of the land, the poore Farmer is compelled, to carte, to carrie, to plowe, to sowe, to fetch, to beare, to doe all manner busines for the tyrannous oppression of the Gentleman.
Herein is it, that in sundry places of the land, the poor Farmer is compelled, to cart, to carry, to plow, to sow, to fetch, to bear, to do all manner business for the tyrannous oppression of the Gentleman.
n1 vbz pn31, cst p-acp j n2 pp-f dt n1, dt j n1 vbz vvn, p-acp n1, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vdi d n1 n1 p-acp dt j n1 pp-f dt n1.
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Thus and by like meanes, the rich oppressing the poore by tyrannie, ought rather to be accoūted accursed:
Thus and by like means, the rich oppressing the poor by tyranny, ought rather to be accounted accursed:
av cc p-acp j n2, dt j vvg dt j p-acp n1, vmd av-c pc-acp vbi vvn vvn:
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3417
then with the contempt and disdaine of the poore, to be preferred.
then with the contempt and disdain of the poor, to be preferred.
av p-acp dt n1 cc n1 pp-f dt j, pc-acp vbi vvn.
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3418
Seeing therefore the rich by sundrie waies afflict the poore, for the which we should hold thē as execrable:
Seeing Therefore the rich by sundry ways afflict the poor, for the which we should hold them as execrable:
vvg av dt j p-acp j n2 vvb dt j, p-acp dt r-crq pns12 vmd vvi pno32 p-acp j:
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3419
it is a point of madnes for men through partiall respect had to their persons, to honour them with contempt of the poore which are godly.
it is a point of madness for men through partial respect had to their Persons, to honour them with contempt of the poor which Are godly.
pn31 vbz dt n1 pp-f n1 p-acp n2 p-acp j n1 vhd p-acp po32 n2, pc-acp vvi pno32 p-acp n1 pp-f dt j r-crq vbr j.
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3420
2 Another and seconde euill for which they ought to be helde accursed, is their crueltie and vnmercifulnes.
2 another and seconde evil for which they ought to be held accursed, is their cruelty and unmercifulness.
crd j-jn cc ord j-jn p-acp r-crq pns32 vmd pc-acp vbi vvd j-vvn, vbz po32 n1 cc n1.
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For they drawe the poore before iudgement seates: either for their profession and religion, as in the time of the Apostle was vsuall. For they draw the poor before judgement seats: either for their profession and Religion, as in the time of the Apostle was usual.
c-acp pns32 vvb dt j p-acp n1 n2: d c-acp po32 n1 cc n1, c-acp p-acp dt n1 pp-f dt n1 vbds j.
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For, for the profession of Christian religion, the holy Apostles, the blessed Martyrs, the faithfull seruants of Christ, were drawen before seates of iudgement:
For, for the profession of Christian Religion, the holy Apostles, the blessed Martyrs, the faithful Servants of christ, were drawn before seats of judgement:
p-acp, p-acp dt n1 pp-f njp n1, dt j n2, dt j-vvn n2, dt j n2 pp-f np1, vbdr vvn p-acp n2 pp-f n1:
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3423
as in the whole booke of the Actes of the Apostles, in the stories Ecclesiasticall, by Eusebius, Nicephorus, Socrates, and others written, is apparantly euident.
as in the Whole book of the Acts of the Apostles, in the stories Ecclesiastical, by Eusebius, Nicephorus, Socrates, and Others written, is apparently evident.
c-acp p-acp dt j-jn n1 pp-f dt n2 pp-f dt n2, p-acp dt n2 j, p-acp np1, np1, np1, cc n2-jn vvn, vbz av-j j.
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3424
Or els for their debts they cruelly handle them: and other for matters of no great waight:
Or Else for their debts they cruelly handle them: and other for matters of no great weight:
cc av p-acp po32 n2 pns32 av-j vvi pno32: cc n-jn p-acp n2 pp-f dx j n1:
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3425
or when loue woulde forgeue all, bring them before seates of iudgement, sue them in the lawe:
or when love would forgive all, bring them before seats of judgement, sue them in the law:
cc c-crq n1 vmd vvi d, vvb pno32 p-acp n2 pp-f n1, vvb pno32 p-acp dt n1:
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3426
wearye them with this Court or that, and shewe all vnmercifulnes against them. Thus it is with men in our age:
weary them with this Court or that, and show all unmercifulness against them. Thus it is with men in our age:
j pno32 p-acp d n1 cc d, cc vvi d n1 p-acp pno32. av pn31 vbz p-acp n2 p-acp po12 n1:
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3427
let a poore man owe ought to the rich, he shall forfette his bande, he shall paye for the time, he shalbe sued for the debt with all vnmercifulnes and crueltie:
let a poor man owe ought to the rich, he shall forfette his band, he shall pay for the time, he shall sued for the debt with all unmercifulness and cruelty:
vvb dt j n1 vvb pi p-acp dt j, pns31 vmb vvi po31 n1, pns31 vmb vvi p-acp dt n1, pns31 vmb|vbi vvn p-acp dt n1 p-acp d n1 cc n1:
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3428
he shalbe forced to satisfie to the vttermost farthing: which is a sinne for which the prophane rich men are to be accounted accursed.
he shall forced to satisfy to the uttermost farthing: which is a sin for which the profane rich men Are to be accounted accursed.
pns31 vmb|vbi vvn pc-acp vvi p-acp dt j n1: r-crq vbz dt n1 p-acp r-crq dt j j n2 vbr pc-acp vbi vvn vvn.
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3429
Or finally, when rich men pretende title to the right of the poore: and so wrongfully sue him, to take from him his right, patrimonie, purchase, or inheritance:
Or finally, when rich men pretend title to the right of the poor: and so wrongfully sue him, to take from him his right, patrimony, purchase, or inheritance:
cc av-j, c-crq j n2 vvb n1 p-acp dt n-jn pp-f dt j: cc av av-j vvi pno31, pc-acp vvi p-acp pno31 po31 n-jn, n1, n1, cc n1:
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3430
partly by his owne countenance, partly by his riches: calling the poor before iudgements for his owne.
partly by his own countenance, partly by his riches: calling the poor before Judgments for his own.
av p-acp po31 d n1, av p-acp po31 n2: vvg dt j p-acp n2 p-acp po31 d.
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3431
Not that it is now not lawfull for any rich man to sue the poore for his right:
Not that it is now not lawful for any rich man to sue the poor for his right:
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or that all rich men doe bring the poore before iudgement seates alwaies: for as it is lawfull for the rich to get his owne in some respectes:
or that all rich men do bring the poor before judgement seats always: for as it is lawful for the rich to get his own in Some respects:
cc cst d j n2 vdb vvi dt j p-acp n1 n2 av: c-acp c-acp pn31 vbz j p-acp dt j pc-acp vvi po31 d p-acp d n2:
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So neither doth euery rich man sue euery poore man which is indangered vnto him: but because the prophane, couetous, and wicked rich men commonly so doe:
So neither does every rich man sue every poor man which is endangered unto him: but Because the profane, covetous, and wicked rich men commonly so do:
av d vdz d j n1 vvi d j n1 r-crq vbz vvd p-acp pno31: cc-acp c-acp dt j, j, cc j j n2 av-j av vdi:
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and that then when they should forgeue for Christes sake: as when the poore is vnable to pay;
and that then when they should forgive for Christ's sake: as when the poor is unable to pay;
cc cst av c-crq pns32 vmd vvi p-acp npg1 n1: c-acp c-crq dt j vbz j pc-acp vvi;
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when he is godly, and desirous to liue by his labour, and endeuoureth to liue out of debt and danger, and yet cannot.
when he is godly, and desirous to live by his labour, and endeavoureth to live out of debt and danger, and yet cannot.
c-crq pns31 vbz j, cc j pc-acp vvi p-acp po31 n1, cc vvz pc-acp vvi av pp-f n1 cc n1, cc av vmbx.
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Now to call such before iudgement seates: to sue them for extremities: to sollicite and trouble such, and with crueltie to seeke the vttermost of them:
Now to call such before judgement seats: to sue them for extremities: to solicit and trouble such, and with cruelty to seek the uttermost of them:
av pc-acp vvi d p-acp n1 n2: pc-acp vvi pno32 p-acp n2: pc-acp vvi cc vvi d, cc p-acp n1 pc-acp vvi dt j pp-f pno32:
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is mercilesnes and crueltie, for which the prophane rich men are to bee accounted execrable and accursed.
is mercilesnes and cruelty, for which the profane rich men Are to be accounted execrable and accursed.
vbz n1 cc n1, p-acp r-crq dt j j n2 vbr pc-acp vbi vvn j cc j-vvn.
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These wicked, prophane, vngodly rich men, care not for wife nor children houshold nor familie of their poore distressed brethren:
These wicked, profane, ungodly rich men, care not for wife nor children household nor family of their poor distressed brothers:
np1 j, j, j j n2, vvb xx p-acp n1 ccx n2 n1 ccx n1 pp-f po32 j j-vvn n2:
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they regarde neither vertue, religion, godlines, nor honestie: they turne their eyes frō their pouertie, vnablenes, carefull endeuour:
they regard neither virtue, Religion, godliness, nor honesty: they turn their eyes from their poverty, unableness, careful endeavour:
pns32 vvi dx n1, n1, n1, ccx n1: pns32 vvb po32 n2 p-acp po32 n1, n1, j n1:
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they will be satisfied, they will cast them in prison, bring them to seats of iudgement, keepe them in durance:
they will be satisfied, they will cast them in prison, bring them to seats of judgement, keep them in durance:
pns32 vmb vbi vvn, pns32 vmb vvi pno32 p-acp n1, vvb pno32 p-acp n2 pp-f n1, vvb pno32 p-acp n1:
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they wil make dice of their bones, but they will haue the extremitie of them: and the more godly men be, the more these tirannes rage against them:
they will make dice of their bones, but they will have the extremity of them: and the more godly men be, the more these Tyrants rage against them:
pns32 vmb vvi n2 pp-f po32 n2, cc-acp pns32 vmb vhi dt n1 pp-f pno32: cc dt av-dc j n2 vbb, dt av-dc d ng1 n1 p-acp pno32:
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forgeuing rather great summes to the voluptuous, prodigall, lasciuious, wicked, and wanton persons: then to release small matters to the godly.
forgiving rather great sums to the voluptuous, prodigal, lascivious, wicked, and wanton Persons: then to release small matters to the godly.
j-vvg av-c j n2 p-acp dt j, j-jn, j, j, cc j-jn n2: av pc-acp vvi j n2 p-acp dt j.
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Seeing then the rich vse such vnmercifulnes towards the poore, (for which we should rather account them cursed) it seemeth great madnes in men so partially to honour them, which are thus wicked.
Seeing then the rich use such unmercifulness towards the poor, (for which we should rather account them cursed) it seems great madness in men so partially to honour them, which Are thus wicked.
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3 The third sinne and euill in the rich men of the world, wherefore they are to be helde accursed:
3 The third sin and evil in the rich men of the world, Wherefore they Are to be held accursed:
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is their blasphemie against the religion of Christ: they blaspheme the worthie name whereby ye are named.
is their blasphemy against the Religion of christ: they Blaspheme the worthy name whereby you Are nam.
vbz po32 n1 p-acp dt n1 pp-f np1: pns32 vvb dt j n1 c-crq pn22 vbr vvn.
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You are named after Christ, Christians; this worthie name is by prophane rich men blasphemed: they blaspheme the worthy name which is called vpon you:
You Are nam After christ, Christians; this worthy name is by profane rich men blasphemed: they Blaspheme the worthy name which is called upon you:
pn22 vbr vvn p-acp np1, np1; d j n1 vbz p-acp j j n2 vvn: pns32 vvb dt j n1 r-crq vbz vvn p-acp pn22:
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that is, where after you are called or named. The Apostle according to the phrase of the Hebrewes speaketh;
that is, where After you Are called or nam. The Apostle according to the phrase of the Hebrews speaks;
d vbz, c-crq c-acp pn22 vbr vvn cc vvn. dt n1 vvg p-acp dt n1 pp-f dt njpg2 vvz;
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As the name of the father is called vpon by the child, that is, the childe is named after the name of the father.
As the name of the father is called upon by the child, that is, the child is nam After the name of the father.
c-acp dt n1 pp-f dt n1 vbz vvn p-acp p-acp dt n1, cst vbz, dt n1 vbz vvn p-acp dt n1 pp-f dt n1.
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Which phrase Iacob vsed when hee blessed the two sonnes of Joseph: the Angell which hath deliuered me from all euill, blesse the children,
Which phrase Iacob used when he blessed the two Sons of Joseph: the Angel which hath Delivered me from all evil, bless the children,
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and let my name be called vpon them, and the name of my Fathers:
and let my name be called upon them, and the name of my Father's:
cc vvb po11 n1 vbi vvn p-acp pno32, cc dt n1 pp-f po11 n2:
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that is, let them be named by the name of my Fathers, and by my name.
that is, let them be nam by the name of my Father's, and by my name.
cst vbz, vvb pno32 vbi vvn p-acp dt n1 pp-f po11 n2, cc p-acp po11 n1.
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The name of the husbande is also called vpon by the wife: that is the wife is named after her husband, as the Prophet Isai speaketh;
The name of the husband is also called upon by the wife: that is the wife is nam After her husband, as the Prophet Isaiah speaks;
dt n1 pp-f dt n1 vbz av vvn p-acp p-acp dt n1: cst vbz dt n1 vbz vvn p-acp po31 n1, c-acp dt n1 np1 vvz;
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In that daye shall seuen women take holde of one man, and say; Wee will eate our owne bread, and weare our owne garments:
In that day shall seuen women take hold of one man, and say; we will eat our own bred, and wear our own garments:
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that is, we will finde our selues: but let thy name he called vpon vs; let vs be called by thy name.
that is, we will find our selves: but let thy name he called upon us; let us be called by thy name.
d vbz, pns12 vmb vvi po12 n2: cc-acp vvb po21 n1 pns31 vvd p-acp pno12; vvb pno12 vbi vvn p-acp po21 n1.
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In religion, & the true worshippe and seruice of God, the name of God is called vpon the professors of Gods seruice.
In Religion, & the true worship and service of God, the name of God is called upon the professors of God's service.
p-acp n1, cc dt j n1 cc n1 pp-f np1, dt n1 pp-f np1 vbz vvn p-acp dt n2 pp-f npg1 n1.
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Moses speaking of the preferment of Israel aboue all other people, that God was their God, and they his people, saith: Moses speaking of the preferment of Israel above all other people, that God was their God, and they his people, Says:
np1 vvg pp-f dt n1 pp-f np1 p-acp d j-jn n1, cst np1 vbds po32 n1, cc pns32 po31 n1, vvz:
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Then all people of the earth shall see, that the name of the Lord is called vpon ouer thee.
Then all people of the earth shall see, that the name of the Lord is called upon over thee.
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Daniel the Prophet of God, in his prayer and confession of his sinnes, and the sinnesnnes of the people, saith in this wise; daniel the Prophet of God, in his prayer and Confessi of his Sins, and the sinnesnnes of the people, Says in this wise;
np1 dt n1 pp-f np1, p-acp po31 n1 cc n1 pp-f po31 n2, cc dt n2 pp-f dt n1, vvz p-acp d n1;
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O Lord heare, O Lord forgeue, O Lord consider, and doe it:
Oh Lord hear, Oh Lord forgive, Oh Lord Consider, and do it:
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deferre not for thine owne sake, O my God, for thy name is called vpon thy Citie, and vpon thy people:
defer not for thine own sake, Oh my God, for thy name is called upon thy city, and upon thy people:
vvi xx p-acp po21 d n1, uh po11 np1, p-acp po21 n1 vbz vvn p-acp po21 n1, cc p-acp po21 n1:
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thy Citie & people are called after thy name, the citie of God, the people of God.
thy city & people Are called After thy name, the City of God, the people of God.
po21 n1 cc n1 vbr vvn p-acp po21 n1, dt n1 pp-f np1, dt n1 pp-f np1.
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Amos prophecying of vniting the Edomits and other enimies of the Iewes, with them in the misticall bodie of Christ, in like maner speaketh in the person of God; Amos prophesying of uniting the Edomites and other enemies of the Iewes, with them in the mystical body of christ, in like manner speaks in the person of God;
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I will raise vp in that day the Tabernacle of Dauid which is fallen downe:
I will raise up in that day the Tabernacle of David which is fallen down:
pns11 vmb vvi a-acp p-acp d n1 dt n1 pp-f np1 r-crq vbz vvn a-acp:
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and I will raise vp his ruines, and builde it, as in the daies of old:
and I will raise up his ruins, and build it, as in the days of old:
cc pns11 vmb vvi a-acp po31 n2, cc vvi pn31, c-acp p-acp dt n2 pp-f j:
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that they may possesse the remnant of Edom, and of all the heathen, because my name is called vpon them, saith the Lord, that doeth this. Vnder the Gospell.
that they may possess the remnant of Edom, and of all the heathen, Because my name is called upon them, Says the Lord, that doth this. Under the Gospel.
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Christian religion and the name of Christ, is called vpon Christians: that is, Christians are named after the name of Christ, as here the Apostle speaketh.
Christian Religion and the name of christ, is called upon Christians: that is, Christians Are nam After the name of christ, as Here the Apostle speaks.
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The worthy name of Christ which was called vpon the Saints: that is, whereby the Saints were named: being Christians, of Christ:
The worthy name of christ which was called upon the Saints: that is, whereby the Saints were nam: being Christians, of christ:
dt j n1 pp-f np1 r-crq vbds vvn p-acp dt n2: cst vbz, c-crq dt n2 vbdr vvn: vbg np1, pp-f np1:
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by the wicked worldlings, and prophane men of the earth, is blasphemed, and euill spoaken of.
by the wicked worldlings, and profane men of the earth, is blasphemed, and evil spoken of.
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For rich men commonly are enemies vnto religion: and either openly they blaspheme it, or secreatly scorne at it.
For rich men commonly Are enemies unto Religion: and either openly they Blaspheme it, or secretly scorn At it.
p-acp j n2 av-j vbr n2 p-acp n1: cc d av-j pns32 vvb pn31, cc av-jn vvi p-acp pn31.
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So that as not many wise (according to the fleshe) nor many noble, nor many mightie, are called thereunto:
So that as not many wise (according to the Flesh) nor many noble, nor many mighty, Are called thereunto:
av cst p-acp xx d j (vvg p-acp dt n1) ccx d j, ccx d j, vbr vvn av:
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so neither many rich men, because their happinesse, trust, and confidence, is in their wealth, which withholdeth frō comming to the kingdome of GOD.
so neither many rich men, Because their happiness, trust, and confidence, is in their wealth, which withholdeth from coming to the Kingdom of GOD.
av dx d j n2, c-acp po32 n1, vvb, cc n1, vbz p-acp po32 n1, r-crq vvz p-acp vvg p-acp dt n1 pp-f np1.
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For the which cause our Sauiour pronounceth it easier for a Camell to passe through the eye of a needle,
For the which cause our Saviour pronounceth it Easier for a Camel to pass through the eye of a needle,
p-acp dt r-crq n1 po12 n1 vvz pn31 av-jc p-acp dt n1 p-acp vvb p-acp dt n1 pp-f dt n1,
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then for a rich man to enter into the kingdome of God. Seeing then these prophane rich men dishonour God and his Gospell:
then for a rich man to enter into the Kingdom of God. Seeing then these profane rich men dishonour God and his Gospel:
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it were madnes for you his children to geue honour vnto them.
it were madness for you his children to give honour unto them.
pn31 vbdr n1 p-acp pn22 po31 n2 pc-acp vvi n1 p-acp pno32.
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The worthie name of Christ and his Gospell, as generally of all men, so specially of prophane rich men, may two wayes be blasphemed, dishonoured, and euil spoken of.
The worthy name of christ and his Gospel, as generally of all men, so specially of profane rich men, may two ways be blasphemed, dishonoured, and evil spoken of.
dt j n1 pp-f np1 cc po31 n1, c-acp av-j pp-f d n2, av av-j pp-f j j n2, vmb crd n2 vbb vvn, vvn, cc j-jn vvn pp-f.
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1 When they deride, iest, scorne, and scoffe at Christian religion: speaking maliciously, disdainfully, against Christ and his profession.
1 When they deride, jest, scorn, and scoff At Christian Religion: speaking maliciously, disdainfully, against christ and his profession.
vvn c-crq pns32 vvi, n1, n1, cc n1 p-acp njp n1: vvg av-j, av-j, p-acp np1 cc po31 n1.
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Thus the Scribes and Pharisies, with the Iewes, blasphemed the worthy name of our profession, when they called Christ Samaritan:
Thus the Scribes and Pharisees, with the Iewes, blasphemed the worthy name of our profession, when they called christ Samaritan:
av dt n2 cc np2, p-acp dt np2, vvd dt j n1 pp-f po12 n1, c-crq pns32 vvd np1 np1:
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when they saide hee cast out deuils by the power of Beelzebub, the prince of the deuils:
when they said he cast out Devils by the power of Beelzebub, the Prince of the Devils:
c-crq pns32 vvd pns31 vvd av n2 p-acp dt n1 pp-f np1, dt n1 pp-f dt n2:
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when they called and counted his doctrine, deceite, heresie, newe and strange doctrine, not to be suffered.
when they called and counted his Doctrine, deceit, heresy, new and strange Doctrine, not to be suffered.
c-crq pns32 vvd cc vvn po31 n1, n1, n1, j cc j n1, xx pc-acp vbi vvn.
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Thus Iulian the Apostata blasphemed this worthie name, when in contempt he called Christ Galilean, Carpenters sonne, the man crucified.
Thus Iulian the Apostata blasphemed this worthy name, when in contempt he called christ Galilean, Carpenters son, the man Crucified.
av np1 dt fw-la vvd d j n1, c-crq p-acp n1 pns31 vvd np1 j, np1 n1, dt n1 vvd.
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Thus Porphirius the Philosopher, Lucian the scorner, blasphemed the worthie name whereby we are called, when they reuiled, reproached, spoke euill of, and scorned the Gospell.
Thus Porphyrius the Philosopher, Lucian the scorner, blasphemed the worthy name whereby we Are called, when they reviled, reproached, spoke evil of, and scorned the Gospel.
av np1 dt n1, np1 dt n1, vvd dt j n1 c-crq pns12 vbr vvn, c-crq pns32 vvd, vvn, vvd n-jn pp-f, cc vvd dt n1.
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The Heathen Philosophers, and Galen the famous Physicion, calling and counting it follie, blasphemed it.
The Heathen Philosophers, and Galen the famous physician, calling and counting it folly, blasphemed it.
dt j-jn n2, cc np1 dt j n1, vvg cc vvg pn31 n1, vvd pn31.
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All men which by vile speeches, disgrace, discredite, reproach, or speake euill and maliciously of Christian religion,
All men which by vile Speeches, disgrace, discredit, reproach, or speak evil and maliciously of Christian Religion,
av-d n2 r-crq p-acp j n2, n1, vvb, n1, cc vvi j-jn cc av-j pp-f np1 n1,
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as diuers and sundrie wise prophane rich men offend, blaspheme the worthie name whereupon we are called: and whereby we are called.
as diverse and sundry wise profane rich men offend, Blaspheme the worthy name whereupon we Are called: and whereby we Are called.
c-acp j cc j j j j n2 vvi, vvb dt j n1 c-crq pns12 vbr vvn: cc c-crq pns12 vbr vvn.
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2 As by their speech, so by their liues men blaspheme and dishonour the Gospell, when they which professe religion: walke not, neither liue thereafter:
2 As by their speech, so by their lives men Blaspheme and dishonour the Gospel, when they which profess Religion: walk not, neither live thereafter:
crd a-acp p-acp po32 n1, av p-acp po32 n2 n2 vvi cc vvi dt n1, c-crq pns32 r-crq vvb n1: vvb xx, av-dx vvb av:
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by which meanes the Gospell is flaundered, dishonoured, blasphemed.
by which means the Gospel is flaundered, dishonoured, blasphemed.
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Thus Dauid blasphemed the worthy name whereby he was called, when by his adulterie he caused the name of God to be euill spoken of, Thus David blasphemed the worthy name whereby he was called, when by his adultery he caused the name of God to be evil spoken of,
av np1 vvn dt j n1 c-crq pns31 vbds vvn, c-crq p-acp po31 n1 pns31 vvd dt n1 pp-f np1 pc-acp vbi av-jn vvn pp-f,
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and blasphemed by the wicked, the rulers ouer the people of Israel, causing them to houle, blasphemed the name of God in like manner,
and blasphemed by the wicked, the Rulers over the people of Israel, causing them to houle, blasphemed the name of God in like manner,
cc vvn p-acp dt j, dt n2 p-acp dt n1 pp-f np1, vvg pno32 pc-acp vvi, vvd dt n1 pp-f np1 p-acp j n1,
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as is witnessed by the Prophet.
as is witnessed by the Prophet.
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The Iewes, which professed the selues the people of GOD, by breaking the law of God (whereof they boasted) and liuing in all vncleannes, mischiefe and wickednes, caused also the name of God to be blasphemed among the brethren, as Saint Paul writeth.
The Iewes, which professed the selves the people of GOD, by breaking the law of God (whereof they boasted) and living in all uncleanness, mischief and wickedness, caused also the name of God to be blasphemed among the brothers, as Saint Paul Writeth.
dt np2, r-crq vvd dt n2 dt n1 pp-f np1, p-acp vvg dt n1 pp-f np1 (c-crq pns32 vvd) cc vvg p-acp d n1, n1 cc n1, vvd av dt n1 pp-f np1 pc-acp vbi vvn p-acp dt n2, c-acp n1 np1 vvz.
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All men professing godlines, yet liuing disorderly, dishonestly, and otherwise farre then their calling requireth, blaspheme the worthy name whereby they are called:
All men professing godliness, yet living disorderly, dishonestly, and otherwise Far then their calling requires, Blaspheme the worthy name whereby they Are called:
av-d n2 vvg n1, av vvg av-j, av-j, cc av av-j av po32 n-vvg vvz, vvb dt j n1 c-crq pns32 vbr vvn:
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as, adulterers, fornicators, vncleane persons, couetous men, extortioners, oppressours, drunkards, vsurers, liers, deceauers, the malicious and enuious, the slaunderous and reproachfull persons, with such like, professing godlines,
as, Adulterers, fornicators, unclean Persons, covetous men, extortioners, Oppressors's, drunkards, usurers, liers, deceivers, the malicious and envious, the slanderous and reproachful Persons, with such like, professing godliness,
c-acp, n2, n2, j n2, j n2, n2, ng2, n2, n2, n2, n2, dt j cc j, dt j cc j n2, p-acp d j, vvg n1,
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but practising wickednes in their whole conuersation: blaspheme the name whereby they are called. And thus the rich men oftentimes blaspheme the Gospell in like manner.
but practising wickedness in their Whole Conversation: Blaspheme the name whereby they Are called. And thus the rich men oftentimes Blaspheme the Gospel in like manner.
cc-acp vvg n1 p-acp po32 j-jn n1: vvb dt n1 c-crq pns32 vbr vvn. cc av dt j n2 av vvi dt n1 p-acp j n1.
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Albeit both wayes the worthy name whereby Christians are called, be blasphemed by the wicked rich men of the world:
Albeit both ways the worthy name whereby Christians Are called, be blasphemed by the wicked rich men of the world:
cs d n2 dt j n1 q-crq njpg2 vbr vvn, vbb vvn p-acp dt j j n2 pp-f dt n1:
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yet the Apostle seemeth to haue spoken of the former kinde, whereby the Gospell is euill spoken of, and blasphemed;
yet the Apostle seems to have spoken of the former kind, whereby the Gospel is evil spoken of, and blasphemed;
av dt n1 vvz pc-acp vhi vvn pp-f dt j n1, c-crq dt n1 vbz j-jn vvn pp-f, cc vvn;
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as by the spitefull, malicious, and vile slaunders, mockings, and reproaches of Christ and his religion.
as by the spiteful, malicious, and vile slanders, mockings, and Reproaches of christ and his Religion.
c-acp p-acp dt j, j, cc j n2, n2, cc n2 pp-f np1 cc po31 n1.
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Which thing while the rich men of the world doe, they ought to be helde as cursed and execrable.
Which thing while the rich men of the world do, they ought to be held as cursed and execrable.
r-crq n1 cs dt j n2 pp-f dt n1 vdb, pns32 vmd pc-acp vbi vvd c-acp vvn cc j.
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To honour such as these are, what madnes is it? And as in the Apostles time there were such hare-braines and frantike fooles;
To honour such as these Are, what madness is it? And as in the Apostles time there were such hare-brains and frantic Fools;
p-acp n1 d c-acp d vbr, r-crq n1 vbz pn31? cc c-acp p-acp dt n2 n1 a-acp vbdr d n2 cc j n2;
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so this madnes also remayneth among vs in these daies.
so this madness also remaineth among us in these days.
av d n1 av vvz p-acp pno12 p-acp d n2.
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For we cappe, we crouche, we bowe, we bende, we preferre, we honour, we esteeme, we respect,
For we cap, we crouch, we bow, we bend, we prefer, we honour, we esteem, we respect,
p-acp po12 n1, pns12 vvb, pns12 vvi, pns12 vvi, pns12 vvb, pns12 vvb, pns12 vvb, pns12 vvb,
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and that with disdaining of the poore brethren: vngodly men, mockers and scorners of religion: arrand papists: knowen adulterers: open blasphemers: dayly liers: luxurious and riotous persons: carnall professours:
and that with disdaining of the poor brothers: ungodly men, mockers and Scorner's of Religion: errand Papists: known Adulterers: open blasphemers: daily liers: luxurious and riotous Persons: carnal professors:
cc cst p-acp vvg pp-f dt j n2: j n2, n2 cc n2 pp-f n1: n1 vvz: j-vvn n2: j n2: av-j n2: j cc j n2: j n2:
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yea and professed enemies vnto the Gospell, and worthie name whereby wee are called: whose whole force is bent: whose whole laboure is imploied:
yea and professed enemies unto the Gospel, and worthy name whereby we Are called: whose Whole force is bent: whose Whole labour is employed:
uh cc j-vvn n2 p-acp dt n1, cc j n1 c-crq pns12 vbr vvn: r-crq j-jn n1 vbz vvn: r-crq j-jn n1 vbz vvn:
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whose studie tendeth by all possible meanes, not onely in part to corrupt, but in whole to subuert Christian religion:
whose study tendeth by all possible means, not only in part to corrupt, but in Whole to subvert Christian Religion:
rg-crq n1 vvz p-acp d j n2, xx av-j p-acp n1 pc-acp vvi, cc-acp p-acp j-jn pc-acp vvi np1 n1:
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to bring in idolatrie, restore superstition, and sowe the seede of scisme in the Church of Iesus Christ.
to bring in idolatry, restore Superstition, and sow the seed of Schism in the Church of Iesus christ.
pc-acp vvi p-acp n1, vvb n1, cc vvi dt n1 pp-f n1 p-acp dt n1 pp-f np1 np1.
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What madnesse is this in our braines: what phrensie hath possessed vs:
What madness is this in our brains: what frenzy hath possessed us:
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what lacke of sense and reason, what doting follie hath bewitched vs? These are then the two euils which in accepters of mens persons, are here condemned:
what lack of sense and reason, what doting folly hath bewitched us? These Are then the two evils which in accepters of men's Persons, Are Here condemned:
r-crq n1 pp-f n1 cc n1, r-crq j-vvg n1 vhz vvn pno12? d vbr av dt crd n2-jn r-crq p-acp n2 pp-f ng2 n2, vbr av vvn:
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peruersnesse of iudgement in preferring the prophane rich, whō God abhorreth: and contemning the poore godly, whom he hath called:
perverseness of judgement in preferring the profane rich, whom God abhorreth: and contemning the poor godly, whom he hath called:
n1 pp-f n1 p-acp vvg dt j j, ro-crq np1 vvz: cc vvg dt j j, ro-crq pns31 vhz vvn:
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and their doting madnesse, in that they honour and preferre those, who for their tyrannie, vnmercifulnesse,
and their doting madness, in that they honour and prefer those, who for their tyranny, unmercifulness,
cc po32 j-vvg n1, p-acp cst pns32 vvb cc vvi d, r-crq p-acp po32 n1, n1,
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and extreeme crueltie towards the Saints, and their horrible blasphemie, whereby they blaspheeme and speake euill of the worthie name whereby we are called:
and extreme cruelty towards the Saints, and their horrible blasphemy, whereby they blaspheeme and speak evil of the worthy name whereby we Are called:
cc j-jn n1 p-acp dt n2, cc po32 j n1, c-crq pns32 vvb cc vvi j-jn pp-f dt j n1 c-crq pns12 vbr vvn:
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are to be counted execrable and cursed. And this is the second thing in this first reason to be considered:
Are to be counted execrable and cursed. And this is the second thing in this First reason to be considered:
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the euils which in respecters of persons, in the professing of the Gospel of Christ, are here condemned.
the evils which in respecters of Persons, in the professing of the Gospel of christ, Are Here condemned.
dt n2-jn r-crq p-acp n2 pp-f n2, p-acp dt vvg pp-f dt n1 pp-f np1, vbr av vvn.
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3 The third thing in this first argument, is the conclusion, wherof thus saith the Apostle:
3 The third thing in this First argument, is the conclusion, whereof thus Says the Apostle:
crd dt ord n1 p-acp d ord n1, vbz dt n1, c-crq av vvz dt n1:
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but if ye fulfill the roiall lawe, according to the Scripture, you doe well:
but if you fulfil the royal law, according to the Scripture, you do well:
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but if you regarde persons, yee commit finne, and are reprooued of the lawe as transgressours.
but if you regard Persons, ye commit fin, and Are reproved of the law as transgressors.
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In which wordes the Apostle concludeth, that charitie which by the lawe of God is prescribed:
In which words the Apostle Concludeth, that charity which by the law of God is prescribed:
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can not stande with this respect of persons: for the lawe requireth, that men shoulde loue their neighbours as themselues:
can not stand with this respect of Persons: for the law requires, that men should love their neighbours as themselves:
vmb xx vvi p-acp d n1 pp-f n2: c-acp dt n1 vvz, cst n2 vmd vvi po32 n2 p-acp px32:
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without exception, counting all men our neighbours:
without exception, counting all men our neighbours:
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therefore in the dueties of loue men must not regarde mens persons, but generally do their duetie to all,
Therefore in the duties of love men must not regard men's Persons, but generally do their duty to all,
av p-acp dt n2 pp-f n1 n2 vmb xx vvi ng2 n2, cc-acp av-j vdb po32 n1 p-acp d,
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And this conclusion seemeth to be inferred by the way of preuenting an obiection which might haue beene made by them which honour the rich with the contempt of the poore: for they might say:
And this conclusion seems to be inferred by the Way of preventing an objection which might have been made by them which honour the rich with the contempt of the poor: for they might say:
cc d n1 vvz pc-acp vbi vvn p-acp dt n1 pp-f vvg dt n1 r-crq vmd vhi vbn vvn p-acp pno32 r-crq n1 dt j p-acp dt n1 pp-f dt j: c-acp pns32 vmd vvi:
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to honour is a point of loue: loue is the fulfilling of the law:
to honour is a point of love: love is the fulfilling of the law:
p-acp n1 vbz dt n1 pp-f n1: n1 vbz dt j-vvg pp-f dt n1:
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therefore in honouring the rich, we fulfill the will and the lawe of God, and so doe well, and offend not. Thereunto Saint Iames answereth:
Therefore in honouring the rich, we fulfil the will and the law of God, and so do well, and offend not. Thereunto Saint James Answers:
av p-acp vvg dt j, pns12 vvb dt n1 cc dt n1 pp-f np1, cc av vdb av, cc vvb xx. av n1 np1 vvz:
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if in deede you loue according to the true meaning & tenour of the law, which willeth vs to loue our neighbour as our selues,
if in deed you love according to the true meaning & tenor of the law, which wills us to love our neighbour as our selves,
cs p-acp n1 pn22 vvb vvg p-acp dt j n1 cc n1 pp-f dt n1, r-crq vvz pno12 pc-acp vvi po12 n1 p-acp po12 n2,
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and counteth all men our neighbour: and therefore inioyneth loue generally towardes all to bee extended: you doe well.
and counteth all men our neighbour: and Therefore enjoin love generally towards all to be extended: you do well.
cc vvz d n2 po12 n1: cc av vvb n1 av-j p-acp d pc-acp vbi vvn: pn22 vdb av.
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But if you regarde in your loue, the persons of men, and loue, honour, & preferre men,
But if you regard in your love, the Persons of men, and love, honour, & prefer men,
p-acp cs pn22 vvi p-acp po22 n1, dt n2 pp-f n2, cc n1, n1, cc vvi n2,
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because of their riches, pompe, glorie, and outwarde appearance; you sinne, and become transgressours of the law.
Because of their riches, pomp, glory, and outward appearance; you sin, and become transgressors of the law.
c-acp pp-f po32 n2, n1, n1, cc j n1; pn22 n1, cc vvi n2 pp-f dt n1.
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If you loue euen the rich also as men, you do wel;
If you love even the rich also as men, you do well;
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but if you loue and honour them because of their riches, you doe sinne, and transgresse the law.
but if you love and honour them Because of their riches, you do sin, and transgress the law.
cc-acp cs pn22 vvb cc vvi pno32 c-acp pp-f po32 n2, pn22 vdb n1, cc vvi dt n1.
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This conclusion in these two verses contayned, ministreth vnto vs the consideration of foure things. 1 VVhat the royall lawe is, here mencioned. 2 Why this lawe is called a royall lawe. 3 VVhat this royall lawe commaundeth men. 4 Howe this lawe is fulfilled.
This conclusion in these two Verses contained, Ministereth unto us the consideration of foure things. 1 What the royal law is, Here mentioned. 2 Why this law is called a royal law. 3 What this royal law commandeth men. 4 How this law is fulfilled.
d n1 p-acp d crd n2 vvn, vvz p-acp pno12 dt n1 pp-f crd n2. crd q-crq dt j n1 vbz, av vvn. crd q-crq d n1 vbz vvn dt j n1. crd q-crq d j n1 vvz n2. crd c-crq d n1 vbz vvn.
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1 The lawe which here is called royall, is the lawe of loue and righteousnesse: prescribing what duetie to euerie one pertaineth:
1 The law which Here is called royal, is the law of love and righteousness: prescribing what duty to every one pertaineth:
vvd dt n1 r-crq av vbz vvn j, vbz dt n1 pp-f n1 cc n1: vvg r-crq n1 p-acp d pi vvz:
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and it containeth that part of the lawe, which in the second table is deliuered: teaching vs to loue one without hating of another:
and it Containeth that part of the law, which in the second table is Delivered: teaching us to love one without hating of Another:
cc pn31 vvz d n1 pp-f dt n1, r-crq p-acp dt ord n1 vbz vvn: vvg pno12 pc-acp vvi pi p-acp vvg pp-f j-jn:
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to honour one, without contemning of another: to preferre one, without disdaine of another: to regarde the rich, without neglect of the poore brethren.
to honour one, without contemning of Another: to prefer one, without disdain of Another: to regard the rich, without neglect of the poor brothers.
pc-acp vvi pi, p-acp vvg pp-f j-jn: pc-acp vvi pi, p-acp n1 pp-f n-jn: pc-acp vvi dt j, p-acp n1 pp-f dt j n2.
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The lawe of loue therefore, which prescribeth what duetie is to bee perfourmed to euerie one:
The law of love Therefore, which prescribeth what duty is to be performed to every one:
dt n1 pp-f n1 av, r-crq vvz r-crq n1 vbz pc-acp vbi vvn p-acp d crd:
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is the royall lawe, by Saint Iames here mencioned.
is the royal law, by Saint James Here mentioned.
vbz dt j n1, p-acp n1 np1 av vvn.
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But if you fulfill the royall law, which sayeth, thou shalt loue thy neighbour as thy selfe, you doe well.
But if you fulfil the royal law, which Saith, thou shalt love thy neighbour as thy self, you do well.
p-acp cs pn22 vvb dt j n1, r-crq vvz, pns21 vm2 vvi po21 n1 p-acp po21 n1, pn22 vdb av.
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2 This lawe of loue here called the royall lawe, is therefore called the royall lawe: 1 Because it is from a King: not mortall but immortall:
2 This law of love Here called the royal law, is Therefore called the royal law: 1 Because it is from a King: not Mortal but immortal:
crd d n1 pp-f n1 av vvn dt j n1, vbz av vvn dt j n1: crd p-acp pn31 vbz p-acp dt n1: xx j-jn p-acp j:
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euen the king of kings and Lord of Lords, euen from God. This law then proceeding from this King, is called the kings lawe the royall lawe: the princely lawe.
even the King of Kings and Lord of lords, even from God. This law then proceeding from this King, is called the Kings law the royal law: the princely law.
av dt n1 pp-f n2 cc n1 pp-f n2, av p-acp np1. d n1 av vvg p-acp d n1, vbz vvn dt ng1 n1 dt j n1: dt j n1.
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And that this lawe concerning loue, is from GOD, it is manifest:
And that this law Concerning love, is from GOD, it is manifest:
cc cst d n1 vvg n1, vbz p-acp np1, pn31 vbz j:
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for God in the reforming of his people, among other things prescribeth this lawe vnto them:
for God in the reforming of his people, among other things prescribeth this law unto them:
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loue thy neighbour as thy selfe. Saint Paul agreeable thereunto sayeth: Concerning brotherly loue. I neede not to write vnto you:
love thy neighbour as thy self. Saint Paul agreeable thereunto Saith: Concerning brotherly love. I need not to write unto you:
vvb po21 n1 p-acp po21 n1. n1 np1 j av vvz: vvg av-j n1. pns11 vvb xx pc-acp vvi p-acp pn22:
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for you are taught of God to loue one another.
for you Are taught of God to love one Another.
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The lawe of loue therefore comming and proceeding from God the king of all kings and kingdomes of the earth, is therefore called royall, kingly, princely. 2 Because it is the chiefe of all lawes, which concerne our dueties towardes our brethren, perswading men,
The law of love Therefore coming and proceeding from God the King of all Kings and kingdoms of the earth, is Therefore called royal, kingly, princely. 2 Because it is the chief of all laws, which concern our duties towards our brothers, persuading men,
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and drawing them to the o-obedience of the seconde table, which in perfourming of loue, is fulfilled.
and drawing them to the o-obedience of the seconde table, which in performing of love, is fulfilled.
cc vvg pno32 p-acp dt n1 pp-f dt ord n1, r-crq p-acp vvg pp-f n1, vbz vvn.
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Therefore is loue so often called the fulfilling of the lawe. Saint Paul saieth, that the whole law is briefly contained in this:
Therefore is love so often called the fulfilling of the law. Saint Paul Saith, that the Whole law is briefly contained in this:
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loue the neighbour as thy selfe. To like effect in another place, to another Church he sayeth:
love the neighbour as thy self. To like Effect in Another place, to Another Church he Saith:
vvb dt n1 p-acp po21 n1. p-acp j n1 p-acp j-jn n1, p-acp j-jn n1 pns31 vvz:
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All the lawe is fulfilled in one worde, which is this: loue thy neighbour as thy selfe:
All the law is fulfilled in one word, which is this: love thy neighbour as thy self:
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And to his scholer Timothie, the end of the commandement is loue: out of a pure heart, and good conscience, and faith vnfeigned.
And to his scholar Timothy, the end of the Commandment is love: out of a pure heart, and good conscience, and faith unfeigned.
cc p-acp po31 n1 np1, dt n1 pp-f dt n1 vbz n1: av pp-f dt j n1, cc j n1, cc n1 j.
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Seeing then the lawe of loue is as the chiefe, head, and as it were, the Queene, ouer other vertues and duties,
Seeing then the law of love is as the chief, head, and as it were, the Queen, over other Virtues and duties,
vvg av dt n1 pp-f n1 vbz p-acp dt j-jn, n1, cc c-acp pn31 vbdr, dt n1, p-acp j-jn n2 cc n2,
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and the onely thing wherein all the lawe of the seconde Table is contained, complete, and fulfilled:
and the only thing wherein all the law of the seconde Table is contained, complete, and fulfilled:
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it maye therefore not amisse bee called royall or princely. 3 This law furthermore is called royall:
it may Therefore not amiss be called royal or princely. 3 This law furthermore is called royal:
pn31 vmb av xx av vbi vvn j cc j. crd d n1 av vbz vvn j:
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because it is like the kings high way:
Because it is like the Kings high Way:
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for as the kings high way is open for euerie man to passe therein, and bringeth men from place to place foorth out right, without turnings:
for as the Kings high Way is open for every man to pass therein, and brings men from place to place forth out right, without turnings:
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So the lawe of GOD, which is the lawe of loue, is open, plaine, without turnings, of all men to bee gone in, trauailed, past through, not turning either to the right hande,
So the law of GOD, which is the law of love, is open, plain, without turnings, of all men to be gone in, travailed, passed through, not turning either to the right hand,
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or to the left, through respect of persons: whereunto who so respecteth, declineth, turneth out of the high way, and wandereth:
or to the left, through respect of Persons: whereunto who so respecteth, declineth, turns out of the high Way, and wandereth:
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3 The law of loue being this roiall law, and for these causes so called: enioyneth men to loue their neighbours as themselues.
3 The law of love being this royal law, and for these Causes so called: enjoineth men to love their neighbours as themselves.
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In which, three things may here briefly be obserued. 1 What this law requireth: loue. 2 To whom:
In which, three things may Here briefly be observed. 1 What this law requires: love. 2 To whom:
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to our neighbour. 3 How? as to our selues.
to our neighbour. 3 How? as to our selves.
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That Gods lawe requireth loue, who readeth the Scriptures, and seeth not? who peruseth the word of god,
That God's law requires love, who readeth the Scriptures, and sees not? who peruseth the word of god,
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and is ignorant? God himselfe in the verie lawe, expresly commaundeth, that men should loue one another.
and is ignorant? God himself in the very law, expressly commandeth, that men should love one Another.
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Our Sauiour Christ, the very expounder of his fathers will vnto men:
Our Saviour christ, the very expounder of his Father's will unto men:
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exhorteth all the Saints thereunto, as to the cognizance and liuerie, wherby they should bee knowne to be his seruants.
exhorteth all the Saints thereunto, as to the cognizance and livery, whereby they should be known to be his Servants.
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The Apostles the interpreters of this lawe, enfourmed and taught by the holy Ghost, the spirite whereby they were ledde into all truth: haue thereof beene carefull.
The Apostles the Interpreters of this law, informed and taught by the holy Ghost, the Spirit whereby they were led into all truth: have thereof been careful.
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Therefore Saint Paul: owe nothing to any, but that ye loue one another. And againe:
Therefore Saint Paul: owe nothing to any, but that you love one Another. And again:
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be yee followers of God as deare children, and walke in loue, euen as you haue Christ for example. And againe:
be ye followers of God as deer children, and walk in love, even as you have christ for Exampl. And again:
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And aboue all things put on loue, which is the bonde of perfectnesse. To whom Saint Peter subscribeth:
And above all things put on love, which is the bond of perfectness. To whom Saint Peter subscribeth:
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aboue all things, haue feruent loue among your selues, for loue couereth the multitude of sinnes.
above all things, have fervent love among your selves, for love Covereth the multitude of Sins.
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Saint John in his three Epistles, therein laboureth especially to perswade the Saints to follow loue.
Saint John in his three Epistles, therein Laboureth especially to persuade the Saints to follow love.
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Of which in the time of his preaching he was so carefull, that as Saint Ierome recordeth, being verie aged,
Of which in the time of his preaching he was so careful, that as Saint Jerome recordeth, being very aged,
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and not able without helpe to ascende into the Pulpet ▪ preached still of loue, vntill his auditours were wearie of the same:
and not able without help to ascend into the Pulpit ▪ preached still of love, until his Auditors were weary of the same:
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to whom he answered, it was the thing that the whole lawe required, and enioyned of God:
to whom he answered, it was the thing that the Whole law required, and enjoined of God:
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which who so hath, hath all things. VVherefore if we looke, either into the olde Testament, or the newe:
which who so hath, hath all things. Wherefore if we look, either into the old Testament, or the new:
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wee shall finde that the royall lawe of God enioyneth loue. Whereof we are forgetfull, when enuie and malice: hatred, and rancour: debate, and contention: couetousnesse and vsurie: slaundering and backebiting: lying, and deceite:
we shall find that the royal law of God enjoineth love. Whereof we Are forgetful, when envy and malice: hatred, and rancour: debate, and contention: covetousness and Usury: slandering and backbiting: lying, and deceit:
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separating our selues from the brethren: respect of riches, honour, glory, worldly pompe: not of religion, pietie and godlinesse, reigneth in our hearts.
separating our selves from the brothers: respect of riches, honour, glory, worldly pomp: not of Religion, piety and godliness, Reigneth in our hearts.
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The persons whom we must loue, are our neighbors: thou shalt loue thy neighbour as thy selfe.
The Persons whom we must love, Are our neighbours: thou shalt love thy neighbour as thy self.
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But who is our neighbour? Our Sauiour Christ by the parable of the man falling into the handes of the theeues, betwixt Hierico and Hierusalem:
But who is our neighbour? Our Saviour christ by the parable of the man falling into the hands of the thieves, betwixt Jericho and Jerusalem:
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telleth the lawier who questioned with Christ to tempt him: that all men which neede our help, or to whom any dutie belongeth:
Telleth the lawyer who questioned with christ to tempt him: that all men which need our help, or to whom any duty belongeth:
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are our neighbours, whether neare at hand, or farre of: whether friends or enemies, rich or poore, one or another.
Are our neighbours, whither near At hand, or Far of: whither Friends or enemies, rich or poor, one or Another.
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Wherehence Saint Augustine concludeth, that all men are our neighbours, to whom either dutie should bee shewed, if it bee needfull:
Whence Saint Augustine Concludeth, that all men Are our neighbours, to whom either duty should be showed, if it be needful:
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either remaineth due, if it be required. And citing that place of Saint Paul, thou shalt not commit adulterie: thou shalt not kill: thou shalt not steale:
either remains due, if it be required. And citing that place of Saint Paul, thou shalt not commit adultery: thou shalt not kill: thou shalt not steal:
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thou shalt not beare false witnesse against thy neighbour: and if there bee any other commaundement, it is briefly contained in this:
thou shalt not bear false witness against thy neighbour: and if there be any other Commandment, it is briefly contained in this:
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thou shalt loue thy neighbour as thy selfe: by neighbour (saith he) must wee vnderstande all men, vnlesse we will say:
thou shalt love thy neighbour as thy self: by neighbour (Says he) must we understand all men, unless we will say:
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it is lawfull to commit adulterie with the wife, or some: or to kill some: or to rob some, or beare false witnesse against some.
it is lawful to commit adultery with the wife, or Some: or to kill Some: or to rob Some, or bear false witness against Some.
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But seeing these cannot lawfully be done against any, therefore vnder neighbour, euerie man is comprised.
But seeing these cannot lawfully be done against any, Therefore under neighbour, every man is comprised.
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In his worke of true religion, reprouing men, for louing men, not because they were men, and the creatures of God:
In his work of true Religion, reproving men, for loving men, not Because they were men, and the creatures of God:
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but because they were allianced, or affianced vnto them, sayeth: it were discourtesie: not to loue in respect they are men:
but Because they were Allianced, or affianced unto them, Saith: it were discourtesy: not to love in respect they Are men:
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and to loue in respect they are fathers, or children, &c. Thereby teaching vs to loue all men,
and to love in respect they Are Father's, or children, etc. Thereby teaching us to love all men,
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because all men in that they are men, are our neighbours.
Because all men in that they Are men, Are our neighbours.
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The lawe teaching vs to loue all men, and to doe duetie vnto them, as vnto neighbours:
The law teaching us to love all men, and to do duty unto them, as unto neighbours:
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for to respect the persons of the riche, and preferre them, with neglect of the poore:
for to respect the Persons of the rich, and prefer them, with neglect of the poor:
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is agaynst this lawe, whereof in so doing, wee are transgressours. The manner howe wee must loue, is, as our selues.
is against this law, whereof in so doing, we Are transgressors. The manner how we must love, is, as our selves.
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And euerie man vnfeignedly, feruently, continually, loueth himselfe: so must wee also loue our neighbours: albeit straungers, albeit enemies, who are all our neighbours,
And every man unfeignedly, fervently, continually, loves himself: so must we also love our neighbours: albeit Strangers, albeit enemies, who Are all our neighbours,
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4 This then being the summe and substance of this royall lawe, to loue our neighbours as our selues:
4 This then being the sum and substance of this royal law, to love our neighbours as our selves:
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who finally may be saide to fulfill this lawe? They fulfill the royall lawe of loue:
who finally may be said to fulfil this law? They fulfil the royal law of love:
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who through faith, working by loue, obey this lawe of God. And this faith of Gods Saints looketh not to the outward appearance of mens persons:
who through faith, working by love, obey this law of God. And this faith of God's Saints looks not to the outward appearance of men's Persons:
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but to the vnfeigned profession of Christian religion. Of this fulfilling of the law, the Apostle may seeme to speake:
but to the unfeigned profession of Christian Religion. Of this fulfilling of the law, the Apostle may seem to speak:
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if ye fulfill the royall law, according to the Scripture, which saith: Loue thy neighbour as thy selfe, you do well.
if you fulfil the royal law, according to the Scripture, which Says: Love thy neighbour as thy self, you do well.
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The obedience of Gods children is accepted, albeit vnperfect, for Christs sake:
The Obedience of God's children is accepted, albeit unperfect, for Christ sake:
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whose righteousnes imputed vnto vs, we are by faith through imputation, saide to fulfill the lawe.
whose righteousness imputed unto us, we Are by faith through imputation, said to fulfil the law.
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As before vpon the 1. Chap. ver. 22. hath beene said.
As before upon the 1. Chap. ver. 22. hath been said.
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The obedience and fulfilling of Gods law, is accepted according to the measure of faith, distributed to euery one seuerally, according to the purpose and pleasure of God.
The Obedience and fulfilling of God's law, is accepted according to the measure of faith, distributed to every one severally, according to the purpose and pleasure of God.
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In this wise if you do fulfil the royal law saith Iames, you do well: but if you accept persons, you sinne, and are become transgressours of the law:
In this wise if you do fulfil the royal law Says James, you do well: but if you accept Persons, you sin, and Are become transgressors of the law:
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for that law commandeth to loue all and disdaine none.
for that law commands to love all and disdain none.
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If men therefore regard the persons of men, they sinne, and transgresse the lawe of God.
If men Therefore regard the Persons of men, they sin, and transgress the law of God.
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And this is the first argument why wee should not haue the faith of Christ in respect of persons: and the things therein contained:
And this is the First argument why we should not have the faith of christ in respect of Persons: and the things therein contained:
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the example of them which so doe: the euils in which men in so doing commit, and the conclusion.
the Exampl of them which so doe: the evils in which men in so doing commit, and the conclusion.
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Let vs beseech almightie God, for his sonnes sake, to remooue all partialitie of Iudgement farre from vs:
Let us beseech almighty God, for his Sons sake, to remove all partiality of Judgement Far from us:
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that neither for fauour nor for feare, we honour the prophane men of the worlde, to the disdaine of the brethren:
that neither for favour nor for Fear, we honour the profane men of the world, to the disdain of the brothers:
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but that we hauing speciall care of holinesse and righteousnesse, of faith and religion in our esteeming and iudging of men, may so nourish and foster loue in our hearts:
but that we having special care of holiness and righteousness, of faith and Religion in our esteeming and judging of men, may so nourish and foster love in our hearts:
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that thereby God may be glorified, who is our onely Lord and God, to bee blessed for euermore. Amen.
that thereby God may be glorified, who is our only Lord and God, to be blessed for evermore. Amen.
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Iames Chap. 2. verses 10. 11. 12. 13. Sermon 11. 10
James Chap. 2. Verses 10. 11. 12. 13. Sermon 11. 10
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For whosoeuer shall keepe the whole lawe, and yet faileth in one point, he is guiltie of all. 11
For whosoever shall keep the Whole law, and yet Faileth in one point, he is guilty of all. 11
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For he that said, thou shalt not commit adulterie: said also, thou shalt not kill. Now though thou committest none adulterie:
For he that said, thou shalt not commit adultery: said also, thou shalt not kill. Now though thou Committest none adultery:
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yet if thou killest, thou art a transgressour of the law. 12
yet if thou Killest, thou art a transgressor of the law. 12
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So speake ye, and so doe, as they that shalbe iudged by the law of libertie. 13
So speak you, and so do, as they that shall judged by the law of liberty. 13
av vvi pn22, cc av vdb, c-acp pns32 cst vmb|vbi vvn p-acp dt n1 pp-f n1. crd
(22) sermon (DIV2)
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For there shall be condemnation mercilesse, to him that sheweth no mercie: and mercie reioyceth agaynst condemnation.
For there shall be condemnation merciless, to him that shows no mercy: and mercy rejoices against condemnation.
c-acp a-acp vmb vbi n1 j, p-acp pno31 cst vvz dx n1: cc n1 vvz p-acp n1.
(22) sermon (DIV2)
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THe second reason and argument, why men preferring the rich to the poore, with contempt, do sin, & offend:
THe second reason and argument, why men preferring the rich to the poor, with contempt, do since, & offend:
dt ord n1 cc n1, q-crq n2 vvg dt j p-acp dt j, p-acp n1, vdb n1, cc vvi:
(22) sermon (DIV2)
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is drawne from the nature of the law of God: flowing and following out of the former conclusion: & it is this.
is drawn from the nature of the law of God: flowing and following out of the former conclusion: & it is this.
vbz vvn p-acp dt n1 pp-f dt n1 pp-f np1: vvg cc vvg av pp-f dt j n1: cc pn31 vbz d.
(22) sermon (DIV2)
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They greatly offend the law of god, who honor some ambiciously, & disdain other cōtemptuously: this they do, which honor the rich which are vile, prophane, & wicked:
They greatly offend the law of god, who honour Some ambitiously, & disdain other contemptuously: this they do, which honour the rich which Are vile, profane, & wicked:
pns32 av-j vvi dt n1 pp-f n1, r-crq n1 d av-j, cc vvi j-jn av-j: d pns32 vdb, r-crq n1 dt j r-crq vbr j, j, cc j:
(22) sermon (DIV2)
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& disdain those poor which are honest, vertuous, & godly:
& disdain those poor which Are honest, virtuous, & godly:
cc vvb d j r-crq vbr j, j, cc j:
(22) sermon (DIV2)
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therfore such as respect the persons of mē, esteeming faith and religion according to the outwarde appearaunce:
Therefore such as respect the Persons of men, esteeming faith and Religion according to the outward appearance:
av d c-acp vvb dt n2 pp-f n2, vvg n1 cc n1 vvg p-acp dt j n1:
(22) sermon (DIV2)
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sinne and doe against the lawe of God. Of which law, euerie part, member, branch, and point, is so vnited and knit togither:
sin and do against the law of God. Of which law, every part, member, branch, and point, is so united and knit together:
n1 cc vdb p-acp dt n1 pp-f np1. pp-f r-crq n1, d n1, n1, n1, cc n1, vbz av vvn cc vvn av:
(22) sermon (DIV2)
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as that if we keepe all the rest, and yet faile in any one: as that we obserue all other partes of the lawe:
as that if we keep all the rest, and yet fail in any one: as that we observe all other parts of the law:
c-acp cst cs pns12 vvb d dt n1, cc av vvb p-acp d crd: c-acp cst pns12 vvb d j-jn n2 pp-f dt n1:
(22) sermon (DIV2)
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yet regard the outward appearance of men, and so haue the faith of Iesus Christ in respect of persons, we are guiltie of the whole:
yet regard the outward appearance of men, and so have the faith of Iesus christ in respect of Persons, we Are guilty of the Whole:
av vvb dt j n1 pp-f n2, cc av vhb dt n1 pp-f np1 np1 p-acp n1 pp-f n2, pns12 vbr j pp-f dt j-jn:
(22) sermon (DIV2)
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and so transgresse the law of God. Which reason in these verses is contained.
and so transgress the law of God. Which reason in these Verses is contained.
cc av vvi dt n1 pp-f np1. r-crq n1 p-acp d n2 vbz vvn.
(22) sermon (DIV2)
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In the which wordes and verses, containing the second argument why respecters of mens persons do sinne: three things are to be noted. namely: In the which words and Verses, containing the second argument why respecters of men's Persons do sin: three things Are to be noted. namely:
p-acp dt r-crq n2 cc n2, vvg dt ord n1 q-crq n2 pp-f ng2 n2 vdb n1: crd n2 vbr pc-acp vbi vvn. av:
(22) sermon (DIV2)
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1 The proposition: he that keepeth the whole law, yet faileth in one point, is guiltie of the whole. ver.
1 The proposition: he that Keepeth the Whole law, yet Faileth in one point, is guilty of the Whole. ver.
crd dt n1: pns31 cst vvz dt j-jn n1, av vvz p-acp crd n1, vbz j pp-f dt j-jn. fw-la.
(22) sermon (DIV2)
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10. 2 The confirmation of the proposition:
10. 2 The confirmation of the proposition:
crd crd dt n1 pp-f dt n1:
(22) sermon (DIV2)
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he that said, thou shalt not cōmit adulterie, said also, thou shalt not kil. &c. 3 The cōclusion, in which are to be noted 2. things 1 The conclusion it selfe. v. 12. 2 The reason of the conclusion. v. 13 1 Of these three, the first is the proposition, the state of the matter, the setting downe of the thing which is in handling: and it is this:he that said, thou shalt not commit adultery, said also, thou shalt not kill. etc. 3 The conclusion, in which Are to be noted 2. things 1 The conclusion it self. v. 12. 2 The reason of the conclusion. v. 13 1 Of these three, the First is the proposition, the state of the matter, the setting down of the thing which is in handling: and it is this:
pns31 cst vvd, pns21 vm2 xx vvb n1, vvd av, pns21 vm2 xx vvi. av crd dt n1, p-acp r-crq vbr pc-acp vbi vvn crd n2 crd dt n1 pn31 n1. n1 crd crd dt n1 pp-f dt n1. n1 crd crd pp-f d crd, dt ord vbz dt n1, dt n1 pp-f dt n1, dt vvg a-acp pp-f dt n1 r-crq vbz p-acp n-vvg: cc pn31 vbz d:
(22) sermon (DIV2)
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Whosoeuer keepeth the whole lawe, yet offendeth or fayleth in one poynt thereof: hee is guiltie of all.
Whosoever Keepeth the Whole law, yet offends or Faileth in one point thereof: he is guilty of all.
r-crq vvz dt j-jn n1, av vvz cc vvz p-acp crd n1 av: pns31 vbz j pp-f d.
(22) sermon (DIV2)
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Therefore that man which keepeth all the rest of the lawe, and yet respecteth the personne of the prophaine riche man,
Therefore that man which Keepeth all the rest of the law, and yet respecteth the person of the Profane rich man,
av d n1 r-crq vvz d dt n1 pp-f dt n1, cc av vvz dt n1 pp-f dt j j n1,
(22) sermon (DIV2)
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and coptemneth the poore, godly, religious, and honest: is guiltie of all the whole lawe.
and coptemneth the poor, godly, religious, and honest: is guilty of all the Whole law.
cc vvz dt j, j, j, cc j: vbz j pp-f d dt j-jn n1.
(22) sermon (DIV2)
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Men cutting off from the lawe what seemeth them good, and keeping not the whole lawe indifferently:
Men cutting off from the law what seems them good, and keeping not the Whole law indifferently:
np1 vvg a-acp p-acp dt n1 r-crq vvz pno32 j, cc vvg xx dt j-jn n1 av-j:
(22) sermon (DIV2)
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transgresse the law, and offend against it.
transgress the law, and offend against it.
vvb dt n1, cc vvi p-acp pn31.
(22) sermon (DIV2)
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Such are they, which being by Gods law charged indifferently to loue all men, and count thē their neighbours:
Such Are they, which being by God's law charged indifferently to love all men, and count them their neighbours:
d vbr pns32, r-crq vbg p-acp ng1 n1 vvd av-j pc-acp vvi d n2, cc vvb pno32 po32 n2:
(22) sermon (DIV2)
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and in token of loue, honour some with contempt of others:
and in token of love, honour Some with contempt of Others:
cc p-acp n1 pp-f n1, vvb d p-acp n1 pp-f n2-jn:
(22) sermon (DIV2)
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as men reuerencing the wealthy though they be wicked, and disdaining the poore Saintes and brethren.
as men reverencing the wealthy though they be wicked, and disdaining the poor Saints and brothers.
c-acp n2 vvg dt j c-acp pns32 vbb j, cc vvg dt j n2 cc n2.
(22) sermon (DIV2)
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These men therefore are guiltie of the whole lawe.
These men Therefore Are guilty of the Whole law.
np1 n2 av vbr j pp-f dt j-jn n1.
(22) sermon (DIV2)
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But how is this true? Surely in as much as the law is so vnited and knitte together in euery part,
But how is this true? Surely in as much as the law is so united and knit together in every part,
cc-acp q-crq vbz d j? np1 p-acp p-acp d c-acp dt n1 vbz av vvn cc vvn av p-acp d n1,
(22) sermon (DIV2)
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as that who soeuer offendeth in one iote, is guiltie of all in the sight of God.
as that who soever offends in one jot, is guilty of all in the sighed of God.
c-acp d r-crq av vvz p-acp crd n1, vbz j pp-f d p-acp dt n1 pp-f np1.
(22) sermon (DIV2)
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How is he guiltie of the whole lawe, that faileth but in one point or part thereof? Two waies, 1 Who so obserueth all the whole law,
How is he guilty of the Whole law, that Faileth but in one point or part thereof? Two ways, 1 Who so observeth all the Whole law,
q-crq vbz pns31 j pp-f dt j-jn n1, cst vvz cc-acp p-acp crd n1 cc vvi av? crd n2, crd r-crq av vvz d dt j-jn n1,
(22) sermon (DIV2)
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yet by respecting the persons of mē, offendeth against loue, he is guiltie of the whole law:
yet by respecting the Persons of men, offends against love, he is guilty of the Whole law:
av p-acp vvg dt n2 pp-f n2, vvz p-acp n1, pns31 vbz j pp-f dt j-jn n1:
(22) sermon (DIV2)
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For loue is the fulfilling of the law.
For love is the fulfilling of the law.
p-acp n1 vbz dt j-vvg pp-f dt n1.
(22) sermon (DIV2)
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Who so offendeth against that which conteineth all the rest, and is the accōplishment of the whole, is guiltie of the whole.
Who so offends against that which Containeth all the rest, and is the accomplishment of the Whole, is guilty of the Whole.
r-crq av vvz p-acp d r-crq vvz d dt n1, cc vbz dt n1 pp-f dt j-jn, vbz j pp-f dt j-jn.
(22) sermon (DIV2)
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Now the Scripture teacheth, that loue is the fulfilling of the lawe.
Now the Scripture Teaches, that love is the fulfilling of the law.
av dt n1 vvz, cst n1 vbz dt j-vvg pp-f dt n1.
(22) sermon (DIV2)
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For this, Thou shalt not committe adulterie, thou shalt not kill, thou shalt not steale, thou shalt not beare false witnes against thy neighbour: For this, Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbour:
p-acp d, pns21 vm2 xx vvi n1, pns21 vm2 xx vvi, pns21 vm2 xx vvi, pns21 vm2 xx vvi j n1 p-acp po21 n1:
(22) sermon (DIV2)
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or if there bee any other law, it is briefly conteined in this; Thou shalt loue thy neighbour as thy selfe.
or if there be any other law, it is briefly contained in this; Thou shalt love thy neighbour as thy self.
cc cs pc-acp vbb d j-jn n1, pn31 vbz av-j vvn p-acp d; pns21 vm2 vvi po21 n1 p-acp po21 n1.
(22) sermon (DIV2)
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Our Sauiour Christ teacheth the saucie and malapert Lawier, which asked him a question, not to learne of him, but to tempt him;
Our Saviour christ Teaches the saucy and malapert Lawyer, which asked him a question, not to Learn of him, but to tempt him;
po12 n1 np1 vvz dt j cc j-jn n1, r-crq vvd pno31 dt n1, xx pc-acp vvi pp-f pno31, cc-acp pc-acp vvi pno31;
(22) sermon (DIV2)
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That on those two precepts of loue, thou shalt loue the Lord thy God with al thine heart, with all thy soule, with all thy minde:
That on those two Precepts of love, thou shalt love the Lord thy God with all thine heart, with all thy soul, with all thy mind:
cst p-acp d crd n2 pp-f n1, pns21 vm2 vvi dt n1 po21 n1 p-acp d po21 n1, p-acp d po21 n1, p-acp d po21 n1:
(22) sermon (DIV2)
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and thy neighbour as thy selfe, the whole law and the Prophetes dependeth Albeit then one obserue all other parts of the law,
and thy neighbour as thy self, the Whole law and the prophets dependeth Albeit then one observe all other parts of the law,
cc po21 n1 p-acp po21 n1, dt j-jn n1 cc dt ng1 vvz cs cs pi vvb d j-jn n2 pp-f dt n1,
(22) sermon (DIV2)
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yet offend against the law of loue, wherein the whole law is cōprised, he is become guiltie of all, sinning against that which conteineth all, which is loue.
yet offend against the law of love, wherein the Whole law is comprised, he is become guilty of all, sinning against that which Containeth all, which is love.
av vvb p-acp dt n1 pp-f n1, c-crq dt j-jn n1 vbz vvn, pns31 vbz vvn j pp-f d, vvg p-acp d r-crq vvz d, r-crq vbz n1.
(22) sermon (DIV2)
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2 A man obseruing the whole law, yet offending against one point or parte thereof, is guiltie of the whole:
2 A man observing the Whole law, yet offending against one point or part thereof, is guilty of the Whole:
crd dt n1 vvg dt j-jn n1, av vvg p-acp crd n1 cc n1 av, vbz j pp-f dt j-jn:
(22) sermon (DIV2)
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because no man can perfectly keepe any part of the lawe, as it should be kept, which keepeth not the whole:
Because no man can perfectly keep any part of the law, as it should be kept, which Keepeth not the Whole:
c-acp dx n1 vmb av-j vvi d n1 pp-f dt n1, c-acp pn31 vmd vbi vvn, r-crq vvz xx dt j-jn:
(22) sermon (DIV2)
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therefore in failing in one iote of the law, men faile (as it were) in all, and are guiltie of all.
Therefore in failing in one jot of the law, men fail (as it were) in all, and Are guilty of all.
av p-acp vvg p-acp crd n1 pp-f dt n1, n2 vvb (c-acp pn31 vbdr) p-acp d, cc vbr j pp-f d.
(22) sermon (DIV2)
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For all the parts and precepts of the law are so knitte and vnited together in an inseperable coniunction:
For all the parts and Precepts of the law Are so knit and united together in an inseparable conjunction:
p-acp d dt n2 cc n2 pp-f dt n1 vbr av vvn cc vvn av p-acp dt j n1:
(22) sermon (DIV2)
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as that who so keepeth any one perfectly, keepeth all: who so offendeth against any one, offendeth against all, and is guiltie of all.
as that who so Keepeth any one perfectly, Keepeth all: who so offends against any one, offends against all, and is guilty of all.
c-acp d r-crq av vvz d pi av-j, vvz d: r-crq av vvz p-acp d crd, vvz p-acp d, cc vbz j pp-f d.
(22) sermon (DIV2)
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And is not this agreeable to Moses doctrine, who holdeth all men vnder a bitter curse, which obserue not all the whole lawe of God? denouncing that curse against euery particular offence, which is denounced against the breach of the whole lawe:
And is not this agreeable to Moses Doctrine, who holds all men under a bitter curse, which observe not all the Whole law of God? denouncing that curse against every particular offence, which is denounced against the breach of the Whole law:
cc vbz xx d j p-acp np1 n1, r-crq vvz d n2 p-acp dt j n1, r-crq vvb xx d dt j-jn n1 pp-f np1? vvg d n1 p-acp d j n1, r-crq vbz vvn p-acp dt n1 pp-f dt j-jn n1:
(22) sermon (DIV2)
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and holding them vnder the same condemnation, that offended against any iote of the lawe: whereunto they are subiect which are guiltie of many transgressions.
and holding them under the same condemnation, that offended against any jot of the law: whereunto they Are Subject which Are guilty of many transgressions.
cc vvg pno32 p-acp dt d n1, cst vvn p-acp d n1 pp-f dt n1: c-crq pns32 vbr j-jn r-crq vbr j pp-f d n2.
(22) sermon (DIV2)
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To shew that men are counted guiltie before God of the whole law, which are found faulrie in any part thereof? Wherefore denouncing a curse against many particular sinnes, he concludeth his terrible curse with these words;
To show that men Are counted guilty before God of the Whole law, which Are found faulrie in any part thereof? Wherefore denouncing a curse against many particular Sins, he Concludeth his terrible curse with these words;
p-acp n1 cst n2 vbr vvn j p-acp n1 pp-f dt j-jn n1, r-crq vbr vvn n1 p-acp d n1 av? c-crq vvg dt n1 p-acp d j n2, pns31 vvz po31 j n1 p-acp d n2;
(22) sermon (DIV2)
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Cursed is euery one that perseuereth not in all the words of this law, to doe them.
Cursed is every one that persevereth not in all the words of this law, to do them.
vvn vbz d pi cst vvz xx p-acp d dt n2 pp-f d n1, pc-acp vdi pno32.
(22) sermon (DIV2)
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Page 109
3659
Wherefore, how so euer men obserue many parts of the lawe, yet if they obserue not the whole:
Wherefore, how so ever men observe many parts of the law, yet if they observe not the Whole:
q-crq, uh-crq av av n2 vvb d n2 pp-f dt n1, av cs pns32 vvb xx dt j-jn:
(22) sermon (DIV2)
455
Page 109
3660
they are guiltie of the whole:
they Are guilty of the Whole:
pns32 vbr j pp-f dt j-jn:
(22) sermon (DIV2)
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and vnder the curse and malediction which to the general breach of the law is threatened.
and under the curse and malediction which to the general breach of the law is threatened.
cc p-acp dt n1 cc n1 r-crq p-acp dt j n1 pp-f dt n1 vbz vvn.
(22) sermon (DIV2)
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Page 109
3662
Doth not our Sauiour teach, that vnlesse we obserue his whole doctrine, when we professe him,
Does not our Saviour teach, that unless we observe his Whole Doctrine, when we profess him,
vdz xx po12 n1 vvi, cst cs pns12 vvb po31 j-jn n1, c-crq pns12 vvb pno31,
(22) sermon (DIV2)
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3663
and are baptized in his name:
and Are baptised in his name:
cc vbr vvn p-acp po31 n1:
(22) sermon (DIV2)
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that it preuaileth little to obserue some? when he bindeth all his seruants to the obedience of all that which he commaunded the Disciples? Would not almightie God geue vs so much to vnderstand,
that it prevaileth little to observe Some? when he binds all his Servants to the Obedience of all that which he commanded the Disciples? Would not almighty God give us so much to understand,
cst pn31 vvz av-j pc-acp vvi d? c-crq pns31 vvz d po31 n2 p-acp dt n1 pp-f d d r-crq pns31 vvd dt n2? vmd xx j-jn np1 vvi pno12 av av-d pc-acp vvi,
(22) sermon (DIV2)
456
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when in his lawe hee bindeth vs so often to the obseruation of the whole? Which thing to intimate vnto vs, the Apostle affirmeth, that whosoeuer obserueth the whole law,
when in his law he binds us so often to the observation of the Whole? Which thing to intimate unto us, the Apostle Affirmeth, that whosoever observeth the Whole law,
c-crq p-acp po31 n1 pns31 vvz pno12 av av p-acp dt n1 pp-f dt j-jn? r-crq n1 pc-acp vvi p-acp pno12, dt n1 vvz, cst r-crq vvz dt j-jn n1,
(22) sermon (DIV2)
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yet faileth in any point, is guiltie of all. A man therefore keeping all the whole lawe, beside that one thing wherin he offendeth: is guiltie of the whole:
yet Faileth in any point, is guilty of all. A man Therefore keeping all the Whole law, beside that one thing wherein he offends: is guilty of the Whole:
av vvz p-acp d n1, vbz j pp-f d. dt n1 av vvg d dt j-jn n1, p-acp d crd n1 c-crq pns31 vvz: vbz j pp-f dt j-jn:
(22) sermon (DIV2)
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and that no lesse in respect of the breach of the law it selfe before God:
and that no less in respect of the breach of the law it self before God:
cc cst dx av-dc p-acp n1 pp-f dt n1 pp-f dt n1 pn31 n1 p-acp np1:
(22) sermon (DIV2)
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3668
then if he had offended in many points thereof: albeit he more greeuously (no doubt) offendeth, that offendeth in more precepts.
then if he had offended in many points thereof: albeit he more grievously (no doubt) offends, that offends in more Precepts.
av cs pns31 vhd vvn p-acp d n2 av: cs pns31 av-dc av-j (dx n1) vvz, cst vvz p-acp dc n2.
(22) sermon (DIV2)
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Page 109
3669
Wherefore, as when a Prince enioyneth his Subiects the obseruing of all his lawes and ordinances which he geueth them:
Wherefore, as when a Prince enjoineth his Subjects the observing of all his laws and ordinances which he Giveth them:
c-crq, c-acp c-crq dt n1 vvz po31 n2-jn av vvg pp-f d po31 n2 cc n2 r-crq pns31 vvz pno32:
(22) sermon (DIV2)
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Page 110
3670
if any one obserue all the rest, saue onely one, wherein he offendeth:
if any one observe all the rest, save only one, wherein he offends:
cs d pi vvb d dt n1, vvb av-j pi, c-crq pns31 vvz:
(22) sermon (DIV2)
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Page 110
3671
the same is a breaker of the kings commaundement, and hath transgressed the law of his Prince,
the same is a breaker of the Kings Commandment, and hath transgressed the law of his Prince,
dt d vbz dt n1 pp-f dt ng1 n1, cc vhz vvn dt n1 pp-f po31 n1,
(22) sermon (DIV2)
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Page 110
3672
and is subiect to the penaltie which is threatened the transgression of the whole lawe: Euen so, God enioyning vs sundrie precepts, & willing vs to obserue them all:
and is Subject to the penalty which is threatened the Transgression of the Whole law: Even so, God enjoining us sundry Precepts, & willing us to observe them all:
cc vbz j-jn p-acp dt n1 r-crq vbz vvn dt n1 pp-f dt j-jn n1: av av, np1 vvg pno12 j n2, cc vvg pno12 pc-acp vvi pno32 d:
(22) sermon (DIV2)
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Page 110
3673
If any man obserue nine of the commaundementes, yet offende in the tenth: hee is a transgressor of the lawe, and is guiltie of the whole law:
If any man observe nine of the Commandments, yet offend in the tenth: he is a transgressor of the law, and is guilty of the Whole law:
cs d n1 vvi crd pp-f dt n2, av vvi p-acp dt ord: pns31 vbz dt n1 pp-f dt n1, cc vbz j pp-f dt j-jn n1:
(22) sermon (DIV2)
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3674
Whereunto full and perfect obedience is enioyned.
Whereunto full and perfect Obedience is enjoined.
c-crq j cc j n1 vbz vvn.
(22) sermon (DIV2)
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Page 110
3675
Thus they which obserue all the rest of the law, and yet offend in any one point:
Thus they which observe all the rest of the law, and yet offend in any one point:
av pns32 r-crq vvb d dt n1 pp-f dt n1, cc av vvi p-acp d crd n1:
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are held as transgressours of the whole lawe, whereof they are guiltie: for the law is as wel broaken in one, as in many offences:
Are held as transgressors of the Whole law, whereof they Are guilty: for the law is as well broken in one, as in many offences:
vbr vvn p-acp n2 pp-f dt j-jn n1, c-crq pns32 vbr j: c-acp dt n1 vbz a-acp av vvn p-acp pi, c-acp p-acp d n2:
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though not so greeuouslie in one, as in many.
though not so grievously in one, as in many.
cs xx av av-j p-acp crd, c-acp p-acp d.
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And as a iudge, hauing twelue malefactors deseruing like sentence, to be punished in like manner, all whom the law requireth to be executed:
And as a judge, having twelue malefactors deserving like sentence, to be punished in like manner, all whom the law requires to be executed:
cc c-acp dt n1, vhg crd n2 vvg av-j n1, pc-acp vbi vvn p-acp j n1, d r-crq dt n1 vvz pc-acp vbi vvn:
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if he hang eleuen, and let the twelfe escape for fauour:
if he hang eleuen, and let the twelfe escape for favour:
cs pns31 vvb crd, cc vvb dt ord n1 p-acp n1:
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he is an vniust, a wicked and corrupt iudge in that action, euen as if he saued foure, sixe, or more:
he is an unjust, a wicked and corrupt judge in that actium, even as if he saved foure, sixe, or more:
pns31 vbz dt j, dt j cc j n1 p-acp d n1, av c-acp cs pns31 vvd crd, crd, cc av-dc:
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euen so, when men offend in one point of the lawe, though they obserue all the rest:
even so, when men offend in one point of the law, though they observe all the rest:
av av, c-crq n2 vvb p-acp crd n1 pp-f dt n1, cs pns32 vvb d dt n1:
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they are guiltie of the whole: in as much as in one, as well as in many, it is broaken.
they Are guilty of the Whole: in as much as in one, as well as in many, it is broken.
pns32 vbr j pp-f dt j-jn: p-acp p-acp d c-acp p-acp crd, c-acp av c-acp p-acp d, pn31 vbz vvn.
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Whereof the Apostle Saint Iames admonishing such as wil be counted iust, and obseruers of the lawe,
Whereof the Apostle Saint James admonishing such as will be counted just, and observers of the law,
c-crq dt n1 n1 np1 vvg d c-acp vmb vbi vvn j, cc n2 pp-f dt n1,
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and yet haue the faith of our Sauiour Iesus Christ in respect of persons: protesteth vnto them, that if they keepe all the rest of the law of God,
and yet have the faith of our Saviour Iesus christ in respect of Persons: protesteth unto them, that if they keep all the rest of the law of God,
cc av vhb dt n1 pp-f po12 n1 np1 np1 p-acp n1 pp-f n2: vvz p-acp pno32, cst cs pns32 vvb d dt n1 pp-f dt n1 pp-f np1,
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yet in this one thing, which is against loue, they fall away from duetie: they are guiltie of all.
yet in this one thing, which is against love, they fallen away from duty: they Are guilty of all.
av p-acp d crd n1, r-crq vbz p-acp n1, pns32 vvb av p-acp n1: pns32 vbr j pp-f d.
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If he that keepeth the whole law, beside that one thing wherein he offendeth: and in that one offending, be guiltie of the whole law:
If he that Keepeth the Whole law, beside that one thing wherein he offends: and in that one offending, be guilty of the Whole law:
cs pns31 cst vvz dt j-jn n1, p-acp d crd n1 c-crq pns31 vvz: cc p-acp d pi vvg, vbb j pp-f dt j-jn n1:
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then it may seeme, that it is all one to offend in one, and in many precepts of the lawe:
then it may seem, that it is all one to offend in one, and in many Precepts of the law:
cs pn31 vmb vvi, cst pn31 vbz d pi pc-acp vvi p-acp pi, cc p-acp d n2 pp-f dt n1:
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that it is like sinne to transgresse in any one tittle or iote, and in the whole lawe:
that it is like sin to transgress in any one tittle or jot, and in the Whole law:
cst pn31 vbz j n1 pc-acp vvi p-acp d crd n1 cc n1, cc p-acp dt j-jn n1:
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equall sinne to breake one, and all the precepts and commandements of the law of God:
equal sin to break one, and all the Precepts and Commandments of the law of God:
j-jn n1 pc-acp vvi pi, cc d dt n2 cc n2 pp-f dt n1 pp-f np1:
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and so all sinnes may seeme alike and equall, as the Stoicall Philosophers were of opinion.
and so all Sins may seem alike and equal, as the Stoical Philosophers were of opinion.
cc av d n2 vmb vvi av-j cc j-jn, c-acp dt j n2 vbdr pp-f n1.
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Hereunto be it answered, that the Apostle saith not;
Hereunto be it answered, that the Apostle Says not;
av vbb pn31 vvn, cst dt n1 vvz xx;
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he that keepeth the whole law, and offendeth in one point thereof, is guiltie of the whole, in like manner,
he that Keepeth the Whole law, and offends in one point thereof, is guilty of the Whole, in like manner,
pns31 cst vvz dt j-jn n1, cc vvz p-acp crd n1 av, vbz j pp-f dt j-jn, p-acp j n1,
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or alike, as if he had offended in the whole, and euery point thereof: but he is guiltie of the whole.
or alike, as if he had offended in the Whole, and every point thereof: but he is guilty of the Whole.
cc av-j, c-acp cs pns31 vhd vvn p-acp dt j-jn, cc d n1 av: cc-acp pns31 vbz j pp-f dt j-jn.
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Guiltie he is of the whole, who offendeth in one:
Guilty he is of the Whole, who offends in one:
j pns31 vbz pp-f dt j-jn, r-crq vvz p-acp crd:
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but not so guiltie, nor so greeuously offending, as if he offended in euery point of the lawe.
but not so guilty, nor so grievously offending, as if he offended in every point of the law.
cc-acp xx av j, ccx av av-j vvg, c-acp cs pns31 vvd p-acp d n1 pp-f dt n1.
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So that the Stoicall equalitie of sinnes (that all sinnes are like) may not herence be gathered, nor auouched.
So that the Stoical equality of Sins (that all Sins Are like) may not Herein be gathered, nor avouched.
av cst dt j n1 pp-f n2 (cst d n2 vbr j) vmb xx n1 vbi vvn, ccx vvn.
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Which opinion of those blockish, not Philosophers in deede, but meere fooles rather, is hissed out of the Schoole of Christ.
Which opinion of those blockish, not Philosophers in deed, but mere Fools rather, is hissed out of the School of christ.
r-crq n1 pp-f d j, xx n2 p-acp n1, cc-acp j n2 av-c, vbz vvd av pp-f dt n1 pp-f np1.
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And as it may not herence be gathered: so may it diuersly be confuted,
And as it may not Herein be gathered: so may it diversely be confuted,
cc c-acp pn31 vmb xx n1 vbi vvn: av vmb pn31 av-j vbi vvn,
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1 All sinnes not to be equall it appeareth manifestly, if that we looke into the causes, the beginnings,
1 All Sins not to be equal it appears manifestly, if that we look into the Causes, the beginnings,
vvd d n2 xx pc-acp vbi j-jn pn31 vvz av-j, cs cst pns12 vvb p-acp dt n2, dt n2,
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and the affections from whence sinnes rise in men. These cōsidered, one sinne shalbe seene greater or lesse then another.
and the affections from whence Sins rise in men. These considered, one sin shall seen greater or less then Another.
cc dt n2 p-acp c-crq n2 vvb p-acp n2. np1 vvn, crd n1 vmb|vbi vvn jc cc av-dc cs j-jn.
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For who seeth not, that sinnes proceeding of malicious wickednes, are greater then such as be committed of infirmitie, weaknes ignorance? This the holy Prophet Dauid that man of God knew, who looking into the causes of sinnes, reputeth the sinne of maliciousnes much greater then other sinnes:
For who sees not, that Sins proceeding of malicious wickedness, Are greater then such as be committed of infirmity, weakness ignorance? This the holy Prophet David that man of God knew, who looking into the Causes of Sins, reputeth the sin of maliciousness much greater then other Sins:
p-acp r-crq vvz xx, cst n2 vvg pp-f j n1, vbr jc cs d c-acp vbb vvn pp-f n1, n1 n1? np1 dt j n1 np1 d n1 pp-f np1 vvd, r-crq vvg p-acp dt n2 pp-f n2, vvz dt n1 pp-f n1 av-d jc cs j-jn n2:
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therefore he praieth to GOD not to forgeue such.
Therefore he Prayeth to GOD not to forgive such.
av pns31 vvz p-acp np1 xx pc-acp vvi d.
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Saint Iohn measuring sinnes by their causes, beginnings, and affections, accounting that sinne which is from wilfulnes, whereby wee sinne vnto death, farre beyonde all comparison the worst:
Saint John measuring Sins by their Causes, beginnings, and affections, accounting that sin which is from wilfulness, whereby we sin unto death, Far beyond all comparison the worst:
n1 np1 vvg n2 p-acp po32 n2, n2, cc n2, vvg d n1 r-crq vbz p-acp n1, c-crq pns12 vvb p-acp n1, av-j p-acp d n1 dt js:
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willeth that the Saints should pray for such brethren as sinne, but not vnto death:
wills that the Saints should pray for such brothers as sin, but not unto death:
vvz cst dt n2 vmd vvi p-acp d n2 c-acp n1, cc-acp xx p-acp n1:
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As for such as sinne vnto death, by vniuersally, and wilfully falling away from the knowē trueth, he would no prayers to be made for them.
As for such as sin unto death, by universally, and wilfully falling away from the known truth, he would no Prayers to be made for them.
c-acp p-acp d c-acp n1 p-acp n1, p-acp av-j, cc av-j vvg av p-acp dt vvn n1, pns31 vmd dx n2 pc-acp vbi vvn p-acp pno32.
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Our Sauiour Christ iudging and estimating sinnes:
Our Saviour christ judging and estimating Sins:
po12 n1 np1 vvg cc vvg n2:
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from their causes, promiseth mercie, fauour, grace, and pardon, to such as ignorantly receaued him not;
from their Causes, promises mercy, favour, grace, and pardon, to such as ignorantly received him not;
p-acp po32 n2, vvz n1, n1, n1, cc n1, p-acp d c-acp av-j vvd pno31 xx;
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if at length they would come vnto him: but such as maliciouslie resisted the trueth; wilfully fought against the gospell;
if At length they would come unto him: but such as maliciously resisted the truth; wilfully fought against the gospel;
cs p-acp n1 pns32 vmd vvi p-acp pno31: cc-acp d c-acp av-j vvd dt n1; av-j vvn p-acp dt n1;
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obstinately opposed them selues against the holy Ghost, who offered them grace, & they refused: and so blasphemed the spirite of Christ, hee protesteth should neuer be forgeuen.
obstinately opposed them selves against the holy Ghost, who offered them grace, & they refused: and so blasphemed the Spirit of christ, he protesteth should never be forgiven.
av-j vvd pno32 n2 p-acp dt j n1, r-crq vvd pno32 n1, cc pns32 vvd: cc av vvd dt n1 pp-f np1, pns31 vvz vmd av-x vbi vvn.
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Saint Jude distinguishing of sinnes, whereof some are done of infirmitie, and simple ignorance: some of stubbernes and peeuishnes:
Saint U^de distinguishing of Sins, whereof Some Are done of infirmity, and simple ignorance: Some of Stubbornness and peevishness:
n1 np1 vvg pp-f n2, c-crq d vbr vdn pp-f n1, cc j n1: d pp-f n1 cc n1:
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measuring them by their causes, willed that such as sinne in the former kinde, should be pittied:
measuring them by their Causes, willed that such as sin in the former kind, should be pitied:
vvg pno32 p-acp po32 n2, vvd cst d c-acp n1 p-acp dt j n1, vmd vbi vvn:
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but such as sinne in the second, should seuerely be corrected and chastened.
but such as sin in the second, should severely be corrected and chastened.
cc-acp d c-acp n1 p-acp dt ord, vmd av-j vbi vvn cc vvn.
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Saint Paul in two most worthie places to the Hebrewes, disputing of Apostasie, and sliding away from the knowen trueth, which commeth of a malicious obstinacie,
Saint Paul in two most worthy places to the Hebrews, disputing of Apostasy, and sliding away from the known truth, which comes of a malicious obstinacy,
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and wilfulnes of mind, measuring that sinne from the cause: the maliciousnes and wilfulnes of their hearts:
and wilfulness of mind, measuring that sin from the cause: the maliciousness and wilfulness of their hearts:
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denieth all pardon thereunto, as to a sinne irremissible, and which cannot be pardoned, as other sinnes are.
Denieth all pardon thereunto, as to a sin irremissible, and which cannot be pardoned, as other Sins Are.
vvz d n1 av, c-acp p-acp dt n1 j, cc q-crq vmbx vbi vvn, c-acp j-jn n2 vbr.
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Saint Paul writing of himselfe and his owne sinnes, in afflicting and persecuting the Church of Christ, measuring sinnes according to their causes:
Saint Paul writing of himself and his own Sins, in afflicting and persecuting the Church of christ, measuring Sins according to their Causes:
n1 np1 vvg pp-f px31 cc po31 d n2, p-acp vvg cc vvg dt n1 pp-f np1, vvg n2 vvg p-acp po32 n2:
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reputeth sinnes done of ignorance lesse then sinnes of wilfulnes: Wherefore he offending ignorantly, obtained mercie;
reputeth Sins done of ignorance less then Sins of wilfulness: Wherefore he offending ignorantly, obtained mercy;
vvz n2 vdi pp-f n1 av-dc cs n2 pp-f n1: c-crq pns31 vvg av-j, vvd n1;
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whereas the Scribes and Pharisies, and other Iewes opposing themselues to the Gospell, were subiect to the eternall iudgement of God.
whereas the Scribes and Pharisees, and other Iewes opposing themselves to the Gospel, were Subject to the Eternal judgement of God.
cs dt n2 cc np2, cc n-jn np2 vvg px32 p-acp dt n1, vbdr j-jn p-acp dt j n1 pp-f np1.
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In another place pronounceth he the greater iudgement to them which wilfully and impenitently despised the lōg sufferance and patience of God.
In Another place pronounceth he the greater judgement to them which wilfully and impenitently despised the long sufferance and patience of God.
p-acp j-jn n1 vvz pns31 dt jc n1 p-acp pno32 r-crq av-j cc av-jn vvn dt j n1 cc n1 pp-f np1.
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Finally, Saint Iames this our Apostle, in this his Epistle, esteeming sinnes from the affections and fountaines from whence they come, iudging that sinne which is of knowledge, greater then the sinne of ignorance, concludeth thus;
Finally, Saint James this our Apostle, in this his Epistle, esteeming Sins from the affections and fountains from whence they come, judging that sin which is of knowledge, greater then the sin of ignorance, Concludeth thus;
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Wherefore he that knoweth to doe aright, and doeth it not, to him it is sinne: that is, the greater finne.
Wherefore he that Knoweth to do aright, and doth it not, to him it is sin: that is, the greater fin.
c-crq pns31 cst vvz pc-acp vdi av, cc vdz pn31 xx, p-acp pno31 pn31 vbz n1: cst vbz, dt jc n1.
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Our Sauiour in like manner condemneth the Iewes of greater sinne, because hee came in person to them,
Our Saviour in like manner Condemneth the Iewes of greater sin, Because he Come in person to them,
po12 n1 p-acp j n1 vvz dt np2 pp-f jc n1, c-acp pns31 vvd p-acp n1 p-acp pno32,
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and spoke vnto them, yet they vtterly refused him and his doctrine: which had they not done, their sinne had been the lesse.
and spoke unto them, yet they utterly refused him and his Doctrine: which had they not done, their sin had been the less.
cc vvd p-acp pno32, av pns32 av-j vvd pno31 cc po31 n1: r-crq vhd pns32 xx vdi, po32 n1 vhd vbn dt av-dc.
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Thus their sinne of wilfulnes by Christ is iudged the greater: their sinne of ignorance the lesser.
Thus their sin of wilfulness by christ is judged the greater: their sin of ignorance the lesser.
av po32 n1 pp-f n1 p-acp np1 vbz vvn dt jc: po32 n1 pp-f n1 dt jc.
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If men therefore weigh the causes, beginnings, affections of mē, from whence sinnes spring: that some are of wilfulnes, others of ignorance;
If men Therefore weigh the Causes, beginnings, affections of men, from whence Sins spring: that Some Are of wilfulness, Others of ignorance;
cs n2 av vvi dt n2, n2, n2 pp-f n2, p-acp c-crq n2 vvb: cst d vbr pp-f n1, n2-jn pp-f n1;
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some of malice, others of infirmitie. Therence may we easilie see the inequalitie of sinne. 2 As of their causes sinnes are iudged:
Some of malice, Others of infirmity. Therence may we Easily see the inequality of sin. 2 As of their Causes Sins Are judged:
d pp-f n1, n2-jn pp-f n1. n1 vmb pns12 av-j vvb dt n1 pp-f n1. crd c-acp pp-f po32 n2 n2 vbr vvn:
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so also they are iudged of their euents, sinnes of malicious wickednes, thrust out and expell the holy Ghost, and Spirit of God:
so also they Are judged of their events, Sins of malicious wickedness, thrust out and expel the holy Ghost, and Spirit of God:
av av pns32 vbr vvn pp-f po32 n2, n2 pp-f j n1, vvd av cc vvi dt j n1, cc n1 pp-f np1:
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so doe not sinnes of infirmitie. Therefore sinnes of malicious wilfulnes, are greater then sinnes of infirmitie.
so do not Sins of infirmity. Therefore Sins of malicious wilfulness, Are greater then Sins of infirmity.
av vdb xx n2 pp-f n1. av n2 pp-f j n1, vbr jc cs n2 pp-f n1.
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Sinnes of wilfulnes abolish all faith from the hearts; and all repentance from the liues of men:
Sins of wilfulness Abolah all faith from the hearts; and all Repentance from the lives of men:
ng1 pp-f n1 vvi d n1 p-acp dt n2; cc d n1 p-acp dt n2 pp-f n2:
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and so consequently all hope of pardon and forgeuenes. So doe not sinnes of infirmitie or ignorance.
and so consequently all hope of pardon and forgiveness. So do not Sins of infirmity or ignorance.
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This was and is manifest in Cain, in Saul, in the Pharisies, in Iudas, in Julian the Apostata,
This was and is manifest in Cain, in Saul, in the Pharisees, in Iudas, in Julian the Apostata,
d vbds cc vbz j p-acp np1, p-acp np1, p-acp dt np2, p-acp np1, p-acp np1 dt fw-la,
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& backslidar, in Lucian the mocker, and such like. Whereby it appeared that their sinnes were greater then the sinnes of other men.
& backslidar, in Lucian the mocker, and such like. Whereby it appeared that their Sins were greater then the Sins of other men.
cc n1, p-acp np1 dt n1, cc d av-j. c-crq pn31 vvd cst po32 n2 vbdr jc cs dt n2 pp-f j-jn n2.
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And thus also may we iudge the inequality of sinnes. 3 If we looke into the inequalitie of punishments, they also argue inequalitie of sinnes:
And thus also may we judge the inequality of Sins. 3 If we look into the inequality of punishments, they also argue inequality of Sins:
cc av av vmb pns12 vvi dt n1 pp-f n2. crd cs pns12 vvb p-acp dt n1 pp-f n2, pns32 av vvb n1 pp-f n2:
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for it were against equitie and right to punish like sinnes, in one more sharply, in another more slenderly.
for it were against equity and right to Punish like Sins, in one more sharply, in Another more slenderly.
c-acp pn31 vbdr p-acp n1 cc n-jn pc-acp vvi av-j n2, p-acp crd dc av-j, p-acp j-jn n1 av-j.
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Wherefore seeing almighty God, (the righteous and iust iudge of the whole earth,) doeth punish some sinnes with greater, some with lighter punishments:
Wherefore seeing almighty God, (the righteous and just judge of the Whole earth,) doth Punish Some Sins with greater, Some with lighter punishments:
q-crq j-vvg j-jn np1, (dt j cc j n1 pp-f dt j-jn n1,) vdz vvi d n2 p-acp jc, d p-acp jc n2:
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it argueth vndoubtedly, a manifest differēce of sinnes. When Adam and Euah had sinned, God layeth vnlike punishments vpon them;
it argue undoubtedly, a manifest difference of Sins. When Adam and Eve had sinned, God Layeth unlike punishments upon them;
pn31 vvz av-j, dt j n1 pp-f n2. c-crq np1 cc np1 vhd vvn, np1 vvz j n2 p-acp pno32;
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lesse vpon Adam, greater vpon Euah: whereby it may appeare, that the sinne of Euah was greater then the sinne of Adam. Salomon in his booke of wisdome, in the difference of punishment, intimateth the difference of sinnes.
less upon Adam, greater upon Eve: whereby it may appear, that the sin of Eve was greater then the sin of Adam. Solomon in his book of Wisdom, in the difference of punishment, intimateth the difference of Sins.
av-dc p-acp np1, jc p-acp np1: c-crq pn31 vmb vvi, cst dt n1 pp-f np1 vbds jc cs dt n1 pp-f np1. np1 p-acp po31 n1 pp-f n1, p-acp dt n1 pp-f n1, vvz dt n1 pp-f n2.
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Wherefore, to shew that the sinnes of Princes are greater then the sinnes of the people he saith;
Wherefore, to show that the Sins of Princes Are greater then the Sins of the people he Says;
q-crq, pc-acp vvi cst dt n2 pp-f n2 vbr jc cs dt n2 pp-f dt n1 pns31 vvz;
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3739
They which are most lowe, are worthie mercie, but the mightie shalbe mightely tormented.
They which Are most low, Are worthy mercy, but the mighty shall mightily tormented.
pns32 r-crq vbr av-ds j, vbr j n1, cc-acp dt j vmb av-j vvn.
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Our Sauiour Christ, the eternall wisdome of God, by inequalitie of punishments witnesseth inequalitie of sinnes vnto men.
Our Saviour christ, the Eternal Wisdom of God, by inequality of punishments Witnesseth inequality of Sins unto men.
po12 n1 np1, dt j n1 pp-f np1, p-acp n1 pp-f n2 vvz n1 pp-f n2 p-acp n2.
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To which purpose that serueth in the Gospell;
To which purpose that serveth in the Gospel;
p-acp r-crq n1 cst vvz p-acp dt n1;
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3742
That seruant which knoweth the wil of his master, and doeth it not, shalbe beaten with many stripes:
That servant which Knoweth the will of his master, and doth it not, shall beaten with many stripes:
cst n1 r-crq vvz dt n1 pp-f po31 n1, cc vdz pn31 xx, vmb|vbi vvn p-acp d n2:
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but he that knoweth not the will of his master, yet committed things worthie of stripes, shalbe beaten with fewe stripes.
but he that Knoweth not the will of his master, yet committed things worthy of stripes, shall beaten with few stripes.
cc-acp pns31 cst vvz xx dt n1 pp-f po31 n1, av vvn n2 j pp-f n2, vmb|vbi vvn p-acp d n2.
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That sinne therfore which is punished with many stripes, is the greater: that which with fewer, is the lesse sinne.
That sin Therefore which is punished with many stripes, is the greater: that which with fewer, is the less sin.
cst n1 av r-crq vbz vvn p-acp d n2, vbz dt jc: cst r-crq p-acp d, vbz dt av-dc n1.
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In another place he setteth downe degrees of punishments, wherence degrees of sinnes may be gathered.
In Another place he sets down Degrees of punishments, Whence Degrees of Sins may be gathered.
p-acp j-jn n1 pns31 vvz a-acp n2 pp-f n2, n1 n2 pp-f n2 vmb vbi vvn.
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3746
He (saith Christ) which is angrie with his brother vnaduisedly, is worthie of iudgement;
He (Says christ) which is angry with his brother unadvisedly, is worthy of judgement;
pns31 (vvz np1) r-crq vbz j p-acp po31 n1 av-j, vbz j pp-f n1;
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he that calleth him Racha, is worthie of a councel; who so calleth him foole, is worthy to bee punished with hell fire. he that calls him Racha, is worthy of a council; who so calls him fool, is worthy to be punished with hell fire.
pns31 cst vvz pno31 np1, vbz j pp-f dt n1; r-crq av vvz pno31 n1, vbz j pc-acp vbi vvn p-acp n1 n1.
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3748
As then a councell is greater then iudgement, and hell fire then a councell: so is contempt (signified by Racha) greater sinne then vnaduised anger:
As then a council is greater then judgement, and hell fire then a council: so is contempt (signified by Racha) greater sin then unadvised anger:
p-acp cs dt n1 vbz jc cs n1, cc n1 n1 av dt n1: av vbz n1 (vvn p-acp np1) jc n1 av j n1:
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and slaunderous and reproachfull speach (by foole signified) greater then the signes of contempt.
and slanderous and reproachful speech (by fool signified) greater then the Signs of contempt.
cc j cc j n1 (p-acp n1 vvn) jc av dt n2 pp-f n1.
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Herence may it appeare, that the sinne of Sodome was lesse then the contempt of the Gospel,
Herein may it appear, that the sin of Sodom was less then the contempt of the Gospel,
n1 vmb pn31 vvi, cst dt n1 pp-f np1 vbds av-dc cs dt n1 pp-f dt n1,
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because our Sauiour auoucheth, that it should be easier in the day of iudgement for the men of Sodome and Gomorrha,
Because our Saviour avoucheth, that it should be Easier in the day of judgement for the men of Sodom and Gomorrha,
c-acp po12 n1 vvz, cst pn31 vmd vbi jc p-acp dt n1 pp-f n1 p-acp dt n2 pp-f np1 cc np1,
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then for that Citie which receaued not the Gospell.
then for that city which received not the Gospel.
av p-acp d n1 r-crq vvd xx dt n1.
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Thus hee shewetb, that the sinnes of Corazin and Bethsaida are greater then the sinnes of Tyrus and Sydon:
Thus he shewetb, that the Sins of Chorazin and Bethsaida Are greater then the Sins of Tyre and Sidon:
av pns31 vvb, cst dt n2 pp-f np1 cc np1 vbr jc cs dt n2 pp-f np1 cc np1:
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the sinnes of Capernaum greater then of Sodome, by the punishments which should be greater and heauier vpon Corazin and Bethsaida: then vpon Tyrus and Sydon: vpon Capernaum, then vpon Sodom.
the Sins of Capernaum greater then of Sodom, by the punishments which should be greater and Heavier upon Chorazin and Bethsaida: then upon Tyre and Sidon: upon Capernaum, then upon Sodom.
dt n2 pp-f np1 jc cs pp-f np1, p-acp dt n2 r-crq vmd vbi jc cc jc p-acp np1 cc np1: av p-acp np1 cc np1: p-acp np1, av p-acp np1.
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Wherefore he vpbraideth them, and denounceth horrible vengeance against them. Woe to thee Corazin, woe to thee Bethsaida:
Wherefore he upbraideth them, and Denounceth horrible vengeance against them. Woe to thee Chorazin, woe to thee Bethsaida:
c-crq pns31 vvz pno32, cc vvz j n1 p-acp pno32. n1 p-acp pno21 np1, n1 p-acp pno21 np1:
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for if the myracles done in thee, had been done in Tyrus and Sydon, they had long agoe repented in sackcloth and ashes.
for if the Miracles done in thee, had been done in Tyre and Sidon, they had long ago repented in Sackcloth and Ashes.
c-acp cs dt n2 vdn p-acp pno21, vhd vbn vdn p-acp np1 cc np1, pns32 vhd av-j av vvn p-acp n1 cc n2.
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Verely I say vnto you, it shalbe easier for Tyrus and Sidon in the day of iudgemēt, then for you.
Verily I say unto you, it shall Easier for Tyre and Sidon in the day of judgement, then for you.
av-j pns11 vvb p-acp pn22, pn31 vmb|vbi jc p-acp np1 cc np1 p-acp dt n1 pp-f n1, av c-acp pn22.
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And thou Capernaum, which art lifted vp to heauen, thou shalt be brought downe vnto hell:
And thou Capernaum, which art lifted up to heaven, thou shalt be brought down unto hell:
cc pns21 np1, r-crq n1 vvd a-acp p-acp n1, pns21 vm2 vbi vvn a-acp p-acp n1:
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for if the great workes which haue been done in thee, had beene done among them of Sodom, they had remained vnto this day: But I say vnto you;
for if the great works which have been done in thee, had been done among them of Sodom, they had remained unto this day: But I say unto you;
c-acp cs dt j n2 r-crq vhb vbn vdn p-acp pno21, vhd vbn vdn p-acp pno32 pp-f np1, pns32 vhd vvn p-acp d n1: cc-acp pns11 vvb p-acp pn22;
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it sh•lbe easier for thē of Sodome in the day of iudgement, then for thee.
it sh•lbe Easier for them of Sodom in the day of judgement, then for thee.
pn31 vmb jc p-acp pno32 pp-f np1 p-acp dt n1 pp-f n1, av p-acp pno21.
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In that he therfore denounceth heauier iudgement against these Cities, then against Tyrus, Sydon, and Sodoma:
In that he Therefore Denounceth Heavier judgement against these Cities, then against Tyre, Sidon, and Sodom:
p-acp cst pns31 av vvz jc n1 p-acp d n2, av p-acp np1, np1, cc np1:
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it appeareth that their sinnes were the greater;
it appears that their Sins were the greater;
pn31 vvz d po32 n2 vbdr dt jc;
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& so they were indeede, in respect of their knowledge of Gods will, and the manifolde myracles they had shewed them, to prouoke them, which were not done vnto Tyrus, Sidon, or Sodoma, the famous Cities.
& so they were indeed, in respect of their knowledge of God's will, and the manifold Miracles they had showed them, to provoke them, which were not done unto Tyre, Sidon, or Sodom, the famous Cities.
cc av pns32 vbdr av, p-acp n1 pp-f po32 n1 pp-f n2 vmb, cc dt j n2 pns32 vhd vvn pno32, pc-acp vvi pno32, r-crq vbdr xx vdn p-acp np1, np1, cc np1, dt j n2.
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3764
To like purpose, the threatning of greater punishment to the blaspheming of the holy ghost,
To like purpose, the threatening of greater punishment to the blaspheming of the holy ghost,
p-acp j n1, dt n-vvg pp-f jc n1 p-acp dt n-vvg pp-f dt j n1,
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3765
then to the blaspheming of the sonne of man, intimateth greater to be the sinne of blasphemie against the holy ghost, in wilfully and maliciously resisting the trueth,
then to the blaspheming of the son of man, intimateth greater to be the sin of blasphemy against the holy ghost, in wilfully and maliciously resisting the truth,
av p-acp dt n-vvg pp-f dt n1 pp-f n1, vvz jc pc-acp vbi dt n1 pp-f n1 p-acp dt j n1, p-acp av-j cc av-j vvg dt n1,
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3766
then the sinne of blasphemy against the sonne of man, in taking offence at his basenes and humilitie.
then the sin of blasphemy against the son of man, in taking offence At his baseness and humility.
cs dt n1 pp-f n1 p-acp dt n1 pp-f n1, p-acp vvg n1 p-acp po31 n1 cc n1.
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3767
And in reprouing the great hypocrisie of the Scribes and Pharisies, for deuouring poore widowes houses vnder pretence of long praier:
And in reproving the great hypocrisy of the Scribes and Pharisees, for devouring poor Widows houses under pretence of long prayer:
cc p-acp vvg dt j n1 pp-f dt n2 cc np1, p-acp j-vvg j ng2 n2 p-acp n1 pp-f j n1:
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3768
Christ sheweth that their sinne is greater then the other sinnes of men, in that therunto he denounceth heauier condemnation.
christ shows that their sin is greater then the other Sins of men, in that thereunto he Denounceth Heavier condemnation.
np1 vvz d po32 n1 vbz jc cs dt j-jn n2 pp-f n2, p-acp cst av pns31 vvz jc n1.
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3769
Saint Paul maketh difference of mens sinnes by the difference of the punishments thereunto threatned or inflicted:
Saint Paul makes difference of men's Sins by the difference of the punishments thereunto threatened or inflicted:
n1 np1 vvz n1 pp-f ng2 n2 p-acp dt n1 pp-f dt n2 av vvn cc vvn:
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3770
wherefore in that men by contemning the long patience of God, heape and treasure vp vnto themselues the greater punishment. Wherefore in that men by contemning the long patience of God, heap and treasure up unto themselves the greater punishment.
c-crq p-acp d n2 p-acp vvg dt j n1 pp-f np1, n1 cc n1 a-acp p-acp px32 dt jc n1.
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3771
Therence it appeareth, that the contempt of Gods great mercie and patience, is a sinne greater then the common sinnes of men.
Therence it appears, that the contempt of God's great mercy and patience, is a sin greater then the Common Sins of men.
n1 pn31 vvz, cst dt n1 pp-f npg1 j n1 cc n1, vbz dt n1 jc cs dt j n2 pp-f n2.
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3772
Saint Iames, to signifie that vsurping authoritie ouer our brethren, in curiouslie and rigorouslie condemning them,
Saint James, to signify that usurping Authority over our brothers, in curiously and rigorously condemning them,
n1 np1, p-acp vvb cst j-vvg n1 p-acp po12 n2, p-acp av-j cc av-j vvg pno32,
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3773
when we our selues are likewise guiltie and faultie, is a greater sinne then other sinnes among men:
when we our selves Are likewise guilty and faulty, is a greater sin then other Sins among men:
c-crq pns12 po12 n2 vbr av j cc j, vbz dt jc n1 cs j-jn n2 p-acp n2:
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3774
declareth that by the punishment, because it prouoketh God to punish vs therefore more seuerely: therefore hee disswadeth the Saintes therefro;
Declareth that by the punishment, Because it provoketh God to Punish us Therefore more severely: Therefore he dissuadeth the Saints therefrom;
vvz cst p-acp dt n1, c-acp pn31 vvz np1 pc-acp vvi pno12 av av-dc av-j: av pns31 vvz dt n2 av;
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3775
My brethren, be not many masters, knowing that we shall receaue the greater condemnation.
My brothers, be not many Masters, knowing that we shall receive the greater condemnation.
po11 n2, vbb xx d n2, vvg cst pns12 vmb vvi dt jc n1.
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3776
The lawe it self (to teach an inequalitie of sinnes by the inequality of punishments) willeth that punishments should be according to the hainousnes of the sinnes:
The law it self (to teach an inequality of Sins by the inequality of punishments) wills that punishments should be according to the hainousnes of the Sins:
dt n1 pn31 n1 (pc-acp vvi dt n1 pp-f n2 p-acp dt n1 pp-f n2) vvz d n2 vmd vbi vvg p-acp dt n1 pp-f dt n2:
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3777
implying inequality of sinnes, by inequalitie of punishments.
implying inequality of Sins, by inequality of punishments.
vvg n1 pp-f n2, p-acp n1 pp-f n2.
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3778
Salomon the wise man, shewing that thefte is not so abhominable in the sight of God, as whordome is; Solomon the wise man, showing that theft is not so abominable in the sighed of God, as whoredom is;
np1 dt j n1, vvg d n1 vbz xx av j p-acp dt n1 pp-f np1, c-acp n1 vbz;
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3779
by the punishment of both (for theft might be redeemed; but adulterie was a perpetuall infamie, and death by the lawe of God) faith:
by the punishment of both (for theft might be redeemed; but adultery was a perpetual infamy, and death by the law of God) faith:
p-acp dt n1 pp-f d (p-acp n1 vmd vbi vvn; cc-acp n1 vbds dt j n1, cc n1 p-acp dt n1 pp-f np1) n1:
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3780
men doe not dispise a thiefe when he stealeth, to satisfie his soule when he is hungrie:
men do not despise a thief when he steals, to satisfy his soul when he is hungry:
n2 vdb xx vvi dt n1 c-crq pns31 vvz, pc-acp vvi po31 n1 c-crq pns31 vbz j:
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3781
but if he be found, he shall restore seuen folde, or he shall giue all the substance of his house:
but if he be found, he shall restore seuen fold, or he shall give all the substance of his house:
cc-acp cs pns31 vbb vvn, pns31 vmb vvi crd n1, cc pns31 vmb vvi d dt n1 pp-f po31 n1:
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3782
but he that committeth adulterie with a woman, he is destitute of vnderstanding, and hee that doeth it destroyeth his owne soule.
but he that Committeth adultery with a woman, he is destitute of understanding, and he that doth it Destroyeth his own soul.
cc-acp pns31 cst vvz n1 p-acp dt n1, pns31 vbz j pp-f n1, cc pns31 cst vdz pn31 vvz po31 d n1.
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3783
S. Augustine no doubt therefore, measuring sinnes according to their punishments, and seeing that inequalitie of paines, doe growe of the inequalitie of offences and sinnes:
S. Augustine no doubt Therefore, measuring Sins according to their punishments, and seeing that inequality of pains, do grow of the inequality of offences and Sins:
np1 np1 dx n1 av, vvg n2 vvg p-acp po32 n2, cc vvg d n1 pp-f n2, vdb vvi pp-f dt n1 pp-f n2 cc n2:
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3784
writeth, that hell fire shall bee greater or lesser, according to the wickednesse of men. Whose sinnes therefore are greater, their punishment shal be sharper:
Writeth, that hell fire shall be greater or lesser, according to the wickedness of men. Whose Sins Therefore Are greater, their punishment shall be sharper:
vvz, cst n1 n1 vmb vbi jc cc jc, vvg p-acp dt n1 pp-f n2. rg-crq n2 av vbr jc, po32 n1 vmb vbi jc:
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3785
whose sinnes, are lighter, their paines shall bee easier. So that inequalitie of punishments, doth rightly argue inequalitie of offences.
whose Sins, Are lighter, their pains shall be Easier. So that inequality of punishments, does rightly argue inequality of offences.
r-crq n2, vbr jc, po32 n2 vmb vbi jc. av d n1 pp-f n2, vdz av-jn vvi n1 pp-f n2.
(22) sermon (DIV2)
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3786
God almightie, in his word and law, partly inflicting, partly threatning greater punishment to one sinne then to an other:
God almighty, in his word and law, partly inflicting, partly threatening greater punishment to one sin then to an other:
np1 j-jn, p-acp po31 n1 cc n1, av vvg, av vvg jc n1 p-acp crd n1 av p-acp dt n-jn:
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3787
doth thereby sufficiently teach vs the inequalitie of sinnes, by men against him committed.
does thereby sufficiently teach us the inequality of Sins, by men against him committed.
vdz av av-j vvi pno12 dt n1 pp-f n2, p-acp n2 p-acp pno31 vvn.
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3788
4 Neither this onely, but euen mans owne conscience, when he hath committed sinne, sheweth and testifieth inequalitie of sinne:
4 Neither this only, but even men own conscience, when he hath committed sin, shows and Testifieth inequality of sin:
crd av-dx d av-j, cc-acp av vvz d n1, c-crq pns31 vhz vvn n1, vvz cc vvz n1 pp-f n1:
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in that he is more vexed & troubled in mind, for some one, then for another sinne:
in that he is more vexed & troubled in mind, for Some one, then for Another sin:
p-acp cst pns31 vbz av-dc vvn cc vvn p-acp n1, p-acp d pi, av p-acp j-jn n1:
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3790
more inwardly tormented for committing adulterie, in breaking the promise, which he made before God and his holy Congregation: then for theft:
more inwardly tormented for committing adultery, in breaking the promise, which he made before God and his holy Congregation: then for theft:
av-dc av-j vvn p-acp vvg n1, p-acp vvg dt n1, r-crq pns31 vvd p-acp np1 cc po31 j n1: av p-acp n1:
(22) sermon (DIV2)
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3791
more in minde disquieted for the committing of murther: then for oppressing his neighbour in bargaining:
more in mind disquieted for the committing of murder: then for oppressing his neighbour in bargaining:
dc p-acp n1 vvn p-acp dt vvg pp-f n1: av p-acp vvg po31 n1 p-acp vvg:
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3792
more burthened in conscience for slaying his owne father and mother, then any other man or woman:
more burdened in conscience for slaying his own father and mother, then any other man or woman:
av-dc j-vvn p-acp n1 p-acp vvg po31 d n1 cc n1, cs d j-jn n1 cc n1:
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3793
more grieued in spirite for horrible blasphemie against GOD, and his Sonne Christ, whose soul men slay, as it were: whose bodie they rent: whose sides they pierse: whose flesh they teare: whose heart they wounde: whose bloud they shedde:
more grieved in Spirit for horrible blasphemy against GOD, and his Son christ, whose soul men slay, as it were: whose body they rend: whose sides they pierce: whose Flesh they tear: whose heart they wound: whose blood they shed:
av-dc j-vvn p-acp n1 p-acp j n1 p-acp np1, cc po31 n1 np1, rg-crq n1 n2 vvi, c-acp pn31 vbdr: r-crq n1 pns32 vvb: rg-crq n2 pns32 vvi: rg-crq n1 pns32 vvb: rg-crq n1 pns32 n1: rg-crq n1 pns32 vvi:
(22) sermon (DIV2)
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3794
whose name they prophane by cursed, execrable, cruell, and vngodly othes: then for slaunder or backebiting of their brethren.
whose name they profane by cursed, execrable, cruel, and ungodly Oaths: then for slander or backbiting of their brothers.
rg-crq n1 pns32 vvb p-acp j-vvn, j, j, cc j n2: av p-acp n1 cc n1 pp-f po32 n2.
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3795
Hauing this testimonie of our conscience, which by the instinct and light of nature is imprinted, and impressed in mens hearts:
Having this testimony of our conscience, which by the instinct and Light of nature is imprinted, and impressed in men's hearts:
vhg d n1 pp-f po12 n1, r-crq p-acp dt n1 cc n1 pp-f n1 vbz vvn, cc vvn p-acp ng2 n2:
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3796
it is euident that there is great difference and inequalitie of sinnes. Which thing wee may see in Cain, whose sinnes were many:
it is evident that there is great difference and inequality of Sins. Which thing we may see in Cain, whose Sins were many:
pn31 vbz j cst pc-acp vbz j n1 cc n1 pp-f n2. r-crq n1 pns12 vmb vvi p-acp np1, rg-crq n2 vbdr d:
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3797
yet no one so much touched his conscience, as the shedding of the innocent bloud of his brother.
yet no one so much touched his conscience, as the shedding of the innocent blood of his brother.
av dx pi av av-d vvn po31 n1, c-acp dt n-vvg pp-f dt j-jn n1 pp-f po31 n1.
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Esau had manie sinnes, for which he was worthily condemned for a prophane person:Esau had many Sins, for which he was worthily condemned for a profane person:
np1 vhd d n2, p-acp r-crq pns31 vbds av-j vvn p-acp dt j n1:
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yet none of his sinnes troubled him so much, as that for one portion of meate, he had solde his birth-right:
yet none of his Sins troubled him so much, as that for one portion of meat, he had sold his birthright:
av pix pp-f po31 n2 vvd pno31 av av-d, c-acp cst p-acp crd n1 pp-f n1, pns31 vhd vvn po31 n1:
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wherefore afterward when hee woulde haue inherited the blessing, he was reiected, and found no place of repentance,
Wherefore afterwards when he would have inherited the blessing, he was rejected, and found no place of Repentance,
c-crq av c-crq pns31 vmd vhi vvn dt n1, pns31 vbds vvn, cc vvd dx n1 pp-f n1,
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though he sought that blessing with teares, as the Scripture recordeth Iudas the traitour, was an euill man euerie way:
though he sought that blessing with tears, as the Scripture recordeth Iudas the traitor, was an evil man every Way:
cs pns31 vvd cst n1 p-acp n2, c-acp dt n1 vvz np1 dt n1, vbds dt j-jn n1 d n1:
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couetous, mercilesse, and guiltie of great wickednesse: yet none of these, troubled and disquieted his minde so much:
covetous, merciless, and guilty of great wickedness: yet none of these, troubled and disquieted his mind so much:
j, j, cc j pp-f j n1: av pi pp-f d, vvn cc vvd po31 n1 av av-d:
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as his treason and shedding of innocent bloud:
as his treason and shedding of innocent blood:
c-acp po31 n1 cc n-vvg pp-f j-jn n1:
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wherewith he was so touched, as that through conscience therof, hee brought the money backe againe to the rulers, which for his betraying Christ he had receiued,
wherewith he was so touched, as that through conscience thereof, he brought the money back again to the Rulers, which for his betraying christ he had received,
c-crq pns31 vbds av vvn, c-acp cst p-acp n1 av, pns31 vvd dt n1 av av p-acp dt n2, r-crq p-acp po31 n-vvg np1 pns31 vhd vvn,
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and went out and hanged himselfe.
and went out and hanged himself.
cc vvd av cc vvn px31.
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This wee finde and knowe to bee most true, both in hystories sacred, and also prophane:
This we find and know to be most true, both in histories sacred, and also profane:
d pns12 vvb cc vvb pc-acp vbi av-ds j, av-d p-acp n2 j, cc av j:
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in common vse and practise of our times: that some one sinne so much more then others, haue disquieted mens mindes:
in Common use and practice of our times: that Some one sin so much more then Others, have disquieted men's minds:
p-acp j n1 cc n1 pp-f po12 n2: cst d crd n1 av av-d av-dc cs n2-jn, vhb vvn ng2 n2:
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as that some therefore haue fallen phrentike: others become desperate: some haue beene dayly disquieted, and haue languished away:
as that Some Therefore have fallen phrentike: Others become desperate: Some have been daily disquieted, and have languished away:
c-acp cst d av vhb vvn j-jn: n2-jn vvb j: d vhb vbn av-j vvn, cc vhb vvn av:
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others haue beene the butchers of their owne bodies: whereby appeareth euidently inequalitie of sinne. 5 Moreouer, not onely Gods lawes, but ciuill Iawes acknowledge inequalitie of sinnes:
Others have been the butchers of their own bodies: whereby appears evidently inequality of sin. 5 Moreover, not only God's laws, but civil Jaws acknowledge inequality of Sins:
ng2-jn vhb vbn dt n2 pp-f po32 d n2: c-crq vvz av-j n1 pp-f n1. crd av, xx av-j ng1 n2, cc-acp j n2 vvb n1 pp-f n2:
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in that they doe not onelie set downe greater punishment to one sinne, then to another:
in that they do not only Set down greater punishment to one sin, then to Another:
p-acp cst pns32 vdb xx av-j vvn a-acp jc n1 p-acp crd n1, av p-acp j-jn:
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but also giue more sharpe charge for the auoyding of one sinne, then of another. As Gods lawe chiefly forbiddeth idolatrie, which is spirituall fornication:
but also give more sharp charge for the avoiding of one sin, then of Another. As God's law chiefly forbiddeth idolatry, which is spiritual fornication:
cc-acp av vvi av-dc j n1 p-acp dt vvg pp-f crd n1, av pp-f n-jn. p-acp ng1 n1 av-jn vvz n1, r-crq vbz j n1:
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mans lawe chiefly forewarneth to beware of disloyaltie, rebellion, and rising vp against their princes: wherby it appeareth that these are greatest sins, both before God and men:
men law chiefly forewarneth to beware of disloyalty, rebellion, and rising up against their Princes: whereby it appears that these Are greatest Sins, both before God and men:
ng1 n1 av-jn vvz p-acp j pp-f n1, n1, cc vvg a-acp p-acp po32 n2: c-crq pn31 vvz cst d vbr js n2, av-d p-acp np1 cc n2:
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and so an equalitie of sinnes.
and so an equality of Sins.
cc av dt n1 pp-f n2.
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6 The verie Scriptures of GOD, the woorde of trueth witnesseth, that one sinne is greater then an other: therefore vndoubtedly sinnes are vnequall.
6 The very Scriptures of GOD, the word of truth Witnesseth, that one sin is greater then an other: Therefore undoubtedly Sins Are unequal.
crd dt j n2 pp-f np1, dt n1 pp-f n1 vvz, cst pi n1 vbz jc cs dt n-jn: av av-j n2 vbr j.
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Almightie GOD comparing the sinnes of Hierusalem with the sinnes of Samaria and Sodome: auoucheth that Hierusalem had done worse then they both:
Almighty GOD comparing the Sins of Jerusalem with the Sins of Samaria and Sodom: avoucheth that Jerusalem had done Worse then they both:
j-jn np1 vvg dt n2 pp-f np1 p-acp dt n2 pp-f np1 cc np1: vvz cst np1 vhd vdn av-jc cs pns32 d:
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and had corrupted her wayes, more then eyther Samaria or Sodome:
and had corrupted her ways, more then either Samaria or Sodom:
cc vhd vvn po31 n2, av-dc cs d np1 cc np1:
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and had farre exceeded them, and iustified them, in the abhomination which shee aboue them, had committed.
and had Far exceeded them, and justified them, in the abomination which she above them, had committed.
cc vhd av-j vvd pno32, cc vvd pno32, p-acp dt n1 r-crq pns31 p-acp pno32, vhd vvn.
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Our Sauiour auoucheth in plaine maner, inequalitie of sinne, when he tolde Pilate, that Judas in betraying him, had the greater sinne.
Our Saviour avoucheth in plain manner, inequality of sin, when he told Pilate, that Judas in betraying him, had the greater sin.
po12 n1 vvz p-acp j n1, n1 pp-f n1, c-crq pns31 vvd np1, cst np1 p-acp vvg pno31, vhd dt jc n1.
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Saint John plainly auoucheth inequalitie of sinne, in that he sayeth: There is a sinne not vnto death, for which we must pray in the brethren: Another;
Saint John plainly avoucheth inequality of sin, in that he Saith: There is a sin not unto death, for which we must pray in the brothers: another;
n1 np1 av-j vvz n1 pp-f n1, p-acp cst pns31 vvz: pc-acp vbz dt n1 xx p-acp n1, p-acp r-crq pns12 vmb vvi p-acp dt n2: j-jn;
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vnto death, for the which hee woulde not haue praier made. Saint Paul preferring adulterie and fornication before other sinnes:
unto death, for the which he would not have prayer made. Saint Paul preferring adultery and fornication before other Sins:
p-acp n1, p-acp dt r-crq pns31 vmd xx vhi n1 vvn. n1 np1 vvg n1 cc n1 p-acp j-jn n2:
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putteth a plaine marke of difference betwixt sinnes: therefore hee saith, Flie fornication: euerie sinne that a man doth, is without the bodie:
putteth a plain mark of difference betwixt Sins: Therefore he Says, Fly fornication: every sin that a man does, is without the body:
vvz dt j n1 pp-f n1 p-acp n2: av pns31 vvz, vvb n1: d n1 cst dt n1 vdz, vbz p-acp dt n1:
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but hee that committeth fornication, sinneth against his owne bodie.
but he that Committeth fornication, Sinneth against his own body.
cc-acp pns31 cst vvz n1, vvz p-acp po31 d n1.
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Finally, S. Peter maketh an euident difference and inequalitie of sinnes, when hee speaking of backesliding:
Finally, S. Peter makes an evident difference and inequality of Sins, when he speaking of backsliding:
av-j, n1 np1 vvz dt j n1 cc n1 pp-f n2, c-crq pns31 vvg pp-f vvg:
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affirmeth, that it had beene better for men, neuer to haue knowen the worde of righteousnesse,
Affirmeth, that it had been better for men, never to have known the word of righteousness,
vvz, cst pn31 vhd vbn jc p-acp n2, av-x pc-acp vhi vvn dt n1 pp-f n1,
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then after they haue knowen it: to turne from the holy commaundement giuen vnto them. 7 As one vertue is more excellent then another:
then After they have known it: to turn from the holy Commandment given unto them. 7 As one virtue is more excellent then Another:
av c-acp pns32 vhb vvn pn31: pc-acp vvi p-acp dt j n1 vvn p-acp pno32. crd p-acp crd n1 vbz av-dc j cs j-jn:
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so is one sinne & vice worse then another: but S. Paul maketh charitie more excellent then either hope or faith:
so is one sin & vice Worse then Another: but S. Paul makes charity more excellent then either hope or faith:
av vbz crd n1 cc n1 av-jc cs j-jn: cc-acp np1 np1 vvz n1 dc j cs d n1 cc n1:
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therefore it must so fall out in sinnes, that one be woorsse then another. Seeing therefore that all sinnes came not from the same roote and originall:
Therefore it must so fallen out in Sins, that one be Worse then Another. Seeing Therefore that all Sins Come not from the same root and original:
av pn31 vmb av vvi av p-acp n2, cst pi vbi av-jc cs j-jn. vvg av cst d n2 vvd xx p-acp dt d n1 cc n-jn:
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seeing the like euents, follow not all sinnes alike: seeing some sinnes are punished more sharpely, others more sleightly:
seeing the like events, follow not all Sins alike: seeing Some Sins Are punished more sharply, Others more slightly:
vvg dt j n2, vvb xx d n2 av: vvg d n2 vbr vvn av-dc av-j, ng2-jn av-dc av-j:
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Seeing some sinnes more trouble the consciences of men then others do: seeing not onely Gods lawe, but mans also, forwarneth of one more then of another:
Seeing Some Sins more trouble the Consciences of men then Others do: seeing not only God's law, but men also, forewarneth of one more then of Another:
vvg d n2 av-dc vvi dt n2 pp-f n2 cs n2-jn vdb: vvg xx av-j ng1 n1, cc-acp vvz av, vvz pp-f crd av-dc av pp-f n-jn:
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seeing the verie Scripture of God affirmeth one to be greater then an other: then is the Stoicall opinion false, which holdeth an equalitie of all sinnes.
seeing the very Scripture of God Affirmeth one to be greater then an other: then is the Stoical opinion false, which holds an equality of all Sins.
vvg dt j n1 pp-f np1 vvz pi pc-acp vbi jc cs dt n-jn: av vbz dt j n1 j, r-crq vvz dt n1 pp-f d n2.
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Neither is it the meaning here of the Apostle, to make all transgressions alike: as if it were al one to sinne in one, and in many precepts:
Neither is it the meaning Here of the Apostle, to make all transgressions alike: as if it were all one to sin in one, and in many Precepts:
av-d vbz pn31 dt n1 av pp-f dt n1, pc-acp vvi d n2 av: c-acp cs pn31 vbdr d crd p-acp n1 p-acp pi, cc p-acp d n2:
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but to shew that the whole lawe is so vnited in euerie point, that who so breaketh one iot, breaketh all:
but to show that the Whole law is so united in every point, that who so breaks one jot, breaks all:
cc-acp pc-acp vvi cst dt j-jn n1 vbz av vvn p-acp d n1, cst r-crq av vvz crd n1, vvz d:
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and that no man can perfectly fulfill any one commaundement, which fulfilleth not all.
and that no man can perfectly fulfil any one Commandment, which fulfilleth not all.
cc cst dx n1 vmb av-j vvi d crd n1, r-crq vvz xx d.
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And finally that the Maiestie of God the lawmaker is offended in the breach of euerie commaundement, whose will and pleasure is vnaccomplished,
And finally that the Majesty of God the lawmaker is offended in the breach of every Commandment, whose will and pleasure is unaccomplished,
cc av-j d dt n1 pp-f np1 dt n1 vbz vvn p-acp dt n1 pp-f d n1, rg-crq n1 cc n1 vbz vvn,
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as well in one part of the lawe, as in manie:
as well in one part of the law, as in many:
c-acp av p-acp crd n1 pp-f dt n1, c-acp p-acp d:
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3836
therefore saith he, who so euer keepeth the whole lawe, and yet faileth in one poynt, he is guiltie of all: and this is the proposition.
Therefore Says he, who so ever Keepeth the Whole law, and yet Faileth in one point, he is guilty of all: and this is the proposition.
av vvz pns31, r-crq av av vvz dt j-jn n1, cc av vvz p-acp crd n1, pns31 vbz j pp-f d: cc d vbz dt n1.
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2 This proposition of the Apostle, is in the seconde place confirmed:
2 This proposition of the Apostle, is in the seconde place confirmed:
crd d n1 pp-f dt n1, vbz p-acp dt ord n1 vvd:
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that hee that transgresseth in any one point of the lawe, is guiltie of the whole.
that he that Transgresseth in any one point of the law, is guilty of the Whole.
cst pns31 cst vvz p-acp d crd n1 pp-f dt n1, vbz j pp-f dt j-jn.
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And his reason or proofe is fetched from God, the authour and maker of the lawe:
And his reason or proof is fetched from God, the author and maker of the law:
cc po31 n1 cc n1 vbz vvn p-acp np1, dt n1 cc n1 pp-f dt n1:
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who, as he is alvvayes like himselfe, and one; so hath hee vnited euerie part of the lawe in so narrowe and streight coniunction:
who, as he is always like himself, and one; so hath he united every part of the law in so narrow and straight conjunction:
r-crq, c-acp pns31 vbz av j px31, cc crd; av vhz pns31 vvn d n1 pp-f dt n1 p-acp av j cc j n1:
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as that hee that offendeth in anie one poynt, breaketh all, and is guiltie of the whole.
as that he that offends in any one point, breaks all, and is guilty of the Whole.
c-acp cst pns31 cst vvz p-acp d crd n1, vvz d, cc vbz j pp-f dt j-jn.
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For one and the same God, which forbiddeth committing of adulterie, forbiddeth also the committing of murther:
For one and the same God, which forbiddeth committing of adultery, forbiddeth also the committing of murder:
p-acp crd cc dt d np1, r-crq vvz vvg pp-f n1, vvz av dt vvg pp-f n1:
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So that if we commit not adulterie, yet if wee commit murther, we haue transgressed the lawe.
So that if we commit not adultery, yet if we commit murder, we have transgressed the law.
av cst cs pns12 vvb xx n1, av cs pns12 vvb n1, pns12 vhb vvn dt n1.
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He that forbiddeth theft, forbiddeth also false witnesse.
He that forbiddeth theft, forbiddeth also false witness.
pns31 cst vvz n1, vvz av j n1.
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3845
If wee steale not, yet beare false witnesse agaynst our brethren, wee haue transgressed the lawe.
If we steal not, yet bear false witness against our brothers, we have transgressed the law.
cs pns12 vvb xx, av vvb j n1 p-acp po12 n2, pns12 vhb vvn dt n1.
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3846
The same God forbiddeth drunkennesse, which also forbiddeth wantonnesse:
The same God forbiddeth Drunkenness, which also forbiddeth wantonness:
dt d np1 vvz n1, r-crq av vvz n1:
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3847
If therefore we be not wanton, yet bee drunken, we are transgressours of the whole lawe.
If Therefore we be not wanton, yet be drunken, we Are transgressors of the Whole law.
cs av pns12 vbb xx j-jn, av vbi j, pns12 vbr n2 pp-f dt j-jn n1.
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3848
To be short, the same God which commaundeth one thing, commaundeth also another: hee that forbiddeth one sinne, forbiddeth also another:
To be short, the same God which commandeth one thing, commandeth also Another: he that forbiddeth one sin, forbiddeth also Another:
pc-acp vbi j, dt d np1 r-crq vvz crd n1, vvz av j-jn: pns31 cst vvz crd n1, vvz av j-jn:
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So that if a man seeme to keepe the whole lawe, •hat onelie part wherein hee offendeth excepted, and therein fayleth: hee is guiltie of all.
So that if a man seem to keep the Whole law, •hat only part wherein he offends excepted, and therein Faileth: he is guilty of all.
av cst cs dt n1 vvb pc-acp vvi dt j-jn n1, av j n1 c-crq pns31 vvz vvn, cc av vvz: pns31 vbz j pp-f d.
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Wherehence then it followeth, that if men keepe all the rest of the lawe, besides this one thing:
Whence then it follows, that if men keep all the rest of the law, beside this one thing:
j av pn31 vvz, cst cs n2 vvb d dt n1 pp-f dt n1, p-acp d crd n1:
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that hee respecteth the persons of men, and so offende agaynst the lawe of loue: hee sinneth agaynst the lawe, and is guiltie of all the whole lawe:
that he respecteth the Persons of men, and so offend against the law of love: he Sinneth against the law, and is guilty of all the Whole law:
cst pns31 vvz dt n2 pp-f n2, cc av vvi p-acp dt n1 pp-f n1: pns31 vvz p-acp dt n1, cc vbz j pp-f d dt j-jn n1:
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because hee that commaunded the other partes of the lawe, commaundeth this also:
Because he that commanded the other parts of the law, commandeth this also:
c-acp pns31 cst vvd dt j-jn n2 pp-f dt n1, vvz d av:
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3853
so that his will is broken in one, as well as in many poynts of the lawe.
so that his will is broken in one, as well as in many points of the law.
av cst po31 n1 vbz vvn p-acp pi, c-acp av c-acp p-acp d n2 pp-f dt n1.
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3854
Thus the Apostle reasoneth from the authour of the lawe, who willeth that euerie part thereof be obserued. VVhat sayeth some man:
Thus the Apostle reasoneth from the author of the law, who wills that every part thereof be observed. What Saith Some man:
av dt n1 vvz p-acp dt n1 pp-f dt n1, r-crq vvz d d n1 av vbi vvn. q-crq vvz d n1:
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3855
is hee that preferreth the prophane rich man, before the poore godly person, and therein offending, guiltie of the sinne of adulterie, murther, blasphemie, vnlawfull lust, concupiscense, couetousnesse and the rest? Or committeth he all the sinnes in the lawe forbidden, which committeth one onely sinne, and therein offendeth? No assuredly.
is he that preferreth the profane rich man, before the poor godly person, and therein offending, guilty of the sin of adultery, murder, blasphemy, unlawful lust, Concupiscence, covetousness and the rest? Or Committeth he all the Sins in the law forbidden, which Committeth one only sin, and therein offends? No assuredly.
vbz pns31 cst vvz dt j j n1, p-acp dt j j n1, cc av vvg, j pp-f dt n1 pp-f n1, n1, n1, j n1, n1, n1 cc dt n1? cc vvz pns31 d dt n2 p-acp dt n1 vvn, r-crq vvz pi j n1, cc av vvz? uh-dx av-vvn.
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But because the breach of one title of the lawe, is the turning away from the will of GOD, the lawe maker:
But Because the breach of one title of the law, is the turning away from the will of GOD, the law maker:
cc-acp c-acp dt n1 pp-f crd n1 pp-f dt n1, vbz dt n-vvg av p-acp dt n1 pp-f np1, dt n1 n1:
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3857
whose will is transgressed in the neglecting of anie one duetie: therefore hee which offendeth in one poynt, is helde as guiltie of the whole lawe.
whose will is transgressed in the neglecting of any one duty: Therefore he which offends in one point, is held as guilty of the Whole law.
rg-crq n1 vbz vvn p-acp dt vvg pp-f d crd n1: av pns31 r-crq vvz p-acp crd n1, vbz vvd p-acp j pp-f dt j-jn n1.
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3858
Such therefore as regarde the persons of the rich, with disdainefull contempt of the poore: transgresse the lawe therein, and are guiltie of the whole lawe:
Such Therefore as regard the Persons of the rich, with disdainful contempt of the poor: transgress the law therein, and Are guilty of the Whole law:
d av c-acp vvi dt n2 pp-f dt j, p-acp j n1 pp-f dt j: vvb dt n1 av, cc vbr j pp-f dt j-jn n1:
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if wee respect the Maiestie of God, which is hurt as well in the breach of one,
if we respect the Majesty of God, which is hurt as well in the breach of one,
cs pns12 vvb dt n1 pp-f np1, r-crq vbz vvn c-acp av p-acp dt n1 pp-f crd,
(22) sermon (DIV2)
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as of many precepts, albeit (as hath beene said) not so grieuously.
as of many Precepts, albeit (as hath been said) not so grievously.
c-acp pp-f d n2, cs (c-acp vhz vbn vvn) xx av av-j.
(22) sermon (DIV2)
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VVhich is here set downe by the Apostle, least anie shoulde seeme to flatter and excuse himselfe,
Which is Here Set down by the Apostle, lest any should seem to flatter and excuse himself,
r-crq vbz av vvn a-acp p-acp dt n1, cs d vmd vvi pc-acp vvi cc vvi px31,
(22) sermon (DIV2)
480
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or vaunt himselfe for guiltlesse, when hee obserueth all the rest of the lawe; yet in anie iot thereof offendeth.
or vaunt himself for guiltless, when he observeth all the rest of the law; yet in any jot thereof offends.
cc vvi px31 p-acp j, c-crq pns31 vvz d dt n1 pp-f dt n1; av p-acp d n1 av vvz.
(22) sermon (DIV2)
480
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3863
Wherefore (as if the Apostle shoulde say) let vs graunt that in manie things you obserue and keepe the lawe, and therein offende not:
Wherefore (as if the Apostle should say) let us grant that in many things you observe and keep the law, and therein offend not:
q-crq (c-acp cs dt n1 vmd vvi) vvb pno12 vvi cst p-acp d n2 pn22 vvb cc vvi dt n1, cc av vvb xx:
(22) sermon (DIV2)
481
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yet can you not denie, but that in preferring the wicked wealthie rich men before the godly poore brethren:
yet can you not deny, but that in preferring the wicked wealthy rich men before the godly poor brothers:
av vmb pn22 xx vvi, cc-acp cst p-acp vvg dt j j j n2 p-acp dt j j n2:
(22) sermon (DIV2)
481
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you haue the fayth of Iesus Christ in respect of persons: in doing whereof, his will is broken, who hath commaunded the rest of the lawe:
you have the faith of Iesus christ in respect of Persons: in doing whereof, his will is broken, who hath commanded the rest of the law:
pn22 vhb dt n1 pp-f np1 np1 p-acp n1 pp-f n2: p-acp vdg c-crq, po31 n1 vbz vvn, r-crq vhz vvn dt n1 pp-f dt n1:
(22) sermon (DIV2)
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and so you are guiltie of the whole lawe. For hee that commaundeth one thing in the lawe, commaundeth another:
and so you Are guilty of the Whole law. For he that commandeth one thing in the law, commandeth Another:
cc av pn22 vbr j pp-f dt j-jn n1. p-acp pns31 cst vvz crd n1 p-acp dt n1, vvz j-jn:
(22) sermon (DIV2)
481
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he that commaundeth we should not commit adulterie, commaundeth also, that wee shoulde not kill: whereof, in whether soeuer we offende, his lawe is broken: his will and pleasure transgressed:
he that commandeth we should not commit adultery, commandeth also, that we should not kill: whereof, in whither soever we offend, his law is broken: his will and pleasure transgressed:
pns31 cst vvz pns12 vmd xx vvi n1, vvz av, cst pns12 vmd xx vvi: c-crq, p-acp cs av pns12 vvi, po31 n1 vbz vvn: png31 n1 cc n1 vvd:
(22) sermon (DIV2)
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therefore therein offending, wee are guiltie of the whole lawe of God.
Therefore therein offending, we Are guilty of the Whole law of God.
av av vvg, pns12 vbr j pp-f dt j-jn n1 pp-f np1.
(22) sermon (DIV2)
481
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Thus the Apostle by this reason drawne from example of the partes of the lawe, vvhich are all enioyned by the same lavv-maker vvhich is God: proueth the former proposition:
Thus the Apostle by this reason drawn from Exampl of the parts of the law, which Are all enjoined by the same lawmaker which is God: Proves the former proposition:
av dt n1 p-acp d n1 vvn p-acp n1 pp-f dt n2 pp-f dt n1, r-crq vbr d vvn p-acp dt d n1 r-crq vbz np1: vvz dt j n1:
(22) sermon (DIV2)
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vvho so euer keepeth the vvhole lavve, and fayleth in one point, is guiltie of all.
who so ever Keepeth the Whole law, and Faileth in one point, is guilty of all.
r-crq av av vvz dt j-jn n1, cc vvz p-acp crd n1, vbz j pp-f d.
(22) sermon (DIV2)
481
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3871
For hee that saide, thou shalt not commit adulterie, saide also, thou shalt not kill: vvherefore if thou commit not adulterie, yet if thou kill:
For he that said, thou shalt not commit adultery, said also, thou shalt not kill: Wherefore if thou commit not adultery, yet if thou kill:
p-acp pns31 cst vvd, pns21 vm2 xx vvi n1, vvd av, pns21 vm2 xx vvi: q-crq cs pns21 vvb xx n1, av cs pns21 vvb:
(22) sermon (DIV2)
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thou art a transgressour of the lavve. These thinges beeing so manifest, vve need no further to dilate this matter:
thou art a transgressor of the law. These things being so manifest, we need no further to dilate this matter:
pns21 vb2r dt n1 pp-f dt n1. np1 n2 vbg av j, pns12 vvb av-dx av-jc pc-acp vvi d n1:
(22) sermon (DIV2)
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this for the proofe of a thing so plaine, being sufficient.
this for the proof of a thing so plain, being sufficient.
d c-acp dt n1 pp-f dt n1 av j, vbg j.
(22) sermon (DIV2)
481
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3 The thirde and last thing in this seconde reason, is the conclusion, in the 12. and 13. verses contained.
3 The Third and last thing in this seconde reason, is the conclusion, in the 12. and 13. Verses contained.
crd dt ord cc ord n1 p-acp d ord n1, vbz dt n1, p-acp dt crd cc crd n2 vvn.
(22) sermon (DIV2)
482
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In vvhich conclusion there are tvvo things to bee noted. 1 The conclusion it selfe. 2 The reason of the conclusion.
In which conclusion there Are tvvo things to be noted. 1 The conclusion it self. 2 The reason of the conclusion.
p-acp r-crq n1 pc-acp vbr crd n2 pc-acp vbi vvn. crd dt n1 pn31 n1. crd dt n1 pp-f dt n1.
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This conclusion, is as an exhortation:
This conclusion, is as an exhortation:
d n1, vbz p-acp dt n1:
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so speake, and so doe, as they vvhich shall bee iudged by the lavve of libertie.
so speak, and so do, as they which shall be judged by the law of liberty.
av vvb, cc av vdb, c-acp pns32 r-crq vmb vbi vvn p-acp dt n1 pp-f n1.
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VVhereby vvee are aduertised, that such as vvill be exempted and cleared from the curse of the lavv:
Whereby we Are advertised, that such as will be exempted and cleared from the curse of the law:
c-crq pns12 vbr vvn, cst d c-acp vmb vbi vvn cc vvn p-acp dt n1 pp-f dt n1:
(22) sermon (DIV2)
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must both so speake and so doe, as they vvhich hope to bee iudged by the lavve of libertie:
must both so speak and so do, as they which hope to be judged by the law of liberty:
vmb av-d av vvi cc av vdb, c-acp pns32 r-crq vvb pc-acp vbi vvn p-acp dt n1 pp-f n1:
(22) sermon (DIV2)
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3880
In all our doings, in all our sayings, in all our actions, in all our speeches,
In all our doings, in all our sayings, in all our actions, in all our Speeches,
p-acp d po12 n2-vdg, p-acp d po12 n2-vvg, p-acp d po12 n2, p-acp d po12 n2,
(22) sermon (DIV2)
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3881
so to conforme our selues to the nourishing of loue: as they which hope thereby to bee absolued from death and damnation.
so to conform our selves to the nourishing of love: as they which hope thereby to be absolved from death and damnation.
av pc-acp vvi po12 n2 p-acp dt j-vvg pp-f n1: c-acp pns32 r-crq vvb av pc-acp vbi vvn p-acp n1 cc n1.
(22) sermon (DIV2)
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3882
Wherefore it is good to bewarie and charie both in our doings, and in our sayings also:
Wherefore it is good to bewarie and chary both in our doings, and in our sayings also:
c-crq pn31 vbz j p-acp j-u cc j av-d p-acp po12 n2-vdg, cc p-acp po12 n2-vvg av:
(22) sermon (DIV2)
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that neither in the one, neither in the other, wee fall away from perfourming of duetie of loue one to another:
that neither in the one, neither in the other, we fallen away from performing of duty of love one to Another:
cst dx p-acp dt pi, av-dx p-acp dt n-jn, pns12 vvb av p-acp vvg pp-f n1 pp-f n1 crd p-acp n-jn:
(22) sermon (DIV2)
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which care who so euer neglecteth:
which care who so ever neglecteth:
r-crq n1 r-crq av av vvz:
(22) sermon (DIV2)
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3885
shall not taste of the grace of God, who hath in singular loue, and tender mercie deliuered vs from the curse of the lawe especially vpon condition, that as thereby wee are partakers of his vnspeakable loue:
shall not taste of the grace of God, who hath in singular love, and tender mercy Delivered us from the curse of the law especially upon condition, that as thereby we Are partakers of his unspeakable love:
vmb xx vvi pp-f dt n1 pp-f np1, r-crq vhz p-acp j n1, cc j n1 vvd pno12 p-acp dt n1 pp-f dt n1 av-j p-acp n1, cst c-acp av pns12 vbr n2 pp-f po31 j-u n1:
(22) sermon (DIV2)
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so wee should in like manner cheerish and maintaine charitie among our selues, wherunto this partiall preferring of persons is contrarie.
so we should in like manner cherish and maintain charity among our selves, whereunto this partial preferring of Persons is contrary.
av pns12 vmd p-acp j n1 vvi cc vvi n1 p-acp po12 n2, c-crq d j n-vvg pp-f n2 vbz j-jn.
(22) sermon (DIV2)
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3887
By the lawe of libertie, some vnderstand the law of loue:
By the law of liberty, Some understand the law of love:
p-acp dt n1 pp-f n1, d vvb dt n1 pp-f n1:
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which therefore is called the lawe of libertie, because through loue wee are deliuered from sinnes:
which Therefore is called the law of liberty, Because through love we Are Delivered from Sins:
r-crq av vbz vvn dt n1 pp-f n1, c-acp p-acp n1 pns12 vbr vvn p-acp n2:
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for that our sinnes and iniquities are couered before God, when we shewe the manifest tokens of loue towardes our brethren.
for that our Sins and iniquities Are covered before God, when we show the manifest tokens of love towards our brothers.
c-acp cst po12 n2 cc n2 vbr vvn p-acp np1, c-crq pns12 vvb dt j n2 pp-f n1 p-acp po12 n2.
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And by this lawe men are saide to bee iudged, because in the generall iudgement, sentence shall be giuen eyther with vs,
And by this law men Are said to be judged, Because in the general judgement, sentence shall be given either with us,
cc p-acp d n1 n2 vbr j-vvn pc-acp vbi vvn, c-acp p-acp dt j n1, n1 vmb vbi vvn av-d p-acp pno12,
(22) sermon (DIV2)
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or agaynst vs, by the fruites of our loue. If wee shall shewe vnfeigned loue towardes Christ in his afflicted members: in feeding them, hungrie: in refreshing them, thirstie: in harbouring them, straungers: in clothing them, naked: in visiting them, sicke: in seeing them, imprisoned:
or against us, by the fruits of our love. If we shall show unfeigned love towards christ in his afflicted members: in feeding them, hungry: in refreshing them, thirsty: in harbouring them, Strangers: in clothing them, naked: in visiting them, sick: in seeing them, imprisoned:
cc p-acp pno12, p-acp dt n2 pp-f po12 n1. cs pns12 vmb vvi j n1 p-acp np1 p-acp po31 j-vvn n2: p-acp vvg pno32, j: p-acp vvg pno32, j: p-acp vvg pno32, n2: p-acp vvg pno32, j: p-acp vvg pno32, j: p-acp vvg pno32, vvd:
(22) sermon (DIV2)
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then shall we heare sentence of comfort: Come yee blessed of my father: receyue the Kingdome prepared for you from the beginning of the worlde.
then shall we hear sentence of Comfort: Come ye blessed of my father: receive the Kingdom prepared for you from the beginning of the world.
av vmb pns12 vvi n1 pp-f n1: vvb pn22 vvn pp-f po11 n1: vvb dt n1 vvn p-acp pn22 p-acp dt n-vvg pp-f dt n1.
(22) sermon (DIV2)
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But if we shewe no loue by these: then shall wee heare sentence of condemnation:
But if we show no love by these: then shall we hear sentence of condemnation:
p-acp cs pns12 vvb dx n1 p-acp d: av vmb pns12 vvi n1 pp-f n1:
(22) sermon (DIV2)
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Go you cursed of my Father into euerlasting fire, prepared for the diuell and his angels.
Go you cursed of my Father into everlasting fire, prepared for the Devil and his Angels.
vvb pn22 vvn pp-f po11 n1 p-acp j n1, vvn p-acp dt n1 cc po31 n2.
(22) sermon (DIV2)
484
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3895
Thus accotding to these testimonies of faith, and fruites of loue, wee shall bee iudged. Howsoeuer this bee true:
Thus accotding to these testimonies of faith, and fruits of love, we shall be judged. Howsoever this be true:
av vvg p-acp d n2 pp-f n1, cc n2 pp-f n1, pns12 vmb vbi vvn. c-acp d vbb j:
(22) sermon (DIV2)
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yet the lawe of libertie maie rather heere signifie the Gospell it selfe: or the mercie of GOD, in the Gospell preached vnto men:
yet the law of liberty may rather Here signify the Gospel it self: or the mercy of GOD, in the Gospel preached unto men:
av dt n1 pp-f n1 vmb av-c av vvi dt n1 pn31 n1: cc dt n1 pp-f np1, p-acp dt n1 vvd p-acp n2:
(22) sermon (DIV2)
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and the Gospel or mercie of God, may therefore be called the law of libertie because they which are effectually partakers thereof, are thereby deliuered from the curse of the lawe: from dreade of death; from power of Satan; from slauerie of sinne;
and the Gospel or mercy of God, may Therefore be called the law of liberty Because they which Are effectually partakers thereof, Are thereby Delivered from the curse of the law: from dread of death; from power of Satan; from slavery of sin;
cc dt n1 cc n1 pp-f np1, vmb av vbi vvn dt n1 pp-f n1 c-acp pns32 r-crq vbr av-j n2 av, vbr av vvn p-acp dt n1 pp-f dt n1: p-acp n1 pp-f n1; p-acp n1 pp-f np1; p-acp n1 pp-f n1;
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and translated into the glorious libertie of the sonnes of God.
and translated into the glorious liberty of the Sons of God.
cc vvn p-acp dt j n1 pp-f dt n2 pp-f np1.
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3899
And here to bee iudged, is to bee discharged, quitte, deliuered, and absolued from death and damnation:
And Here to be judged, is to be discharged, quit, Delivered, and absolved from death and damnation:
cc av pc-acp vbi vvn, vbz pc-acp vbi vvn, vvb, vvn, cc vvn p-acp n1 cc n1:
(22) sermon (DIV2)
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as the place it selfe may import vnto vs;
as the place it self may import unto us;
c-acp dt n1 pn31 n1 vmb vvi p-acp pno12;
(22) sermon (DIV2)
485
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3901
so doe, and so speake, as they which shall bee iudged by the lawe of libertie:
so do, and so speak, as they which shall be judged by the law of liberty:
av vdb, cc av vvb, c-acp pns32 r-crq vmb vbi vvn p-acp dt n1 pp-f n1:
(22) sermon (DIV2)
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3902
that is such as trust by the mercie of God to be deliuered from death and damnation.
that is such as trust by the mercy of God to be Delivered from death and damnation.
cst vbz d c-acp vvb p-acp dt n1 pp-f np1 pc-acp vbi vvn p-acp n1 cc n1.
(22) sermon (DIV2)
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3903
The reason of this exhortatorie conclusion is: there shall bee condemnation mercilesse vnto him that sheweth no mercie; and mercie reioyceth agaynst condemnation.
The reason of this exhortatory conclusion is: there shall be condemnation merciless unto him that shows no mercy; and mercy rejoices against condemnation.
dt n1 pp-f d j n1 vbz: pc-acp vmb vbi n1 j p-acp pno31 cst vvz dx n1; cc n1 vvz p-acp n1.
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Such as in disdayning and contemning the poore, and preferring the rich, beeing prophane and wicked, shewe themselues mercilesse and voyde of loue:
Such as in disdaining and contemning the poor, and preferring the rich, being profane and wicked, show themselves merciless and void of love:
d a-acp p-acp vvg cc vvg dt j, cc vvg dt j, vbg j cc j, vvi px32 av-j cc j pp-f n1:
(22) sermon (DIV2)
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shall themselues taste, not of mercie, but of iudgement; not of loue, but of the wrath of GOD:
shall themselves taste, not of mercy, but of judgement; not of love, but of the wrath of GOD:
vmb px32 vvi, xx pp-f n1, cc-acp pp-f n1; xx pp-f n1, cc-acp pp-f dt n1 pp-f np1:
(22) sermon (DIV2)
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3906
but they which in this poynt fulfill the royall lawe of GOD, commaunding men to loue their neighbours as themselues;
but they which in this point fulfil the royal law of GOD, commanding men to love their neighbours as themselves;
cc-acp pns32 r-crq p-acp d n1 vvi dt j n1 pp-f np1, vvg n2 pc-acp vvi po32 n2 p-acp px32;
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and so shevve themselues mercifull, euen tovvardes the poore brethren: they shall triumph ouer iudgement and condemnation, vvhereunto they shal not be subiect.
and so show themselves merciful, even towards the poor brothers: they shall triumph over judgement and condemnation, whereunto they shall not be Subject.
cc av vvb px32 j, av p-acp dt j n2: pns32 vmb vvi p-acp n1 cc n1, c-crq pns32 vmb xx vbi j-jn.
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This thing, as in the proposed matter it is most true: so in other officices and dueties, it is no lesse manifest:
This thing, as in the proposed matter it is most true: so in other officices and duties, it is no less manifest:
d n1, c-acp p-acp dt j-vvn n1 pn31 vbz av-ds j: av p-acp j-jn n2 cc n2, pn31 vbz av-dx av-dc j:
(22) sermon (DIV2)
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for generally vvho so is of an hard heart, merlesse, currish and cruell towarde men: shall finde God seuere, rough, & sharpe against himself.
for generally who so is of an hard heart, merlesse, currish and cruel toward men: shall find God severe, rough, & sharp against himself.
p-acp av-j r-crq av vbz pp-f dt j n1, j, j cc j p-acp n2: vmb vvi np1 j, j, cc j p-acp px31.
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3910
For mercy shalbe restrained from those which shew no mercie, and iudgement, or condemnation mercilesse, shal be to them which shewe no mercie.
For mercy shall restrained from those which show no mercy, and judgement, or condemnation merciless, shall be to them which show no mercy.
p-acp n1 vmb|vbi vvn p-acp d r-crq vvb dx n1, cc n1, cc n1 j, vmb vbi p-acp pno32 r-crq vvb dx n1.
(22) sermon (DIV2)
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3911
If in Christian assemblies, men preferre the rich with mercilesse contempt of the poore brethren:
If in Christian assemblies, men prefer the rich with merciless contempt of the poor brothers:
cs p-acp np1 n2, n2 vvb dt j p-acp j n1 pp-f dt j n2:
(22) sermon (DIV2)
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3912
Almightie God in the assemblie of his Saints, and in the meeting together of thousands and ten thousands of his angels: shal neglect & disdaine thē.
Almighty God in the assembly of his Saints, and in the meeting together of thousands and ten thousands of his Angels: shall neglect & disdain them.
j-jn np1 p-acp dt n1 pp-f po31 n2, cc p-acp dt n1 av pp-f crd cc crd crd pp-f po31 n2: vmb vvi cc vvi pno32.
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3913
In the works of mercy who so is merciles ▪ shall finde no mercie: for he that stoppeth his eare to the crie of the poore, shall crie himselfe, and not be heard.
In the works of mercy who so is merciless ▪ shall find no mercy: for he that stoppeth his ear to the cry of the poor, shall cry himself, and not be herd.
p-acp dt n2 pp-f n1 r-crq av vbz j ▪ vmb vvi dx n1: c-acp pns31 cst vvz po31 n1 p-acp dt n1 pp-f dt j, vmb vvi px31, cc xx vbi vvn.
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3914
Wherefore the glutton in the Gospell, neglecting the humble suite of poore Lazarus, onely for the crummes which fell from his table:
Wherefore the glutton in the Gospel, neglecting the humble suit of poor Lazarus, only for the crumbs which fell from his table:
c-crq dt n1 p-acp dt n1, vvg dt j n1 pp-f j np1, av-j p-acp dt n2 r-crq vvd p-acp po31 n1:
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crieth in hell fire for euer, to haue the tippe of his tongue onely to be cooled: and findeth no fauour.
cries in hell fire for ever, to have the tip of his tongue only to be cooled: and finds no favour.
vvz p-acp n1 n1 p-acp av, pc-acp vhi dt n1 pp-f po31 n1 av-j pc-acp vbi vvn: cc vvz dx n1.
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3916
Almightie God in his prophet, sheweth himselfe angrie, not fauourable, to such as by their auarice, vsurie, oppression,
Almighty God in his Prophet, shows himself angry, not favourable, to such as by their avarice, Usury, oppression,
j-jn n1 p-acp po31 n1, vvz px31 j, xx j, p-acp d c-acp p-acp po32 n1, n1, n1,
(22) sermon (DIV2)
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3917
and extortion, fraud, deceite, and crueltie in dealing, haue beene without pitie.
and extortion, fraud, deceit, and cruelty in dealing, have been without pity.
cc n1, n1, n1, cc n1 p-acp n-vvg, vhb vbn p-acp n1.
(22) sermon (DIV2)
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3918
Dauid the man of God, protesting that God reiecteth them when they crie for helpe, either in paine or in feare, who reiecte the crie of the poore afflicted: saith;David the man of God, protesting that God rejects them when they cry for help, either in pain or in Fear, who reject the cry of the poor afflicted: Says;
np1 dt n1 pp-f np1, vvg cst np1 vvz pno32 c-crq pns32 vvb p-acp n1, av-d p-acp n1 cc p-acp n1, q-crq vvi dt n1 pp-f dt j j-vvn: vvz;
(22) sermon (DIV2)
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3919
They cried, but there was none to helpe them: euen to the Lord, but hee answered them not.
They cried, but there was none to help them: even to the Lord, but he answered them not.
pns32 vvd, cc-acp pc-acp vbds pix pc-acp vvi pno32: av p-acp dt n1, cc-acp pns31 vvd pno32 xx.
(22) sermon (DIV2)
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In mutuall pardoning and forgeuenes of sinne when we our selues are harde and straite laced:
In mutual pardoning and forgiveness of sin when we our selves Are harden and strait laced:
p-acp j vvg cc n1 pp-f n1 c-crq pns12 po12 n2 vbr j cc av-j vvn:
(22) sermon (DIV2)
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wee finde God harde and seuere toward our selues:
we find God harden and severe towards our selves:
pns12 vvb np1 j cc j p-acp po12 n2:
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for he shal find vengeance at the handes of God, who seeketh vengeance in his owne priuate quarrels, as Sirach recordeth;
for he shall find vengeance At the hands of God, who seeks vengeance in his own private quarrels, as Sirach recordeth;
c-acp pns31 vmb vvi n1 p-acp dt n2 pp-f np1, r-crq vvz n1 p-acp po31 d j-jn n2, c-acp np1 vvz;
(22) sermon (DIV2)
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The seruant who would not haue pitie vpon his felow for one hundred pence;
The servant who would not have pity upon his fellow for one hundred pence;
dt n1 r-crq vmd xx vhi n1 p-acp po31 n1 p-acp crd crd n2;
(22) sermon (DIV2)
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is dealt withall in seueritie, til all the debt of tenne thousand talents, be discharged, in the Gospell.
is dealt withal in severity, till all the debt of tenne thousand Talents, be discharged, in the Gospel.
vbz vvn av p-acp n1, c-acp d dt n1 pp-f crd crd n2, vbb vvn, p-acp dt n1.
(22) sermon (DIV2)
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3925
Who therefore (saith Cyprian) lost that fauour which before was shewed him: because he shewed not fauour to his fellow seruant.
Who Therefore (Says Cyprian) lost that favour which before was showed him: Because he showed not favour to his fellow servant.
r-crq av (vvz jp) vvn cst n1 r-crq a-acp vbds vvn pno31: c-acp pns31 vvd xx vvi p-acp po31 n1 n1.
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In iudging of our brethren, and all other dueties to be perfourmed vnto men: wee must looke to receaue with the same measure, whereby wee haue deliuered.
In judging of our brothers, and all other duties to be performed unto men: we must look to receive with the same measure, whereby we have Delivered.
p-acp vvg pp-f po12 n2, cc d j-jn n2 pc-acp vbi vvn p-acp n2: pns12 vmb vvi pc-acp vvi p-acp dt d n1, c-crq pns12 vhb vvn.
(22) sermon (DIV2)
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If we geue by hard measure of rash and cruel iudgement, wee shall reape, and receaue againe by the like.
If we give by hard measure of rash and cruel judgement, we shall reap, and receive again by the like.
cs pns12 vvb p-acp j n1 pp-f j cc j n1, pns12 vmb vvi, cc vvi av p-acp dt j.
(22) sermon (DIV2)
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Wherefore our Sauiour Christ exhorteth men not rashlie to iudge or condemne: least they be likewise iudged and condemned:
Wherefore our Saviour christ exhorteth men not rashly to judge or condemn: lest they be likewise judged and condemned:
c-crq po12 n1 np1 vvz n2 xx av-j pc-acp vvi cc vvi: cs pns32 vbb av vvn cc vvn:
(22) sermon (DIV2)
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for with what measure we meate vnto other men, it shall bee measured with the like vnto vs againe:
for with what measure we meat unto other men, it shall be measured with the like unto us again:
c-acp p-acp r-crq n1 pns12 n1 p-acp j-jn n2, pn31 vmb vbi vvn p-acp dt j p-acp pno12 av:
(22) sermon (DIV2)
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which is the iust iudgement of God against men, in the whole course of their liues.
which is the just judgement of God against men, in the Whole course of their lives.
r-crq vbz dt j n1 pp-f np1 p-acp n2, p-acp dt j-jn n1 pp-f po32 n2.
(22) sermon (DIV2)
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Such then as are mercilesse, and nourish not loue, shall not only not obteine mercie, but cannot aske mercie at the hands of GOD or man.
Such then as Are merciless, and nourish not love, shall not only not obtain mercy, but cannot ask mercy At the hands of GOD or man.
d av a-acp vbr j, cc vvb xx n1, vmb xx j xx vvi n1, cc-acp vmbx vvi n1 p-acp dt n2 pp-f np1 cc n1.
(22) sermon (DIV2)
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For with what face, what looke, what countenance can they aske that, which they haue denied to others? Yea, experience and vse of things doe plentifully teach vs, that mercie shalbe denied the mercilesse:
For with what face, what look, what countenance can they ask that, which they have denied to Others? Yea, experience and use of things do plentifully teach us, that mercy shall denied the merciless:
p-acp p-acp r-crq n1, q-crq vvb, r-crq n1 vmb pns32 vvi cst, r-crq pns32 vhb vvn p-acp n2-jn? uh, n1 cc n1 pp-f n2 vdb av-j vvi pno12, cst n1 vmb|vbi vvn dt j:
(22) sermon (DIV2)
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and condemnation without pittie, shewed vpon them which shew no mercie.
and condemnation without pity, showed upon them which show no mercy.
cc n1 p-acp n1, vvd p-acp pno32 r-crq vvb dx n1.
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Haue we not seene many pinched with pouertie, bitten with famine, eaten with noysome diseases, spoiled of their wealth, robbed of their riches, vexed in their mindes, tormented in their bodies, afflicted on euerie side:
Have we not seen many pinched with poverty, bitten with famine, eaten with noisome diseases, spoiled of their wealth, robbed of their riches, vexed in their minds, tormented in their bodies, afflicted on every side:
vhb pns12 xx vvn d vvn p-acp n1, vvn p-acp n1, vvn p-acp j n2, vvn pp-f po32 n1, vvn pp-f po32 n2, vvn p-acp po32 n2, vvn p-acp po32 n2, vvn p-acp d n1:
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who in the daies of their flourishing wealth, in the soundnes and health of their bodies,
who in the days of their flourishing wealth, in the soundness and health of their bodies,
r-crq p-acp dt n2 pp-f po32 j-vvg n1, p-acp dt n1 cc n1 pp-f po32 n2,
(22) sermon (DIV2)
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and quietnes of their mindes, haue beene merciles towardes such, as in this wise were afflicted? Hath not condemnation, execution, punishmēt, been merciles towardes them,
and quietness of their minds, have been merciless towards such, as in this wise were afflicted? Hath not condemnation, execution, punishment, been merciless towards them,
cc n1 pp-f po32 n2, vhb vbn j p-acp d, c-acp p-acp d j vbdr vvn? vhz xx n1, n1, n1, vbn j p-acp pno32,
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for that they shewed no mercie? This is therefore generally in al things, particularly true, in hauing the faith of our glorious Lord Iesus Christ, in respect of persons, that there shalbe condemnation merciles shewed vnto them which shew no mercie.
for that they showed no mercy? This is Therefore generally in all things, particularly true, in having the faith of our glorious Lord Iesus christ, in respect of Persons, that there shall condemnation merciless showed unto them which show no mercy.
c-acp cst pns32 vvd dx n1? d vbz av av-j p-acp d n2, av-j j, p-acp vhg dt n1 pp-f po12 j n1 np1 np1, p-acp n1 pp-f n2, cst a-acp vmb n1 j vvn p-acp pno32 r-crq vvb dx n1.
(22) sermon (DIV2)
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The opposite and contrarie member hereunto is, mercie reioyceth against condemnation:
The opposite and contrary member hereunto is, mercy rejoices against condemnation:
dt j-jn cc j-jn n1 av vbz, n1 vvz p-acp n1:
(22) sermon (DIV2)
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for they which are mercifull, shall finde fauour, grace and mercie, before the iudgement seate of God,
for they which Are merciful, shall find favour, grace and mercy, before the judgement seat of God,
c-acp pns32 r-crq vbr j, vmb vvi n1, n1 cc n1, p-acp dt n1 n1 pp-f np1,
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and reioyce ouer condemnation, which through the grace of God they shal escape:
and rejoice over condemnation, which through the grace of God they shall escape:
cc vvi p-acp n1, r-crq p-acp dt n1 pp-f np1 pns32 vmb vvi:
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in as much as by their loue, and fruites of mercie, they shewe themselues truely inserted and ingraffed into the body of Iesus Christ, whereby they are exempted and freed from condemnation:
in as much as by their love, and fruits of mercy, they show themselves truly inserted and Ingrafted into the body of Iesus christ, whereby they Are exempted and freed from condemnation:
p-acp p-acp d c-acp p-acp po32 n1, cc n2 pp-f n1, pns32 vvb px32 av-j vvn cc vvn p-acp dt n1 pp-f np1 np1, c-crq pns32 vbr vvn cc vvn p-acp n1:
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For there is now no condemnation vnto those that are in Iesus Christ, which walke not after the flesh, but after the spirite.
For there is now no condemnation unto those that Are in Iesus christ, which walk not After the Flesh, but After the Spirit.
c-acp pc-acp vbz av dx n1 p-acp d cst vbr p-acp np1 np1, r-crq vvb xx p-acp dt n1, cc-acp p-acp dt n1.
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These being made by the mercy of God, the liuely members of the body of Iesus Christ:
These being made by the mercy of God, the lively members of the body of Iesus christ:
np1 vbg vvn p-acp dt n1 pp-f np1, dt j n2 pp-f dt n1 pp-f np1 np1:
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these being the children of the resurrection: these beeing the heires of the grace of god:
these being the children of the resurrection: these being the Heirs of the grace of god:
d vbg dt n2 pp-f dt n1: d vbg dt n2 pp-f dt n1 pp-f n1:
(22) sermon (DIV2)
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these being the iointheires with Iesus Christ: these (by their vnfeined loue) shewing themselues the faithfull and vndoubted Saints:
these being the iointheires with Iesus christ: these (by their unfeigned love) showing themselves the faithful and undoubted Saints:
d vbg dt n2 p-acp np1 np1: d (p-acp po32 j n1) vvg px32 dt j cc j n2:
(22) sermon (DIV2)
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shall not come into condemnation, neither see death:
shall not come into condemnation, neither see death:
vmb xx vvi p-acp n1, av-dx vvb n1:
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neither feare they the seueritie of Gods iudgements, (as doe the wicked, but reioyce and triumph ouer condemnation.
neither Fear they the severity of God's Judgments, (as doe the wicked, but rejoice and triumph over condemnation.
dx n1 pns32 dt n1 pp-f npg1 n2, (c-acp n1 dt j, p-acp vvi cc vvi p-acp n1.
(22) sermon (DIV2)
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Wherefore, seeing that iudgement shalbe mercilesse towardes them which shewe no mercie, and that mercie reioiceth against condemnation:
Wherefore, seeing that judgement shall merciless towards them which show no mercy, and that mercy Rejoiceth against condemnation:
c-crq, vvg d n1 vmb|vbi j p-acp pno32 r-crq vvb dx n1, cc d n1 vvz p-acp n1:
(22) sermon (DIV2)
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let vs not respecte the outward appearance of men, and regarde the riche, with disdainfull contempt of the poore, and so appeare mercilesse:
let us not respect the outward appearance of men, and regard the rich, with disdainful contempt of the poor, and so appear merciless:
vvb pno12 xx n1 dt j n1 pp-f n2, cc vvi dt j, p-acp j n1 pp-f dt j, cc av vvb j:
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least that we fall into mercilesse condemnation:
lest that we fallen into merciless condemnation:
cs cst pns12 vvb p-acp j n1:
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but let vs haue a right iudgement of the brethren, that wee serue one another in the feare of GOD:
but let us have a right judgement of the brothers, that we serve one Another in the Fear of GOD:
cc-acp vvb pno12 vhi dt j-jn n1 pp-f dt n2, cst pns12 vvb pi j-jn p-acp dt n1 pp-f np1:
(22) sermon (DIV2)
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And so geuing testimony of the mercie wherof we are partakers through Christ: by him may triumph, and reioyce ouer condemnation.
And so giving testimony of the mercy whereof we Are partakers through christ: by him may triumph, and rejoice over condemnation.
cc av vvg n1 pp-f dt n1 c-crq pns12 vbr n2 p-acp np1: p-acp pno31 vmb vvi, cc vvi p-acp n1.
(22) sermon (DIV2)
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This the GOD of all might, maiestie, and mercie, graunt vnto vs:
This the GOD of all might, majesty, and mercy, grant unto us:
np1 dt np1 pp-f d n1, n1, cc n1, vvb p-acp pno12:
(22) sermon (DIV2)
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To whom, with the sonne and the holy Ghost, be all praise, honor, and glorie, both now, and for euermore. Amen.
To whom, with the son and the holy Ghost, be all praise, honour, and glory, both now, and for evermore. Amen.
p-acp ro-crq, p-acp dt n1 cc dt j n1, vbb d n1, n1, cc n1, d av, cc p-acp av. uh-n.
(22) sermon (DIV2)
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Iames Chapter. verses 14. 15. 16. 17 18. 19. Sermon 12.
James Chapter. Verses 14. 15. 16. 17 18. 19. Sermon 12.
np1 n1. n2 crd crd crd crd crd crd n1 crd
(23) sermon (DIV2)
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Verse 14. What auaileth it, my brethren, though a man saith he hath faith, when he hath no workes? Can his faith saue him? 15
Verse 14. What avails it, my brothers, though a man Says he hath faith, when he hath no works? Can his faith save him? 15
n1 crd q-crq vvz pn31, po11 n2, cs dt n1 vvz pns31 vhz n1, c-crq pns31 vhz dx n2? vmb po31 n1 p-acp pno31? crd
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For if a brother, or sister, be naked, and destitute of dailie foode: 16 And one of you say vnto them, Depart in peace:
For if a brother, or sister, be naked, and destitute of daily food: 16 And one of you say unto them, Depart in peace:
c-acp cs dt n1, cc n1, vbb j, cc j pp-f j n1: crd cc crd pp-f pn22 vvb p-acp pno32, vvb p-acp n1:
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warme your selues, & fill your bellies, notwithstanding he geue them nothing which is needful for the body, what helpeth it? 17
warm your selves, & fill your bellies, notwithstanding he give them nothing which is needful for the body, what Helpeth it? 17
j po22 n2, cc vvb po22 n2, c-acp pns31 vvb pno32 pix r-crq vbz j p-acp dt n1, r-crq vvz pn31? crd
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Euen so the faith, if it haue no workes, is dead in it selfe. 18 But some man might say:
Even so the faith, if it have no works, is dead in it self. 18 But Some man might say:
av av dt n1, cs pn31 vhb dx n2, vbz j p-acp pn31 n1. crd p-acp d n1 vmd vvi:
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thou hast the faith, and I haue workes, shew thou mee thy faith by thy workes,
thou hast the faith, and I have works, show thou me thy faith by thy works,
pns21 vh2 dt n1, cc pns11 vhb n2, vvb pns21 pno11 po21 n1 p-acp po21 n2,
(23) sermon (DIV2)
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and I will shew thee my faith by my works. 19 Thou beleeuest there is one God, thou doest well:
and I will show thee my faith by my works. 19 Thou Believest there is one God, thou dost well:
cc pns11 vmb vvi pno21 po11 n1 p-acp po11 n2. crd pns21 vv2 pc-acp vbz crd np1, pns21 vd2 vvi:
(23) sermon (DIV2)
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the deuils also beleeue, and tremble.
the Devils also believe, and tremble.
dt n2 av vvi, cc vvi.
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3963
HEre now beginneth the second part of this Chapter, and so is continued to the ende: Here now begins the second part of this Chapter, and so is continued to the end:
av av vvz dt ord n1 pp-f d n1, cc av vbz vvn p-acp dt n1:
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concerning good workes necessarilie to be ioyned with true faith, in all the Saintes of God whereof our faith destitute, is dead,
Concerning good works necessarily to be joined with true faith, in all the Saints of God whereof our faith destitute, is dead,
vvg av-j n2 av-j pc-acp vbi vvn p-acp j n1, p-acp d dt n2 pp-f np1 c-crq po12 n1 j, vbz j,
(23) sermon (DIV2)
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and not that liuely faith whereby men are iustified before God.
and not that lively faith whereby men Are justified before God.
cc xx d j n1 c-crq n2 vbr vvn p-acp np1.
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In this part there are three things. 1. The proposition, 14. ver. 2. The proofe, ver. 15. 16. to 26. verse. 3. The Conclusion, ver. 24. & 26. These words red, conteine two things.
In this part there Are three things. 1. The proposition, 14. ver. 2. The proof, ver. 15. 16. to 26. verse. 3. The Conclusion, ver. 24. & 26. These words read, contain two things.
p-acp d n1 a-acp vbr crd n2. crd dt n1, crd fw-la. crd dt n1, fw-la. crd crd p-acp crd n1. crd dt n1, fw-la. crd cc crd d n2 j-jn, vvi crd n2.
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1. The Proposition of the place: faith without good workes, is vaine and dead. 2. The 2. first arguments of proof in this place set downe.
1. The Proposition of the place: faith without good works, is vain and dead. 2. The 2. First Arguments of proof in this place Set down.
crd dt n1 pp-f dt n1: n1 p-acp j n2, vbz j cc j. crd dt crd ord n2 pp-f n1 p-acp d n1 vvn a-acp.
(23) sermon (DIV2)
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1. Is from a similitude. In the which 3. things are to be noted.
1. Is from a similitude. In the which 3. things Are to be noted.
crd vbz p-acp dt n1. p-acp dt r-crq crd n2 vbr pc-acp vbi vvn.
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1. The similitude it selfe. 2. The applicatiō therof ▪ 3. A preuenting of ar• obiection.
1. The similitude it self. 2. The application thereof ▪ 3. A preventing of ar• objection.
crd dt n1 pn31 n1. crd dt n1 av ▪ crd dt vvg pp-f n1 n1.
(23) sermon (DIV2)
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2. Is from an absurditie: It were absurd to professe no better a faith then the deuil• haue:
2. Is from an absurdity: It were absurd to profess no better a faith then the deuil• have:
crd vbz p-acp dt n1: pn31 vbdr j pc-acp vvi av-dx av-jc dt n1 cs dt n1 vhi:
(23) sermon (DIV2)
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So do men whose faith is void of work• ▪ 1 Now to proceed vnto these thinges as they lie in the Apostle.So do men whose faith is void of work• ▪ 1 Now to proceed unto these things as they lie in the Apostle.
av vdb n2 rg-crq n1 vbz j pp-f n1 ▪ vvn av pc-acp vvi p-acp d n2 c-acp pns32 vvb p-acp dt n1.
(23) sermon (DIV2)
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The first is the Proposition, whereof thus saith the Apostle;
The First is the Proposition, whereof thus Says the Apostle;
dt ord vbz dt n1, c-crq av vvz dt n1;
(23) sermon (DIV2)
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What auaileth it though a man say hee hath faith, when he hath no workes? Can his faith saue him? As if he would say;
What avails it though a man say he hath faith, when he hath no works? Can his faith save him? As if he would say;
q-crq vvz pn31 c-acp dt n1 vvb pns31 vhz n1, c-crq pns31 vhz dx n2? vmb po31 n1 p-acp pno31? p-acp cs pns31 vmd vvi;
(23) sermon (DIV2)
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That faith which is void and destitute of good workes, as fruites, effects, and tokens of a faith:
That faith which is void and destitute of good works, as fruits, effects, and tokens of a faith:
cst n1 r-crq vbz j cc j pp-f j n2, c-acp n2, n2, cc n2 pp-f dt n1:
(23) sermon (DIV2)
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is not to be reputed and taken for a true, sauing and iustifying faith: but rather for a shew and shadow of faith, then for faith indeede:
is not to be reputed and taken for a true, Saving and justifying faith: but rather for a show and shadow of faith, then for faith indeed:
vbz xx pc-acp vbi vvn cc vvn p-acp dt j, vvg cc vvg n1: cc-acp av-c p-acp dt n1 cc n1 pp-f n1, av p-acp n1 av:
(23) sermon (DIV2)
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for that no man is iustified and saued by faith before GOD:
for that no man is justified and saved by faith before GOD:
c-acp cst dx n1 vbz vvn cc vvn p-acp n1 p-acp np1:
(23) sermon (DIV2)
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whose faith in due time, and in conuenient manner, sheweth not it selfe in the fruites and dueties of loue.
whose faith in due time, and in convenient manner, shows not it self in the fruits and duties of love.
rg-crq n1 p-acp j-jn n1, cc p-acp j n1, vvz xx pn31 n1 p-acp dt n2 cc n2 pp-f n1.
(23) sermon (DIV2)
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A doctrine most wholesome, most needfull, most necessarie, most profitable:
A Doctrine most wholesome, most needful, most necessary, most profitable:
dt n1 av-ds j, av-ds j, av-ds j, av-ds j:
(23) sermon (DIV2)
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cōteyning a most graue discourse of the fruites of sanctification in al the elect of god, against such as make shew of faith, without godlines:
containing a most graven discourse of the fruits of sanctification in all the elect of god, against such as make show of faith, without godliness:
vvg dt av-ds j n1 pp-f dt n2 pp-f n1 p-acp d dt j-vvn pp-f n1, p-acp d c-acp vvi n1 pp-f n1, p-acp n1:
(23) sermon (DIV2)
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wherin men are taught that the very profession of Gods word, & christian religion, profiteth nothing:
wherein men Are taught that the very profession of God's word, & christian Religion, profiteth nothing:
c-crq n2 vbr vvn cst dt j n1 pp-f npg1 n1, cc njp n1, vvz pix:
(23) sermon (DIV2)
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vnlesse it be ioyned with the studie of good works, whereby our faith is made manifest vnto men.
unless it be joined with the study of good works, whereby our faith is made manifest unto men.
cs pn31 vbb vvn p-acp dt n1 pp-f j n2, c-crq po12 n1 vbz vvn j p-acp n2.
(23) sermon (DIV2)
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3982
This matter and argument is often vrged against the shamelesse hypocrites of all times, who pretend religiō in outward appearance:
This matter and argument is often urged against the shameless Hypocrites of all times, who pretend Religion in outward appearance:
d n1 cc n1 vbz av vvn p-acp dt j n2 pp-f d n2, r-crq vvb n1 p-acp j n1:
(23) sermon (DIV2)
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but practise not true holines, whereby their religion might be cōfirmed:
but practise not true holiness, whereby their Religion might be confirmed:
cc-acp vvb xx j n1, c-crq po32 n1 vmd vbi vvn:
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3984
as both in the former Chapter towards the end, and from this place to the knitting vp of this present Chapter.
as both in the former Chapter towards the end, and from this place to the knitting up of this present Chapter.
c-acp d p-acp dt j n1 p-acp dt n1, cc p-acp d n1 p-acp dt n-vvg a-acp pp-f d j n1.
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By Saint Paul; who inueyeth against their hypocrisie, who professe in words they know God, but in workes and deedes denie him:
By Saint Paul; who inveyeth against their hypocrisy, who profess in words they know God, but in works and Deeds deny him:
p-acp n1 np1; r-crq vvz p-acp po32 n1, r-crq vvb p-acp n2 pns32 vvb np1, cc-acp p-acp n2 cc n2 vvb pno31:
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being abhominable, disobedient, and to euery good worke reprobate: whereof the world shalbe full towardes the ende thereof;
being abominable, disobedient, and to every good work Reprobate: whereof the world shall full towards the end thereof;
vbg j, j, cc p-acp d j n1 j-jn: c-crq dt n1 vmb|vbi j p-acp dt n1 av;
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as hee also foretolde his Scholer Timothie: euen of them which should haue a shewe of godlines,
as he also foretold his Scholar Timothy: even of them which should have a show of godliness,
c-acp pns31 av vvd po31 n1 np1: av pp-f pno32 r-crq vmd vhi dt n1 pp-f n1,
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but should deny the trueth thereof. To whom Saint Peter subscribeth:
but should deny the truth thereof. To whom Saint Peter subscribeth:
cc-acp vmd vvi dt n1 av. p-acp ro-crq n1 np1 vvz:
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who requireth in the Saintes, that vertue, action and practise of good workes, be ioyned with faith:
who requires in the Saints, that virtue, actium and practice of good works, be joined with faith:
r-crq vvz p-acp dt n2, cst n1, n1 cc n1 pp-f j n2, vbb vvn p-acp n1:
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that there may be that golden chaine of all Christian ornaments in them, wherewith (aboue other thinges) their liues might be beautified.
that there may be that golden chain of all Christian Ornament in them, wherewith (above other things) their lives might be beautified.
cst a-acp vmb vbi d j n1 pp-f d njp n2 p-acp pno32, c-crq (p-acp j-jn n2) po32 n2 vmd vbi vvn.
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Whereof also Saint Iohn admonisheth, in calling men to the practise and doing of righteousnes. And our Sauiour himselfe in the holy Gospell, casting them off as workers of wickednes:
Whereof also Saint John Admonisheth, in calling men to the practice and doing of righteousness. And our Saviour himself in the holy Gospel, casting them off as workers of wickedness:
c-crq av n1 np1 vvz, p-acp vvg n2 p-acp dt n1 cc vdg pp-f n1. cc po12 n1 px31 p-acp dt j n1, vvg pno32 a-acp p-acp n2 pp-f n1:
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whose whole religion is in words onely; Lord, Lord:
whose Whole Religion is in words only; Lord, Lord:
r-crq j-jn n1 vbz p-acp n2 av-j; n1, n1:
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and counting thē for truely religious, who endeuour to doe the will of their Father which is in heauen.
and counting them for truly religious, who endeavour to do the will of their Father which is in heaven.
cc vvg pno32 c-acp av-j j, r-crq n1 pc-acp vdi dt n1 pp-f po32 n1 r-crq vbz p-acp n1.
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Finally, hereunto serue al the exhortations in holy Scripture, whereby the men of God moue vs to the practise of obedience,
Finally, hereunto serve all the exhortations in holy Scripture, whereby the men of God move us to the practice of Obedience,
av-j, av vvb d dt n2 p-acp j n1, c-crq dt n2 pp-f np1 vvb pno12 p-acp dt n1 pp-f n1,
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and studie of vertue in the whole course of our life:
and study of virtue in the Whole course of our life:
cc n1 pp-f n1 p-acp dt j-jn n1 pp-f po12 n1:
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which is the onely & speciall drift in the Apostles discourse here set downe, as is manifestly apparant.
which is the only & special drift in the Apostles discourse Here Set down, as is manifestly apparent.
r-crq vbz dt j cc j n1 p-acp dt n2 vvb av vvn a-acp, c-acp vbz av-j j.
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Albeit then men by their workes deserue not life, ne yet purchase their saluation by their deedes:
Albeit then men by their works deserve not life, ne yet purchase their salvation by their Deeds:
cs av n2 p-acp po32 n2 vvb xx n1, ccx av vvi po32 n1 p-acp po32 n2:
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but with god are iustified onely through faith in Iesus Christ, as the whole body of Scriptures, the examples of Fathers, the testimonies of the learned Doctors of the Church, confirme:
but with god Are justified only through faith in Iesus christ, as the Whole body of Scriptures, the Examples of Father's, the testimonies of the learned Doctors of the Church, confirm:
cc-acp p-acp n1 vbr vvn av-j p-acp n1 p-acp np1 np1, c-acp dt j-jn n1 pp-f n2, dt n2 pp-f n2, dt n2 pp-f dt j n2 pp-f dt n1, vvb:
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yet are good workes so necessarie in those which are once iustified by faith before God:
yet Are good works so necessary in those which Are once justified by faith before God:
av vbr j n2 av j p-acp d r-crq vbr a-acp vvn p-acp n1 p-acp np1:
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as that where they are not, faith is dead and fruitlesse:
as that where they Are not, faith is dead and fruitless:
c-acp cst c-crq pns32 vbr xx, n1 vbz j cc j:
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yea, a shadow of faith rather then faith it selfe, whereby men are iustified and saued before God.
yea, a shadow of faith rather then faith it self, whereby men Are justified and saved before God.
uh, dt n1 pp-f n1 av-c cs n1 pn31 n1, c-crq n2 vbr vvn cc vvn p-acp np1.
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Which thing the Apostle Saint Iames to intimate, in his affirmance here auoucheth;
Which thing the Apostle Saint James to intimate, in his affirmance Here avoucheth;
r-crq n1 dt n1 n1 np1 pc-acp vvi, p-acp po31 n1 av vvz;
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What auaileth it my brethren, though a man say he hath faith, when he hath no workes? Can his faith saue him?
What avails it my brothers, though a man say he hath faith, when he hath no works? Can his faith save him?
q-crq vvz pn31 po11 n2, cs dt n1 vvb pns31 vhz n1, c-crq pns31 vhz dx n2? vmb po31 n1 p-acp pno31?
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4004
That faith, thē, which is without good works, is not such a faith, as whereby we are iustified and stand before God:
That faith, them, which is without good works, is not such a faith, as whereby we Are justified and stand before God:
cst n1, pno32, r-crq vbz p-acp j n2, vbz xx d dt n1, c-acp c-crq pns12 vbr vvn cc vvi p-acp np1:
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but a fruitelesse, dead, and barraine faith, whereof we boast in vaine. For, outward profession without holy conuersation, is halting hypocrisie:
but a fruitless, dead, and barren faith, whereof we boast in vain. For, outward profession without holy Conversation, is halting hypocrisy:
cc-acp dt j, j, cc j n1, c-crq pns12 vvb p-acp j. p-acp, j n1 p-acp j n1, vbz vvg n1:
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4006
and pretended religion without true reformation, is double iniquitie.
and pretended Religion without true Reformation, is double iniquity.
cc vvd n1 p-acp j n1, vbz j-jn n1.
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4007
This is the doctrine of holy Scripture, this is the state and proposition of this present Treatise:
This is the Doctrine of holy Scripture, this is the state and proposition of this present Treatise:
d vbz dt n1 pp-f j n1, d vbz dt n1 cc n1 pp-f d j n1:
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this is the thing carefully & continually preached by the Ministers and Preachers of the gospel now receiued:
this is the thing carefully & continually preached by the Ministers and Preachers of the gospel now received:
d vbz dt n1 av-j cc av-j vvn p-acp dt n2 cc n2 pp-f dt n1 av vvn:
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yet our aduersaries, to bring vs into odious and hatefull contempt with men, with batter backbiting, and reproachfull slaunder, say; We preach libertie to sinne:
yet our Adversaries, to bring us into odious and hateful contempt with men, with batter backbiting, and reproachful slander, say; We preach liberty to sin:
av po12 n2, pc-acp vvi pno12 p-acp j cc j n1 p-acp n2, p-acp vvi n1, cc j n1, vvb; pns12 vvb n1 p-acp n1:
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we lay loose the raignes in the neckes of men, to all iniquitie: we geue licence to all licenciousnes and impietie.
we lay lose the reigns in the necks of men, to all iniquity: we give licence to all licenciousnes and impiety.
pns12 vvb vvi dt vvz p-acp dt n2 pp-f n2, p-acp d n1: pns12 vvb n1 p-acp d n1 cc n1.
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when we preach that good workes are necessarie in all those which are iustified: partly to set forth Gods glorie:
when we preach that good works Are necessary in all those which Are justified: partly to Set forth God's glory:
c-crq pns12 vvb cst j n2 vbr j p-acp d d r-crq vbr vvn: av pc-acp vvi av npg1 n1:
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4012
partly to shew and expresse our vnfeyned faith; partlie to winne others by vertuous example, to godlines:
partly to show and express our unfeigned faith; partly to win Others by virtuous Exampl, to godliness:
av pc-acp vvi cc vvi po12 j n1; av pc-acp vvi n2-jn p-acp j n1, p-acp n1:
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preach we liberty? when we teach, that faith voide of good works, when time, place, persons,
preach we liberty? when we teach, that faith void of good works, when time, place, Persons,
vvb pns12 n1? c-crq pns12 vvb, cst n1 j pp-f j n2, c-crq n1, n1, n2,
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4014
and other occasions and circūstances serue: is vaine, fruitlesse, and barraine:
and other occasions and Circumstances serve: is vain, fruitless, and barren:
cc j-jn n2 cc n2 vvi: vbz j, j, cc j:
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4015
Teach wee licentiousnes to sinne? when we crie against the vain profession of men, carelesse of the dueties of loue:
Teach we licentiousness to sin? when we cry against the vain profession of men, careless of the duties of love:
vvb pns12 n1 p-acp n1? c-crq pns12 vvb p-acp dt j n1 pp-f n2, j pp-f dt n2 pp-f n1:
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4016
Laye wee the raines loose in the neckes of men, to runne he adlong into their owne destruction? when we auouch that euerie one which calleth vpon Christ, must depart from iniquitie:
Say we the reins lose in the necks of men, to run he adlong into their own destruction? when we avouch that every one which calls upon christ, must depart from iniquity:
vvb pns12 dt n2 vvb p-acp dt n2 pp-f n2, pc-acp vvi pns31 av-j p-acp po32 d n1? c-crq pns12 vvb cst d crd r-crq vvz p-acp np1, vmb vvi p-acp n1:
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4017
Geue we bitte and bridle to iniquitie? Finally, when we all with one mouth and one mind, crie out against verball religion, which is onely in word:
Give we bit and bridle to iniquity? Finally, when we all with one Mouth and one mind, cry out against verbal Religion, which is only in word:
vvb pns12 vvd cc n1 p-acp n1? av-j, c-crq pns12 d p-acp crd n1 cc crd n1, vvb av p-acp j n1, r-crq vbz av-j p-acp n1:
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and driue men to the practise of pure and holy obedience, if they will euer looke to inherite the kingdome of heauen:
and driven men to the practice of pure and holy Obedience, if they will ever look to inherit the Kingdom of heaven:
cc vvi n2 p-acp dt n1 pp-f j cc j n1, cs pns32 vmb av vvi pc-acp vvi dt n1 pp-f n1:
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4019
Doe wee (like heretikes) swerue from the trueth, and not rather agree & meet iust with Saint Iames his doctrine:
Do we (like Heretics) swerve from the truth, and not rather agree & meet just with Saint James his Doctrine:
vdb pns12 (av-j n2) vvb p-acp dt n1, cc xx av-c vvi cc vvi j p-acp n1 np1 po31 n1:
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4020
who affirmeth, that men in saying they haue faith, when they haue no workes, auaile nothing:
who Affirmeth, that men in saying they have faith, when they have no works, avail nothing:
r-crq vvz, cst n2 p-acp vvg pns32 vhb n1, c-crq pns32 vhb dx n2, vvi pix:
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4021
neither that such a faith can saue them The Proposition of the Apostle therefore is this.
neither that such a faith can save them The Proposition of the Apostle Therefore is this.
d cst d dt n1 vmb vvi pno32 dt n1 pp-f dt n1 av vbz d.
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4022
If a man say he hath faith, when he hath no workes, it preuaileth nothing, neither can that faith saue him.
If a man say he hath faith, when he hath no works, it prevaileth nothing, neither can that faith save him.
cs dt n1 vvb pns31 vhz n1, c-crq pns31 vhz dx n2, pn31 vvz pix, dx vmb d n1 p-acp pno31.
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4023
In which proposition, and Apostolick affirmance, is liuely set down vnto men, the necessitie of good workes, and fruites of sanctification.
In which proposition, and Apostolic affirmance, is lively Set down unto men, the necessity of good works, and fruits of sanctification.
p-acp r-crq n1, cc j-jn n1, vbz av-j vvn a-acp p-acp n2, dt n1 pp-f j n2, cc n2 pp-f n1.
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4024
This Proposition is prooued from the fifteene verse to the sixe and twentie, by foure reasons:
This Proposition is proved from the fifteene verse to the sixe and twentie, by foure Reasons:
d n1 vbz vvn p-acp dt crd n1 p-acp dt crd cc crd, p-acp crd n2:
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4025
Wherof two are in these words of the Apostle, to the nineteene, or rather to the twentie verse conteined.
Whereof two Are in these words of the Apostle, to the nineteene, or rather to the twentie verse contained.
c-crq crd vbr p-acp d n2 pp-f dt n1, p-acp dt crd, cc av-c p-acp dt crd n1 vvn.
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4026
The first from a similitude, in the fifteene, sixteene, seuenteene, eighteene verses comprised. The seconde in the nineteen verse deliuered.
The First from a similitude, in the fifteene, sixteene, seuenteene, eighteene Verses comprised. The seconde in the nineteen verse Delivered.
dt ord p-acp dt n1, p-acp dt crd, crd, crd, crd n2 vvn. dt ord p-acp dt crd n1 vvn.
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4027
1 Reason, why faith (bringing not forth good works) cannot saue men, neither auaileth any thing: is from a similitude.
1 Reason, why faith (bringing not forth good works) cannot save men, neither avails any thing: is from a similitude.
crd n1, q-crq n1 (vvg xx av j n2) vmbx vvi n2, av-dx vvz d n1: vbz p-acp dt n1.
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4028
In which reason three thinges must be considered. 1 The similitude it selfe. 2 The application of the similitude. 3 The preuenting of an obiection.
In which reason three things must be considered. 1 The similitude it self. 2 The application of the similitude. 3 The preventing of an objection.
p-acp r-crq n1 crd n2 vmb vbi vvn. crd dt n1 pn31 n1. crd dt n1 pp-f dt n1. crd av vvg pp-f dt n1.
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4029
The similitude in these words is expressed.
The similitude in these words is expressed.
dt n1 p-acp d n2 vbz vvn.
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4030
If a brother or sister be naked, or destitute of dayly foode, & one of you say vnto them;
If a brother or sister be naked, or destitute of daily food, & one of you say unto them;
cs dt n1 cc n1 vbb j, cc j pp-f j n1, cc crd pp-f pn22 vvb p-acp pno32;
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4031
Depart in peace, warme your selues, fil your bellies: notwithstanding you geue them not those things which are needfull to the bodie:
Depart in peace, warm your selves, fill your bellies: notwithstanding you give them not those things which Are needful to the body:
vvb p-acp n1, vvi po22 n2, vvi po22 n2: c-acp pn22 vvb pno32 xx d n2 r-crq vbr j p-acp dt n1:
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4032
what helpeth it? For a man to say to the hungrie, goe fill thy bellie: to the thirstie, goe drinke:
what Helpeth it? For a man to say to the hungry, go fill thy belly: to the thirsty, go drink:
r-crq vvz pn31? p-acp dt n1 pc-acp vvi p-acp dt j, vvb vvb po21 n1: p-acp dt j, vvb n1:
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4033
to the naked, goe apparrell and cloath thy selfe: to the harborlesse, get thee lodging: yet geueth nothing at all whereby they may doe so:
to the naked, go apparel and cloth thy self: to the harbourless, get thee lodging: yet Giveth nothing At all whereby they may do so:
p-acp dt j, vvb n1 cc n1 po21 n1: p-acp dt j, vvb pno21 n1: av vvz pix p-acp d c-crq pns32 vmb vdi av:
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4034
For hee neither geueth meate to feede him; nor drink to refresh him; neither cloath to couer him; nor houseroome to harbor him:
For he neither Giveth meat to feed him; nor drink to refresh him; neither cloth to cover him; nor houseroom to harbour him:
c-acp pns31 av-dx vvz n1 pc-acp vvi pno31; ccx vvb pc-acp vvi pno31; dx n1 pc-acp vvi pno31; ccx n1 pc-acp vvi pno31:
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4035
This bidding the hungrie to fill his bellie; the naked to warme him; the thirstie to refresh himselfe;
This bidding the hungry to fill his belly; the naked to warm him; the thirsty to refresh himself;
d vvg dt j pc-acp vvi po31 n1; dt j pc-acp vvi pno31; dt j pc-acp vvi px31;
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4036
the harbourlesse to get himselfe lodging, is no true charitie, nor soūd loue: but charitie in shew, loue in word, which Saint Iohn condemneth:
the harbourless to get himself lodging, is no true charity, nor found love: but charity in show, love in word, which Saint John Condemneth:
dt j pc-acp vvi px31 n1, vbz dx j n1, ccx j n1: cc-acp n1 p-acp n1, vvb p-acp n1, r-crq n1 np1 vvz:
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4037
My little children, let vs not loue in worde, neither in tongue onely; but in deede and in trueth:
My little children, let us not love in word, neither in tongue only; but in deed and in truth:
po11 j n2, vvb pno12 xx vvi p-acp n1, av-dx p-acp n1 av-j; cc-acp p-acp n1 cc p-acp n1:
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4038
For Christian charitie, and pure loue, standeth not in wordes, but in deedes, and proceedeth from a pure and sincere affection.
For Christian charity, and pure love, Stands not in words, but in Deeds, and Proceedeth from a pure and sincere affection.
p-acp njp n1, cc j n1, vvz xx p-acp n2, p-acp p-acp n2, cc vvz p-acp dt j cc j n1.
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4039
For a man to say to him that hath purse pennilesse: bodie cloathlesse: scrippe meatlesse: remaining harbourlesse: go get thee meat: go cloath thy backe: go fill thy bagge:
For a man to say to him that hath purse penniless: body cloathlesse: scrip meatless: remaining harbourless: go get thee meat: go cloth thy back: go fill thy bag:
p-acp dt n1 pc-acp vvi p-acp pno31 cst vhz n1 av-j: n1 av: n1 j: vvg j: vvb vvb pno21 n1: vvb n1 po21 n1: vvb vvb po21 n1:
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4040
go lodge thy selfe, maketh shew onely of false liberalitie. If a Surgeon say to the wounded person, get thee salue and heale thy selfe:
go lodge thy self, makes show only of false liberality. If a Surgeon say to the wounded person, get thee salve and heal thy self:
vvb vvi po21 n1, vv2 vvb av-j pp-f j n1. cs dt n1 vvb p-acp dt j-vvn n1, vvb pno21 vvi cc vvi po21 n1:
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4041
yet giueth him neither salue nor plaister, nor any thing whereby his sore may be healed: comforteth but slenderly.
yet gives him neither salve nor plaster, nor any thing whereby his soar may be healed: comforts but slenderly.
av vvz pno31 dx n1 ccx n1, ccx d n1 c-crq po31 n1 vmb vbi vvn: vvz p-acp av-j.
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511
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4042
A phisitian bidding his cure and pacient to waxe strong: to recouer health: to walke abroad:
A Physician bidding his cure and patient to wax strong: to recover health: to walk abroad:
dt n1 vvg po31 n1 cc n1 pc-acp vvi j: pc-acp vvi n1: pc-acp vvi av:
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4043
and yet applieth nothing, neither prescribeth any thing whereby strength may be gotten, health recouered, former state restored, by bare wordes profiteth nothing.
and yet Applieth nothing, neither prescribeth any thing whereby strength may be got, health recovered, former state restored, by bore words profiteth nothing.
cc av vvz pix, av-dx vvz d n1 c-crq n1 vmb vbi vvn, n1 vvd, j n1 vvn, p-acp j n2 vvz pix.
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511
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4044
He that meeteth a wayfairing man, farre from al path or high way, wādring; and saith, go aright:
He that meeteth a wayfairing man, Far from all path or high Way, wandering; and Says, go aright:
pns31 cst vvz dt j-vvg n1, av-j p-acp d n1 cc j n1, vvg; cc vvz, vvb av:
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4045
yet teacheth not which hand he must turne on, which way he must take, which path he must follow;
yet Teaches not which hand he must turn on, which Way he must take, which path he must follow;
av vvz xx r-crq n1 pns31 vmb vvi a-acp, r-crq n1 pns31 vmb vvi, r-crq n1 pns31 vmb vvi;
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4046
helpeth the staier nothing towardes his proposed iourney.
Helpeth the staier nothing towards his proposed journey.
vvz dt n1 pix p-acp po31 j-vvn n1.
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4047
To bid the hungrie go fill his bellie, and yet to giue him nothing, is no charitie:
To bid the hungry go fill his belly, and yet to give him nothing, is no charity:
p-acp vvi dt j vvi vvi po31 n1, cc av pc-acp vvi pno31 pix, vbz dx n1:
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to will the naked to cloath himselfe, and minister not whereby that may be accomplished, is no liberalitie:
to will the naked to cloth himself, and minister not whereby that may be accomplished, is no liberality:
pc-acp vmb dt j p-acp n1 px31, cc vvb xx c-crq d vmb vbi vvn, vbz dx n1:
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4049
for the Surgeon to perswade the wounded man to cure himselfe, teaching not whereby he may do it, is no pitie:
for the Surgeon to persuade the wounded man to cure himself, teaching not whereby he may do it, is no pity:
c-acp dt n1 pc-acp vvi dt j-vvn n1 pc-acp vvi px31, vvg xx c-crq pns31 vmb vdi pn31, vbz dx n1:
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4050
for the Phisition to exhort his pacient, to recouer helpe and health, and prescribe not whereby the sickenesse may be repelled, and former state restored; is no remedie:
for the physician to exhort his patient, to recover help and health, and prescribe not whereby the sickness may be repelled, and former state restored; is no remedy:
c-acp dt n1 pc-acp vvi po31 n1, pc-acp vvi n1 cc n1, cc vvb xx c-crq dt n1 vmb vbi vvn, cc j n1 vvn; vbz dx n1:
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4051
to bidde a man keepe the right way, when hee is altogether out, and not to set him in the path hee must followe, is no courtesie.
to bid a man keep the right Way, when he is altogether out, and not to Set him in the path he must follow, is no courtesy.
pc-acp vvi dt n1 vvi dt j-jn n1, c-crq pns31 vbz av av, cc xx pc-acp vvi pno31 p-acp dt n1 pns31 vmb vvi, vbz dx n1.
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4052
Thus by this similitude, the Apostle sheweth, that that is no faith which is in wordes onely.
Thus by this similitude, the Apostle shows, that that is no faith which is in words only.
av p-acp d n1, dt n1 vvz, cst d vbz dx n1 r-crq vbz p-acp n2 av-j.
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2 The application of this similitude is the seconde thing in this first argument and reason: thus by the Apostle expressed:
2 The application of this similitude is the seconde thing in this First argument and reason: thus by the Apostle expressed:
crd dt n1 pp-f d n1 vbz dt ord n1 p-acp d ord n1 cc n1: av p-acp dt n1 vvn:
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as to say to the hungrie: goe fill thy bellie:
as to say to the hungry: go fill thy belly:
c-acp pc-acp vvi p-acp dt j: vvb vvb po21 n1:
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4055
and to the naked, goe warme thy selfe, and giue nothing whereby his hunger may bee slaked,
and to the naked, go warm thy self, and give nothing whereby his hunger may be slaked,
cc p-acp dt j, vvb vvi po21 n1, cc vvb pix q-crq po31 n1 vmb vbi vvn,
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4056
and his nakednesse couered, and his bodie warmed; is no liberalitie in deede:
and his nakedness covered, and his body warmed; is no liberality in deed:
cc po31 n1 vvn, cc po31 n1 vvn; vbz dx n1 p-acp n1:
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4057
so neyther fayth is to bee counted fayth in deede, when it is voyde of good workes.
so neither faith is to be counted faith in deed, when it is void of good works.
av dx n1 vbz pc-acp vbi vvn n1 p-acp n1, c-crq pn31 vbz j pp-f j n2.
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4058
Euen so saieth Saint James, the faith if it haue no workes is dead in it selfe.
Eve so Saith Saint James, the faith if it have no works is dead in it self.
np1 av vvz n1 np1, dt n1 cs pn31 vhb dx n2 vbz j p-acp pn31 n1.
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4059
Such faith therefore as bringeth not foorth good fruites, and is plentifull in good workes: is not true fayth, but an image of fayth:
Such faith Therefore as brings not forth good fruits, and is plentiful in good works: is not true faith, but an image of faith:
d n1 av a-acp vvz xx av j n2, cc vbz j p-acp j n2: vbz xx j n1, cc-acp dt n1 pp-f n1:
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is not a liuely fayth, but a certaine deade thing, set out by the name of fayth:
is not a lively faith, but a certain dead thing, Set out by the name of faith:
vbz xx dt j n1, cc-acp dt j j n1, vvd av p-acp dt n1 pp-f n1:
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4061
euen as to say to the hungrie, go fill thy bellie, is no charitie.
even as to say to the hungry, go fill thy belly, is no charity.
av c-acp pc-acp vvi p-acp dt j, vvb vvb po21 n1, vbz dx n1.
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4062
A true fayth, by the workes of loue is quickened, reuiued, and receyueth, as it were, life, in the sight and shew of men.
A true faith, by the works of love is quickened, revived, and receiveth, as it were, life, in the sighed and show of men.
dt j n1, p-acp dt n2 pp-f n1 vbz vvn, vvn, cc vvz, c-acp pn31 vbdr, n1, p-acp dt n1 cc n1 pp-f n2.
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4063
Wherefore that fayth which is destitute hereof, is as deade, and not to be accounted of.
Wherefore that faith which is destitute hereof, is as dead, and not to be accounted of.
c-crq d n1 r-crq vbz j av, vbz a-acp j, cc xx pc-acp vbi vvn pp-f.
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4064
For, as when we see our brethren naked, destitute of dayly foode: afflicted and distressed on euery side:
For, as when we see our brothers naked, destitute of daily food: afflicted and distressed on every side:
p-acp, c-acp c-crq pns12 vvb po12 n2 j, j pp-f j n1: j-vvn cc vvn p-acp d n1:
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and say to them, God helpe you poore men, God comfort you, go in the name of God,
and say to them, God help you poor men, God Comfort you, go in the name of God,
cc vvb p-acp pno32, np1 vvb pn22 j n2, np1 vvb pn22, vvb p-acp dt n1 pp-f np1,
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4066
and prouide for your selues, yet wee giue them nothing: this our speach argueth not true liberalitie and charitie:
and provide for your selves, yet we give them nothing: this our speech argue not true liberality and charity:
cc vvi p-acp po22 n2, av pns12 vvb pno32 pix: d po12 n1 vvz xx j n1 cc n1:
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4067
euen so when we say wee haue fayth, and yet shewe no deedes, whereby our fayth may bee knowen vnto men: thus to boast of fayth:
even so when we say we have faith, and yet show no Deeds, whereby our faith may be known unto men: thus to boast of faith:
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4068
thus to say wee haue faith: thus to pretende that wee doe beleeue, doth not argue true faith:
thus to say we have faith: thus to pretend that we do believe, does not argue true faith:
av pc-acp vvi pns12 vhb n1: av pc-acp vvi cst pns12 vdb vvi, vdz xx vvi j n1:
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4069
for faith saieth Chrysostome, without workes, is a figure, shewe or image without force or vertue.
for faith Saith Chrysostom, without works, is a figure, show or image without force or virtue.
p-acp n1 vvz np1, p-acp vvz, vbz dt n1, vvb cc n1 p-acp n1 cc n1.
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4070
VVhereof to boast, is to boast of a dead thing, wherein is no quickenesse, no life, no profitablenesse to men:
Whereof to boast, is to boast of a dead thing, wherein is no quickness, no life, no profitableness to men:
c-crq pc-acp vvi, vbz pc-acp vvi pp-f dt j n1, q-crq vbz dx n1, dx n1, dx n1 p-acp n2:
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and to incurre iust reproofe, and open reprehension with the worlde.
and to incur just reproof, and open reprehension with the world.
cc pc-acp vvi j n1, cc j n1 p-acp dt n1.
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4072
The bare name and profession of faith, which hypocrites and the common sort of men count and call faith:
The bore name and profession of faith, which Hypocrites and the Common sort of men count and call faith:
dt j n1 cc n1 pp-f n1, r-crq n2 cc dt j n1 pp-f n2 vvb cc vvi n1:
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which by a kinde of correction and graunting may be so called:
which by a kind of correction and granting may be so called:
r-crq p-acp dt n1 pp-f n1 cc vvg vmb vbi av vvn:
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when men pretende in wordes that they beleeue, and in outward appearance professe themselues to haue faith, which we may graunt to bee a kinde of faith:
when men pretend in words that they believe, and in outward appearance profess themselves to have faith, which we may grant to be a kind of faith:
c-crq n2 vvb p-acp n2 cst pns32 vvb, cc p-acp j n1 vvb px32 pc-acp vhi n1, r-crq pns12 vmb vvi pc-acp vbi dt n1 pp-f n1:
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being destitute and voide of good workes, is in deed vaine and dead:
being destitute and void of good works, is in deed vain and dead:
vbg j cc j pp-f j n2, vbz p-acp n1 j cc j:
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neither deserueth it the name of faith more then a dead man, deserueth to be called a man:
neither deserves it the name of faith more then a dead man, deserves to be called a man:
av-dx vvz pn31 dt n1 pp-f n1 av-dc cs dt j n1, vvz pc-acp vbi vvn dt n1:
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4077
yet so men call him sometimes: or the image of Caesar, to be called Caesar: or the picture of King Henrie deserueth to bee called the King.
yet so men call him sometime: or the image of Caesar, to be called Caesar: or the picture of King Henry deserves to be called the King.
av av n2 vvb pno31 av: cc dt n1 pp-f np1, pc-acp vbi vvn np1: cc dt n1 pp-f n1 np1 vvz pc-acp vbi vvn dt n1.
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4078
Which names, if we applie to these things, wee speake vnproperly, as to call a deade man, a man:
Which names, if we apply to these things, we speak unproperly, as to call a dead man, a man:
r-crq n2, cs pns12 vvi p-acp d n2, pns12 vvb av-j, c-acp pc-acp vvi dt j n1, dt n1:
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or Caesars image, Caesar; or King Henrie his picture, King Henrie: so when we call this dead faith, faith: wee speake vnproperly.
or Caesars image, Caesar; or King Henry his picture, King Henry: so when we call this dead faith, faith: we speak unproperly.
cc npg1 n1, np1; cc n1 np1 po31 n1, n1 np1: av c-crq pns12 vvb d j n1, n1: pns12 vvb av-j.
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4080
If a man (saieth he) hath faith, and that he beleeueth:
If a man (Saith he) hath faith, and that he Believeth:
cs dt n1 (vvz pns31) vhz n1, cc cst pns31 vvz:
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yet is mercilesse, cruell, couetous, reprochfull, blasphemous, riotous, vniust, vnrighteous, vngodly, an oppressour, extorcioner, vsurer, murtherer, drunkard, proud person,
yet is merciless, cruel, covetous, reproachful, blasphemous, riotous, unjust, unrighteous, ungodly, an oppressor, extortioner, usurer, murderer, drunkard, proud person,
av vbz j, j, j, j, j, j, j, j-u, j-u, dt n1, n1, n1, n1, n1, j n1,
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4082
or caried away with any such like iniquitie and sinne, from the studie and practise of good workes:
or carried away with any such like iniquity and sin, from the study and practice of good works:
cc vvd av p-acp d d j n1 cc n1, p-acp dt n1 cc n1 pp-f j n2:
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4083
can that fayth saue him? Can that faith bee counted such a fayth, as whereby before GOD wee are iustified? Or may wee not rather say, that fayth quaileth, dyeth,
can that faith save him? Can that faith be counted such a faith, as whereby before GOD we Are justified? Or may we not rather say, that faith quaileth, Dies,
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4084
and is decaied in him? Which men may graunt to bee fayth in a speach vnproper:
and is decayed in him? Which men may grant to be faith in a speech unproper:
cc vbz vvn p-acp pno31? r-crq n2 vmb vvi pc-acp vbi n1 p-acp dt n1 j:
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4085
but not such a faith as is accepted with GOD, through Iesus Christ.
but not such a faith as is accepted with GOD, through Iesus christ.
cc-acp xx d dt n1 c-acp vbz vvn p-acp np1, p-acp np1 np1.
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4086
Euen as that was no liberalitie, neither is it, for a man to say to the hungrie, go fill thy bellie:
Eve as that was no liberality, neither is it, for a man to say to the hungry, go fill thy belly:
np1 p-acp d vbds dx n1, av-dx vbz pn31, p-acp dt n1 pc-acp vvi p-acp dt j, vvb vvb po21 n1:
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4087
and to the naked, go warme thy selfe: and yet to giue them nothing needefull for the bodie:
and to the naked, go warm thy self: and yet to give them nothing needful for the body:
cc p-acp dt j, vvb vvi po21 n1: cc av pc-acp vvi pno32 pix j p-acp dt n1:
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4088
but rather a mocking, both of the distressed, and of GOD himselfe:
but rather a mocking, both of the distressed, and of GOD himself:
cc-acp av-c av vvg, d pp-f dt j-vvn, cc pp-f np1 px31:
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4089
vppon whome the contumelies, reproches, iniuries, redounde, which are done to his Saints, afflicted in this world, and discussed.
upon whom the Contumelies, Reproaches, injuries, redound, which Are done to his Saints, afflicted in this world, and discussed.
p-acp ro-crq dt n2, n2, n2, vvi, r-crq vbr vdn p-acp po31 n2, vvn p-acp d n1, cc vvn.
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4090
For as the poore is after a manner mocked, when in wordes wee seeme to moane him,
For as the poor is After a manner mocked, when in words we seem to moan him,
c-acp p-acp dt j vbz p-acp dt n1 vvd, c-crq p-acp n2 pns12 vvb pc-acp vvi pno31,
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4091
and for his case to bee mooued: when notwithstanding we shewe no fruites of compassion:
and for his case to be moved: when notwithstanding we show no fruits of compassion:
cc p-acp po31 n1 pc-acp vbi vvn: c-crq a-acp pns12 vvb dx n2 pp-f n1:
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4092
so is God also after a manner mocked, when we pretende wee haue fayth, yet shewe foorth no good workes, whereby our fayth in God might bee testified, and the afflicted Saintes comforted:
so is God also After a manner mocked, when we pretend we have faith, yet show forth no good works, whereby our faith in God might be testified, and the afflicted Saints comforted:
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4093
and so our fayth is but deade in vs. For what the soule is to the bodie, that is Charitie and the fruites of loue vnto fayth.
and so our faith is but dead in us For what the soul is to the body, that is Charity and the fruits of love unto faith.
cc av po12 n1 vbz p-acp j p-acp pno12 p-acp r-crq dt n1 vbz p-acp dt n1, cst vbz n1 cc dt n2 pp-f n1 p-acp n1.
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4094
And wee knowe that the soule quickeneth and giueth life vnto the bodie, whereby it is discerned and knowne from a dead bodie:
And we know that the soul Quickeneth and gives life unto the body, whereby it is discerned and known from a dead body:
cc pns12 vvb cst dt n1 vvz cc vvz n1 p-acp dt n1, c-crq pn31 vbz vvn cc vvn p-acp dt j n1:
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4095
so charitie and the dueties of loue giue life vnto our faith, and maketh it knowen to bee liuelie, quicke and fruitfull.
so charity and the duties of love give life unto our faith, and makes it known to be lively, quick and fruitful.
av n1 cc dt n2 pp-f n1 vvb n1 p-acp po12 n1, cc vv2 pn31 vvn pc-acp vbi j, j cc j.
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4096
So then as the bodie is dead without the soule:
So then as the body is dead without the soul:
av av c-acp dt n1 vbz j p-acp dt n1:
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4097
so is faith deade without good workes which giue life, as it were, and quickeneth it, in the sight of men.
so is faith dead without good works which give life, as it were, and Quickeneth it, in the sighed of men.
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4098
And what health is to this bodily life, the same are fruites of charitie, and sanctification to the faith of each man and woman.
And what health is to this bodily life, the same Are fruits of charity, and sanctification to the faith of each man and woman.
cc q-crq n1 vbz pc-acp d j n1, dt d vbr n2 pp-f n1, cc n1 p-acp dt n1 pp-f d n1 cc n1.
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4099
Nowe health giueth strength to the legges, might to the armes, power to the bodie, conuenient abilitie to euerie member,
Now health gives strength to the legs, might to the arms, power to the body, convenient ability to every member,
av n1 vvz n1 p-acp dt n2, vmd p-acp dt n2, n1 p-acp dt n1, j n1 p-acp d n1,
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4100
for the perfourmance of actions in this bodie and present state of life, required:
for the performance of actions in this body and present state of life, required:
p-acp dt n1 pp-f n2 p-acp d n1 cc j n1 pp-f n1, vvd:
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4101
euen so vnfeigned loue, reformed life, the fruites of sanctification, the studie of vertue and good workes:
even so unfeigned love, reformed life, the fruits of sanctification, the study of virtue and good works:
av-j av j n1, vvd n1, dt n2 pp-f n1, dt n1 pp-f n1 cc j n2:
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4102
maketh our soules nimble, and our fayth strong to perfourme those dueties, which of the Saints, iustified by faith in Iesus Christ:
makes our Souls nimble, and our faith strong to perform those duties, which of the Saints, justified by faith in Iesus christ:
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4103
are expected, looked for, and required.
Are expected, looked for, and required.
vbr vvn, vvn p-acp, cc vvn.
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4104
If fayth and workes in Gods Saints be so necessarily ioyned, and so inseparably vnited and knit together,
If faith and works in God's Saints be so necessarily joined, and so inseparably united and knit together,
cs n1 cc n2 p-acp npg1 n2 vbb av av-j vvn, cc av av-j vvn cc vvn av,
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4105
as that without good workes, faith is here counted dead: and iustification before GOD bee imputed to fayth, as the Scripture teacheth:
as that without good works, faith is Here counted dead: and justification before GOD be imputed to faith, as the Scripture Teaches:
c-acp cst p-acp j n2, n1 vbz av vvn j: cc n1 p-acp np1 vbb vvn p-acp n1, c-acp dt n1 vvz:
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4106
Abraham beleeued, and it was imputed vnto him for righteousnesse: howe shall not iustification be imputed to workes also, seeing they are inseparable? It may be answered: Abraham believed, and it was imputed unto him for righteousness: how shall not justification be imputed to works also, seeing they Are inseparable? It may be answered:
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4107
that faith and good workes in the Saints of God now iustified, are inseparable, but to the obtaining of iustification, fayth without workes onely is required,
that faith and good works in the Saints of God now justified, Are inseparable, but to the obtaining of justification, faith without works only is required,
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4108
and all workes excluded from the worke of iustification.
and all works excluded from the work of justification.
cc d n2 vvn p-acp dt n1 pp-f n1.
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4109
Therefore Saint Paul sayth, that by the workes of the lawe no flesh is iustified in the sight of God:
Therefore Saint Paul say, that by the works of the law no Flesh is justified in the sighed of God:
av n1 np1 vvz, cst p-acp dt n2 pp-f dt n1 dx n1 vbz vvn p-acp dt n1 pp-f np1:
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4110
and that all haue sinned, and are depriued of the glorie of God, & are iustified freely by his grace, through the redemption that is in Iesus Christ, whom God hath set foorth to bee a reconciliation through fayth in his blood.
and that all have sinned, and Are deprived of the glory of God, & Are justified freely by his grace, through the redemption that is in Iesus christ, whom God hath Set forth to be a reconciliation through faith in his blood.
cc cst d vhb vvn, cc vbr vvn pp-f dt n1 pp-f np1, cc vbr vvn av-j p-acp po31 n1, p-acp dt n1 cst vbz p-acp np1 np1, ro-crq np1 vhz vvn av pc-acp vbi dt n1 p-acp n1 p-acp po31 n1.
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A little after making an Antithisis, and opposition betwixt faith and workes, so that they cannot any wise agree in the worke of our iustification:
A little After making an Antithisis, and opposition betwixt faith and works, so that they cannot any wise agree in the work of our justification:
dt j p-acp vvg dt np1, cc n1 p-acp n1 cc n2, av cst pns32 vmbx av-d n1 vvi p-acp dt n1 pp-f po12 n1:
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he sayth, to him that worketh, the wages is not counted by fauour, but by debt.
he say, to him that works, the wages is not counted by favour, but by debt.
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But to him that worketh not, but beeleeueth on him that instifieth the vngodly: his fayth is counted for righteousnesse.
But to him that works not, but beeleeueth on him that instifieth the ungodly: his faith is counted for righteousness.
p-acp p-acp pno31 cst vvz xx, cc-acp vvz p-acp pno31 cst vvz dt j: png31 n1 vbz vvn p-acp n1.
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In the same Epistle long after, hee reasoneth in like manner from things opposed one to the other, whereof both cannot be causes of the same effects,
In the same Epistle long After, he reasoneth in like manner from things opposed one to the other, whereof both cannot be Causes of the same effects,
p-acp dt d n1 av-j a-acp, pns31 vvz p-acp j n1 p-acp n2 vvn pi p-acp dt n-jn, c-crq d vmbx vbi n2 pp-f dt d n2,
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and so beateth flat to the ground all works, from being either in whole, or in part, cause of our iustification:
and so beats flat to the ground all works, from being either in Whole, or in part, cause of our justification:
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if election (and iustification) be of grace, then is it no more of workes,
if election (and justification) be of grace, then is it no more of works,
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for else were grace no more grace:
for Else were grace no more grace:
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but if it bee of workes, then is it not of grace, for then were worke no more worke. To the Church of Galatia:
but if it be of works, then is it not of grace, for then were work no more work. To the Church of Galatia:
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know that a man is not iustified by the workes of the lawe, but by the fayth of Iesus Christ. know that a man is not justified by the works of the law, but by the faith of Iesus christ.
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This doctrine hee published to his scholer Titus, the Bishop of the Isle of Creta: wherefore he saith in this wise:
This Doctrine he published to his scholar Titus, the Bishop of the Isle of Crete: Wherefore he Says in this wise:
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when that bountifulnesse of that loue of God our Sauiour towards man appeared:
when that bountifulness of that love of God our Saviour towards man appeared:
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not by the workes of righteousnesse, which wee had done, but according to his mercie he saued vs. Finally, to the Church of Ephesus: not by the works of righteousness, which we had done, but according to his mercy he saved us Finally, to the Church of Ephesus:
xx p-acp dt n2 pp-f n1, r-crq pns12 vhd vdn, cc-acp vvg p-acp po31 n1 pns31 vvd pno12 av-j, p-acp dt n1 pp-f np1:
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By grace are you saued through faith, and that not of your selues, it is the gift of GOD:
By grace Are you saved through faith, and that not of your selves, it is the gift of GOD:
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not of workes, least anie man should boast himsef.
not of works, lest any man should boast himself.
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e Whereby it is apparant, that workes are excluded from the worke of iustification before God, which is by faith only without works, according to the scripture.
e Whereby it is apparent, that works Are excluded from the work of justification before God, which is by faith only without works, according to the scripture.
sy c-crq pn31 vbz j, cst n2 vbr vvn p-acp dt n1 pp-f n1 p-acp np1, r-crq vbz p-acp n1 av-j p-acp n2, vvg p-acp dt n1.
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If our aduersaries replie, that Paul speaketh of the ceremoniall law, when he excludeth workes from iustifying vs: I answere:
If our Adversaries reply, that Paul speaks of the ceremonial law, when he excludeth works from justifying us: I answer:
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that hee speaketh not of the lawe ceremoniall onely, but of the morall lawe also: so that no workes iustifie vs, but all are excluded from that worke, before God.
that he speaks not of the law ceremonial only, but of the moral law also: so that no works justify us, but all Are excluded from that work, before God.
cst pns31 vvz xx pp-f dt n1 j av-j, cc-acp pp-f dt j n1 av: av cst dx n2 vvi pno12, cc-acp d vbr vvn p-acp d n1, c-acp np1.
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And this may thus appeare. 1 When Paul woulde prooue that both Iewe and Gentile are vnder sinne,
And this may thus appear. 1 When Paul would prove that both Iewe and Gentile Are under sin,
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and so neither by their workes iustified before God:
and so neither by their works justified before God:
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he alledgeth many testimonies out of the Prophets, Dauid and Isai: whereby all men are conuinced of sinne:
he allegeth many testimonies out of the prophets, David and Isaiah: whereby all men Are convinced of sin:
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as, there is none righteous, no not one: there is none that seeketh after God: there is none that hath vnderstanding:
as, there is none righteous, no not one: there is none that seeks After God: there is none that hath understanding:
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they haue all gone out of the way, they haue beene made altogether vnprofitable: there is none that doth good, no not one.
they have all gone out of the Way, they have been made altogether unprofitable: there is none that does good, no not one.
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There throte is an open sepulchre: they haue vsed their tongues to deceyte, the poison of Aspes is vnder their lippes:
There throat is an open Sepulchre: they have used their tongues to deceit, the poison of Asps is under their lips:
a-acp n1 vbz dt j n1: pns32 vhi vvn po32 n2 p-acp n1, dt n1 pp-f n2 vbz p-acp po32 n2:
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and so forth, from the 10. verse, to the 19. verse. In the twentieth verse vpon those former testimonies hee inferreth:
and so forth, from the 10. verse, to the 19. verse. In the twentieth verse upon those former testimonies he infers:
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therefore by the workes of the lawe shall no flesh be iustified in his sight.
Therefore by the works of the law shall no Flesh be justified in his sighed.
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His conclusion must holde in the same workes, whereof in the proofe and premises he spoke:
His conclusion must hold in the same works, whereof in the proof and premises he spoke:
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but his testimonies are touching the morall law, not the ceremoniall law:
but his testimonies Are touching the moral law, not the ceremonial law:
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& therefore speaketh he also of the moral law, when he excludeth workes from iustifying vs in the sight of God. 2 In that place:
& Therefore speaks he also of the moral law, when he excludeth works from justifying us in the sighed of God. 2 In that place:
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why we, nor any flesh, can by any meanes be iustified by the workes of the lawe:
why we, nor any Flesh, can by any means be justified by the works of the law:
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the reason of the Apostle is this: for by the law commeth the knowledge of sinne. Wherehence I draw this argument:
the reason of the Apostle is this: for by the law comes the knowledge of sin. Whence I draw this argument:
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by those workes of the law whereby we haue knowledge of sinne, no flesh is iustified before GOD.
by those works of the law whereby we have knowledge of sin, no Flesh is justified before GOD.
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But by the works of the morall lawe we haue greatest knowledge of sinne: therefore euen the workes of the lawe morall, are excluded from the worke of iustification.
But by the works of the moral law we have greatest knowledge of sin: Therefore even the works of the law moral, Are excluded from the work of justification.
p-acp p-acp dt n2 pp-f dt j n1 pns12 vhb js n1 pp-f n1: av av-j dt n2 pp-f dt n1 j, vbr vvn p-acp dt n1 pp-f n1.
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And that the moral lawe bringeth knowledge of sinne chiefly, Saint Paul shewed to the Romanes.
And that the moral law brings knowledge of sin chiefly, Saint Paul showed to the Romans.
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VVho in another place repeating the same, that knowledge of sinne commeth by the lawe:
Who in Another place repeating the same, that knowledge of sin comes by the law:
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he giueth instance, not in the part ceremoniall, but in the part morall, of the lawe:
he gives instance, not in the part ceremonial, but in the part moral, of the law:
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I knewe not sinne (sayeth hee) but by the lawe: for I had not knowne lust, except the lawe had saide, thou shalt not lust.
I knew not sin (Saith he) but by the law: for I had not known lust, except the law had said, thou shalt not lust.
pns11 vvd xx n1 (vvz pns31) cc-acp p-acp dt n1: c-acp pns11 vhd xx vvn n1, c-acp dt n1 vhd vvd, pns21 vm2 xx n1.
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If the workes of that lawe, whereby the knowledge of sinne cōmeth, iustifie no flesh: and the chiefe knowledge of sinne come by the morall lawe:
If the works of that law, whereby the knowledge of sin comes, justify no Flesh: and the chief knowledge of sin come by the moral law:
cs dt n2 pp-f d n1, c-crq dt n1 pp-f n1 vvz, vvi dx n1: cc dt j-jn n1 pp-f n1 vvn p-acp dt j n1:
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then doe not the woorkes of the morall lawe iustifie more, then the workes of the ceremoniall lawe of God.
then do not the works of the moral law justify more, then the works of the ceremonial law of God.
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3 That lawe, whose workes Saint Paul excludeth from being meanes of mans iustification, causeth wrath:
3 That law, whose works Faint Paul excludeth from being means of men justification, Causes wrath:
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as in the same disputation is auouched: as in the same disputation is avouched:
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but to cause wrath is not proper to the ceremonies of the law, which were rather giuen to reconcile the people to God:
but to cause wrath is not proper to the ceremonies of the law, which were rather given to reconcile the people to God:
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but to the morall lawe, which thundereth out the fearful wrath of God against all transgressions.
but to the moral law, which Thundereth out the fearful wrath of God against all transgressions.
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Therefore not onely not the ceremonies, but neither the morall workes of the law do iustifie vs before God.
Therefore not only not the ceremonies, but neither the moral works of the law do justify us before God.
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4 Finally, S. Paul to the Church of Galatia handeling the same argument and question of iustification:
4 Finally, S. Paul to the Church of Galatia handling the same argument and question of justification:
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and therin prouing that vve art not iustified by the works of the lavve, he reasoneth from contraries: and therein proving that we art not justified by the works of the law, he reasoneth from contraries:
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by the lavve vve are held accursed: therefore thereby vvee are not saued and iustified.
by the law we Are held accursed: Therefore thereby we Are not saved and justified.
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His antecedent or former proposition he proueth by the lavve it selfe, vvherein it is thus vvritten:
His antecedent or former proposition he Proves by the law it self, wherein it is thus written:
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Cursed is euery one, that continueth not in all things, that are vvritten in the lavv to do them.
Cursed is every one, that Continueth not in all things, that Are written in the law to do them.
j-vvn vbz d pi, cst vvz xx p-acp d n2, cst vbr vvn p-acp dt n1 pc-acp vdi pno32.
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Novv this curse is not so much vnderstood of the breach of the ceremonies, as of the moral precepts:
Now this curse is not so much understood of the breach of the ceremonies, as of the moral Precepts:
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to the transgression, vvhereof, from 15. verse, to 26. verse, setting dovvne seuerall curses, as against idolatry, disobedience of children to their parents:
to the Transgression, whereof, from 15. verse, to 26. verse, setting down several curses, as against idolatry, disobedience of children to their Parents:
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remouing of land markes, vvhereunder he condemneth all iniuries and extortions: not counselling and helping our neighbour:
removing of land marks, whereunder he Condemneth all injuries and extortions: not counseling and helping our neighbour:
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hindering the right of the straunger, fatherlesse and vvidovv: incest, buggerie, priuy hurt, briberie. 36. verse, he concludeth:
hindering the right of the stranger, fatherless and widow: Incest, buggery, privy hurt, bribery. 36. verse, he Concludeth:
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Cursed (saith he) is euerie one that abideth not in all things that are vvritten in this booke to do them.
Cursed (Says he) is every one that Abideth not in all things that Are written in this book to do them.
j-vvn (vvz pns31) vbz d pi cst vvz xx p-acp d n2 cst vbr vvn p-acp d n1 pc-acp vdi pno32.
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Citing therefore that place in the matter & question of iustification, vvhich he applieth to faith:
Citing Therefore that place in the matter & question of justification, which he Applieth to faith:
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& altogether taketh frō works, speaketh not of the ceremonies of the lavv only, but of the moral precepts also:
& altogether Takes from works, speaks not of the ceremonies of the law only, but of the moral Precepts also:
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& so of all the vvorks of the lavv: vvhich both in vvhole and in part are denied to iustifie vs before God.
& so of all the works of the law: which both in Whole and in part Are denied to justify us before God.
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Albeit this controuersie betvvixt the Ievves and the Apostles, began about circumcision, vvhich the Ievves vvould haue annexed to faith & the Gospel,
Albeit this controversy betwixt the Jewish and the Apostles, began about circumcision, which the Jewish would have annexed to faith & the Gospel,
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as necessarie to euery one which should be saued, as appeareth: yet the Apostle rising from the part to the vvhole:
as necessary to every one which should be saved, as appears: yet the Apostle rising from the part to the Whole:
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from circumcision to all the lavve of Moises: excludeth not only circumcision, but all the vvorkes of the lavve, from iustifying vs before God.
from circumcision to all the law of Moses: excludeth not only circumcision, but all the works of the law, from justifying us before God.
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It follovveth not therefore because faith and vvorks are both in gods Saints togither; therfore they haue the same effect, namely to iustifie before God.
It Followeth not Therefore Because faith and works Are both in God's Saints together; Therefore they have the same Effect, namely to justify before God.
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For albeeit man hath at once, feete, handes, eares and eyes, yet followeth not that they serue to one vse, but to seuerall: the feete to walke: the handes to touch: the eares to heare: the eyes to see:
For albeit man hath At once, feet, hands, ears and eyes, yet follows not that they serve to one use, but to several: the feet to walk: the hands to touch: the ears to hear: the eyes to see:
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so albeit in the Saints there is both faith and good workes: yet by faith, not by workes, are we saued and iustified before GOD.
so albeit in the Saints there is both faith and good works: yet by faith, not by works, Are we saved and justified before GOD.
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In the Sunne there are together both heate and light, yet is not the light,
In the Sun there Are together both heat and Light, yet is not the Light,
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but the heate and influence, cause of the bringing foorth of earthly creatures, and fruites of the ground:
but the heat and influence, cause of the bringing forth of earthly creatures, and fruits of the ground:
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and by the light, not by the heate, it shineth vnto men. In the Element of water, naturally there is moysture ioyned with colde:
and by the Light, not by the heat, it shines unto men. In the Element of water, naturally there is moisture joined with cold:
cc p-acp dt n1, xx p-acp dt n1, pn31 vvz p-acp n2. p-acp dt n1 pp-f n1, av-j a-acp vbz n1 vvn p-acp j-jn:
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yet to purge and wash is proper to the moysture, not to the colde: to coole, proper to the coldnesse rather, then to the moysture.
yet to purge and wash is proper to the moisture, not to the cold: to cool, proper to the coldness rather, then to the moisture.
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So in like manner, albeit fayth and good woorkes bee in the Saints at once, yet are men iustified by faith and beleefe, not by woorkes:
So in like manner, albeit faith and good works be in the Saints At once, yet Are men justified by faith and belief, not by works:
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which in deede are not good, but in as much as we are iustified by faith in Christ, from whence,
which in deed Are not good, but in as much as we Are justified by faith in christ, from whence,
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as fruites from a tree, they spring vnto men, and are manifest to the worlde:
as fruits from a tree, they spring unto men, and Are manifest to the world:
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by order and consideration faith going before as the cause, gendering good woorkes as effects in the Saints of God.
by order and consideration faith going before as the cause, gendering good works as effects in the Saints of God.
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To applie iustification to workes as well as to faith, is a deceit and fallacie from the accident, in applying that to one, which is proper to another, because both are ioyned together.
To apply justification to works as well as to faith, is a deceit and fallacy from the accident, in applying that to one, which is proper to Another, Because both Are joined together.
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Saint Origen vpon the 3. Rom. sheweth that faith alone without works saueth, whereof he giueth the theefe for exemple,
Saint Origen upon the 3. Rom. shows that faith alone without works Saveth, whereof he gives the thief for exemple,
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and the woman to whom Christ said, thy sins are forgiuē thee, thy faith hath made thee whole.
and the woman to whom christ said, thy Sins Are forgiven thee, thy faith hath made thee Whole.
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Now that we say, faith and workes are ioyned together so inseparablie, as that faith without workes is dead, according to this infallible doctrine, in them which are alreadie iustified it is true: not simplie. Now that we say, faith and works Are joined together so inseparably, as that faith without works is dead, according to this infallible Doctrine, in them which Are already justified it is true: not simply.
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For in men to be iustified they are not: for in them, first faith is, whereby they are iustified, and afterwardes good workes follow.
For in men to be justified they Are not: for in them, First faith is, whereby they Are justified, and afterwards good works follow.
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In the poore publican there were no good works: but faith was in him, whereby moued, he hūbled himselfe & said:
In the poor publican there were no good works: but faith was in him, whereby moved, he humbled himself & said:
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O God be merciful vnto me a sinner: & so destitute of workes, he departed iustified.
Oh God be merciful unto me a sinner: & so destitute of works, he departed justified.
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The theefe, who through faith intreated our Sauiour Christ, that he would remember him when he came to his kingdome: thereby was iustified:
The thief, who through faith entreated our Saviour christ, that he would Remember him when he Come to his Kingdom: thereby was justified:
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yet had no good workes apparant, with his faith. Faith therefore in men to be iustified, is without workes:
yet had no good works apparent, with his faith. Faith Therefore in men to be justified, is without works:
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but being once iustified, workes (as soone as occasion is ministred) shew themselues in the Saints of God, according to this doctrine.
but being once justified, works (as soon as occasion is ministered) show themselves in the Saints of God, according to this Doctrine.
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Truely therefore saith Saint Augustine; When the Apostle saith:
Truly Therefore Says Saint Augustine; When the Apostle Says:
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wee suppose, or conclude, that a man is iustified by faith without the works of the lawe:
we suppose, or conclude, that a man is justified by faith without the works of the law:
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he doeth it not, that men professing and obteining faith, should despise the workes of righteousnes:
he doth it not, that men professing and obtaining faith, should despise the works of righteousness:
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but that euery man might know, that by faith he may be iustified. And writing to Sixtus the priest, he saith;
but that every man might know, that by faith he may be justified. And writing to Sixtus the priest, he Says;
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The Saints haue good works, in as much as they are iustified: but to bee made righteous, they haue none.
The Saints have good works, in as much as they Are justified: but to be made righteous, they have none.
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To Honoratus hee speaketh in like manner; Good workes beginne after that we are iustified: but we are not therefore iustified, because good works went before iustificatiō.
To Honoratus he speaks in like manner; Good works begin After that we Are justified: but we Are not Therefore justified, Because good works went before justification.
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Thus must we wisely distinguish times and persons: the time before iustification, when faith is alone:
Thus must we wisely distinguish times and Persons: the time before justification, when faith is alone:
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from the time when we are iustified, at what time, faith and workes are ioyned together.
from the time when we Are justified, At what time, faith and works Are joined together.
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The persons to be iustified, in whom faith only is required:
The Persons to be justified, in whom faith only is required:
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fom these which are iustified already, in whom, (besides faith) good workes must also shine and flourish.
From these which Are justified already, in whom, (beside faith) good works must also shine and flourish.
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For they, together with faith, receaue also the holy Ghost, and Spirite of sanctification, as saint Luke recordeth to haue hapned the Centurion:
For they, together with faith, receive also the holy Ghost, and Spirit of sanctification, as saint Lycia recordeth to have happened the Centurion:
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and Saint Paul auoucheth to the churches of Galatia, Rome, Ephesus: & to his Scholer Titus.
and Saint Paul avoucheth to the Churches of Galatia, Rome, Ephesus: & to his Scholar Titus.
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And this spirit receaued with our iustification, is not idle, but worketh so in the saints,
And this Spirit received with our justification, is not idle, but works so in the Saints,
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as that he draweth them from sinne, and pricketh them forward to al good works, that they may be filled with the fruites of righteousnesse, which are by Iesus Christ,
as that he draws them from sin, and pricks them forward to all good works, that they may be filled with the fruits of righteousness, which Are by Iesus christ,
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vnto the glorie, and praise of God.
unto the glory, and praise of God.
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Herence is it that Saint Paul teacheth the Saintes, that they are freed from the law, to serue God in the newnesse of the Spirite,
Herein is it that Saint Paul Teaches the Saints, that they Are freed from the law, to serve God in the newness of the Spirit,
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and not in the oldnes of the letter Whom afterwards he exhorteth to walke, not after the flesh, but after the Spirit:
and not in the oldness of the Letter Whom afterwards he exhorteth to walk, not After the Flesh, but After the Spirit:
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and thereby to mortifie the lusts of the flesh, that they might liue. Faith in these, is the good tree, which bringeth foorth good fruite:
and thereby to mortify the Lustiest of the Flesh, that they might live. Faith in these, is the good tree, which brings forth good fruit:
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in some thirtie, in some sixtie, in some an hundred fold: without which, the grace of Christ is voide; the holy Ghost queanched; the Spirite of sanctification expelled; iustification in vaine; profession fruitlesse;
in Some thirtie, in Some sixtie, in Some an hundred fold: without which, the grace of christ is void; the holy Ghost queanched; the Spirit of sanctification expelled; justification in vain; profession fruitless;
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and faith dead, according vnto this doctrine: Euen so faith, if it haue no workes, is dead in it selfe:
and faith dead, according unto this Doctrine: Even so faith, if it have no works, is dead in it self:
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which is the application of his similitude, whereby he prooueth faith without good workes to preuayle nothing.
which is the application of his similitude, whereby he proveth faith without good works to prevail nothing.
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After the similitude, and the application thereof, in the next and third place followeth an ironicall and mocking preuenting of an obiection:
After the similitude, and the application thereof, in the next and third place follows an ironical and mocking preventing of an objection:
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set downe of purpose by the Apostle, against those hypocrites, and counterfet professours, which so much brag and boast of faith:
Set down of purpose by the Apostle, against those Hypocrites, and counterfeit professors, which so much brag and boast of faith:
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when as they haue no good workes at all in them:
when as they have no good works At all in them:
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they might saye to James; What say you of vs? haue wee no faith? doe not we protest that we beleue in God? Is our faith a dead faith also?
they might say to James; What say you of us? have we no faith? do not we protest that we believe in God? Is our faith a dead faith also?
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Therunto the Apostle answereth with their iust reproofe and mockage; Some man may say;
Thereunto the Apostle Answers with their just reproof and mockage; some man may say;
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that is, euerie man may thus conuict thee of hypocrisie, and beat downe thine intollerable pride and insolency:
that is, every man may thus convict thee of hypocrisy, and beatrice down thine intolerable pride and insolency:
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thou hast the faith, and I haue workes:
thou hast the faith, and I have works:
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Shew me thy faith out of thy workes, and I will shewe thee my faith by my workes.
Show me thy faith out of thy works, and I will show thee my faith by my works.
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Let a man say he hath faith, yet hath no workes: he may be iustly reproued for his hypocrisie:
Let a man say he hath faith, yet hath no works: he may be justly reproved for his hypocrisy:
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for faith must be shewed by workes, as the cause is shewed by his effect: the effectes of faith are workes.
for faith must be showed by works, as the cause is showed by his Effect: the effects of faith Are works.
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Good workes you haue none to auouch the vnfeinednes of your faith: therefore haue you indeede no true faith.
Good works you have none to avouch the vnfeinednes of your faith: Therefore have you indeed no true faith.
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For if you haue faith, shew it by your works, as I will shewe you my faith by my workes.
For if you have faith, show it by your works, as I will show you my faith by my works.
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If you cannot shewe your faith by your works: then are you hypocrites, bragging of faith when you haue none.
If you cannot show your faith by your works: then Are you Hypocrites, bragging of faith when you have none.
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Thus therefore, may euery man beate downe your glorious boasting, and the pride of your hearts:
Thus Therefore, may every man beat down your glorious boasting, and the pride of your hearts:
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Thou hast faith, & I haue works:
Thou hast faith, & I have works:
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shewe mee thy faith by thy workes, and I will shewe thee my faith by my works.
show me thy faith by thy works, and I will show thee my faith by my works.
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The force of this place is, that faith is an internall thing, and habite of the minde:
The force of this place is, that faith is an internal thing, and habit of the mind:
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impressed and imprinted in our hearts by the finger of God, and the power of his spirite:
impressed and imprinted in our hearts by the finger of God, and the power of his Spirit:
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and therefore being a qualitie of the minde, cannot be knowen or made manifest, but onely by workes,
and Therefore being a quality of the mind, cannot be known or made manifest, but only by works,
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as the signes and effects thereof. For as other gifts and qualities of the minde, as wisdome, knowledge, and learning:
as the Signs and effects thereof. For as other Gifts and qualities of the mind, as Wisdom, knowledge, and learning:
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are not perceiued in men but by speach, practise, working or other like effects, whereby these qualities are expressed and vttered foorth:
Are not perceived in men but by speech, practice, working or other like effects, whereby these qualities Are expressed and uttered forth:
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euen so, faith (lyeng hidden secretely in the minde) is not knowen but by good works, as fruites proceeding from it.
even so, faith (lying hidden secretly in the mind) is not known but by good works, as fruits proceeding from it.
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And as the goodnes of the tree, whose sappe in winter season lieth lowe in the roote, is not knowen,
And as the Goodness of the tree, whose sap in winter season lies low in the root, is not known,
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but when in the Spring time it first geueth sappe to euery branch; then buddeth, blassometh, and finally in her due time bringeth foorth fruite:
but when in the Spring time it First Giveth sap to every branch; then buddeth, blassometh, and finally in her due time brings forth fruit:
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So faith lieth cloased in our breastes and bosomes, and is not knowen but by budding, blossoming,
So faith lies closed in our breasts and bosoms, and is not known but by budding, blossoming,
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and bringing foorth good workes in vs: the liuely fruites of righteousnesse: in some thirtie, in others sixtie, in some an hundred folde. This S. Jame• knew:
and bringing forth good works in us: the lively fruits of righteousness: in Some thirtie, in Others sixtie, in Some an hundred fold. This S. Jame• knew:
cc vvg av j n2 p-acp pno12: dt j n2 pp-f n1: p-acp d crd, p-acp ng2-jn crd, p-acp d dt crd n1. d n1 np1 vvd:
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wherefore, to beate downe the insolencie & pride of these hypocrites, with mocking reproofe he saith; Some man might say;
Wherefore, to beat down the insolency & pride of these Hypocrites, with mocking reproof he Says; some man might say;
c-crq, pc-acp vvi a-acp dt n1 cc n1 pp-f d n2, p-acp vvg n1 pns31 vvz; d n1 vmd vvi;
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thou hast the faith, and I haue works:
thou hast the faith, and I have works:
pns21 vh2 dt n1, cc pns11 vhb n2:
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shew me thy faith by thy workes, and I will shewe thee my faith by my works:
show me thy faith by thy works, and I will show thee my faith by my works:
vvb pno11 po21 n1 p-acp po21 n2, cc pns11 vmb vvi pno21 po11 n1 p-acp po11 n2:
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Hereby if we cannot shewe our faith, it is fruitlesse, it is dead, it is barren:
Hereby if we cannot show our faith, it is fruitless, it is dead, it is barren:
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for the inward affection is shewed by the outward action: and the outwarde action sheweth of what nature or qualitie the inwarde affection is.
for the inward affection is showed by the outward actium: and the outward actium shows of what nature or quality the inward affection is.
c-acp dt j n1 vbz vvn p-acp dt j n1: cc dt j n1 vvz pp-f r-crq n1 cc n1 dt j n1 vbz.
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Our Sauiour would his outwarde actions to bee the witnesses of his pure affection; wherefore he saith to the Iewes:
Our Saviour would his outward actions to be the Witnesses of his pure affection; Wherefore he Says to the Iewes:
po12 n1 vmd po31 j n2 pc-acp vbi dt n2 pp-f po31 j n1; c-crq pns31 vvz p-acp dt npg1:
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The works which the Father hath geuen mee to finish, the same workes which I doe, beare witnesse of mee, that the Father sent me.
The works which the Father hath given me to finish, the same works which I do, bear witness of me, that the Father sent me.
dt n2 r-crq dt n1 vhz vvn pno11 pc-acp vvi, dt d n2 r-crq pns11 vdb, vvb n1 pp-f pno11, cst dt n1 vvd pno11.
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To like purpose willeth hee his to embrace loue, that thereby they might be knowen to be his Disciples, by louing one another.
To like purpose wills he his to embrace love, that thereby they might be known to be his Disciples, by loving one Another.
p-acp j n1 vvz pns31 po31 pc-acp vvi n1, cst av pns32 vmd vbi vvn p-acp vbi po31 n2, p-acp vvg pi j-jn.
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In another place, deciphering and discouering false Prophets, whose hypocrisie lyeth secretelye couered in Sheepes cloathing, In Another place, deciphering and discovering false prophets, whose hypocrisy lies secretly covered in Sheep clothing,
p-acp j-jn n1, vvg cc vvg j n2, rg-crq n1 vvz av-jn vvn p-acp n2 n1,
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when within they are rauening and deuouring wolues: he would their inward and secrete disposition, to be knowen by their outward actions: therefore he saith;
when within they Are ravening and devouring wolves: he would their inward and secret disposition, to be known by their outward actions: Therefore he Says;
c-crq p-acp pns32 vbr j-vvg cc j-vvg n2: pns31 vmd po32 j cc j-jn n1, pc-acp vbi vvn p-acp po32 j n2: av pns31 vvz;
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By their fruites you shall know them. The promptnes and obedience of Abrahams minde, was made apparant by his outward actions:
By their fruits you shall know them. The promptness and Obedience of Abrahams mind, was made apparent by his outward actions:
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Euery inward habite of the minde, must by outwarde signes and tokens be made manifest.
Every inward habit of the mind, must by outward Signs and tokens be made manifest.
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Faith therefore being a qualitie of the minde, must appeare, either sound, or counterfet, by works proceeding from it:
Faith Therefore being a quality of the mind, must appear, either found, or counterfeit, by works proceeding from it:
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therefore worketh it through loue, as Saint Paul affirmeth. And Saint Iames thus much signifieth by these works:
Therefore works it through love, as Saint Paul Affirmeth. And Saint James thus much signifies by these works:
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Shew me thy faith by thy workes; and I will shewe thee my faith by my works.
Show me thy faith by thy works; and I will show thee my faith by my works.
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If therfore we wil make our election sure and certaine; if we will shewe the grace of Christ to be in vs effectuall;
If Therefore we will make our election sure and certain; if we will show the grace of christ to be in us effectual;
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if we wil make it manifest that wee are sealed vp with the holy seale of Gods spirite, to the day of redemption;
if we will make it manifest that we Are sealed up with the holy seal of God's Spirit, to the day of redemption;
cs pns12 vmb vvi pn31 j cst pns12 vbr vvn a-acp p-acp dt j n1 pp-f npg1 n1, p-acp dt n1 pp-f n1;
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if we will make it knowen, that we are inwardly moued by the holy Ghost: Finally, if we will approue our faith for true and liuely faith in Iesus Christ;
if we will make it known, that we Are inwardly moved by the holy Ghost: Finally, if we will approve our faith for true and lively faith in Iesus christ;
cs pns12 vmb vvi pn31 vvn, cst pns12 vbr av-j vvn p-acp dt j n1: av-j, cs pns12 vmb vvi po12 n1 p-acp j cc j n1 p-acp np1 np1;
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then must we be studious & zealous of good works, that thereby our faith may be shewed:
then must we be studious & zealous of good works, that thereby our faith may be showed:
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least we incurre most iust reprehension, and for our hypocrisie bee worthely thus mocked;
lest we incur most just reprehension, and for our hypocrisy be worthily thus mocked;
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Shew me thy faith by thy workes, and I will shewe thee my faith by thy workes?
Show me thy faith by thy works, and I will show thee my faith by thy works?
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Herence it then appeareth, that good workes are tokens and argumentes of mens faith:
Herein it then appears, that good works Are tokens and Arguments of men's faith:
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Whereby it may be knowen, whether they haue true faith in Iesus Christ, or not?
Whereby it may be known, whither they have true faith in Iesus christ, or not?
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If workes declare our faith, what shall we say of the workes of the Infidels,
If works declare our faith, what shall we say of the works of the Infidels,
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and mis-beleeuing heathen, whose workes were most glorious, most vvorthie, most excellent, in the sight of men? What shalbe said of the vvorkes of the proud Pharisies, halting hypocrites, vvhose vvorkes are often (to the vievv of men) more vvorthy and more precious,
and misbelieving heathen, whose works were most glorious, most worthy, most excellent, in the sighed of men? What shall said of the works of the proud Pharisees, halting Hypocrites, whose works Are often (to the view of men) more worthy and more precious,
cc vvg j-jn, rg-crq n2 vbdr av-ds j, av-ds j-jn, av-ds j, p-acp dt n1 pp-f n2? q-crq vmb|vbi vvn pp-f dt n2 pp-f dt j np2, vvg n2, rg-crq n2 vbr av (p-acp dt vvi pp-f n2) av-dc j cc av-dc j,
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then the vvorks of the very Saints?
then the works of the very Saints?
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Shall vve thinke that their vvorks are expresse and liuely testimonies and arguments of faith? What shall vve say to the vvorks of men before their iustification? Can they shevve faith, being before, and vvithout faith?
Shall we think that their works Are express and lively testimonies and Arguments of faith? What shall we say to the works of men before their justification? Can they show faith, being before, and without faith?
vmb pns12 vvi d po32 n2 vbr j cc j n2 cc n2 pp-f n1? q-crq vmb pns12 vvi p-acp dt n2 pp-f n2 p-acp po32 n1? vmb pns32 vvi n1, vbg a-acp, cc p-acp n1?
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To these it may be ansvvered; that no vvorkes, vvhether vvithout faith, as in Infidels and hypocrites:
To these it may be answered; that no works, whether without faith, as in Infidels and Hypocrites:
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or before faith, as in the Saints before iustification, can be accounted or called good.
or before faith, as in the Saints before justification, can be accounted or called good.
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Many things are done of many men, which haue the shevve and outvvard appearance of goodnes:
Many things Are done of many men, which have the show and outward appearance of Goodness:
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yet proceeding not from faith, vvhereby they are sanctified:
yet proceeding not from faith, whereby they Are sanctified:
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neither from the same causes, neither after the same manner, neither to the same end, Whence,
neither from the same Causes, neither After the same manner, neither to the same end, Whence,
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hovv, and vvhereunto the vvorkes of the Saints, come, are done, and tende: they are farre from good vvorkes.
how, and whereunto the works of the Saints, come, Are done, and tend: they Are Far from good works.
c-crq, cc c-crq dt n2 pp-f dt n2, vvb, vbr vdn, cc vvi: pns32 vbr av-j p-acp j n2.
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So that there is a great difference betvvixt the vvorks of the Saints and faithfull people of God:
So that there is a great difference betwixt the works of the Saints and faithful people of God:
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and the vvorkes of heathenish people & Phylosophers: as betvvixt siluer and tinne; golde and copper; vvhich are like; yet not the same.
and the works of Heathenish people & Philosophers: as betwixt silver and tin; gold and copper; which Are like; yet not the same.
cc dt n2 pp-f j n1 cc n2: c-acp p-acp n1 cc n1; n1 cc n1; r-crq vbr j; av xx dt d.
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The vvorkes of the heathen come from the lavv and force of nature only; vvhich is corrupt and vitiate:
The works of the heathen come from the law and force of nature only; which is corrupt and vitiate:
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they are attained vnto by vse, custome, and exercise continuall: their ende is credite, glory, renoume, and estimation in the vvorlde.
they Are attained unto by use, custom, and exercise continual: their end is credit, glory, renown, and estimation in the world.
pns32 vbr vvn p-acp p-acp n1, n1, cc vvi j: po32 n1 vbz n1, n1, n1, cc n1 p-acp dt n1.
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But the vvorkes of Christians proceede from faith, grovve of loue, spring out of the knovvledge of the Gospell,
But the works of Christians proceed from faith, grow of love, spring out of the knowledge of the Gospel,
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& tend to the profite of our brethren, and the glorie of God.
& tend to the profit of our brothers, and the glory of God.
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These mens vvorks shevve foorth and testifie their faith, but not the vvorkes of the heathen, Pharisies,
These men's works show forth and testify their faith, but not the works of the heathen, Pharisees,
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or hypocrites, vvhose vvorks are not good, neither please God.
or Hypocrites, whose works Are not good, neither please God.
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Faith maketh not only our selues, but all other things vvhich vve doe vvith the good liking of God, to be accepted and pleasant before him.
Faith makes not only our selves, but all other things which we do with the good liking of God, to be accepted and pleasant before him.
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Frō vvhich fountaine vvhat soeuer flovveth not, cannot please him; For vvithout faith it is impossible to please God.
From which fountain what soever floweth not, cannot please him; For without faith it is impossible to please God.
p-acp r-crq n1 r-crq av vvz xx, vmbx vvi pno31; c-acp p-acp n1 pn31 vbz j pc-acp vvi np1.
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And be our vvorkes neuer so braue, or beautifull in our ovvne eyes, neuer so glittering and glorious in the sight of others:
And be our works never so brave, or beautiful in our own eyes, never so glittering and glorious in the sighed of Others:
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yet if they come not from faith, they are not only nothing, but naught also: because vvhatsoeuer is not of faith, is sinne.
yet if they come not from faith, they Are not only nothing, but nought also: Because whatsoever is not of faith, is sin.
av cs pns32 vvb xx p-acp n1, pns32 vbr xx av-j pi2, cc-acp pix av: c-acp r-crq vbz xx pp-f n1, vbz n1.
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Saint Augustine therfore disputing against the Pharisaicall pride and presumption of the Pelagians, saith very well;
Saint Augustine Therefore disputing against the Pharisaical pride and presumption of the Pelagians, Says very well;
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Our religion discerneth the iust from the vniust, not by the law of works, but by the law of faith ▪ without which faith, whatsoeuer seem good works, are sinnes, and turned into sinnes.
Our Religion discerneth the just from the unjust, not by the law of works, but by the law of faith ▪ without which faith, whatsoever seem good works, Are Sins, and turned into Sins.
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The workes therefore of the heathen, Pharisies, and hypocrites, are not to be reputed for good:
The works Therefore of the heathen, Pharisees, and Hypocrites, Are not to be reputed for good:
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yea all works, which are either before, or without faith, are not good:
yea all works, which Are either before, or without faith, Are not good:
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as Tertullian, Apol. 39. 46. Saint Augustine in the place cited, vpon Psal. 31. & 67. in his booke of the Citie of God, chap. 20. against Iulian, lib. 4. chap. 8. of grace and free will, chapter 7. to Sixtus in his Epistles, Epist. 105. and other places infinite, sheweth.
as Tertullian, Apollinarian 39. 46. Saint Augustine in the place cited, upon Psalm 31. & 67. in his book of the city of God, chap. 20. against Iulian, lib. 4. chap. 8. of grace and free will, chapter 7. to Sixtus in his Epistles, Epistle 105. and other places infinite, shows.
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Who to Honoratus, and to Sixtus, and in his booke of the spirite and letter, chap. 26. affirmeth, that no works are good;
Who to Honoratus, and to Sixtus, and in his book of the Spirit and Letter, chap. 26. Affirmeth, that no works Are good;
r-crq p-acp np1, cc p-acp np1, cc p-acp po31 n1 pp-f dt n1 cc n1, n1 crd vvz, cst av-dx n2 vbr j;
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but in that they folow iustification by faith, through which they are reputed onely for good.
but in that they follow justification by faith, through which they Are reputed only for good.
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Wherence then it may be apparant, that all workes shewe not, ne argue true faith;
Whence then it may be apparent, that all works show not, ne argue true faith;
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neither is it here the mind and meaning of the Apostle, to conclude in this manner: Workes shew faith: therefore all workes shewe faith.
neither is it Here the mind and meaning of the Apostle, to conclude in this manner: Works show faith: Therefore all works show faith.
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Or thus Good workes shew and argue faith; therefore euerie one that hath works apparantly good: hath therefore true faith.
Or thus Good works show and argue faith; Therefore every one that hath works apparently good: hath Therefore true faith.
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But his scope and drift is, to shew that where there is true faith in deede there cannot be but good works will appeare and follow:
But his scope and drift is, to show that where there is true faith in deed there cannot be but good works will appear and follow:
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and that men boast of faith in voine, whose faith is not accompanied with good works & christian actions:
and that men boast of faith in voine, whose faith is not accompanied with good works & christian actions:
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Seeing that there is no good tree, but in due time bringeth foorth her fruite in conuenient measure:
Seeing that there is no good tree, but in due time brings forth her fruit in convenient measure:
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Whereof in summer time destitute, it is accounted naught, dead, fruitlesses, and rotten.
Whereof in summer time destitute, it is accounted nought, dead, fruitlesses, and rotten.
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Which good workes, as they haue shewe, and do testifie of our faith, so that men gather probablie: hee hath works, therefore faith:
Which good works, as they have show, and do testify of our faith, so that men gather probably: he hath works, Therefore faith:
r-crq j n2, c-acp pns32 vhb n1, cc vdb vvi pp-f po12 n1, av d n2 vvb av-j: pns31 vhz n2, av n1:
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but necessarilie from the negatiue, (which here is respected chiefly,) he hath no works,
but necessarily from the negative, (which Here is respected chiefly,) he hath no works,
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therfore no true and liuely faith:
Therefore no true and lively faith:
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So are these works counted for good, and reckned pleasant vnto GOD, not for their owne sake,
So Are these works counted for good, and reckoned pleasant unto GOD, not for their own sake,
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but for the faiths sake, wherence the budde, spring out, and issue.
but for the faiths sake, Whence the bud, spring out, and issue.
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Moses therfore, to intimate thus much in Abel and his sacrifice, putteth Abell with his faith first, Moses Therefore, to intimate thus much in Abel and his sacrifice, putteth Abel with his faith First,
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then afterward his sacrifice, when he saith; God had respect to Abell and his sacrifice:
then afterwards his sacrifice, when he Says; God had respect to Abel and his sacrifice:
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to shew, that because God accepted Abels faith, therefore he respected the sacrifice, proceding from him:
to show, that Because God accepted Abel's faith, Therefore he respected the sacrifice, proceeding from him:
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and not the man, or his faith, for the sacrifice. Saint Gregorie thereof in a certaine place speaketh to the same purpose;
and not the man, or his faith, for the sacrifice. Saint Gregory thereof in a certain place speaks to the same purpose;
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In the iudgement of almightie God there is regarde had, not so much what is done or giuen; as of whō, and how.
In the judgement of almighty God there is regard had, not so much what is done or given; as of whom, and how.
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Herence is it, that God is said to haue looked vnto Abell and his gift: For Moses being about to say; God looked vnto Abels gift; he setteth downe carefully before:
Herein is it, that God is said to have looked unto Abel and his gift: For Moses being about to say; God looked unto Abel's gift; he sets down carefully before:
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That God looked vnto Abell. By which thing it is manifestly shewed, not that the offerer hath pleased, for his gift;
That God looked unto Abel. By which thing it is manifestly showed, not that the offerer hath pleased, for his gift;
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but the gift, for the geuer pleased God.
but the gift, for the giver pleased God.
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For this cause the gifts of the wicked please not God, because they come from them with whō God is not pleased.
For this cause the Gifts of the wicked please not God, Because they come from them with whom God is not pleased.
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Thus workes are good in respect of mens faith, whereby they are accepted with fauour before God:
Thus works Are good in respect of men's faith, whereby they Are accepted with favour before God:
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and are such tokens of our faith, as without which wee boast in vaine of faith.
and Are such tokens of our faith, as without which we boast in vain of faith.
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Which thing in this place the apostle geuing vs to vnderstand, with a mocking quippe, beating downe the vayne pride of hypocrites, saith; But some man might say;
Which thing in this place the apostle giving us to understand, with a mocking quip, beating down the vain pride of Hypocrites, Says; But Some man might say;
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euery man might thus mock thee: thou hast the faith, and I haue works:
every man might thus mock thee: thou hast the faith, and I have works:
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shewe me thy faith by thy workes, and I will shewe thee my faith by my works.
show me thy faith by thy works, and I will show thee my faith by my works.
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And this is the first reason why true faith cānot be with out works: which reason is from a similitude:
And this is the First reason why true faith cannot be with out works: which reason is from a similitude:
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wherof, and of the other things in that reason, The similitude it selfe, the application, and the mocking and ironicall preoccupating and preuenting of the obiection:
whereof, and of the other things in that reason, The similitude it self, the application, and the mocking and ironical preoccupating and preventing of the objection:
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This is sufficient to be spoken.
This is sufficient to be spoken.
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The second reason why iustifiing faith cannot bee without good works, is drawen from an absurditie:
The second reason why justifying faith cannot be without good works, is drawn from an absurdity:
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if that faith which is without workes, be that true faith wherby we are iustified; then the deuils might bee iustified:
if that faith which is without works, be that true faith whereby we Are justified; then the Devils might be justified:
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for they haue a bare faith, to beleeue there is a God: albeit they applie not themselues obediently to walke in his commandements.
for they have a bore faith, to believe there is a God: albeit they apply not themselves obediently to walk in his Commandments.
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But it were an absurd thing to say the deuils be iustified; for, because they are not iustified, therfore they tremble at the iudgements of God:
But it were an absurd thing to say the Devils be justified; for, Because they Are not justified, Therefore they tremble At the Judgments of God:
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whereby it appeareth that their faith is not true, nor sufficient.
whereby it appears that their faith is not true, nor sufficient.
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Now to boast of such a faith as is common to deuils, what vanitie, what follie, what absurditie is it? This reason the Apostle in these words expresseth;
Now to boast of such a faith as is Common to Devils, what vanity, what folly, what absurdity is it? This reason the Apostle in these words Expresses;
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Thou beleeuest there is one GOD, thou doest well: the deuils also beleeue it, and tremble.
Thou Believest there is one GOD, thou dost well: the Devils also believe it, and tremble.
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It were an absurd thing to say the deuils are iustified: yet if thy faith be but a bare faith: in worde, without workes; in tongue, without trueth; in shewe, without substance;
It were an absurd thing to say the Devils Are justified: yet if thy faith be but a bore faith: in word, without works; in tongue, without truth; in show, without substance;
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they may as well be iustified and saued as thou by thy like faith maist be saued:
they may as well be justified and saved as thou by thy like faith Mayest be saved:
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but by such faith which is destitute and voide of the workes of true sanctification, the deuils cannot be iustified:
but by such faith which is destitute and void of the works of true sanctification, the Devils cannot be justified:
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therefore neither cāst thou (O man) be iustified by the like. The deuils beleeue, and tremble: yet not iustified, not saued.
Therefore neither Canst thou (Oh man) be justified by the like. The Devils believe, and tremble: yet not justified, not saved.
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Now that the deuils beleeue there is one God: yea and confesse Iesus Christ to be his onely sonne, yet tremble before his throne,
Now that the Devils believe there is one God: yea and confess Iesus christ to be his only son, yet tremble before his throne,
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and diuine presence, the holy word of God, and the most sacred scriptures do teach vs:
and divine presence, the holy word of God, and the most sacred Scriptures do teach us:
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when our blessed Lord and Sauiour Iesus Christ was come into the land of the Gergesens, there mette him two m•n possessed with deuils, which came out of the graues, very fierce and terrible:
when our blessed Lord and Saviour Iesus christ was come into the land of the Gergesens, there met him two m•n possessed with Devils, which Come out of the graves, very fierce and terrible:
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so that no man might passe by that way. And these deuils possessing these two men, cried out vnto Christ with trembling and feare;
so that no man might pass by that Way. And these Devils possessing these two men, cried out unto christ with trembling and Fear;
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Iesus, thou sonne of God, what haue we to doe with thee? art thou come hether to torment vs before the time?
Iesus, thou son of God, what have we to do with thee? art thou come hither to torment us before the time?
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In another Euangelist in like manner, when the people preaced about Christ to be healed:
In Another Evangelist in like manner, when the people pressed about christ to be healed:
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the vncleane spirites which were in them whom Christ then cured, seeing him, fell downe before him, and cried, saying;
the unclean spirits which were in them whom christ then cured, seeing him, fell down before him, and cried, saying;
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Thou art the sonne of God.
Thou art the son of God.
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The deuill possessing him, whom neither fetters could holde nor chaines could binde, nor bandes could bridle:
The Devil possessing him, whom neither fetters could hold nor chains could bind, nor bands could bridle:
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seeing the Lord Iesus a farre of:
seeing the Lord Iesus a Far of:
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running and worshipped him, crying with a lowde voyce, what haue I to doe with thee, Iesus the sonne of the most high God? To this sense soundeth that also in the Euangelist Saint Luke: who writeth that the vncleane spirite possessing the man in the Synagogue of Capernaum in Galile, knew Christ, God blessed for euermore, and also confessed him openly. Whereof the Euangelist saieth thus:
running and worshipped him, crying with a loud voice, what have I to do with thee, Iesus the son of the most high God? To this sense soundeth that also in the Evangelist Saint Lycia: who Writeth that the unclean Spirit possessing the man in the Synagogue of Capernaum in Galilee, knew christ, God blessed for evermore, and also confessed him openly. Whereof the Evangelist Saith thus:
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In the Synagogue there was a man which had a spirite of an vncleane deuill, which cried with a loude voice, saying vnto Iesus Christ, Oh what haue we to doe with thee, Iesus of Nazareth? Art thou come to destroy vs? I know whom thou art,
In the Synagogue there was a man which had a Spirit of an unclean Devil, which cried with a loud voice, saying unto Iesus christ, O what have we to do with thee, Iesus of Nazareth? Art thou come to destroy us? I know whom thou art,
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euen the holy one of God.
even the holy one of God.
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These places nowe cited out of Saint Matthew, cap. 8. ver. 18. 19. of S. Marke, 3. cap.
These places now cited out of Saint Matthew, cap. 8. ver. 18. 19. of S. Mark, 3. cap.
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ver. 11. and cap. 5. ver. 2. 3. &c. of Saint Luke. cap. 4. ver. 33. 34. &c. and 5. 41. Luke. cap. 8. ver. 26. and many such like places, doe euidently shewe a kinde of beliefe to bee in the deuils:
ver. 11. and cap. 5. ver. 2. 3. etc. of Saint Lycia. cap. 4. ver. 33. 34. etc. and 5. 41. Lycia. cap. 8. ver. 26. and many such like places, do evidently show a kind of belief to be in the Devils:
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whereby they be perswaded there is a God.
whereby they be persuaded there is a God.
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Their confessing also the sonne of God Iesus Christ to be God, euen the sonne of the most highest:
Their confessing also the son of God Iesus christ to be God, even the son of the most highest:
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and their prostrating and casting downe of themselues before his diuine presence:
and their prostrating and casting down of themselves before his divine presence:
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Finally their feare, least he should torment them, and their desiring of him, not to sende them into the deepe, the place of their punishment: confirmeth this truth:
Finally their Fear, lest he should torment them, and their desiring of him, not to send them into the deep, the place of their punishment: confirmeth this truth:
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the deuils beleeue also and tremble. The deuills then doe not onely beleeue there is one God:
the Devils believe also and tremble. The Devils then do not only believe there is one God:
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but also confesse Iesus Christ to bee his sonne, and tremble for feare of his mightie power.
but also confess Iesus christ to be his son, and tremble for Fear of his mighty power.
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To conclude, this beliefe of the deuils and vnclean spirites, saint Luke in the Acts of the holy Apostles setteth forth most euidently, in the storie of the seuen sonnes of Sceua the priest and Iewe.
To conclude, this belief of the Devils and unclean spirits, saint Lycia in the Acts of the holy Apostles sets forth most evidently, in the story of the seuen Sons of Sceva the priest and Iewe.
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Which sonnes of his, being Exorcists, and taking vpon them, to call on the name of Iesus, whom Paul preached:
Which Sons of his, being Exorcists, and taking upon them, to call on the name of Iesus, whom Paul preached:
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coniured therby the foule and vncleane spirites to come out of men:
conjured thereby the foul and unclean spirits to come out of men:
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but the euill spirit by them thus coniured in a certaine man, answered them and said:
but the evil Spirit by them thus conjured in a certain man, answered them and said:
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Iesus I know, and Paul I know:
Iesus I know, and Paul I know:
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but who are you? Thus did the deuil, nor only beleeue, but confesse also, not onely Christ the sonne of the most highest,
but who Are you? Thus did the Devil, nor only believe, but confess also, not only christ the son of the most highest,
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but Paul also the seruant of the Lord, and of our blessed Sauiour Iesus Christ.
but Paul also the servant of the Lord, and of our blessed Saviour Iesus christ.
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Albeit these testimonies out of the newe Testament bee most cleare, to teach vs that the deuils beleeue there is one God:
Albeit these testimonies out of the new Testament be most clear, to teach us that the Devils believe there is one God:
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yet let vs also cast our eyes vppon the former generations: and looke euen from the beginning:
yet let us also cast our eyes upon the former generations: and look even from the beginning:
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and in the succeeding ages, and wee shall see out of the olde Testament also this same confirmed:
and in the succeeding ages, and we shall see out of the old Testament also this same confirmed:
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and so haue a most sweete and pleasaunt harmonie of them both together.
and so have a most sweet and pleasant harmony of them both together.
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VVhen God Almightie had made man, and placed him in the most pleasaunt garden of Eden:
When God Almighty had made man, and placed him in the most pleasant garden of Eden:
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and had giuen him commaundement, that he shoulde not eate of the forbidden fruite, which grewe in the middest of Paradise,
and had given him Commandment, that he should not eat of the forbidden fruit, which grew in the midst of Paradise,
cc vhd vvn pno31 n1, cst pns31 vmd xx vvi pp-f dt j-vvn n1, r-crq vvd p-acp dt n1 pp-f n1,
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euen of the tree of the knowledge of good and euill:
even of the tree of the knowledge of good and evil:
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Satan tempting man to disobedience, doth not denie that there was anie God, which had giuen such commaundement to man:
Satan tempting man to disobedience, does not deny that there was any God, which had given such Commandment to man:
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but as beleeuing there was one God, and confessing the same vnto Euah, asketh her, whether God indeede had commaunded them not to eate of the tree of knowledge.
but as believing there was one God, and confessing the same unto Eve, asks her, whither God indeed had commanded them not to eat of the tree of knowledge.
cc-acp c-acp vvg a-acp vbds crd np1, cc vvg dt d p-acp np1, vvz pno31, cs np1 av vhd vvn pno32 xx pc-acp vvi pp-f dt n1 pp-f n1.
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VVhen the sonnes of God, the holie Angels, stoode all about the throne of God,
When the Sons of God, the holy Angels, stood all about the throne of God,
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and Satan himselfe comming from the compassing of the earth, and the worlde, presented himselfe also before his diuine Maiestie:
and Satan himself coming from the compassing of the earth, and the world, presented himself also before his divine Majesty:
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and God had demaunded of him, whether he had considered Iob his seruant:
and God had demanded of him, whither he had considered Job his servant:
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The deuill, as beleeuing the heauenlie and diuine nature, confesseth the Godheade, in his accusation of Iob: hath Iob serued God for nought? Thus the deuill at that time also beleeued.
The Devil, as believing the heavenly and divine nature, Confesses the Godhead, in his accusation of Job: hath Job served God for nought? Thus the Devil At that time also believed.
dt n1, c-acp vvg dt j cc j-jn n1, vvz dt n1, p-acp po31 n1 pp-f np1: vhz np1 vvn np1 p-acp pix? av dt n1 p-acp d n1 av vvn.
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Finally, when the Lorde Almightie, sitting vpon his heauenly throne, and hauing all the hoste of heauen about him,
Finally, when the Lord Almighty, sitting upon his heavenly throne, and having all the host of heaven about him,
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as it were consulting and deuising to bring a iust plague vpon Ahab, the wicked and vngodly King of Israell:
as it were consulting and devising to bring a just plague upon Ahab, the wicked and ungodly King of Israel:
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had but asked the question, who woulde entice Ahab, that he might perish in Ramoth Gilead:
had but asked the question, who would entice Ahab, that he might perish in Ramoth Gilead:
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Satan the deuill, as beleeuing that diuine nature, and excellent maiestie to be God, submitted himselfe to Gods will:
Satan the Devil, as believing that divine nature, and excellent majesty to be God, submitted himself to God's will:
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offered himselfe to the execution of his iudgements, and sayd, I will entice him.
offered himself to the execution of his Judgments, and said, I will entice him.
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Thus then, both the testimonies of the olde, and the authorities of the newe Testament confirme the doctrine of our Apostle: the deuils beleeue and tremble.
Thus then, both the testimonies of the old, and the authorities of the new Testament confirm the Doctrine of our Apostle: the Devils believe and tremble.
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Nowe where the Apostle Saint Iames saieth, thou beleeuest there is one God, thou doest well:
Now where the Apostle Saint James Saith, thou Believest there is one God, thou dost well:
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the deuils also beleeue and tremble: this speach, thou doest well: may haue a double sense.
the Devils also believe and tremble: this speech, thou dost well: may have a double sense.
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For either it may be taken irronically, and in taunting wise:
For either it may be taken irronically, and in taunting wise:
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as iustly vpbraiding and reprouing them for their vaine ostentation of fayth, and their boasting in their beleefe, which is no better then the faith of diuels.
as justly upbraiding and reproving them for their vain ostentation of faith, and their boasting in their belief, which is no better then the faith of Devils.
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VVherefore, as when men doe most wickedly, yet we, in reproouing, in taunting, in mocking and checking manner say: O, it is well done: and so reproue their iniquitie:
Wherefore, as when men do most wickedly, yet we, in reproving, in taunting, in mocking and checking manner say: Oh, it is well done: and so reprove their iniquity:
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So here Saint Iames: bitterly and sharpely inueighing agaynst the wicked, and iustly reproouing their vaine faith, sayeth;
So Here Saint James: bitterly and sharply inveighing against the wicked, and justly reproving their vain faith, Saith;
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Thou beleeuest there is one God; thou doest well: the deu•ls beleeue also, and tremble: and so condemneth their hypocrisie. As who should say:
Thou Believest there is one God; thou dost well: the deu•ls believe also, and tremble: and so Condemneth their hypocrisy. As who should say:
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is it well done in deede, when thou doest beleeue no better then deuils do?
is it well done in deed, when thou dost believe no better then Devils do?
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Or else it may be spoken affirmatiuely, and to this sense: thou beleeuest there is one God: thou doest well:
Or Else it may be spoken affirmatively, and to this sense: thou Believest there is one God: thou dost well:
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for it is a good thing thus to doe: but yet is not this all: neither is it inough or sufficient, neither must thou rest in that degree of fayth,
for it is a good thing thus to do: but yet is not this all: neither is it enough or sufficient, neither must thou rest in that degree of faith,
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but goe on, and proceede, and growe from faith to faith: and then to beleeue there is one God, is well.
but go on, and proceed, and grow from faith to faith: and then to believe there is one God, is well.
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Otherwise thy faith shall not profite thee: for the deuils also beleeue there is one God: yet tremble they in desperation.
Otherwise thy faith shall not profit thee: for the Devils also believe there is one God: yet tremble they in desperation.
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VVherfore then, if a man shoulde describe vnto vs faith in this manner: it is faith, to beleeue there is one God:
Wherefore then, if a man should describe unto us faith in this manner: it is faith, to believe there is one God:
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this definition, declaration, or description of faith were altogether imperfect: neither is this the faith wherby a man may bee saued;
this definition, declaration, or description of faith were altogether imperfect: neither is this the faith whereby a man may be saved;
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for the deuils themselues haue as good a faith as this: and yet are not saued.
for the Devils themselves have as good a faith as this: and yet Are not saved.
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As then it were absurde for any to say, that the deuils shall be saued:
As then it were absurd for any to say, that the Devils shall be saved:
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which no man affirmeth, vnlesse hee be voide of knowledge, bereft of reason, enwrapped in errour, doting through follie:
which no man Affirmeth, unless he be void of knowledge, bereft of reason, enwrapped in error, doting through folly:
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so it is no lesse absurde for men to seeke to bee saued through that faith, which is common vnto the deuils also, yet can not saue them:
so it is no less absurd for men to seek to be saved through that faith, which is Common unto the Devils also, yet can not save them:
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which thing our Apostle here teacheth and telleth vs: thou beleeuest there is one God, thou doest well:
which thing our Apostle Here Teaches and Telleth us: thou Believest there is one God, thou dost well:
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the deuils beleeue also and tremble. To make a plaine, euident and apparant difference, betwixt true faith and feigned: the faith of the Saints:
the Devils believe also and tremble. To make a plain, evident and apparent difference, betwixt true faith and feigned: the faith of the Saints:
dt n2 vvb av cc vvi. pc-acp vvi dt n1, j cc j n1, p-acp j n1 cc j-vvn: dt n1 pp-f dt n2:
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and the shadowe of faith in the wicked, the holy auncient and reuerend fathers haue shewed, that it is one thing to beleeue that God is,
and the shadow of faith in the wicked, the holy ancient and reverend Father's have showed, that it is one thing to believe that God is,
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and another thing to beleeue God: and another thing to beleeue in God.
and Another thing to believe God: and Another thing to believe in God.
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1 To beleeue that God is, is to beleeue there is a God, and the same the creator and the gouernour of heauen and earth:
1 To believe that God is, is to believe there is a God, and the same the creator and the governor of heaven and earth:
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which the verie sight and view of the creatures, and the frame of the worlde, doth teach all Nations and people, be they neuer so rude, neuer so sauage, neuer so barbarous,
which the very sighed and view of the creatures, and the frame of the world, does teach all nations and people, be they never so rude, never so savage, never so barbarous,
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as the heathen man, and Oratour of the Romaines, Tullie in sundrie of his bookes and workes hath confessed. And the verie deuils themselues:
as the heathen man, and Orator of the Romans, Tullie in sundry of his books and works hath confessed. And the very Devils themselves:
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Seeing the wonderfulnesse of his woorkes: the omnipotencie of his power: the incomprehensiblenesse of his wisedome:
Seeing the wonderfulness of his works: the omnipotency of his power: the incomprehensibleness of his Wisdom:
vvg dt n1 pp-f po31 n2: dt n1 pp-f po31 n1: dt n1 pp-f po31 n1:
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the terrour and seueritie of his iudgements, and the excellencie of his Maiestie:
the terror and severity of his Judgments, and the excellency of his Majesty:
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are also forced, will they nill they, to beleeue and perswade themselues there is one God.
Are also forced, will they nill they, to believe and persuade themselves there is one God.
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This faith then is common to the heathen and to the Saints: vnto men and vnto deuils:
This faith then is Common to the heathen and to the Saints: unto men and unto Devils:
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and therefore therby can we not be saued. 2 To beleeue God, is to beleeue Gods worde to be true:
and Therefore thereby can we not be saved. 2 To believe God, is to believe God's word to be true:
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to beleeue that God is faithfull in all his sayings and holy in all his workes.
to believe that God is faithful in all his sayings and holy in all his works.
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Which thing, albeit the wicked sometimes seeme to doe: yet simplie can they not be saide to beleeue God.
Which thing, albeit the wicked sometime seem to do: yet simply can they not be said to believe God.
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For if they either beleeued him to be true in his promises, or constant in his threatnings:
For if they either believed him to be true in his promises, or constant in his threatenings:
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then would they, neither so maliciously persecute vertue, neither so greedilie follow after vice, as experience doth teach they dayly do.
then would they, neither so maliciously persecute virtue, neither so greedily follow After vice, as experience does teach they daily do.
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If they beleeued God, then either the hope of heauen promised in mercie to the righteous:
If they believed God, then either the hope of heaven promised in mercy to the righteous:
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or dreade of damnation threatned in iustice to the wicked, woulde withdrawe them from wickednesse: but neither the one, neither the other doth perswade them:
or dread of damnation threatened in Justice to the wicked, would withdraw them from wickedness: but neither the one, neither the other does persuade them:
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therefore do they not rightly beleeue God.
Therefore do they not rightly believe God.
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3 To beleeue in God, is not onely to beleeue that God is, neither only to beleeue all things in his holy word to be most certaine and most sure:
3 To believe in God, is not only to believe that God is, neither only to believe all things in his holy word to be most certain and most sure:
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but also particularly to embrace, and specially apply vnto our owne selues, all the promises made by God the father, in his son Iesus Christ, both concerning mercie,
but also particularly to embrace, and specially apply unto our own selves, all the promises made by God the father, in his son Iesus christ, both Concerning mercy,
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and also remission of sinnes, vnto the Saints: to relie, rest, and stay onely vppon his mightie power:
and also remission of Sins, unto the Saints: to rely, rest, and stay only upon his mighty power:
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to haue all hope of happinesse in his onely fauour:
to have all hope of happiness in his only favour:
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to perswade our selues of true righteousnesse, release of sinne, imputation of iustice, eternall saluation, onely through his deare sonne our Sauiour Iesus Christ the righteous:
to persuade our selves of true righteousness, release of sin, imputation of Justice, Eternal salvation, only through his deer son our Saviour Iesus christ the righteous:
pc-acp vvi po12 n2 pp-f j n1, n1 pp-f n1, n1 pp-f n1, j n1, av-j p-acp po31 j-jn n1 po12 n1 np1 np1 dt j:
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who onely died for our sinnes, and rose againe for our iustification:
who only died for our Sins, and rose again for our justification:
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who onely once suffered for vs, the iust for the vniust, to bring vs to God:
who only once suffered for us, the just for the unjust, to bring us to God:
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who onely is the fulfilling of the law, for al that beleeue: and therefore alone of god for vs, made wisdome, iustification, sanctification, & redemption:
who only is the fulfilling of the law, for all that believe: and Therefore alone of god for us, made Wisdom, justification, sanctification, & redemption:
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that according as it is written, he that reioiceth, let him reioice in the Lord.
that according as it is written, he that Rejoiceth, let him rejoice in the Lord.
cst vvg c-acp pn31 vbz vvn, pns31 cst vvz, vvb pno31 vvi p-acp dt n1.
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This faith who so hath from God, doeth not onely beleeue God is, neither alone acknowledge him as a most mightie Lorde,
This faith who so hath from God, doth not only believe God is, neither alone acknowledge him as a most mighty Lord,
d n1 r-crq av vhz p-acp np1, vdz xx av-j vvi np1 vbz, av-dx av-j vvi pno31 p-acp dt av-ds j n1,
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and most iust iudge, neither onely perswade himselfe generally the things in scripture contained to be true:
and most just judge, neither only persuade himself generally the things in scripture contained to be true:
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which in some sort is common both vnto men & vnto deuils: to the Saints, and to the wicked:
which in Some sort is Common both unto men & unto Devils: to the Saints, and to the wicked:
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but also doth loue God, as a father full of all mercy:
but also does love God, as a father full of all mercy:
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hope in him for pardon of sinnes, as in the onely fountaine of grace and goodnesse:
hope in him for pardon of Sins, as in the only fountain of grace and Goodness:
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and this faith is chiefly proper vnto the Saints:
and this faith is chiefly proper unto the Saints:
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in whom also it bringeth forth the fruites of righteousnes, that in them God in all things may be glorified through Iesus Christ.
in whom also it brings forth the fruits of righteousness, that in them God in all things may be glorified through Iesus christ.
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To beleeue therefore that there is one God, is faith more large and generall, then may be accounted sounde and liuely faith:
To believe Therefore that there is one God, is faith more large and general, then may be accounted sound and lively faith:
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whose proper marke and specifical difference is, to applie the sure promises of mercie by God made vnto the Saints; vnto our selues:
whose proper mark and specifical difference is, to apply the sure promises of mercy by God made unto the Saints; unto our selves:
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which neyther the wicked of the world, neither the deuils do: therefore by that their faith, can they not be saued:
which neither the wicked of the world, neither the Devils do: Therefore by that their faith, can they not be saved:
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yea rather as vtterly without all hope, through feare of endlesse damnation, they tremble.
yea rather as utterly without all hope, through Fear of endless damnation, they tremble.
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But a man might say, that the faith of Gods elect seruaunts is not voide of feare:
But a man might say, that the faith of God's elect Servants is not void of Fear:
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for to be voide vtterly of feare, is a thing most wicked. Wherefore Paul hauing in many wordes noted the wickednesse of the naturall and vnregenerate men:
for to be void utterly of Fear, is a thing most wicked. Wherefore Paul having in many words noted the wickedness of the natural and unregenerate men:
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setteth downe this as the full measure of their iniquitie: the feare of God is not before their eyes.
sets down this as the full measure of their iniquity: the Fear of God is not before their eyes.
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True it is, there is feare in the Saintes: which God himselfe commendeth vnto vs, by his Prophet:
True it is, there is Fear in the Saints: which God himself commends unto us, by his Prophet:
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to whom shall I haue respecte;
to whom shall I have respect;
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but to such as are poore, humble in heart, and tremble at my sayings? This feare Salomon commendeth as the beginning of wisedome:
but to such as Are poor, humble in heart, and tremble At my sayings? This Fear Solomon commends as the beginning of Wisdom:
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and Saint Paul opposeth it to wicked presumption: be not high minded, but feare: and requireth it in the Saints, as a marke of saluation:
and Saint Paul Opposeth it to wicked presumption: be not high minded, but Fear: and requires it in the Saints, as a mark of salvation:
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worke out your saluation with feare and trembling. This feare proceedeth from loue, and care we haue to please God;
work out your salvation with Fear and trembling. This Fear Proceedeth from love, and care we have to please God;
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loth in any thing to offende him, as our father most mercifull, most bounteous and louing:
loath in any thing to offend him, as our father most merciful, most bounteous and loving:
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not so much for feare of receyuing punishment, as for care not to loose the benefite of mercie:
not so much for Fear of receiving punishment, as for care not to lose the benefit of mercy:
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as Saint Augustine wisely hath obserued. But as for the feare and trembling of wicked men and damned spirites:
as Saint Augustine wisely hath observed. But as for the Fear and trembling of wicked men and damned spirits:
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it is alwaies through remembrance of Gods iudgementes: and their owne endles torments, which in hell they shall suffer;
it is always through remembrance of God's Judgments: and their own endless torments, which in hell they shall suffer;
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which are prepared for Satan and his Angels. They feare, because hee alwaies threateneth torments, neuer promiseth reconcilement: alvvaies appeareth rigorous, neuer fauourable: alvvaies dreadfull, neuer amiable:
which Are prepared for Satan and his Angels. They Fear, Because he always threateneth torments, never promises reconcilement: always appears rigorous, never favourable: always dreadful, never amiable:
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wherefore they carying daily in their breastes and bosomes tormenting furies: which holde them day and night vnder dread of endlesse destruction:
Wherefore they carrying daily in their breasts and bosoms tormenting furies: which hold them day and night under dread of endless destruction:
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when they see continually the countenaunce of God against them: armed with all the weapons of his vengeaunce to persequute them:
when they see continually the countenance of God against them: armed with all the weapons of his vengeance to persequute them:
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when they see they can take no hold-fast of Gods mercie, for their intollerable pryde, and finall apostasie against his heauenly maiestie:
when they see they can take no holdfast of God's mercy, for their intolerable pride, and final apostasy against his heavenly majesty:
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they cannot but feare, they cannot but tremble. Now if the Deuils beleeue there is one God:
they cannot but Fear, they cannot but tremble. Now if the Devils believe there is one God:
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then the Epicures, the Atheistes, the wicked fooles of the vvorlde, vvhich say in their heartes there is no God: are worse then deuils.
then the Epicureans, the Atheists, the wicked Fools of the world, which say in their hearts there is no God: Are Worse then Devils.
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If the deuils tremble before Gods presence, and throne of iudgement:
If the Devils tremble before God's presence, and throne of judgement:
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then are many men and women, which iest at the day of iudgement, make a mocke at appearing before the tribunall seate of God, to receyue according to their workes: worse then deuils.
then Are many men and women, which jest At the day of judgement, make a mock At appearing before the tribunal seat of God, to receive according to their works: Worse then Devils.
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If then hypocrites haue no better faith then deuils haue: and it be a most absurde thing to say the deuils are saued;
If then Hypocrites have no better faith then Devils have: and it be a most absurd thing to say the Devils Are saved;
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then is it no lesse absurditie to say, that wicked men by like faith can be saued:
then is it no less absurdity to say, that wicked men by like faith can be saved:
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seeing they are destitute of all goodnesse: voide of all righteousnesse: farre from all fruites of sanctification.
seeing they Are destitute of all Goodness: void of all righteousness: Far from all fruits of sanctification.
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Which thing this holy Apostle teacheth vs in this place: thou beleuest there is one God, thou doest well:
Which thing this holy Apostle Teaches us in this place: thou Believest there is one God, thou dost well:
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the deuils also belieue, and tremble. Finally then, it may herehence appeare necessarie; that as men are truly iustified before God through faith in Christ:
the Devils also believe, and tremble. Finally then, it may herehence appear necessary; that as men Are truly justified before God through faith in christ:
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so they should by their workes, the liuely testimonies of true faith, shewe themselues before men to be in deede righteous:
so they should by their works, the lively testimonies of true faith, show themselves before men to be in deed righteous:
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that as inwardly with God they are made iust by their beleefe: so outwardly with men, they might be knowen to be iuste by their deedes:
that as inwardly with God they Are made just by their belief: so outwardly with men, they might be known to be just by their Deeds:
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that so they might adde to their faith vertue: to their profession, sanctification: to their religion, holy conuersation:
that so they might add to their faith virtue: to their profession, sanctification: to their Religion, holy Conversation:
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which is the scope and drifte of this Apostles doctrine.
which is the scope and drift of this Apostles Doctrine.
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Neither is this doctrine, a doctrine, eyther rarely heard of, or vnusiall in other places of holy Scripture:
Neither is this Doctrine, a Doctrine, either rarely herd of, or vnusiall in other places of holy Scripture:
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for the whole bodie of the Scriptures teach vs, the necessitie of good vvorkes and fruits of sanctification in the saints, without which all holinesse, is hypocrisie: all deuotion, dissimulation.
for the Whole body of the Scriptures teach us, the necessity of good works and fruits of sanctification in the Saints, without which all holiness, is hypocrisy: all devotion, dissimulation.
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And to this ende, not onely the Prophets in their bookes, but our Sauiour Christ in the gospell,
And to this end, not only the prophets in their books, but our Saviour christ in the gospel,
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and the holy Apostles in their sacred writings, haue moued men professing godlinesse, to the fruits of righteousnesse,
and the holy Apostles in their sacred writings, have moved men professing godliness, to the fruits of righteousness,
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least they otherwise doing, be iustly reprooued for their hypocrisie.
lest they otherwise doing, be justly reproved for their hypocrisy.
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And for asmuch as it is not onely a matter of most great account in all times, to haue this godly care of bringing forth fruites of true sanctification vnto Gods glory:
And for as as it is not only a matter of most great account in all times, to have this godly care of bringing forth fruits of true sanctification unto God's glory:
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but is also the most liuely testimonie of our election, who are therefore called of God, that we might be irreprehensible through loue:
but is also the most lively testimony of our election, who Are Therefore called of God, that we might be irreprehensible through love:
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and the sure signe of our regeneration and new birth, whose chiefe end is to walke in good workes, which God hath prepared for vs; as witnesseth the Scriptures:
and the sure Signen of our regeneration and new birth, whose chief end is to walk in good works, which God hath prepared for us; as Witnesseth the Scriptures:
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we are the workemanship of God, created in Iesus Christ, vnto good workes, that we should walke therein.
we Are the workmanship of God, created in Iesus christ, unto good works, that we should walk therein.
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Which thing also, Zacharie the father of S. Iohn baptist maketh the end of our redemption:
Which thing also, Zacharias the father of S. John baptist makes the end of our redemption:
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we are redeemed by him from the power or handes of our enemies; we Are redeemed by him from the power or hands of our enemies;
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that we should serue him without feare, in holinesse and righteousnesse all the daies of our life.
that we should serve him without Fear, in holiness and righteousness all the days of our life.
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Much more, not onely might, but also ought to be spoken touching these matters;
Much more, not only might, but also ought to be spoken touching these matters;
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but I hope this may suffice reasonable creatures, touching the office of faith, and vse or end of good vvorkes in the Saints of God.
but I hope this may suffice reasonable creatures, touching the office of faith, and use or end of good works in the Saints of God.
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Now God, which is the fountaine of all goodnesse, the father of all lightes, the giuer of all spirituall grace, the sender downe of all vertues into our heartes:
Now God, which is the fountain of all Goodness, the father of all lights, the giver of all spiritual grace, the sender down of all Virtues into our hearts:
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powre downe vpon vs that most excellent gifte of vnfayned faith, without vvhich nothing is acceptable, nothing pleasant in his sight:
pour down upon us that most excellent gift of unfeigned faith, without which nothing is acceptable, nothing pleasant in his sighed:
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that, it in vs vvorking through loue, and vve replenished with all fruites of righteousnesse, and abounding in all sanctification:
that, it in us working through love, and we replenished with all fruits of righteousness, and abounding in all sanctification:
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may thereby giue infallible testimonie of our iustification;
may thereby give infallible testimony of our justification;
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and in the whole course of our life, may alwaies through righteousnesse and holinesse, so glorifie God here, that by him vvee may be glorified in the life to come;
and in the Whole course of our life, may always through righteousness and holiness, so Glorify God Here, that by him we may be glorified in the life to come;
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not through our merites, but of his only mercie, through Iesus Christ our onely Lord and Sauiour:
not through our merits, but of his only mercy, through Iesus christ our only Lord and Saviour:
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who with the father and the holy ghost, liueth and raigneth, one immortall, inuisible and onely wise God, both now and for euermore, Amen.
who with the father and the holy ghost, lives and Reigneth, one immortal, invisible and only wise God, both now and for evermore, Amen.
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Iames Chapter 2. verses 20. 21. 22. 23. 24. 25. 26. Sermon 13. Verses. 20.
James Chapter 2. Verses 20. 21. 22. 23. 24. 25. 26. Sermon 13. Verses. 20.
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But wilt thou vnderstand, O thou vaine man, that the faith which is without workes is dead? 21.
But wilt thou understand, Oh thou vain man, that the faith which is without works is dead? 21.
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Was not Abraham our father iustified through workes, when he offered vp Isaac his sonne vpon the altar? 22.
Was not Abraham our father justified through works, when he offered up Isaac his son upon the altar? 22.
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Seest thou not, that faith wrought with his works? & through the works was the faith made perfect. 23.
See thou not, that faith wrought with his works? & through the works was the faith made perfect. 23.
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And the Scripture was fulfilled which saith, Abraham beleeued God, and it was imputed vnto him for righteousnesse,
And the Scripture was fulfilled which Says, Abraham believed God, and it was imputed unto him for righteousness,
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and he was called the friend of God. 24.
and he was called the friend of God. 24.
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Ye see then how that of works a man is iustified, and not of faith onely. 25.
You see then how that of works a man is justified, and not of faith only. 25.
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Likewise also was not Rahab the harlot iustified through workes, when she had receyued the messengers,
Likewise also was not Rahab the harlot justified through works, when she had received the messengers,
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& sent them out another way? 26. For as the body without the spirite is dead, so faith without works is dead.
& sent them out Another Way? 26. For as the body without the Spirit is dead, so faith without works is dead.
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In these words of the Apostle there are two things to be considered, as appeareth. Namely. In these words of the Apostle there Are two things to be considered, as appears. Namely.
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1. The other part of his confirmation, conteining the 3. Thirde argument from the example of Abraham.
1. The other part of his confirmation, containing the 3. Third argument from the Exampl of Abraham.
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20. 21. 22. & 23. 4. Fourth, from the example of Rahab. 25. 2. The conclusion of the whole discourse, 1. Made and set downe vers. 24. 2. Repeated. 26. The third reason why true faith is not without good workes, is drawen from the example of Abraham: who had no doubt, a true and liuely faith:
20. 21. 22. & 23. 4. Fourth, from the Exampl of Rahab. 25. 2. The conclusion of the Whole discourse, 1. Made and Set down vers. 24. 2. Repeated. 26. The third reason why true faith is not without good works, is drawn from the Exampl of Abraham: who had no doubt, a true and lively faith:
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for which cause hee is highly praised, both of Moses the Prophet, and Paul the Apostle of Christ:
for which cause he is highly praised, both of Moses the Prophet, and Paul the Apostle of christ:
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yet did this great and holy Patriarke, by offering vp his sonne Isaac, in whom the hope of his posteritie,
yet did this great and holy Patriarch, by offering up his son Isaac, in whom the hope of his posterity,
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and the truth of Gods promise consisted, shew what manner faith he had: not a dead, barren, and fruitelesse faith;
and the truth of God's promise consisted, show what manner faith he had: not a dead, barren, and fruitless faith;
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but quick, liuely, and plentifull in all good workes, to the glorie of God.
but quick, lively, and plentiful in all good works, to the glory of God.
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For which cause he receaued a true testimonie from Gods owne mouth, and it was set downe by Moses, for all posteritie for euermore, that he was righteous indeede, and the friend of God.
For which cause he received a true testimony from God's own Mouth, and it was Set down by Moses, for all posterity for evermore, that he was righteous indeed, and the friend of God.
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Such a faith ought euery one of Gods Saints to haue therefore, whereby they may recete auestimonie from God & man, of their integritie, righteousnes, and iustification.
Such a faith ought every one of God's Saints to have Therefore, whereby they may recete auestimonie from God & man, of their integrity, righteousness, and justification.
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The force of this reason is this; what maner of faith Abraham (the father of the faithfull) had:
The force of this reason is this; what manner of faith Abraham (the father of the faithful) had:
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such faith ought all his children, all the Saintes, all that rightly beleeue in God, and his Sonne Iesus Christ, for to haue also:
such faith ought all his children, all the Saints, all that rightly believe in God, and his Son Iesus christ, for to have also:
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But the faith of Abraham was no shadowe nor shewe, but a substance and soundnes of faith.
But the faith of Abraham was no shadow nor show, but a substance and soundness of faith.
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His faith was not in worde onely: but in worke also: not in tongue and talke alone, but in truth and veritie:
His faith was not in word only: but in work also: not in tongue and talk alone, but in truth and verity:
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not a bare, barren, fruitelesse faith, but a liuely, working and plentifull faith:
not a bore, barren, fruitless faith, but a lively, working and plentiful faith:
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such faith therefore ought the faith of all Gods Saints to bee, and not deade, without workes.
such faith Therefore ought the faith of all God's Saints to be, and not dead, without works.
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Which thing Saint Iames to insinuate & giue vs to vnderstād, he breaketh forth into these words,
Which thing Saint James to insinuate & give us to understand, he breaks forth into these words,
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but wilt thou vnderstande, O thou vaine man, that the faith which is without workes, is deade? was not Abraham our father iustified through workes,
but wilt thou understand, Oh thou vain man, that the faith which is without works, is dead? was not Abraham our father justified through works,
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when he offered vp Isaac his sonne vpon the altar?
when he offered up Isaac his son upon the altar?
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Wherein first let vs with Illericus, see the annotation and obseruation or note of Cardinall Caiatan, one of the Romish clergy, vpon these wordes:
Wherein First let us with Illericus, see the annotation and observation or note of Cardinal Caiatan, one of the Romish Clergy, upon these words:
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wilt thou vnderstand O thou vaine man, that faith which is without works is deade? Marke reader (saith he) that James meaneth not, that faith without workes is deade,
wilt thou understand Oh thou vain man, that faith which is without works is dead? Mark reader (Says he) that James means not, that faith without works is dead,
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because it is manifest that we are iustified by faith euen without workes, as appeareth by infants baptized,
Because it is manifest that we Are justified by faith even without works, as appears by Infants baptised,
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and in olde folke also, baptized, and forthwith deceasing and dying:
and in old folk also, baptised, and forthwith deceasing and dying:
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but he meaneth faith without workes, that is, faith refusing to worke, is deade, vaine and not able to iustifie.
but he means faith without works, that is, faith refusing to work, is dead, vain and not able to justify.
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Thus euen one of their owne, (who would herence conclude the necessitie of workes in the matter of iustification,) spoke that same which we all speake and defende,
Thus even one of their own, (who would Herein conclude the necessity of works in the matter of justification,) spoke that same which we all speak and defend,
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and for which wee are wrongfully condemned of them, that faith which is not prepared to doe well,
and for which we Are wrongfully condemned of them, that faith which is not prepared to do well,
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when occasion is offered, but then refuseth to worke, is deade and profiteth nothing:
when occasion is offered, but then Refuseth to work, is dead and profiteth nothing:
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for as much as true faith worketh alwaies (when matter, occasion, and opportunitie is offered) through loue, as Saint Paul auoucheth.
for as much as true faith works always (when matter, occasion, and opportunity is offered) through love, as Saint Paul avoucheth.
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This sence of Saint James, if the Romanistes would holde, if not with vs, yet with their owne Cardinall, there should remaine out of this place no controuersie at all betwixte vs and them, in the matter of iustification.
This sense of Saint James, if the Romanists would hold, if not with us, yet with their own Cardinal, there should remain out of this place no controversy At all betwixt us and them, in the matter of justification.
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This foretold, the words of the Apostle are plaine, the storie euident, the matter manifest, therefore a briefe and pataphrasticall running ouer them may bee sufficient.
This foretold, the words of the Apostle Are plain, the story evident, the matter manifest, Therefore a brief and pataphrasticall running over them may be sufficient.
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Wilt thou vnderstand (saith he) ô thou vaine man, that faith without workes is dead? Faith in men iustified, destitute of workes, or as Caietane saith;
Wilt thou understand (Says he) o thou vain man, that faith without works is dead? Faith in men justified, destitute of works, or as Cajetan Says;
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refusing to doe well when occasion is offered, is dead indeede:
refusing to do well when occasion is offered, is dead indeed:
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for that all the Saints shewe foorth their faith in the practise of workes, and vertue.
for that all the Saints show forth their faith in the practice of works, and virtue.
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The apostle Saint Iames also here calleth hypocrites and men vaunting and boasting of faith, without the fruites of righteousnesse, emptie, or vaine:
The apostle Saint James also Here calls Hypocrites and men vaunting and boasting of faith, without the fruits of righteousness, empty, or vain:
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borowing his similitude from barrelles, or other like vessels: which the emptier they be, the more they doe sounde and rumble:
borrowing his similitude from barrels, or other like vessels: which the emptier they be, the more they do sound and rumble:
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so likewise these men, the voider they are of true faith, the more they prate and prattle therof:
so likewise these men, the voider they Are of true faith, the more they prate and prattle thereof:
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the lesse substance they haue of sound religion:
the less substance they have of found Religion:
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the greater shewe and sound they geue, and therefore may bee well called vaine, or emptie.
the greater show and found they give, and Therefore may be well called vain, or empty.
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Was not Abraham our Father iustified, when he offered his sonne Isaac vpon the Altar? was he not iustified through workes? Moses recordeth, that when Abraham had obteined a Sonne, according to the promise which was made vnto him by God, both when he talked with Abraham, and gaue him circumcision, the seale of the couenant,
Was not Abraham our Father justified, when he offered his son Isaac upon the Altar? was he not justified through works? Moses recordeth, that when Abraham had obtained a Son, according to the promise which was made unto him by God, both when he talked with Abraham, and gave him circumcision, the seal of the Covenant,
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and also in the day of the destruction of Sodom and Gomorrha:
and also in the day of the destruction of Sodom and Gomorrha:
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he was commaunded to goe to the mount Moriah, and there to offer vp that Sonne, whom GOD had witnessed should be his heire:
he was commanded to go to the mount Moriah, and there to offer up that Son, whom GOD had witnessed should be his heir:
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and in whom all the nations of the world should be blessed.
and in whom all the Nations of the world should be blessed.
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Which thing Abraham willingly obeying, causeth his Asse to be sadled, wood to be prepared, fire,
Which thing Abraham willingly obeying, Causes his Ass to be saddled, wood to be prepared, fire,
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and a knife to be in a readines:
and a knife to be in a readiness:
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and the next morning, he, and his sonne, and two of his seruantes, tooke their iourney towardes the mount Moriah, there to offer vp Isaac: Abraham a farre off seeing the place, commaunded his seruants to stay, laide the wood vpon Isaac, tooke the knife,
and the next morning, he, and his son, and two of his Servants, took their journey towards the mount Moriah, there to offer up Isaac: Abraham a Far off seeing the place, commanded his Servants to stay, laid the wood upon Isaac, took the knife,
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and fire in his owne handes, and so with his Sonne came to the place which the Lord appointed.
and fire in his own hands, and so with his Son Come to the place which the Lord appointed.
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Where hee taketh and bindeth his sonne, hee stretcheth out his hande for the knife to haue cut his throate:
Where he Takes and binds his son, he Stretcheth out his hand for the knife to have Cut his throat:
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This his obedience the Lord seeing, sendeth his Angell, stayeth Abraham from touching the childe, and saith vnto him;
This his Obedience the Lord seeing, sends his Angel, stays Abraham from touching the child, and Says unto him;
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Now I know that thou fearest God, in that thou hast not spared thy sonne, for my sake.
Now I know that thou Fearest God, in that thou hast not spared thy son, for my sake.
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This was the worke of Abraham, whereby he made manifest, and declared his liuely faith: for which work S. James saith he was iustified, that is, knowen to be iust.
This was the work of Abraham, whereby he made manifest, and declared his lively faith: for which work S. James Says he was justified, that is, known to be just.
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This his faith wrought with his workes, and was effectuall and fruitfull through his obedience:
This his faith wrought with his works, and was effectual and fruitful through his Obedience:
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and through that worke of his obedience, was his faith made perfecte, declared to be sound, shewed to be true, knowen to be liuely and acceptable before God and man.
and through that work of his Obedience, was his faith made perfect, declared to be found, showed to be true, known to be lively and acceptable before God and man.
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Who the more he by his obedience shewed his faith, the more was his faith thereby knowen to be perfect:
Who the more he by his Obedience showed his faith, the more was his faith thereby known to be perfect:
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not that his faith or any mans faith in this world, can be perfect and absolute on euery part:
not that his faith or any men faith in this world, can be perfect and absolute on every part:
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For we haue here no gift in the highest degree of perfection, which may not daylie be increased:
For we have Here no gift in the highest degree of perfection, which may not daily be increased:
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and all men must learne in humilitie of their Spirites, dailie to praie with the most holy Apostles; Lord increase our faith.
and all men must Learn in humility of their Spirits, daily to pray with the most holy Apostles; Lord increase our faith.
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But in as much as by good workes our faith daily riseth, and groweth to greater measure of perfection,
But in as much as by good works our faith daily Riseth, and grows to greater measure of perfection,
p-acp p-acp c-acp d c-acp p-acp j n2 po12 n1 av-j vvz, cc vvz p-acp jc n1 pp-f n1,
(24) sermon (DIV2)
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and is daily more and more thereby confirmed, and knowen to be perfect:
and is daily more and more thereby confirmed, and known to be perfect:
cc vbz av-j av-dc cc av-dc av vvn, cc vvn pc-acp vbi j:
(24) sermon (DIV2)
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4550
as the more often the tree bringeth foorth fruit, the more plainly is it knowen to be good: it is called perfect.
as the more often the tree brings forth fruit, the more plainly is it known to be good: it is called perfect.
c-acp dt av-dc av dt n1 vvz av n1, dt av-dc av-j vbz pn31 vvn pc-acp vbi j: pn31 vbz vvn j.
(24) sermon (DIV2)
596
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4551
That Saint James here saith of Abrahams faith, that it was made perfect by workes, wee may not therence conclude, that the beginning,
That Saint James Here Says of Abrahams faith, that it was made perfect by works, we may not therence conclude, that the beginning,
cst n1 np1 av vvz pp-f npg1 n1, cst pn31 vbds vvn j p-acp n2, pns12 vmb xx n1 vvi, cst dt n1,
(24) sermon (DIV2)
597
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4552
and first rising, and springing vp of faith is from God, but the consummation and perfection thereof, from our selues, and our own works:
and First rising, and springing up of faith is from God, but the consummation and perfection thereof, from our selves, and our own works:
cc ord vvg, cc vvg a-acp pp-f n1 vbz p-acp np1, cc-acp dt n1 cc n1 av, p-acp po12 n2, cc po12 d n2:
(24) sermon (DIV2)
597
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4553
For what were this, but intollerable pride, in ascribing the lesse to God, the greater to our selues:
For what were this, but intolerable pride, in ascribing the less to God, the greater to our selves:
c-acp r-crq vbdr d, cc-acp j n1, p-acp vvg dt av-dc p-acp np1, dt jc p-acp po12 n2:
(24) sermon (DIV2)
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4554
the beginning of good to him, the consummation and accomplishment to our selues:
the beginning of good to him, the consummation and accomplishment to our selves:
dt n-vvg pp-f j p-acp pno31, dt n1 cc n1 p-acp po12 n2:
(24) sermon (DIV2)
597
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4555
to chalenge and arrogate praise vnto our workes, and to derogate from his glorie? where against the Princely Prophet Dauid prayeth, when he saith;
to challenge and arrogate praise unto our works, and to derogate from his glory? where against the Princely Prophet David Prayeth, when he Says;
pc-acp vvi cc vvi n1 p-acp po12 n2, cc pc-acp vvi p-acp po31 n1? q-crq p-acp dt j n1 np1 vvz, c-crq pns31 vvz;
(24) sermon (DIV2)
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4556
Not vnto vs, ô Lord, nor vnto vs, but vnto thy name geue the praise. For were the beginnings from God, but the perfection in our works;
Not unto us, o Lord, nor unto us, but unto thy name give the praise. For were the beginnings from God, but the perfection in our works;
xx p-acp pno12, uh n1, ccx p-acp pno12, cc-acp p-acp po21 n1 vvi dt n1. c-acp vbdr dt n2 p-acp np1, cc-acp dt n1 p-acp po12 n2;
(24) sermon (DIV2)
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4557
then looke how much more excellent the perfection and ende of euery thing is, then the beginning:
then look how much more excellent the perfection and end of every thing is, then the beginning:
av vvb c-crq av-d av-dc j dt n1 cc n1 pp-f d n1 vbz, cs dt n1:
(24) sermon (DIV2)
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4558
and the consummation of faith, then the entrance or inchoation thereof: so much more praise shoulde belong to vs, then to God himselfe:
and the consummation of faith, then the Entrance or inchoation thereof: so much more praise should belong to us, then to God himself:
cc dt n1 pp-f n1, cs dt n1 cc n1 av: av d dc n1 vmd vvi p-acp pno12, av p-acp np1 px31:
(24) sermon (DIV2)
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4559
Which thing to desire, were great vngodlines: to attempt, were horrible pride: boldly to chalenge, were not onely shamefull presumption, but the full measure of all iniquitie.
Which thing to desire, were great ungodliness: to attempt, were horrible pride: boldly to challenge, were not only shameful presumption, but the full measure of all iniquity.
r-crq n1 pc-acp vvi, vbdr j n1: pc-acp vvi, vbdr j n1: av-j pc-acp vvi, vbdr xx av-j j n1, cc-acp dt j n1 pp-f d n1.
(24) sermon (DIV2)
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4560
Wherefore let vs learne a better profession, and ascribe all in all vnto God, who both beginneth,
Wherefore let us Learn a better profession, and ascribe all in all unto God, who both begins,
q-crq vvb pno12 vvi dt jc n1, cc vvi d p-acp d p-acp np1, r-crq d vvz,
(24) sermon (DIV2)
599
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4561
and also maketh perfect whatsoeuer is perfect in vs:
and also makes perfect whatsoever is perfect in us:
cc av vvz j r-crq vbz j p-acp pno12:
(24) sermon (DIV2)
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4562
hee it is that worketh in vs, both to will, and also to perfourme, according to his good pleasure.
he it is that works in us, both to will, and also to perform, according to his good pleasure.
uh pn31 vbz cst vvz p-acp pno12, av-d p-acp n1, cc av pc-acp vvi, vvg p-acp po31 j n1.
(24) sermon (DIV2)
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4563
From whom we haue all our sufficiencie, who of our selues, as of our selues, are not able to thinke a good thought, much lesse to make perfecte any thing in our selues:
From whom we have all our sufficiency, who of our selves, as of our selves, Are not able to think a good Thought, much less to make perfect any thing in our selves:
p-acp ro-crq pns12 vhb d po12 n1, r-crq pp-f po12 n2, c-acp pp-f po12 n2, vbr xx j pc-acp vvi dt j n1, av-d av-dc pc-acp vvi vvi d n1 p-acp po12 n2:
(24) sermon (DIV2)
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4564
but all our sufficiencie is from God, from whom euery good, and euerie perfecte gift proceedeth,
but all our sufficiency is from God, from whom every good, and every perfect gift Proceedeth,
cc-acp d po12 n1 vbz p-acp np1, p-acp ro-crq d j, cc d vvi n1 vvz,
(24) sermon (DIV2)
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4565
as from the father of lights.
as from the father of lights.
c-acp p-acp dt n1 pp-f n2.
(24) sermon (DIV2)
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4566
So that not onely the beginning of faith, but the increase and perfection therof, is from him.
So that not only the beginning of faith, but the increase and perfection thereof, is from him.
av cst xx av-j dt n-vvg pp-f n1, cc-acp dt n1 cc n1 av, vbz p-acp pno31.
(24) sermon (DIV2)
599
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4567
For which cause as the Apostles prayed to Christ, (who is God, blessed for euer) for increase of saith;
For which cause as the Apostles prayed to christ, (who is God, blessed for ever) for increase of Says;
p-acp r-crq n1 p-acp dt n2 vvd p-acp np1, (r-crq vbz np1, vvn p-acp av) p-acp n1 pp-f vvz;
(24) sermon (DIV2)
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4568
so S. Paul and Saint Peter, ascribing the perfection, establishment, and consummation of all things vnto GOD, haue therefore praied vnto God,
so S. Paul and Saint Peter, ascribing the perfection, establishment, and consummation of all things unto GOD, have Therefore prayed unto God,
av n1 np1 cc n1 np1, vvg dt n1, n1, cc n1 pp-f d n2 p-acp np1, vhb av vvn p-acp np1,
(24) sermon (DIV2)
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4569
as plainly appeareth in their Epistles;
as plainly appears in their Epistles;
c-acp av-j vvz p-acp po32 n2;
(24) sermon (DIV2)
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4570
The God of peace, that brought againe from the dead our Lord Iesus, the great Shepheard of the sheepe, through the bloud of the euerlasting couenant, make you perfecte in all good workes, to doe his will, woorking in you that which is pleasaunt in his sight, thorowe Iesus Christ, to whom be praise for euer and euer, Amen.
The God of peace, that brought again from the dead our Lord Iesus, the great Shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in all good works, to do his will, working in you that which is pleasant in his sighed, thorough Iesus christ, to whom be praise for ever and ever, Amen.
dt n1 pp-f n1, cst vvd av p-acp dt j po12 n1 np1, dt j n1 pp-f dt n1, p-acp dt n1 pp-f dt j n1, vvb pn22 vvi p-acp d j n2, pc-acp vdi po31 n1, vvg p-acp pn22 d r-crq vbz j p-acp po31 n1, p-acp np1 np1, p-acp ro-crq vbb n1 p-acp av cc av, uh-n.
(24) sermon (DIV2)
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4571
And Saint Peter; And the God of all grace, which hath called vs vnto his eternal glorie by Christ Iesus,
And Saint Peter; And the God of all grace, which hath called us unto his Eternal glory by christ Iesus,
cc n1 np1; cc dt n1 pp-f d n1, r-crq vhz vvn pno12 p-acp po31 j n1 p-acp np1 np1,
(24) sermon (DIV2)
601
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4572
after that ye haue suffered a little, make you perfect, confirme strengthen, and stablish you: to whom be glorie for euer and euer.
After that you have suffered a little, make you perfect, confirm strengthen, and establish you: to whom be glory for ever and ever.
c-acp cst pn22 vhb vvn dt j, vvb pn22 j, vvb vvi, cc vvb pn22: p-acp ro-crq vbb n1 p-acp av cc av.
(24) sermon (DIV2)
601
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4573
Thus then the beginning, continuance, and encrease: yea the perfection and establishment of the very faith of Abraham, was onely from God, as the cause:
Thus then the beginning, Continuance, and increase: yea the perfection and establishment of the very faith of Abraham, was only from God, as the cause:
av av dt n1, n1, cc vvi: uh dt n1 cc n1 pp-f dt j n1 pp-f np1, vbds av-j p-acp np1, c-acp dt n1:
(24) sermon (DIV2)
602
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4574
yet is it knowen to be perfect, and declared so to be, before men, through workes, as the Apostle witnesseth:
yet is it known to be perfect, and declared so to be, before men, through works, as the Apostle Witnesseth:
av vbz pn31 vvn pc-acp vbi j, cc vvd av pc-acp vbi, c-acp n2, p-acp n2, c-acp dt n1 vvz:
(24) sermon (DIV2)
602
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4575
and the Scripture was fulfilled, when by his obedience it did clearely appeare, how truely it was written of Abraham, by the Prophet Moses, that Abraham beleeued,
and the Scripture was fulfilled, when by his Obedience it did clearly appear, how truly it was written of Abraham, by the Prophet Moses, that Abraham believed,
cc dt n1 vbds vvn, c-crq p-acp po31 n1 pn31 vdd av-j vvi, c-crq av-j pn31 vbds vvn pp-f np1, p-acp dt n1 np1, cst np1 vvn,
(24) sermon (DIV2)
602
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4576
and it was imputed vnto him for righteousnes.
and it was imputed unto him for righteousness.
cc pn31 vbds vvn p-acp pno31 p-acp n1.
(24) sermon (DIV2)
602
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4577
So that his worke is said in the Scripture, to haue made the testimonie of Moses true, cleare,
So that his work is said in the Scripture, to have made the testimony of Moses true, clear,
av cst po31 n1 vbz vvn p-acp dt n1, pc-acp vhi vvn dt n1 pp-f np1 j, j,
(24) sermon (DIV2)
602
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4578
and euident, that Abraham beleeued, and that his faith to that word of promise, (that one of his owne loines and bowels should be his heire) was imputed vnto him for righteousnes.
and evident, that Abraham believed, and that his faith to that word of promise, (that one of his own loins and bowels should be his heir) was imputed unto him for righteousness.
cc j, cst np1 vvn, cc cst po31 n1 p-acp d n1 pp-f n1, (d crd pp-f po31 d n2 cc n2 vmd vbi po31 n1) vbds vvn p-acp pno31 p-acp n1.
(24) sermon (DIV2)
602
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4579
This being the argument of Saint James, from the example of Abraham, that what faith was in him, the like ought to be in all Gods Saints:
This being the argument of Saint James, from the Exampl of Abraham, that what faith was in him, the like ought to be in all God's Saints:
d vbg dt n1 pp-f n1 np1, p-acp dt n1 pp-f np1, cst r-crq n1 vbds p-acp pno31, dt j pi pc-acp vbi p-acp d ng1 n2:
(24) sermon (DIV2)
603
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4580
and that as his faith was ioyned with the worke of obedience to God, when occasion was ministred:
and that as his faith was joined with the work of Obedience to God, when occasion was ministered:
cc cst p-acp po31 n1 vbds vvn p-acp dt n1 pp-f n1 p-acp np1, c-crq n1 vbds vvn:
(24) sermon (DIV2)
603
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4581
so ought the faith of euerie one of the children of God, to be bewtified, accompanied,
so ought the faith of every one of the children of God, to be beautified, accompanied,
av vmd dt n1 pp-f d crd pp-f dt n2 pp-f np1, pc-acp vbi vvn, vvn,
(24) sermon (DIV2)
603
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4582
& shewed foorth through good works: The conclusion is inferred;
& showed forth through good works: The conclusion is inferred;
cc vvd av p-acp j n2: dt n1 vbz vvn;
(24) sermon (DIV2)
603
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4583
You see then how that a man is iustified of workes, that is, proued, and knowen to men, to be iust and righteous before God by workes, and not by faith onely:
You see then how that a man is justified of works, that is, proved, and known to men, to be just and righteous before God by works, and not by faith only:
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(24) sermon (DIV2)
603
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4584
not of a colde, dead, bare, barren, fruitlesse, idle faith onely:
not of a cold, dead, bore, barren, fruitless, idle faith only:
xx pp-f dt j-jn, j, j, j, j, j n1 av-j:
(24) sermon (DIV2)
603
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4585
such a faith as is in words, when we say we haue faith, though we haue no workes:
such a faith as is in words, when we say we have faith, though we have no works:
d dt n1 c-acp vbz p-acp n2, c-crq pns12 vvb pns12 vhb n1, cs pns12 vhb dx n2:
(24) sermon (DIV2)
603
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4586
Of which faith hypocrites so much glorie, and make boastein vaine, as of that faith which is no true faith.
Of which faith Hypocrites so much glory, and make boastein vain, as of that faith which is no true faith.
pp-f r-crq n1 n2 av d n1, cc vvb vvi j, c-acp pp-f d n1 r-crq vbz dx j n1.
(24) sermon (DIV2)
603
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4587
And this conclusion must agree in the same sence of tearmes, wherein the example was proposed:
And this conclusion must agree in the same sense of terms, wherein the Exampl was proposed:
cc d n1 vmb vvi p-acp dt d n1 pp-f n2, c-crq dt n1 vbds vvn:
(24) sermon (DIV2)
604
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4588
and the tearmes herein to be noted, are specially two: Iustified, and faith. Iustified, in the example proposed, signifieth to be knowen for iust: not to be made iust.
and the terms herein to be noted, Are specially two: Justified, and faith. Justified, in the Exampl proposed, signifies to be known for just: not to be made just.
cc dt n2 av pc-acp vbi vvn, vbr av-j crd: vvn, cc n1. vvn, p-acp dt n1 vvn, vvz pc-acp vbi vvn p-acp j: xx pc-acp vbi vvn j.
(24) sermon (DIV2)
604
Page 236
4589
Faith signifieth that bare profession, whereby in words we say we haue faith, and the religion of Christ.
Faith signifies that bore profession, whereby in words we say we have faith, and the Religion of christ.
n1 vvz d j n1, c-crq p-acp n2 pns12 vvb pns12 vhb n1, cc dt n1 pp-f np1.
(24) sermon (DIV2)
604
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4590
Such faith was not in Abraham, therefore neither is any other man by such a faith reputed for righteous.
Such faith was not in Abraham, Therefore neither is any other man by such a faith reputed for righteous.
d n1 vbds xx p-acp np1, av av-dx vbz d j-jn n1 p-acp d dt n1 vvn p-acp j.
(24) sermon (DIV2)
604
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4591
And their wordes thus in the same and right sense taken, the conclusion is true: a man is not iustified by faith onely, but by workes:
And their words thus in the same and right sense taken, the conclusion is true: a man is not justified by faith only, but by works:
cc po32 n2 av p-acp dt d cc j-jn n1 vvn, dt n1 vbz j: dt n1 vbz xx vvn p-acp n1 av-j, cc-acp p-acp n2:
(24) sermon (DIV2)
605
Page 137
4592
faith onely in wordes, maketh not men to bee knowen for righteous among men: but faith in workes and deedes.
faith only in words, makes not men to be known for righteous among men: but faith in works and Deeds.
n1 av-j p-acp n2, vvz xx n2 pc-acp vbi vvn p-acp j p-acp n2: cc-acp n1 p-acp n2 cc n2.
(24) sermon (DIV2)
605
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4593
These things thus set downe in the example of Abraham: the fourth and last argument, which faith in gods Saints is not without workes:
These things thus Set down in the Exampl of Abraham: the fourth and last argument, which faith in God's Saints is not without works:
d n2 av vvn a-acp p-acp dt n1 pp-f np1: dt ord cc ord n1, r-crq n1 p-acp n2 n2 vbz xx p-acp n2:
(24) sermon (DIV2)
606
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4594
is drawne from Rahab the vittailer, tauerner, hostesse, or harlot of Ierico: whose example teacheth the same that Abrahās did:
is drawn from Rahab the vittailer, taverner, hostess, or harlot of Jericho: whose Exampl Teaches the same that Abrahans did:
vbz vvn p-acp np1 dt n1, n1, n1, cc n1 pp-f np1: rg-crq n1 vvz dt d d vvz vdd:
(24) sermon (DIV2)
606
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4595
that the faith of Gods Saints is not fruitlesse, or void of good works: for she also was iustified through workes, when she receyued the messengers:
that the faith of God's Saints is not fruitless, or void of good works: for she also was justified through works, when she received the messengers:
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(24) sermon (DIV2)
606
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4596
and sent them out another way.
and sent them out Another Way.
cc vvd pno32 av j-jn n1.
(24) sermon (DIV2)
606
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4597
The storie is recorded in the booke of Iosua: wherein it is set downe, that at what time as Iosua, by the counsell and commaundement of God, purposed the siege and sacking of Ierico the Citie:
The story is recorded in the book of Iosua: wherein it is Set down, that At what time as Iosua, by the counsel and Commandment of God, purposed the siege and sacking of Jericho the city:
dt n1 vbz vvn p-acp dt n1 pp-f np1: c-crq pn31 vbz vvn a-acp, cst p-acp r-crq n1 p-acp np1, p-acp dt n1 cc n1 pp-f np1, vvd dt n1 cc vvg pp-f np1 dt n1:
(24) sermon (DIV2)
606
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4598
he sent before him two men, to spie out, and to view the land, and the Citie:
he sent before him two men, to spy out, and to view the land, and the city:
pns31 vvd p-acp pno31 crd n2, pc-acp vvi av, cc pc-acp vvi dt n1, cc dt n1:
(24) sermon (DIV2)
606
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4599
which thing comming to the eares of the King of Ierico, that there were such men come to the house of Rahab: hee sent to her to send him the men:
which thing coming to the ears of the King of Jericho, that there were such men come to the house of Rahab: he sent to her to send him the men:
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(24) sermon (DIV2)
606
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4600
she seeing that, being perswaded they were the true seruants of the God of heauen & earth,
she seeing that, being persuaded they were the true Servants of the God of heaven & earth,
pns31 vvg cst, vbg vvn pns32 vbdr dt j n2 pp-f dt n1 pp-f n1 cc n1,
(24) sermon (DIV2)
606
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4601
and that the lande should bee giuen by God into their hands (wherin her faith consisted:) she hid the men:
and that the land should be given by God into their hands (wherein her faith consisted:) she hid the men:
cc cst dt n1 vmd vbi vvn p-acp np1 p-acp po32 n2 (c-crq po31 n1 vvd:) pns31 vvd dt n2:
(24) sermon (DIV2)
606
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4602
and tolde the messengers of the King, that they were gone, and so sent them away:
and told the messengers of the King, that they were gone, and so sent them away:
cc vvd dt n2 pp-f dt n1, cst pns32 vbdr vvn, cc av vvd pno32 av:
(24) sermon (DIV2)
606
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4603
who being gone, shee came to the spies, and tolde them how their feare was vpon the inhabitants of the land:
who being gone, she Come to the spies, and told them how their Fear was upon the inhabitants of the land:
r-crq vbg vvn, pns31 vvd p-acp dt n2, cc vvd pno32 c-crq po32 n1 vbds p-acp dt n2 pp-f dt n1:
(24) sermon (DIV2)
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4604
therefore desired she them, that as she had shewed them mercie, so they would shewe he• mercie,
Therefore desired she them, that as she had showed them mercy, so they would show he• mercy,
av vvd pns31 pno32, cst c-acp pns31 vhd vvn pno32 n1, av pns32 vmd vvi n1 n1,
(24) sermon (DIV2)
606
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4605
when the Citie should be destroyed. This was promised: a signe and warning was giuen, shee sendeth them away: and so they escaped.
when the city should be destroyed. This was promised: a Signen and warning was given, she sends them away: and so they escaped.
c-crq dt n1 vmd vbi vvn. d vbds vvn: dt n1 cc n1 vbds vvn, pns31 vvz pno32 av: cc av pns32 vvd.
(24) sermon (DIV2)
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4606
This her facte Saint Iames commendeth, affirming that thereby shee also was iustified:
This her fact Saint James commends, affirming that thereby she also was justified:
d po31 n1 n1 np1 vvz, vvg cst av pns31 av vbds vvn:
(24) sermon (DIV2)
606
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4607
euen knowen for righteous, and declared thereby to the spyes of Iosua, and to all Israel.
even known for righteous, and declared thereby to the spies of Iosua, and to all Israel.
av-j vvn p-acp j, cc vvd av p-acp dt n2 pp-f np1, cc p-acp d np1.
(24) sermon (DIV2)
606
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4608
The force of this place then is this:
The force of this place then is this:
dt n1 pp-f d n1 av vbz d:
(24) sermon (DIV2)
607
Page 137
4609
as Abraham, through bare and naked faith deserued not the prayse of iustice, righteousnesse, and iustification before men:
as Abraham, through bore and naked faith deserved not the praise of Justice, righteousness, and justification before men:
c-acp np1, p-acp j cc j n1 vvd xx dt n1 pp-f n1, n1, cc n1 p-acp n2:
(24) sermon (DIV2)
607
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4610
so neither did Rahab: but as Abraham hauing occasion thereto, shewed his fayth by his holy obedience:
so neither did Rahab: but as Abraham having occasion thereto, showed his faith by his holy Obedience:
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so Rahab shewed the vnfeignednesse of her fayth, by her sauing and sending away safely the messengers of Josua: and so both of them were iustified before men,
so Rahab showed the unfeignedness of her faith, by her Saving and sending away safely the messengers of Joshua: and so both of them were justified before men,
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and in the vewe of the worlde: not by faith onely, that is bare faith: but by workes whereby their faith was shewed and made manifest.
and in the view of the world: not by faith only, that is bore faith: but by works whereby their faith was showed and made manifest.
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In these two examples, all men are contained, whether Iewe or Gentile, whether righteous or prophane and openly wicked.
In these two Examples, all men Are contained, whither Iewe or Gentile, whither righteous or profane and openly wicked.
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Abrahams example containeth all Iewes, and all men of vertue and godlinesse.Abrahams Exampl Containeth all Iewes, and all men of virtue and godliness.
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Rahabs example containeth all Gentiles, straungers from Gods people, all wicked persons, which yet through the grace of GOD are planted in the Church,Rahabs Exampl Containeth all Gentiles, Strangers from God's people, all wicked Persons, which yet through the grace of GOD Are planted in the Church,
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and made members of the bodie of Christ: wherein the diuersitie of the argument consisteth.
and made members of the body of christ: wherein the diversity of the argument Consisteth.
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Thus the holie Apostle culled and picked out two most diuerse and vnlike examples, the one of a man, the other of a woman:
Thus the holy Apostle culled and picked out two most diverse and unlike Examples, the one of a man, the other of a woman:
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the one of Gods people, the other of a straunger: the one of one godly, the other of one wicked:
the one of God's people, the other of a stranger: the one of one godly, the other of one wicked:
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to the ende that thereby he might teach men, that none, neither man nor woman, neither Iewe nor Gentile:
to the end that thereby he might teach men, that none, neither man nor woman, neither Iewe nor Gentile:
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neither of the people of GOD, nor straunger: neither godly, nor wicked: can bee reputed or reckened for iust and righteous before GOD in deede:
neither of the people of GOD, nor stranger: neither godly, nor wicked: can be reputed or reckoned for just and righteous before GOD in deed:
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whose praise appeareth not in the practise of vertue and good workes, by which they are shewed and knowen for righteous before men.
whose praise appears not in the practice of virtue and good works, by which they Are showed and known for righteous before men.
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So that in none, vvhat kinde or condition:
So that in none, what kind or condition:
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what people or nation, what coast or countrie so euer they bee of, true faith can bee void and destitute of vvorks:
what people or Nation, what coast or country so ever they be of, true faith can be void and destitute of works:
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as by these arguments novv appeareth most manifest. Novve the Apostle againe repeateth the conclusion: that as the bodie voyde of the soule and spirite, is deade:
as by these Arguments now appears most manifest. Now the Apostle again repeateth the conclusion: that as the body void of the soul and Spirit, is dead:
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so fayth vvithout vvoorkes is deade also.
so faith without works is dead also.
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That vvhen the soule is out of the bodie, the bodie is voyde of office, of action,
That when the soul is out of the body, the body is void of office, of actium,
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and all things which argue life: So fayth destitute of good workes, sheweth no duetie of loue: giueth no testimonie of life:
and all things which argue life: So faith destitute of good works, shows no duty of love: gives no testimony of life:
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hath no signe or force and efficacie: profiteth not: is like a deade carkasse: is but an idoll or shadowe of fayth. And this is the conclusion. These things thus setdowne:
hath not Signen or force and efficacy: profiteth not: is like a dead carcase: is but an idol or shadow of faith. And this is the conclusion. These things thus setdown:
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howbeeit it maie plainely appeare, what the drifte and scope of Saint Iames was:
howbeit it may plainly appear, what the drift and scope of Saint James was:
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onelie to beate downe the pride of hypocrites, who bragged and boasted of faith without the fruites of iustification and righteousnesse:
only to beat down the pride of Hypocrites, who bragged and boasted of faith without the fruits of justification and righteousness:
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and not to oppose himselfe agaynst Saint Paul, who in so manie places prooueth that wee are iustifyed by fayth without the woorkes of the lawe:
and not to oppose himself against Saint Paul, who in so many places proveth that we Are justified by faith without the works of the law:
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and thereunto alledgeth the same Abraham for example of iustification by fayth, whome the Apostle vseth for iustification by workes:
and thereunto allegeth the same Abraham for Exampl of justification by faith, whom the Apostle uses for justification by works:
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as our aduersaries oppose them, and set the one agaynst the other: as if the spirite of GOD in them were deuided:
as our Adversaries oppose them, and Set the one against the other: as if the Spirit of GOD in them were divided:
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yet that all doubting and halting betwixt diuerse opinions may bee remooued: all controuersie which in appearaunce seemeth great betwixt these Apostles, may bee taken away:
yet that all doubting and halting betwixt diverse opinions may be removed: all controversy which in appearance seems great betwixt these Apostles, may be taken away:
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that the controuersie betwixt vs and our aduersaries may the better bee appeased: and all occasion of abusing this place for their iustification by works before GOD, secluded:
that the controversy betwixt us and our Adversaries may the better be appeased: and all occasion of abusing this place for their justification by works before GOD, secluded:
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there are foure things diligently to bee examined and discussed, wherein the whole matter consisteth. 1 What fayth Saint James meaneth,
there Are foure things diligently to be examined and discussed, wherein the Whole matter Consisteth. 1 What faith Saint James means,
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when in this place hee so inueyeth against it. 2 In what sense iustification is to bee taken in this controuersie. 3 VVhat woorkes hee meaneth, woorkes before or after fayth,
when in this place he so inveyeth against it. 2 In what sense justification is to be taken in this controversy. 3 What works he means, works before or After faith,
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when he ascribeth iustification to woorkes. 4 What manner of men and people he dealt withall,
when he ascribeth justification to works. 4 What manner of men and people he dealt withal,
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and to what persons he speaketh. 1 Touching faith: all men almost boast thereof, all men glorie therein:
and to what Persons he speaks. 1 Touching faith: all men almost boast thereof, all men glory therein:
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yet the hundred thousand person scarsely knoweth aright, what true, sound, and iustifying, fayth meaneth:
yet the hundred thousand person scarcely Knoweth aright, what true, found, and justifying, faith means:
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in respect whereof, and in regard that the sundrie signification thereof breedeth controuersie betwixt vs and our aduersaries, in the matter and argument of iustification:
in respect whereof, and in regard that the sundry signification thereof breeds controversy betwixt us and our Adversaries, in the matter and argument of justification:
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therefore may we profitablie consider thereof.
Therefore may we profitably Consider thereof.
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The acceptions and significations of faith, vsuall and common, are chiefly fiue. 1 Is ciuill faith, consisting in vpright dealing,
The acceptions and significations of faith, usual and Common, Are chiefly fiue. 1 Is civil faith, consisting in upright dealing,
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and keeping touch, worde and promise with men. Of which the Philosophers speake much: and M. Cicero giuing the deriuation of the name and worde, saith:
and keeping touch, word and promise with men. Of which the Philosophers speak much: and M. Cicero giving the derivation of the name and word, Says:
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that faith is so called, because that is done, which is sayde.
that faith is so called, Because that is done, which is said.
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The Prophet Dauid seeing faithfulnesse to perish and decay in men, touching the trades and businesse of this life:
The Prophet David seeing faithfulness to perish and decay in men, touching the trades and business of this life:
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complayneth thereof before GOD, Helpe Lorde, there is not a godly man left: for the faithfull are perished from the children of men:
Complaineth thereof before GOD, Help Lord, there is not a godly man left: for the faithful Are perished from the children of men:
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and the decay hereof Ieremie lamenteth in like manner: let euerie one take heede of his neighbour, and trust not in anie brother:
and the decay hereof Ieremie lamenteth in like manner: let every one take heed of his neighbour, and trust not in any brother:
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for euerie brother will vse deceyte, and euerie friend will deale deceytfully.
for every brother will use deceit, and every friend will deal deceitfully.
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This faith, is the truth and constancie which ought to bee in our deedes, and wordes,
This faith, is the truth and constancy which ought to be in our Deeds, and words,
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and the keeping of promise in matters of this life: and is therefore called ciuil faith, as being conuersant in ciuill things.
and the keeping of promise in matters of this life: and is Therefore called civil faith, as being conversant in civil things.
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2 There is also faith, which is hystoricall:
2 There is also faith, which is historical:
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which is the knowledge and confession of the things to bee true, which wee reade in the olde or newe Testament.
which is the knowledge and Confessi of the things to be true, which we read in the old or new Testament.
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Thus in generall wee call the knowledge of these things faith. The knowledge of the Articles of our beliefe, is called Christian fayth.
Thus in general we call the knowledge of these things faith. The knowledge of the Articles of our belief, is called Christian faith.
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The knowledge of things indifferent, is called faith. The knowledge of the storie, which the diuels themselues had, is called faith: the diuels beleeue:
The knowledge of things indifferent, is called faith. The knowledge of the story, which the Devils themselves had, is called faith: the Devils believe:
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they beleeue the storie of the creation of the worlde, and other things therein contained: they beleeue the storie of Christes life, death, passion, sufferings, miracles, to bee true: yet are not saued.
they believe the story of the creation of the world, and other things therein contained: they believe the story of Christ's life, death, passion, sufferings, Miracles, to be true: yet Are not saved.
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This faith is historicall, because it beleeueth onely the storie written: as they that beleeue the Chronicles of Englande, Fraunce, Irelande, Italie, Germanie:
This faith is historical, Because it Believeth only the story written: as they that believe the Chronicles of England, France, Ireland, Italy, Germany:
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that such Cities, Townes, Riuers, Mountaines, are therein: haue faith, and are sayde to giue faith thereunto.
that such Cities, Towns, rivers, Mountains, Are therein: have faith, and Are said to give faith thereunto.
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To beleeue that Carthage was destroyed by the Romanes: Numantia, by Scipio: Hierusalem by Titus and Vespasian: the Kingdome of Israel to haue ended,
To believe that Carthage was destroyed by the Romans: Numantia, by Scipio: Jerusalem by Titus and Vespasian: the Kingdom of Israel to have ended,
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when Shalmanaser the King of Assiria ouercame them:
when Shalmanaser the King of Assyria overcame them:
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the Kingdome of Iudah and Hierusalem, by Nabuchodonosor of Babel, who caried them into captiuitie into Babylon:
the Kingdom of Iudah and Jerusalem, by Nebuchadnezzar of Babel, who carried them into captivity into Babylon:
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that the Babylonians were subdued by the Medes and Persians: that GOD made the worlde: that Christ was borne of a Virgine:
that the Babylonians were subdued by the Medes and Persians: that GOD made the world: that christ was born of a Virgae:
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that hee was conuersant vpon earth thirtie yeares or thereaboutes:
that he was conversant upon earth thirtie Years or thereabouts:
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that hee was put to death by the malice of the Iewes, through the treason of Judas: that hee rose againe, and aftetwarde ascended:
that he was put to death by the malice of the Iewes, through the treason of Judas: that he rose again, and aftetwarde ascended:
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and so therein to go no further: is an historicall fayth, which is common to men and diuels; to Turks and Christians; the godlesse and godly; the righteous and the wicked.
and so therein to go no further: is an historical faith, which is Common to men and Devils; to Turks and Christians; the godless and godly; the righteous and the wicked.
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3 Sometimes fayth is taken for the power which is giuen men, whereby they are able to worke and doe great miracles.
3 Sometime faith is taken for the power which is given men, whereby they Are able to work and do great Miracles.
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That fayth which there about is conuersant, is called a fayth myraculous: as occupied in doing miracles.
That faith which there about is conversant, is called a faith miraculous: as occupied in doing Miracles.
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Saint Paul so vseth it, when he saith, to one is giuen the worde of wisedome by the same spirite;
Saint Paul so uses it, when he Says, to one is given the word of Wisdom by the same Spirit;
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to an other the worde of knowledge by the same spirite; to another is giuen faith by the same spirit.
to an other the word of knowledge by the same Spirit; to Another is given faith by the same Spirit.
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Wherof Theophilact saith, not faith of doctrine, but faith of signes, which when they are wrought haue power to moue mountaines.
Whereof Theophilact Says, not faith of Doctrine, but faith of Signs, which when they Are wrought have power to move Mountains.
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In which sense in the next Chapter Paul is to bee vnderstoode, where, intreating of the faith which consisteth in working of miracles, saieth;
In which sense in the next Chapter Paul is to be understood, where, entreating of the faith which Consisteth in working of Miracles, Saith;
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If I had faith, so that I coulde mooue mountaines out of their places, and haue no loue: I were nothing.
If I had faith, so that I could move Mountains out of their places, and have no love: I were nothing.
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Which kinde of faith Saint Ambrose affirmeth may bee euen in them which are wicked, and not of good conuersation.
Which kind of faith Saint Ambrose Affirmeth may be even in them which Are wicked, and not of good Conversation.
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Which our Sauiour putteth out of doubt, when to manie which prophecied and wrought miracles in his name. hee sayde:
Which our Saviour putteth out of doubt, when to many which prophesied and wrought Miracles in his name. he said:
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Away from mee ye workers of iniquitie, I knowe you not.
Away from me you workers of iniquity, I know you not.
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This fayth was euen in the traitour Iudas, who with the rest wrought miracles, and did wonders among the children of men.
This faith was even in the traitor Iudas, who with the rest wrought Miracles, and did wonders among the children of men.
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This faith also, if it stay in working of miracles, profiteth nothing to saluation.
This faith also, if it stay in working of Miracles, profiteth nothing to salvation.
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4 Moreouer, faith is applied to the outwarde pretence of men, when in wordes and shewe they seeme to beleeue in Christ,
4 Moreover, faith is applied to the outward pretence of men, when in words and show they seem to believe in christ,
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yet are carelesse of the fruites of sanctification and righteousnesse: whereby faith is knowen vnto the world.
yet Are careless of the fruits of sanctification and righteousness: whereby faith is known unto the world.
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This is the faith of hypocrites: and therefore called hypocriticall. Saint Iames calleth it deade, fruitlesse, barren.
This is the faith of Hypocrites: and Therefore called hypocritical. Saint James calls it dead, fruitless, barren.
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This faith beareth great sway and swinge in the worlde:
This faith bears great sway and swinge in the world:
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ruleth and reigneth in the most part of men, and in the common multitude of professours:
Ruleth and Reigneth in the most part of men, and in the Common multitude of professors:
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whereof the number is infinit, which professe great faith, great holinesse, great religion; yet are carelesse to walke woorthie their profession:
whereof the number is infinite, which profess great faith, great holiness, great Religion; yet Are careless to walk worthy their profession:
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and indeuour not to bee fruitefull in the woorkes of righteousnesse, to the glorie of GOD:
and endeavour not to be fruitful in the works of righteousness, to the glory of GOD:
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therefore is their faith vaine, idle, detestable and shamefull in the sight of GOD. 5 The last kinde of fayth is Christian faith:
Therefore is their faith vain, idle, detestable and shameful in the sighed of GOD. 5 The last kind of faith is Christian faith:
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which is a sure trust in the mercie of GOD, through the merits of Christ: vndoubtinglie perswading our selues of remission of our sinnes, by his righteousnesse:
which is a sure trust in the mercy of GOD, through the merits of christ: vndoubtinglie persuading our selves of remission of our Sins, by his righteousness:
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and of eternall saluauion by his passion:
and of Eternal saluauion by his passion:
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whereby hauing peace in our consciences with GOD, wee rest and walke in obedience vnto his commaundements. Whereof the Prophet speaketh:
whereby having peace in our Consciences with GOD, we rest and walk in Obedience unto his Commandments. Whereof the Prophet speaks:
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The iust shall liue by fayth.
The just shall live by faith.
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Saint Paul. Wee conclude, that a man is iustified by fayth without the woorkes of the lawe. Saint Paul. we conclude, that a man is justified by faith without the works of the law.
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Againe, beeing iustified by faith, wee haue peace with GOD, through Iesus Christ our Lorde. To the Church of Ephesus:
Again, being justified by faith, we have peace with GOD, through Iesus christ our Lord. To the Church of Ephesus:
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VVee are saued by grace through faith: and that not of our selues, it is the gift of GOD:
We Are saved by grace through faith: and that not of our selves, it is the gift of GOD:
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neither of woorkes, least any should boast. And againe: by Christ wee haue boldnesse and entraunce with confidence, by faith in him.
neither of works, lest any should boast. And again: by christ we have boldness and Entrance with confidence, by faith in him.
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Of this faith Paul alwayes speaketh, when hee entreateth of iustification: which wee obtayne onelie by this faith in Iesus Christ.
Of this faith Paul always speaks, when he entreateth of justification: which we obtain only by this faith in Iesus christ.
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And this is the fayth whereby Abraham vvas iustified before GOD: when it was auouched: Abraham beleeued, and it was imputed vnto him for righteousnesse.
And this is the faith whereby Abraham was justified before GOD: when it was avouched: Abraham believed, and it was imputed unto him for righteousness.
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And this faith is neuer idle in the Saintes of GOD, hauing iust occasion ministred: but it woorketh through loue, and hath moste singular ornaments and vertues ioyned vnto it,
And this faith is never idle in the Saints of GOD, having just occasion ministered: but it worketh through love, and hath most singular Ornament and Virtues joined unto it,
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as inseparable companions in all those that are truelie iustified: as inuocation of GOD: gratefull memorie for benefites receyued:
as inseparable Sodales in all those that Are truly justified: as invocation of GOD: grateful memory for benefits received:
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pacience and inuincible constancie vnder the Crosse: bounteous liberalitie, and louing mercie towardes the distressed Saints in their necessities:
patience and invincible constancy under the Cross: bounteous liberality, and loving mercy towards the distressed Saints in their necessities:
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obedience to the worde of truth, mortification of our earthly members:
Obedience to the word of truth, mortification of our earthly members:
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renouation of the spirite of our mindes, with the woorkes of sanctification, which as effectes of fayth, make it shine and bee manifest in the sight of men.
renovation of the Spirit of our minds, with the works of sanctification, which as effects of faith, make it shine and be manifest in the sighed of men.
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There then being many acceptions of faith: whereof speaketh this Apostle? not of the last as Paul doth:
There then being many acceptions of faith: whereof speaks this Apostle? not of the last as Paul does:
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but of the second, and of the fourth. That he speaketh of the second, it appeareth:
but of the second, and of the fourth. That he speaks of the second, it appears:
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in the 19. verse, hee speaketh of that faith which is common to men and to diuels: for hee sayeth:
in the 19. verse, he speaks of that faith which is Common to men and to Devils: for he Saith:
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thou beleeuest there is one God, thou dost well: the diuels also beleeue and tremble. Now the diuels haue no true nor iustifying faith: that were absurd to graunt:
thou Believest there is one God, thou dost well: the Devils also believe and tremble. Now the Devils have no true nor justifying faith: that were absurd to grant:
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for they beleeue not in Christ, neither hope they for mercie: but tremble in despaire at the iudgement of God:
for they believe not in christ, neither hope they for mercy: but tremble in despair At the judgement of God:
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but their faith is, to beleeue there is one God:
but their faith is, to believe there is one God:
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to acknowledge the things contained in the scripture of the old and new testament to be true:
to acknowledge the things contained in the scripture of the old and new Testament to be true:
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to confesse Christ to be the son of god: but neither Messiah nor mediator for thē.
to confess christ to be the son of god: but neither Messiah nor Mediator for them.
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That he meaneth faith in the 4. sense, which is the outward presēce of faith:
That he means faith in the 4. sense, which is the outward presence of faith:
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which is rather a shew & shadow, thē any substāce rather an imagination and conceyued opinion of faith, then faith in deed:
which is rather a show & shadow, them any substance rather an imagination and conceived opinion of faith, then faith in deed:
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as when we say we haue fayth, and in wordes pretende it. It appeareth also out of the Apostle.
as when we say we have faith, and in words pretend it. It appears also out of the Apostle.
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For Saint James speaketh of that faith, when men say they haue fayth: as himselfe in the proposition of this place speaketh.
For Saint James speaks of that faith, when men say they have faith: as himself in the proposition of this place speaks.
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What auaileth it my brethren though a man (saith he) say he hath faith,
What avails it my brothers though a man (Says he) say he hath faith,
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whē he hath no worke? Can his faith saue him? The Apostle inueieth against a bare pretence of faith:
when he hath no work? Can his faith save him? The Apostle inveigheth against a bore pretence of faith:
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against that faith vvhich is in vvordes onely, vvhich is a verball faith. As also Saint Thomas of Aquine their angelicall Doctour confesseth:
against that faith which is in words only, which is a verbal faith. As also Saint Thomas of Aquinas their angelical Doctor Confesses:
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vvho expounding the similitude, in the fifteenth and sixtenth verses expressed: follovving the same sense of faith, saieth: who expounding the similitude, in the fifteenth and Sixteenth Verses expressed: following the same sense of faith, Saith:
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As liberalitie in vvordes helpeth not the poore, vnlesse meat and other necessarie things be giuen & ministred:
As liberality in words Helpeth not the poor, unless meat and other necessary things be given & ministered:
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so neither that faith vvhich is in vvords, can saue vs. Thus hee expoundeth Saint Iames of verball faith, vvhich in vvordes onely consisteth.
so neither that faith which is in words, can save us Thus he expoundeth Saint James of verbal faith, which in words only Consisteth.
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Seeing then Saint Paul speaketh of a true, liuely, and fruitfull faith, vvhereby vve liue: & Iames of a dead, rotten, barren faith, vvherby men are counted dead:
Seeing then Saint Paul speaks of a true, lively, and fruitful faith, whereby we live: & James of a dead, rotten, barren faith, whereby men Are counted dead:
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they speake of faith in diuerse significations: and therefore are not contrarie, neither to bee opposed:
they speak of faith in diverse significations: and Therefore Are not contrary, neither to be opposed:
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neither can one and the same effect of iustification before GOD, bee applyed vnto both these kindes:
neither can one and the same Effect of justification before GOD, be applied unto both these Kinds:
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yea the faith vvhereof Paul speaketh, iustifieth before God, and the faith vvhereof Iames speaketh dooth not:
yea the faith whereof Paul speaks, Justifieth before God, and the faith whereof James speaks doth not:
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therefore speake they not of one kinde of fayth.
Therefore speak they not of one kind of faith.
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For vvhich cause the conclusion of Saint James cannot be ment of the faith mencioned in Saint Paul, but of another:
For which cause the conclusion of Saint James cannot be meant of the faith mentioned in Saint Paul, but of Another:
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vvhen hee saieth, ye see then that a man is iustified through vvorkes, and not of faith onely.
when he Saith, you see then that a man is justified through works, and not of faith only.
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This faith then is the faith of diuels and hypocrites, not the faith of Christians.
This faith then is the faith of Devils and Hypocrites, not the faith of Christians.
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And so the place serueth nothing at all against the doctrine, vvhich vvee out of Paul preach, that vve are iustified by faith onely, by a liuely faith onely.
And so the place serveth nothing At all against the Doctrine, which we out of Paul preach, that we Are justified by faith only, by a lively faith only.
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But not by a bare, dead or fruitlesse faith onely: vvhich vvith Saint Iames vvee also preach vnto the worlde.
But not by a bore, dead or fruitless faith only: which with Saint James we also preach unto the world.
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4729
Thus the aduersaries of the gospell play in the word faith, and make a doubtfull argument out of Saint Iames, from the manifold signification of faith:
Thus the Adversaries of the gospel play in the word faith, and make a doubtful argument out of Saint James, from the manifold signification of faith:
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when they conclude, that faith onely doeth not iustifie vs. 2 Now as faith is manifolde, so iustification, or to iustifie, is double.
when they conclude, that faith only doth not justify us 2 Now as faith is manifold, so justification, or to justify, is double.
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There is iustifying before God, which is, to be reputed as righteous: to haue our sinnes forgeuē, and our iniquities pardoned in the sight of God:
There is justifying before God, which is, to be reputed as righteous: to have our Sins forgiven, and our iniquities pardoned in the sighed of God:
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which is the righteousnesse and iustification mentioned of the prophet, and remembred of Paul: Blessed is that man whose vnrighteousnes is forgeuen, and whose sinnes are couered:
which is the righteousness and justification mentioned of the Prophet, and remembered of Paul: Blessed is that man whose unrighteousness is forgiven, and whose Sins Are covered:
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blessed is that man vnto whom the Lorde imputeth not sinne.
blessed is that man unto whom the Lord imputeth not sin.
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This iustification is by faith, as Moses confesseth in Abraham: and Paul by his example proueth in the rest of the Saints:
This justification is by faith, as Moses Confesses in Abraham: and Paul by his Exampl Proves in the rest of the Saints:
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Abraham beleeued God, and it was counted vnto him for righteousnesse.Abraham believed God, and it was counted unto him for righteousness.
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Of this iustification Paul to the Romanes, Galathians, Ephesians, Philippians, and in all other places speaketh:
Of this justification Paul to the Romans, Galatians, Ephesians, Philippians, and in all other places speaks:
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whensoeuer he affirmeth, that wee are iustified by faith: by which, men, onely are iustified before God.
whensoever he Affirmeth, that we Are justified by faith: by which, men, only Are justified before God.
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As there is iustifying before God which is through saith: So is there iustification before men:
As there is justifying before God which is through Says: So is there justification before men:
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which is to be shewed, declared, and knowen of men, to be iust and righteous.
which is to be showed, declared, and known of men, to be just and righteous.
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And this iustifying is by works, which onely shewe foorth our faith to the knowledge of men:
And this justifying is by works, which only show forth our faith to the knowledge of men:
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and make it knowen to the worlde, that we are righteous and iust indeede.
and make it known to the world, that we Are righteous and just indeed.
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Thus by his obedience (as, the fruites of his faith) was Abraham iustified in offering his sonne:
Thus by his Obedience (as, the fruits of his faith) was Abraham justified in offering his son:
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the offering whereof made him not righteous before God, but his faith: but it made him knowen to men, to haue beene iustified before God through faith:
the offering whereof made him not righteous before God, but his faith: but it made him known to men, to have been justified before God through faith:
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and so hee was iustified before men through works.
and so he was justified before men through works.
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Thus to be iustified by works with men, is to be shewed and knowen for righteous: or as Saint Augustine saith;
Thus to be justified by works with men, is to be showed and known for righteous: or as Saint Augustine Says;
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To bring to passe that one be knowen and reputed for iust and righteous:
To bring to pass that one be known and reputed for just and righteous:
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as in the Gospell, the Pharisie falsly perswading himselfe of righteousnesse, sought to haue iustified himselfe:
as in the Gospel, the Pharisee falsely persuading himself of righteousness, sought to have justified himself:
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that is, brought to passe, that he might haue beene reputed for iust, by fasting, paying of tithes, geuing of almes,
that is, brought to pass, that he might have been reputed for just, by fasting, paying of Tithes, giving of alms,
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and such like works which he did.
and such like works which he did.
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Thus the Scribes and Pharisies by their pretended workes, and shewe of godlines, by the outward appearance and actions which they did in the knowledge and sight of men:
Thus the Scribes and Pharisees by their pretended works, and show of godliness, by the outward appearance and actions which they did in the knowledge and sighed of men:
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thereby before men sought to bee reputed, estemed, and reckoned for righteous: Which being done in singular and notable hypocrisie:
thereby before men sought to be reputed, esteemed, and reckoned for righteous: Which being done in singular and notable hypocrisy:
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our Sauiour worthelie and sharply inueyeth against them: Ye are they which iustifie your selues before men. (How? by their workes,
our Saviour worthily and sharply inveyeth against them: You Are they which justify your selves before men. (How? by their works,
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and outward life.) But God knoweth your heartes: for that which is highly esteemed among men, is abhominable in the sight of God.
and outward life.) But God Knoweth your hearts: for that which is highly esteemed among men, is abominable in the sighed of God.
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Seeing there is a double iustifying: one before God, through faith alone; the other before men, onely through workes:
Seeing there is a double justifying: one before God, through faith alone; the other before men, only through works:
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of which kinde speaketh Saint James? he speaketh of being iustified before men, not before God: which thing shall appeare euidently.
of which kind speaks Saint James? he speaks of being justified before men, not before God: which thing shall appear evidently.
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1 Out of the storie it selfe:
1 Out of the story it self:
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wherin it is recorded, that when Abraham was ready to haue slaine his sonne, the angell of God restrained him,
wherein it is recorded, that when Abraham was ready to have slain his son, the angel of God restrained him,
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and helde his hand, and saide to Abraham; Doe nothing vnto him:
and held his hand, and said to Abraham; Do nothing unto him:
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for now I knowe that thou fearest God, for that for my sake thou hast not spared thine onely sonne In that the Angel saith; now I knowe:
for now I know that thou Fearest God, for that for my sake thou hast not spared thine only son In that the Angel Says; now I know:
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it must not be vnderstoode of the knowledge of God, as if then onely he knewe: it must not be understood of the knowledge of God, as if then only he knew:
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but of the knowledge of men: novv I know, now I make knowen to men: and so doeth S. Augustine expound it. This Angell was God:
but of the knowledge of men: now I know, now I make known to men: and so doth S. Augustine expound it. This Angel was God:
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for it is said, that for the Angels sake he spared not his sonne:
for it is said, that for the Angels sake he spared not his son:
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now I knovv thou fearest God, in that for my sake thou hast not spared thine onely sonne.
now I know thou Fearest God, in that for my sake thou hast not spared thine only son.
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Godly Abraham was not ready for any Angels sake, but for Gods sake, to haue offered.
Godly Abraham was not ready for any Angels sake, but for God's sake, to have offered.
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This angell being God, and God knowing all thinges from all eternitie: it could not bee vnderstoode of his knowledge, but of the knowledge of men:
This angel being God, and God knowing all things from all eternity: it could not be understood of his knowledge, but of the knowledge of men:
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who by Abrahams obedience, whereunto hee was stirred vp by the commaundements of God: were now assured, and certified, that hee was truely righteous.
who by Abrahams Obedience, whereunto he was stirred up by the Commandments of God: were now assured, and certified, that he was truly righteous.
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Seeing then it appeareth, that the very storie it selfe hath relatiō specially to the iustifying:
Seeing then it appears, that the very story it self hath Relation specially to the justifying:
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and being reputed for righteousnesse in the sight of men, not of God:
and being reputed for righteousness in the sighed of men, not of God:
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Saint Iames alleadging it, must speake in the same sence as the storie it selfe doeth of iustification:
Saint James alleging it, must speak in the same sense as the story it self doth of justification:
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that is, of iustification before men, not before God.
that is, of justification before men, not before God.
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2 Moreouer, S. Iames could not say in that actiō that was done which long before that time was not done only, but also opēly witnessed:
2 Moreover, S. James could not say in that actium that was done which long before that time was not done only, but also openly witnessed:
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But Abrahā before God was iustified before, and he had the testimonie of Moses, who said;
But Abrahā before God was justified before, and he had the testimony of Moses, who said;
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that he beleeued God, and that was imputed & reckoned for righteousnesse. Now this promise, for beleuing whereof, he was reckoned for righteous:
that he believed God, and that was imputed & reckoned for righteousness. Now this promise, for believing whereof, he was reckoned for righteous:
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was made thirtie yeares before he offered vp his sonne. If hee were righteous before God thirtie yeares before his sacrifice:
was made thirtie Years before he offered up his son. If he were righteous before God thirtie Years before his sacrifice:
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hovve could his sacrifice be cause of his righteousnesse? Then seeing Iames saith, that he was iustified by that obedience:
how could his sacrifice be cause of his righteousness? Then seeing James Says, that he was justified by that Obedience:
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and he were before God iustified thirty yeares before: then can he not be vnderstoode of iustificatiō before God:
and he were before God justified thirty Years before: then can he not be understood of justification before God:
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but of being iustified before men. The like reason from the circumstance of time S. Paul vseth:
but of being justified before men. The like reason from the circumstance of time S. Paul uses:
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Who speaking of the same righteousnesse of Abraham before God, saith; That hee was counted for righteous before hee was circumcised.
Who speaking of the same righteousness of Abraham before God, Says; That he was counted for righteous before he was circumcised.
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But he offered vp his sonne long after his circumcision.
But he offered up his son long After his circumcision.
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For when he was commaunded to be circumcised, hee receaued but the promise onely, of Isaac: and afterwarde it was repeated:
For when he was commanded to be circumcised, he received but the promise only, of Isaac: and afterward it was repeated:
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and the destruction of Sodome and Gomorrha beeeing past, and hee hauing dwelt a time in Gerar, receaued the promise made vnto him:
and the destruction of Sodom and Gomorrha beeeing passed, and he having dwelled a time in Gerar, received the promise made unto him:
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in the twentie chapter of Genesis it is recorded, that GOD visited Sarah; and shee did beare him a Sonne,
in the twentie chapter of Genesis it is recorded, that GOD visited Sarah; and she did bear him a Son,
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and they called his name Isaac. Who then being borne, growing vp, and being now about thirteene yeares olde, his father was by God commaunded to offer him vp in Mounte Morah.
and they called his name Isaac. Who then being born, growing up, and being now about thirteene Years old, his father was by God commanded to offer him up in Mount Morah.
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By the circūstāce of time Abrahā being proued to haue beene <1+^PAGES^MISSING> speake of diuers works.
By the circumstance of time Abrahā being proved to have been <1+^PAGES^MISSING> speak of diverse works.
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Saint Thomas, their holy Doctour, expounding those wordes, His faith wrought with his workes: and, by the workes his faith was made perfect, saith; Faith wrought through workes:
Saint Thomas, their holy Doctor, expounding those words, His faith wrought with his works: and, by the works his faith was made perfect, Says; Faith wrought through works:
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that is, faith whereby he was iustified before, led and brought him vnto the workes: and by workes, (namely, following faith) was his faith made perfect;
that is, faith whereby he was justified before, led and brought him unto the works: and by works, (namely, following faith) was his faith made perfect;
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that is, augmented, declared, and shewed. Thus he also affirmeth, that Iames spoke of workes following faith.
that is, augmented, declared, and showed. Thus he also Affirmeth, that James spoke of works following faith.
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The authour of the Epistle to the Hebrewes, shewing that that obedience, and sacrifice of Abraham, was a worke following faith, ascribeth and applieth it to faith, & saith;
The author of the Epistle to the Hebrews, showing that that Obedience, and sacrifice of Abraham, was a work following faith, ascribeth and Applieth it to faith, & Says;
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that Abraham by faith offered Isaac vp.
that Abraham by faith offered Isaac up.
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If therefore S. James speake of works following faith, as he must needes doe, alleadging this example, which as the trueth is in God:
If Therefore S. James speak of works following faith, as he must needs do, alleging this Exampl, which as the truth is in God:
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& as it is also confessed, both by Thomas, and the ordinarie Glosse also: then can he not speake of iustification before God:
& as it is also confessed, both by Thomas, and the ordinary Gloss also: then can he not speak of justification before God:
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for that cannot be accomplished by workes following faith and iustification,
for that cannot be accomplished by works following faith and justification,
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4 Finally, we must diligently consider, and carefullie weigh, with what people, hearers and persons, these two had to deale withall.
4 Finally, we must diligently Consider, and carefully weigh, with what people, hearers and Persons, these two had to deal withal.
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S. Paul (as appeareth in many places of the new Testament) had to do with such as perswaded men, that vnlesse they obserued the lawe of Moses, they could not be saued:
S. Paul (as appears in many places of the new Testament) had to do with such as persuaded men, that unless they observed the law of Moses, they could not be saved:
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whom he confuteth, out of the law it selfe, out of the Prophets, Dauid, Abacuk, & others:
whom he confuteth, out of the law it self, out of the prophets, David, Habakkuk, & Others:
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out of the Gospell, and true ende and vse, both of it, and of the lawe of Moses: to which purpose hee setteth downe a doctrine quite contrarie thereunto:
out of the Gospel, and true end and use, both of it, and of the law of Moses: to which purpose he sets down a Doctrine quite contrary thereunto:
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that men are iustified by faith in Iesus Christ, without the works of the lavv of Moses. To the establishing of which assertion, affirmāce and opinion, the Epistle to the Romanes, Galathians, Ephesians,
that men Are justified by faith in Iesus christ, without the works of the law of Moses. To the establishing of which assertion, affirmance and opinion, the Epistle to the Romans, Galatians, Ephesians,
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and Philippians, seemeth to haue beene penned and written. In processe of time, this assured doctrine was wroong and wrested by some:
and Philippians, seems to have been penned and written. In process of time, this assured Doctrine was wrong and wrested by Some:
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gathering that it was not needefull for such as by faith in Iesus Christ were iustified:
gathering that it was not needful for such as by faith in Iesus christ were justified:
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to be followers of good workes: but that to beleeue onlie barelie, without care of holy conuersation, was sufficient.
to be followers of good works: but that to believe only barely, without care of holy Conversation, was sufficient.
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Which to preuent, as S. Paul in those forenamed Epistles oftentimes ioyneth exhortations to manners:
Which to prevent, as S. Paul in those forenamed Epistles oftentimes Joineth exhortations to manners:
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so S. Iames seeing the carnall professors greatly to abuse the gospell, to the libertie and loosenes of the flesh:
so S. James seeing the carnal professors greatly to abuse the gospel, to the liberty and looseness of the Flesh:
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in this Epistle encountreth with them ▪ testifying and protesting to all mē, that faith in men pretending iustification, without works:
in this Epistle encounters with them ▪ testifying and protesting to all men, that faith in men pretending justification, without works:
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is but as a dead carkas.
is but as a dead carcase.
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And thus hee writeth not against Paul, but with him, against such as peruerted his doctrine,
And thus he Writeth not against Paul, but with him, against such as perverted his Doctrine,
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and abused their libertie and free iustification, to the wātonnesse of the flesh, as men now do also:
and abused their liberty and free justification, to the wantonness of the Flesh, as men now do also:
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who hearing iustification by faith onely, thinke themselues thereby discharged, and set at libertie from the practise of holines:
who hearing justification by faith only, think themselves thereby discharged, and Set At liberty from the practice of holiness:
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which is their errour, in that they conceiue not, that as we are freely iustified before God through faith, without the helpe or respect of our works:
which is their error, in that they conceive not, that as we Are freely justified before God through faith, without the help or respect of our works:
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so are we knowen to be iust by workes before men: whereby God for his mercie is glorified:
so Are we known to be just by works before men: whereby God for his mercy is glorified:
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and therefore ought to be perfourmed of vs.
and Therefore ought to be performed of us
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Thus Paul disputeth against those which attributed too much to works, as helping causes of saluation.
Thus Paul disputeth against those which attributed too much to works, as helping Causes of salvation.
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Saint Iames reasoneth against such, as making too vile account of workes, vtterly neglected them.
Saint James reasoneth against such, as making too vile account of works, utterly neglected them.
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S. Paul had to doe with pharisaical hypocrites, who swelled with the pride of their owne workes and righteousnes:
S. Paul had to do with pharisaical Hypocrites, who swelled with the pride of their own works and righteousness:
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S. Iames with Epicuricall professours, who boasting themselues of their historicall and bare faith and profession:
S. James with Epicurean professors, who boasting themselves of their historical and bore faith and profession:
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refuse to bring foorth the fruites of righteousnesse. Seeing then these two speake of diuers kindes of faith;
refuse to bring forth the fruits of righteousness. Seeing then these two speak of diverse Kinds of faith;
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seeing they speake in diuers sence of iustification; seeing they speake of works diuersly: and contend finally against diuers persons;
seeing they speak in diverse sense of justification; seeing they speak of works diversely: and contend finally against diverse Persons;
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seeing Paul establisheth true, Christian, liuely faith: S. James condemneth bare, fruitelesse, idle faith: Seeing Paul speaketh of our iustification with God:
seeing Paul Establisheth true, Christian, lively faith: S. James Condemneth bore, fruitless, idle faith: Seeing Paul speaks of our justification with God:
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Iames how we are knowen for righteous before men: Seeing Paul speaketh of works before faith, denying them for causes of saluatiō:James how we Are known for righteous before men: Seeing Paul speaks of works before faith, denying them for Causes of salvation:
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Iames of works following faith, allowing them for effects and fruites therof: Seeing Paul denieth good works to goe before men, to be iustified:James of works following faith, allowing them for effects and fruits thereof: Seeing Paul Denieth good works to go before men, to be justified:
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S. Iames confesseth them to follow men being iustified: Seeing Paul contēdeth against such as too much preferred works:
S. James Confesses them to follow men being justified: Seeing Paul contendeth against such as too much preferred works:
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S. James against those which too much neglected them: therefore no controuersie, but a perfect consent and harmonie in their doctrine.
S. James against those which too much neglected them: Therefore no controversy, but a perfect consent and harmony in their Doctrine.
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Whereby it appeareth more cleare (I hope) then the Sunne at noon day, how shamelesly our aduersaries abuse this place, against free iustification by faith:
Whereby it appears more clear (I hope) then the Sun At noon day, how shamelessly our Adversaries abuse this place, against free justification by faith:
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for the establishing of workes, as causes of saluation and iustification with God. And thus much of faith and works;
for the establishing of works, as Causes of salvation and justification with God. And thus much of faith and works;
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the cause and the effects, necessarilie ioyned together in all those that are iustified in Iesus Christ:
the cause and the effects, necessarily joined together in all those that Are justified in Iesus christ:
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To whom, with the Father and the holy Ghost, three persons in Trinitie, one eternal and euerliuing God in Vnitie, be rendered all praise, dominion and maiestie: now and for euer. Amen.
To whom, with the Father and the holy Ghost, three Persons in Trinity, one Eternal and everliving God in Unity, be rendered all praise, dominion and majesty: now and for ever. Amen.
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THE THIRD CHAP. OF S. IAMES, THE FIRST VERSE, AND PART OF THE SECOND. THE XIIII. SERMON. 1
THE THIRD CHAP. OF S. JAMES, THE FIRST VERSE, AND PART OF THE SECOND. THE XIIII. SERMON. 1
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My brethren, bee not manie maisters, knowing that wee shall receyue the greater condemnation. 2 For in manie things we sinne all.
My brothers, be not many masters, knowing that we shall receive the greater condemnation. 2 For in many things we sin all.
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THIS thirde Chapter of Saint James, as by the Analysis and resolution appeareth, contayneth three places or principall matters.
THIS Third Chapter of Saint James, as by the Analysis and resolution appears, Containeth three places or principal matters.
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The first is, Let no man vsurpe authoritie ambiciously to iudge and censure his brother in sharpenesse and rigour of iudgement:
The First is, Let no man usurp Authority ambitiously to judge and censure his brother in sharpness and rigour of judgement:
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in the first, and part of the second verse contayned. In which there are two things to bee noted. 1 The exhortation it selfe:
in the First, and part of the second verse contained. In which there Are two things to be noted. 1 The exhortation it self:
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My brethren, bee not manie maisters. 2 The reasons of the exhortation: first from the iudgement of GOD, secondly, from our owne imbecilitie and weakenesse.
My brothers, be not many masters. 2 The Reasons of the exhortation: First from the judgement of GOD, secondly, from our own imbecility and weakness.
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who our selues in manie things offending, we ought not to be too seuere and rigorous against others.
who our selves in many things offending, we ought not to be too severe and rigorous against Others.
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The seconde place of this Chapter, is concerning the gouernement and refrayning of the tongue:
The seconde place of this Chapter, is Concerning the government and refraining of the tongue:
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beginning from the latter part of the seconde verse, and continued to the thirteenth verse hereof.
beginning from the latter part of the seconde verse, and continued to the thirteenth verse hereof.
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In which part there are two things. 1 The proposition it selfe. 2 part, 2. verse.
In which part there Are two things. 1 The proposition it self. 2 part, 2. verse.
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If anie man sinne not in his tongue, or in worde, he is a perfect man,
If any man sin not in his tongue, or in word, he is a perfect man,
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and able to bridle the whole bodie. 2 The tractation and handling of the matter concerning the tongue, which is double:
and able to bridle the Whole body. 2 The tractation and handling of the matter Concerning the tongue, which is double:
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first from the commodities of moderating the tongue: which Saint Iames expresseth by two similitudes:
First from the commodities of moderating the tongue: which Saint James Expresses by two Similitudes:
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the one of horses, who are gouerned by the bitte and cheeke of the bridle. 3. v. Then by the similitude of a Shippe, which is guided by the sterne or rudder. 4. 5. v. Then he handleth the matter of moderating the tongue, from the euils of the tongue:
the one of Horses, who Are governed by the bit and cheek of the bridle. 3. v. Then by the similitude of a Ship, which is guided by the stern or rudder. 4. 5. v. Then he handleth the matter of moderating the tongue, from the evils of the tongue:
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which hee setteth downe, first generally:
which he sets down, First generally:
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in the seconde part of the fourth verse, and in the first part of the sixt: then particularly:
in the seconde part of the fourth verse, and in the First part of the sixt: then particularly:
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from the seconde part of the sixt verse, to the thirteenth verse, wherein he noteth three particular euils of the tongue, 1 That it defileth the whole bodie. 2 That it is a thing vntameable,
from the seconde part of the sixt verse, to the thirteenth verse, wherein he notes three particular evils of the tongue, 1 That it Defileth the Whole body. 2 That it is a thing untameable,
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and vnbrideled. 3 That it is reprochful, contumelious, and giuen to cursed bittereesse. The thirde part and place is, from the thirteenth verse to the ende:
and unbridled. 3 That it is reproachful, contumelious, and given to cursed bittereesse. The Third part and place is, from the thirteenth verse to the end:
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concerning gentlenesse and meekenesse of wisedome.
Concerning gentleness and meekness of Wisdom.
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In which discourse foure things are touched. 1 An exhortation to meekenesse, verse 13. 2 The opposition of the contrarie, which is contention.
In which discourse foure things Are touched. 1 an exhortation to meekness, verse 13. 2 The opposition of the contrary, which is contention.
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condemned and spoken against by the Apostle. verse 14. 3 The distinguishing of wisedome, which is either earthly, or heauenly:
condemned and spoken against by the Apostle. verse 14. 3 The distinguishing of Wisdom, which is either earthly, or heavenly:
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by the which the way to manifolde mischiefes is precluded and shutte vp, 15. 16. and 17. verses. 4 The last is a reason drawne from rewarde,
by the which the Way to manifold mischiefs is precluded and shut up, 15. 16. and 17. Verses. 4 The last is a reason drawn from reward,
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why the Saints of GOD shoulde embrace and followe meekenesse of wisedome, verse 18. Because such as are peaceable, gentle and meeke, shall in the haruest of the worlde, reape the fruites of righteousnesse, which they haue sowen in peace.
why the Saints of GOD should embrace and follow meekness of Wisdom, verse 18. Because such as Are peaceable, gentle and meek, shall in the harvest of the world, reap the fruits of righteousness, which they have sown in peace.
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And this is the Anatomic of this place or chapter.
And this is the Anatomic of this place or chapter.
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These wordes in the first, and part of the second verse of this third Chapter, concerne the first part and place, which is of not vsurping ambicious authoritie to iudge and censure the brethren sharpely, and rigorously:
These words in the First, and part of the second verse of this third Chapter, concern the First part and place, which is of not usurping ambitious Authority to judge and censure the brothers sharply, and rigorously:
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and why wee should not so doe, as shall appeare. 1. And part of the 2, ver.
and why we should not so do, as shall appear. 1. And part of the 2, ver.
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3. of S. Iames, being, concerning not vsurping authoritie of cōdemning the brethren, containe two things. 1 An exhortation; or admonition:
3. of S. James, being, Concerning not usurping Authority of condemning the brothers, contain two things. 1 an exhortation; or admonition:
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that the Saints of God, do not ambiciously or rigorously censure their brethren. 2 The reasons of the exhortation: which are two. that the Saints of God, do not ambitiously or rigorously censure their brothers. 2 The Reasons of the exhortation: which Are two.
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1 From Gods diuine iudgement, which shall bee the heauier ouer vs. 2 From the imbecilitie and frailty of our nature, which are subiect to sinne as well as others.
1 From God's divine judgement, which shall be the Heavier over us 2 From the imbecility and frailty of our nature, which Are Subject to sin as well as Others.
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1 Touching the exhortation it selfe: it teacheth vs, not ambiciously as commonly men do: neither to rigorously and austerely to iudge, censure and condemne our brethren.
1 Touching the exhortation it self: it Teaches us, not ambitiously as commonly men do: neither to rigorously and austerely to judge, censure and condemn our brothers.
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Which exhortation the Apostle inferreth vnder this forme of speach and wordes: My brethren, bee not many maisters:
Which exhortation the Apostle infers under this Form of speech and words: My brothers, be not many masters:
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that is, let not the Saints vsurpe authoritie ambiciously to iudge and censure their brethren, with sharpenesse and rigour.
that is, let not the Saints usurp Authority ambitiously to judge and censure their brothers, with sharpness and rigour.
d vbz, vvb xx dt n2 vvi n1 av-j pc-acp vvi cc vvi po32 n2, p-acp n1 cc n1.
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Wherein, by maisters are not vnderstoode such as are called to publike place and office of reprouing:
Wherein, by masters Are not understood such as Are called to public place and office of reproving:
c-crq, p-acp n2 vbr xx vvd d c-acp vbr vvn p-acp j n1 cc n1 pp-f vvg:
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but such as being priuate men, or as priuate men: chalenge and arrogate to themselues, in the ambition of their minde:
but such as being private men, or as private men: challenge and arrogate to themselves, in the ambition of their mind:
cc-acp d c-acp vbg j n2, cc p-acp j n2: n1 cc vvi p-acp px32, p-acp dt n1 pp-f po32 n1:
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an absolute authoritie, as it were to iudge, giue sentence of, and censure their brethren, in rigour and authoritie of iudgement.
an absolute Authority, as it were to judge, give sentence of, and censure their brothers, in rigour and Authority of judgement.
dt j n1, c-acp pn31 vbdr pc-acp vvi, vvb n1 pp-f, cc vvi po32 n2, p-acp n1 cc n1 pp-f n1.
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A vice and euill common to all times, and with hypocrites in Saint Iames his dayes most vsuall.
A vice and evil Common to all times, and with Hypocrites in Saint James his days most usual.
dt n1 cc j-jn j p-acp d n2, cc p-acp n2 p-acp n1 np1 po31 n2 av-ds j.
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Whose steppes men in our dayes most neerely and narrowly following, take vpon them to iudge all other men,
Whose steps men in our days most nearly and narrowly following, take upon them to judge all other men,
rg-crq n2 n2 p-acp po12 n2 av-ds av-j cc av-j vvg, vvb p-acp pno32 pc-acp vvi d j-jn n2,
(26) sermon (DIV2)
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and to search, sift, boult out to the verie branne, the maners, liues, actions of their brethren:
and to search, sift, boult out to the very bran, the manners, lives, actions of their brothers:
cc pc-acp vvi, vvi, vvi av p-acp dt j n1, dt n2, n2, n2 pp-f po32 n2:
(26) sermon (DIV2)
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altogether carelesse of their owne offences.
altogether careless of their own offences.
av j pp-f po32 d n2.
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This euill the verie heathen haue condemned, counting it great follie in men, to iudge of the liues of other men, which wee alwayes carie in sight, and set before vs:
This evil the very heathen have condemned, counting it great folly in men, to judge of the lives of other men, which we always carry in sighed, and Set before us:
d n-jn dt j n-jn vhb vvn, vvg pn31 j n1 p-acp n2, pc-acp vvi pp-f dt n2 pp-f j-jn n2, r-crq pns12 av vvi p-acp n1, cc vvn p-acp pno12:
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and to be carelesse of our selues:
and to be careless of our selves:
cc pc-acp vbi j pp-f po12 n2:
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whose vices to forget, wee cast alwayes behinde vs. Horace the Poet seemeth to checke men in his time for this euill:
whose vices to forget, we cast always behind us Horace the Poet seems to check men in his time for this evil:
rg-crq n2 pc-acp vvi, pns12 vvd av p-acp pno12 np1 dt n1 vvz pc-acp vvi n2 p-acp po31 n1 p-acp d n-jn:
(26) sermon (DIV2)
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for that they being purreblind in the view of themselues: would notwithstanding bee so sharpe of sight, and seuere in iudging of others.
for that they being purreblind in the view of themselves: would notwithstanding be so sharp of sighed, and severe in judging of Others.
c-acp cst pns32 vbg j p-acp dt n1 pp-f px32: vmd p-acp vbi av j pp-f n1, cc j p-acp vvg pp-f n2-jn.
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Tulli the Romane orator affirmeth, that it is an intollerable thing for men, not onely seuerely to iudge, Tulli the Roman orator Affirmeth, that it is an intolerable thing for men, not only severely to judge,
np1 dt jp n1 vvz, cst pn31 vbz dt j n1 p-acp n2, xx av-j av-j pc-acp vvi,
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but sharpely to reprooue other men, when themselues are likewise faultie.
but sharply to reprove other men, when themselves Are likewise faulty.
cc-acp av-j pc-acp vvi j-jn n2, c-crq px32 vbr av j.
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Our Sauiour Christ, willing men to take heede of reproouing and condemning their brethren, rashly, rigorously, ambiciously:
Our Saviour christ, willing men to take heed of reproving and condemning their brothers, rashly, rigorously, ambitiously:
po12 n1 np1, j n2 pc-acp vvi n1 pp-f vvg cc vvg po32 n2, av-j, av-j, av-j:
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thereby to seeme holier then all others: exhorteth them not to iudge, least they be iudged:
thereby to seem Holier then all Others: exhorteth them not to judge, lest they be judged:
av pc-acp vvi jc cs d n2-jn: vvz pno32 xx pc-acp vvi, cs pns32 vbb vvn:
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neither to condemne, least they bee condemned. Not forbidding all reproofe, finding of faultes: condemning one another:
neither to condemn, lest they be condemned. Not forbidding all reproof, finding of Faults: condemning one Another:
av-dx pc-acp vvi, cs pns32 vbb vvn. xx vvg d n1, vvg pp-f n2: vvg crd j-jn:
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but the ambicious hypocrisie of such, as without cause, to appeare holyer then other, vsurpe authoritie to iudge, condemne, and censure their brethren. This thing is meere phantasticall:
but the ambitious hypocrisy of such, as without cause, to appear Holier then other, usurp Authority to judge, condemn, and censure their brothers. This thing is mere fantastical:
cc-acp dt j n1 pp-f d, c-acp p-acp n1, pc-acp vvi jc cs j-jn, vvi n1 pc-acp vvi, vvb, cc vvi po32 n2. d n1 vbz j j:
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for men ambiciously to chalenge authoritie to iudge other men at their owne pleasures. For so did that proude Pharisie, who censured the poore Publicane, euen to God himselfe,
for men ambitiously to challenge Authority to judge other men At their own pleasures. For so did that proud Pharisee, who censured the poor Publican, even to God himself,
c-acp n2 av-j pc-acp vvi n1 pc-acp vvi j-jn n2 p-acp po32 d n2. p-acp av vdd d j n1, r-crq vvn dt j n1, av p-acp np1 px31,
(26) sermon (DIV2)
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when in his praier to God, he said: I thanke thee O God, that I am not as other men, extorcioners, vniust, adulterers, or as this publicane.
when in his prayer to God, he said: I thank thee Oh God, that I am not as other men, extortioners, unjust, Adulterers, or as this publican.
c-crq p-acp po31 n1 p-acp np1, pns31 vvd: pns11 vvb pno21 uh np1, cst pns11 vbm xx c-acp j-jn n2, n2, j, n2, cc c-acp d n1.
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Elephas the Themanite vsurped authoritie ouer Iob, and rigorously condemned him as wicked. Elephas the Themanite usurped Authority over Job, and rigorously condemned him as wicked.
np1 dt j j-vvn n1 p-acp np1, cc av-j vvd pno31 p-acp j.
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The wicked Iewes, whose liues were full of all hypocrisie and iniquitie, chalenged authoritie ouer the Gentiles;
The wicked Iewes, whose lives were full of all hypocrisy and iniquity, challenged Authority over the Gentiles;
dt j np2, rg-crq n2 vbdr j pp-f d n1 cc n1, vvd n1 p-acp dt n2-j;
(26) sermon (DIV2)
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to censure and iudge them at their owne pleasures: which as singularly faultie in them, the Prophet reprooueth: they say, Stand a part:
to censure and judge them At their own pleasures: which as singularly faulty in them, the Prophet Reproveth: they say, Stand a part:
pc-acp vvi cc vvi pno32 p-acp po32 d n2: r-crq c-acp av-j j p-acp pno32, dt n1 vvz: pns32 vvb, vvb dt n1:
(26) sermon (DIV2)
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come not neere me, for I am holier thon thou: these are as smoke in my wrath, and a fire that burneth continually.
come not near me, for I am Holier thon thou: these Are as smoke in my wrath, and a fire that burns continually.
vvb xx av-j pno11, c-acp pns11 vbm jc pns21 pns21: d vbr p-acp n1 p-acp po11 n1, cc dt n1 cst vvz av-j.
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Christ in the Gospel mueighing against the ambition and hypocrisie of such as winke at their own horrible and haynous sinnes:
christ in the Gospel mueighing against the ambition and hypocrisy of such as wink At their own horrible and heinous Sins:
np1 p-acp dt n1 vvg p-acp dt n1 cc n1 pp-f d c-acp vvi p-acp po32 d j cc j n2:
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yet are too curious to spie out, and too rigorous in condemning the faultes of their brethren:
yet Are too curious to spy out, and too rigorous in condemning the Faults of their brothers:
av vbr av j pc-acp vvi av, cc av j p-acp vvg dt n2 pp-f po32 n2:
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cryeth out agaynst them in this manner:
Cries out against them in this manner:
vvz av p-acp pno32 p-acp d n1:
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whie seest thou a moate in thy brothers eye, and considerest not the beame in thine owne eie? Saint James the holy Apostle in like manner, disswading from the same euill,
why See thou a moat in thy Brother's eye, and Considerest not the beam in thine own eye? Saint James the holy Apostle in like manner, dissuading from the same evil,
c-crq vv2 pns21 dt n1 p-acp po21 ng1 n1, cc vv2 xx dt n1 p-acp po21 d n1? n1 np1 dt j n1 p-acp j n1, vvg p-acp dt d n-jn,
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and teaching the Saints not to chalenge ambiciously authoritie to iudge their brethren, saith: My brethren, let there not bee many maisters:
and teaching the Saints not to challenge ambitiously Authority to judge their brothers, Says: My brothers, let there not be many masters:
cc vvg dt n2 xx pc-acp vvi av-j n1 pc-acp vvi po32 n2, vvz: po11 n2, vvb a-acp xx vbi d n2:
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or brethren, by ye not many maisters. Such haue all times and ages brought forth: and our time is not voide thereof.
or brothers, by you not many masters. Such have all times and ages brought forth: and our time is not void thereof.
cc n2, p-acp pn22 xx d n2. d vhb d n2 cc n2 vvn av: cc po12 n1 vbz xx j av.
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Wherein manie are so austere so seuere, so rigorous and sharpe: as that they condemne all men, all women almost, beside themselues.
Wherein many Are so austere so severe, so rigorous and sharp: as that they condemn all men, all women almost, beside themselves.
c-crq d vbr av j av j, av j cc j: c-acp cst pns32 vvb d n2, d n2 av, p-acp px32.
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A presumptuous, proud and superstitious sort of men, whom nothing pleaseth, which themselues doe not: and by whom all are condemned, which daunce not after their pipe:
A presumptuous, proud and superstitious sort of men, whom nothing Pleases, which themselves do not: and by whom all Are condemned, which dance not After their pipe:
dt j, j cc j n1 pp-f n2, ro-crq pix vvz, r-crq px32 vdi xx: cc p-acp ro-crq d vbr vvn, r-crq vvi xx p-acp po32 n1:
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which walke not after their rules: which liue not after the order of their liues.
which walk not After their rules: which live not After the order of their lives.
r-crq vvb xx p-acp po32 n2: r-crq vvb xx p-acp dt n1 pp-f po32 n2.
(26) sermon (DIV2)
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Who hunting after the opinion of holinesse, and seeking the estimation and account with men, of greater precisenesse then is commonly in others: too rashly in their wordes: too rigorously in their deedes:
Who hunting After the opinion of holiness, and seeking the estimation and account with men, of greater preciseness then is commonly in Others: too rashly in their words: too rigorously in their Deeds:
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too ambiciously in their conuenticles and assemblies: censure their brethren.
too ambitiously in their conventicles and assemblies: censure their brothers.
av av-j p-acp po32 n2 cc n2: vvb po32 n2.
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VVhich as a thing vnlawfull in the Saintes of God, vnseemely in the seruants of Christ, vncharitable in the fellowe members of the same bodie of the Church:
Which as a thing unlawful in the Saints of God, unseemly in the Servants of christ, uncharitable in the fellow members of the same body of the Church:
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Saint Iames disswadeth, My brethren, be not manie maisters. Howe great soeuer our holinesse be: howe singular soeuer our pietie: how perfect soeuer our profession: howe vpright soeuer our conuersation:
Saint James dissuadeth, My brothers, be not many masters. Howe great soever our holiness be: how singular soever our piety: how perfect soever our profession: how upright soever our Conversation:
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howe sounde soeuer our faith be: how vnblameable soeuer our behauiour: howe ample soeuer our measure bee: howe manifolde soeuer our graces:
how sound soever our faith be: how unblameable soever our behaviour: how ample soever our measure be: how manifold soever our graces:
c-crq av-j av po12 n1 vbi: c-crq j-u av po12 n1: c-crq j av po12 n1 vbi: c-crq j av po12 n2:
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howe large soeuer our talents be: how rare soeuer our giftes receiued:
how large soever our Talents be: how rare soever our Gifts received:
c-crq j av po12 n2 vbb: c-crq j av po12 n2 vvn:
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yet must we learne Christian humilitie, and shewe charitie to the brethren, and holde fast the exhortation of the Apostle, that we bee not many maisters, in vsurping ambiciously authoritie, to censure others rigorously.
yet must we Learn Christian humility, and show charity to the brothers, and hold fast the exhortation of the Apostle, that we be not many masters, in usurping ambitiously Authority, to censure Others rigorously.
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Thus condemneth the Apostle, that censure-like arrogancie of the proude, chalenging authoritie to themselues to iudge others as they lust:
Thus Condemneth the Apostle, that censure-like arrogancy of the proud, challenging Authority to themselves to judge Others as they lust:
av vvz dt n1, cst j n1 pp-f dt j, vvg n1 p-acp px32 pc-acp vvi n2-jn p-acp pns32 vvb:
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and forbiddeth, that euerie one should thinke himselfe a fit reformer and censurer of the life of his brethren:
and forbiddeth, that every one should think himself a fit reformer and censurer of the life of his brothers:
cc vvz, cst d crd vmd vvi px31 dt j n1 cc n1 pp-f dt n1 pp-f po31 n2:
(26) sermon (DIV2)
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My brethren, be not many maisters. 2 This being the exhortation, in the next place the reasons are to bee considered:
My brothers, be not many masters. 2 This being the exhortation, in the next place the Reasons Are to be considered:
po11 n2, vbb xx d n2. crd d vbg dt n1, p-acp dt ord n1 dt n2 vbr pc-acp vbi vvn:
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whereof the first is drawen from the feare of Gods iudgement:
whereof the First is drawn from the Fear of God's judgement:
c-crq dt ord vbz vvn p-acp dt n1 pp-f npg1 n1:
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which shall be the sharper and heauier against them, which are too hard and seuere towards others.
which shall be the sharper and Heavier against them, which Are too hard and severe towards Others.
r-crq vmb vbi dt jc cc jc p-acp pno32, r-crq vbr av j cc j p-acp n2-jn.
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Whereof Saint James: Brethren, bee not many maisters, knowing that you shall receiue the greater condemnation.
Whereof Saint James: Brothers, be not many masters, knowing that you shall receive the greater condemnation.
c-crq n1 np1: n2, vbb xx d n2, vvg cst pn22 vmb vvi dt jc n1.
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The force of this reason is:
The force of this reason is:
dt n1 pp-f d n1 vbz:
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they which are rigorous and streight-laced towards others, shall finde God seuere and straight towards themselues.
they which Are rigorous and straitlaced towards Others, shall find God severe and straight towards themselves.
pns32 r-crq vbr j cc j p-acp n2-jn, vmb vvi np1 j cc av-j p-acp px32.
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Whose maner is in all things to meet to men, as they haue measured vnto other:
Whose manner is in all things to meet to men, as they have measured unto other:
rg-crq n1 vbz p-acp d n2 pc-acp vvi p-acp n2, c-acp pns32 vhb vvn p-acp j-jn:
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whether it bee in crueltie of deedes, or rigorousnesse of iudgement: for that of Christ is generally true in both:
whither it be in cruelty of Deeds, or rigorousness of judgement: for that of christ is generally true in both:
cs pn31 vbb p-acp n1 pp-f n2, cc n1 pp-f n1: c-acp d pp-f np1 vbz av-j j p-acp d:
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what measure you meete vnto others, by the same it shall be measured vnto you againe.
what measure you meet unto Others, by the same it shall be measured unto you again.
r-crq vvb pn22 vvb p-acp n2-jn, p-acp dt d pn31 vmb vbi vvn p-acp pn22 av.
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And first in the crueltie of our actions wee prouoke God to repay vs with seuentie.
And First in the cruelty of our actions we provoke God to repay us with seuentie.
cc ord p-acp dt n1 pp-f po12 n2 pns12 vvb np1 pc-acp vvi pno12 p-acp crd.
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VVhich thing Adonibesech cōfesseth of himselfe: who being taken of them, ouer whom Iudah was captaine:
Which thing Adonibezek Confesses of himself: who being taken of them, over whom Iudah was captain:
r-crq n1 vvb vvz pp-f px31: r-crq vbg vvn pp-f pno32, p-acp r-crq np1 vbds n1:
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and his handes and feete being cut off he acknowledged it the righteous iudgemēt of God against him,
and his hands and feet being Cut off he acknowledged it the righteous judgement of God against him,
cc po31 n2 cc n2 vbg vvn a-acp pns31 vvd pn31 dt j n1 pp-f np1 p-acp pno31,
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for the crueltie of himselfe towardes others:
for the cruelty of himself towards Others:
p-acp dt n1 pp-f px31 p-acp n2-jn:
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therfore he said: seuentie kings hauing the thumbs of their handes and their feete cut off, gathered bread vnder my table:
Therefore he said: seuentie Kings having the thumbs of their hands and their feet Cut off, gathered bred under my table:
av pns31 vvd: crd n2 vhg dt n2 pp-f po32 n2 cc po32 n2 vvn a-acp, vvd n1 p-acp po11 n1:
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as I haue done, so hath God rewarded me. His crueltie was punished from God by like crueltie.
as I have done, so hath God rewarded me. His cruelty was punished from God by like cruelty.
c-acp pns11 vhb vdn, av vhz np1 vvn pno11. po31 n1 vbds vvn p-acp np1 p-acp j n1.
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Samuel telleth the same tale to Agag, king of the Amalakites:Samuel Telleth the same tale to Agag, King of the Amalekites:
np1 vvz dt d n1 p-acp np1, n1 pp-f dt np2:
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whē he cut his bodie in peeces in Gilgal, as thy sword hath made women childles:
when he Cut his body in Pieces in Gilgal, as thy sword hath made women childless:
c-crq pns31 vvd po31 n1 p-acp n2 p-acp np1, c-acp po21 n1 vhz vvn n2 j:
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so shall thy mother be childlesse aboue other women: and so he slue him, and cut him in peeces before the Lorde: thus crueltie with crueltie:
so shall thy mother be childless above other women: and so he slew him, and Cut him in Pieces before the Lord: thus cruelty with cruelty:
av vmb po21 n1 vbb j p-acp j-jn n2: cc av pns31 vvd pno31, cc vvd pno31 p-acp n2 p-acp dt n1: av n1 p-acp n1:
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bloud with bloud, was repaied from the Lord.
blood with blood, was repaid from the Lord.
n1 p-acp n1, vbds vvd p-acp dt n1.
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And this is the thing which God by his Prophet threatneth against Mount Seir, for their crucltie against Israel the people of God:
And this is the thing which God by his Prophet threatens against Mount Seir, for their crucltie against Israel the people of God:
cc d vbz dt n1 r-crq np1 p-acp po31 n1 vvz p-acp n1 np1, p-acp po32 n1 p-acp np1 dt n1 pp-f np1:
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therefore, as I liue, saieth the Lorde God, I will euen do according to thy wrath,
Therefore, as I live, Saith the Lord God, I will even do according to thy wrath,
av, c-acp pns11 vvb, vvz dt n1 np1, pns11 vmb av-j vdb vvg p-acp po21 n1,
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and according to thine indignation and hatred, which thou hast vsed against them: euen as thou hast dealt cruelly, euen so shalt thou be cruelly handled.
and according to thine Indignation and hatred, which thou hast used against them: even as thou hast dealt cruelly, even so shalt thou be cruelly handled.
cc vvg p-acp po21 n1 cc n1, r-crq pns21 vh2 vvn p-acp pno32: av c-acp pns21 vh2 vvn av-j, av av vm2 pns21 vbi av-j vvn.
(26) sermon (DIV2)
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4921
The Angel cōmendeth the righteous iudgement of God, in executing the seueritie of his wrath against them, who were sharpe, seuere, and cruell against his people;
The Angel commends the righteous judgement of God, in executing the severity of his wrath against them, who were sharp, severe, and cruel against his people;
dt n1 vvz dt j n1 pp-f np1, p-acp vvg dt n1 pp-f po31 n1 p-acp pno32, r-crq vbdr j, j, cc j p-acp po31 n1;
(26) sermon (DIV2)
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4922
Lorde thou art iust and holy, because thou hast iudged these things. For they shed the bloud of the Saints, and Prophets:
Lord thou art just and holy, Because thou hast judged these things. For they shed the blood of the Saints, and prophets:
n1 pns21 vb2r j cc j, c-acp pns21 vh2 vvn d n2. p-acp pns32 vvd dt n1 pp-f dt n2, cc n2:
(26) sermon (DIV2)
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4923
and therefore hast thou giuen them bloud to drinke: for they are worthie.
and Therefore hast thou given them blood to drink: for they Are worthy.
cc av vh2 pns21 vvn pno32 n1 pc-acp vvi: c-acp pns32 vbr j.
(26) sermon (DIV2)
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4924
Thus haue they the heauier iudgement from God, whose deedes are cruel and seuere toward others.
Thus have they the Heavier judgement from God, whose Deeds Are cruel and severe towards Others.
av vhb pns32 dt jc n1 p-acp np1, rg-crq n2 vbr j cc j p-acp n2-jn.
(26) sermon (DIV2)
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4925
Neither is this true onely in the crueltie of mens deeds:
Neither is this true only in the cruelty of men's Deeds:
av-d vbz d j j p-acp dt n1 pp-f ng2 n2:
(26) sermon (DIV2)
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4926
but also in the rigour of their iudgement against others ▪ who incurre so much heauier wrath and iuster condemnation from God:
but also in the rigour of their judgement against Others ▪ who incur so much Heavier wrath and juster condemnation from God:
cc-acp av p-acp dt n1 pp-f po32 n1 p-acp n2-jn ▪ q-crq vvi av av-d jc n1 cc jc n1 p-acp np1:
(26) sermon (DIV2)
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4927
how much the sharper they are towards their brethren in iudging & censuring thē: according to the apostles doctrine.
how much the sharper they Are towards their brothers in judging & censuring them: according to the Apostles Doctrine.
c-crq d dt jc pns32 vbr p-acp po32 n2 p-acp vvg cc vvg pno32: vvg p-acp dt n2 n1.
(26) sermon (DIV2)
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4928
Our Sauiour Christ had respect and regard to this, who disswaded men from rash, ambicious, and rigorous iudgement:
Our Saviour christ had respect and regard to this, who dissuaded men from rash, ambitious, and rigorous judgement:
po12 n1 np1 vhd n1 cc vvi p-acp d, r-crq vvd n2 p-acp j, j, cc j n1:
(26) sermon (DIV2)
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4929
iudge not, least you bee iudged: condemne not, least you be condemned.
judge not, lest you be judged: condemn not, lest you be condemned.
vvb xx, cs pn22 vbb vvn: vvb xx, cs pn22 vbb vvn.
(26) sermon (DIV2)
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4930
For they incurre the worthier iudgement, and shall assuredly find the heauier condemnation, which offend themselues in iudging and condemning their brethren.
For they incur the Worthier judgement, and shall assuredly find the Heavier condemnation, which offend themselves in judging and condemning their brothers.
p-acp pns32 vvi dt jc n1, cc vmb av-vvn vvi dt jc n1, r-crq vvb px32 p-acp vvg cc vvg po32 n2.
(26) sermon (DIV2)
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4931
S. Paul maketh those mē subiect to the greater cōdemnation, who being themselues faultie, yet ambiciously censure their brethren therfore (saith he) thou art inexcusable, O mā, whosoeuer thou art, which cōdemnest:
S. Paul makes those men Subject to the greater condemnation, who being themselves faulty, yet ambitiously censure their brothers Therefore (Says he) thou art inexcusable, Oh man, whosoever thou art, which Condemnest:
np1 np1 vvz d n2 j-jn p-acp dt jc n1, r-crq vbg px32 j, av av-j vvi po32 n2 av (vvz pns31) pns21 vb2r j, uh n1, r-crq pns21 vb2r, r-crq vv2:
(26) sermon (DIV2)
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Image 162
4932
for in that thou condēnest other, thou cōdemnest thy selfe. Wherby the apostle S. Iames disswadeth men from vsurping authoritie of rigourous iudgement of others:
for in that thou condennest other, thou Condemnest thy self. Whereby the apostle S. James dissuadeth men from usurping Authority of rigorous judgement of Others:
c-acp p-acp cst pns21 vv2 j-jn, pns21 vv2 po21 n1. c-crq dt n1 np1 np1 vvz n2 p-acp j-vvg n1 pp-f j n1 pp-f n2-jn:
(26) sermon (DIV2)
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4933
My brethren, saith he, be not many masters, knowing that we shall receiue the greater condemnation.
My brothers, Says he, be not many Masters, knowing that we shall receive the greater condemnation.
po11 n2, vvz pns31, vbb xx d n2, vvg cst pns12 vmb vvi dt jc n1.
(26) sermon (DIV2)
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4934
By which it euidently appeareth, that how much the more rigorously we iudge others: so much the heauier cōdemnation we heape against our selues:
By which it evidently appears, that how much the more rigorously we judge Others: so much the Heavier condemnation we heap against our selves:
p-acp r-crq pn31 av-j vvz, cst c-crq d dt av-dc av-j pns12 vvi n2-jn: av d dt jc n1 pns12 vvb p-acp po12 n2:
(26) sermon (DIV2)
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4935
but most especially being guiltie of the same sinnes, or as great, as we rigorously condemne in our brethren.
but most especially being guilty of the same Sins, or as great, as we rigorously condemn in our brothers.
cc-acp av-ds av-j vbg j pp-f dt d n2, cc p-acp j, c-acp pns12 av-j vvb p-acp po12 n2.
(26) sermon (DIV2)
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4936
If wee condemne a theefe to the bottomlesse pitte of hell (as vnworthie life) yet our selues steale, be oppressours, vsurers, or extortioners of the people:
If we condemn a thief to the bottomless pit of hell (as unworthy life) yet our selves steal, be Oppressors's, usurers, or extortioners of the people:
cs pns12 vvb dt n1 p-acp dt j n1 pp-f n1 (c-acp j-u n1) av po12 n2 vvi, vbb ng2, n2, cc n2 pp-f dt n1:
(26) sermon (DIV2)
649
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4937
if we condemne without fauour or pittie, the adulterous person, and yet our selues breake wedlocke:
if we condemn without favour or pity, the adulterous person, and yet our selves break wedlock:
cs pns12 vvb p-acp n1 cc n1, dt j n1, cc av po12 n2 vvi n1:
(26) sermon (DIV2)
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4938
if we condemne lying, and vse our tongues to deceite, slaunder, and horrible blasphemie: if we condemne dronkennesse with austere seueritie, yet geue ouer our selues to riotousnes, banquetting, and faring deliciouslie euery day:
if we condemn lying, and use our tongues to deceit, slander, and horrible blasphemy: if we condemn Drunkenness with austere severity, yet give over our selves to riotousness, banqueting, and faring deliciously every day:
cs pns12 vvb vvg, cc vvb po12 n2 p-acp n1, n1, cc j n1: cs pns12 vvb n1 p-acp j n1, av vvb a-acp po12 n2 p-acp n1, vvg, cc vvg av-j d n1:
(26) sermon (DIV2)
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4939
if we condemne couetousnes, yet bee rauished with loue of money; making our golde our god; our siluer our safegarde; our substance our succour:
if we condemn covetousness, yet be ravished with love of money; making our gold our god; our silver our safeguard; our substance our succour:
cs pns12 vvb n1, av vbi vvn p-acp n1 pp-f n1; vvg po12 n1 po12 n1; po12 n1 po12 n1; po12 n1 po12 n1:
(26) sermon (DIV2)
649
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4940
if wee reprooue anger in our brethren, and burne and boile in irreconciled hatred, and deadly malice of heart:
if we reprove anger in our brothers, and burn and boil in irreconciled hatred, and deadly malice of heart:
cs pns12 vvi n1 p-acp po12 n2, cc vvi cc vvi p-acp j-vvn n1, cc j n1 pp-f n1:
(26) sermon (DIV2)
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4941
if finally, we be rigorous against our brethren, and vsurpe ambitiously the authoritie to iudge and condemne them:
if finally, we be rigorous against our brothers, and usurp ambitiously the Authority to judge and condemn them:
cs av-j, pns12 vbb j p-acp po12 n2, cc vvi av-j dt n1 pc-acp vvi cc vvi pno32:
(26) sermon (DIV2)
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4942
we prouoke the greater wrath, we heape vp the seuerer iudgement, we receiue the iuster condemnation against our selues.
we provoke the greater wrath, we heap up the severer judgement, we receive the juster condemnation against our selves.
pns12 vvb dt jc n1, pns12 vvb a-acp dt jc n1, pns12 vvb dt jc n1 p-acp po12 n2.
(26) sermon (DIV2)
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4943
Which Saint Iames here vseth as his first reason, why wee should not so doe; My brethren, be not many masters:
Which Saint James Here uses as his First reason, why we should not so do; My brothers, be not many Masters:
r-crq n1 np1 av vvz p-acp po31 ord n1, c-crq pns12 vmd xx av vdi; po11 n2, vbb xx d n2:
(26) sermon (DIV2)
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4944
knowing that we shall receiue the greater condemnation.
knowing that we shall receive the greater condemnation.
vvg cst pns12 vmb vvi dt jc n1.
(26) sermon (DIV2)
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4945
The seconde reason why men ought not to vsurpe this authoritie ouer their brethren, is from the viewe of our owne weakenes, the consideration of our owne condition, the facilitie in our selues to fall, through naturall frailtie: therof the Apostle thus:
The seconde reason why men ought not to usurp this Authority over their brothers, is from the view of our own weakness, the consideration of our own condition, the facility in our selves to fallen, through natural frailty: thereof the Apostle thus:
dt ord n1 c-crq n2 vmd xx pc-acp vvi d n1 p-acp po32 n2, vbz p-acp dt n1 pp-f po12 d n1, dt n1 pp-f po12 d n1, dt n1 p-acp po12 n2 pc-acp vvi, p-acp j n1: av dt n1 av:
(26) sermon (DIV2)
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4946
In many things we offend all: therefore we must not be too rigorous against other men:
In many things we offend all: Therefore we must not be too rigorous against other men:
p-acp d n2 pns12 vvb d: av pns12 vmb xx vbi av j p-acp j-jn n2:
(26) sermon (DIV2)
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4947
seeking, and looking rather into our owne readinesse to sinne. Let vs take the view of all states & degrees of men: Princes and people; masters and seruants; fathers & children; husbands and wiues; rich and poore; learned and ignorant; high and lowe; wise and foolish; preachers and hearers:
seeking, and looking rather into our own readiness to sin. Let us take the view of all states & Degrees of men: Princes and people; Masters and Servants; Father's & children; Husbands and wives; rich and poor; learned and ignorant; high and low; wise and foolish; Preachers and hearers:
vvg, cc vvg av-c p-acp po12 d n1 p-acp n1. vvb pno12 vvi dt n1 pp-f d n2 cc n2 pp-f n2: n2 cc n1; n2 cc n2; n2 cc n2; n2 cc n2; j cc j; j cc j; j cc j; j cc j; n2 cc n2:
(26) sermon (DIV2)
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4948
all, all (I say) are subiect to the same imbecilitie, and frailtie of nature:
all, all (I say) Are Subject to the same imbecility, and frailty of nature:
d, d (pns11 vvb) vbr j-jn p-acp dt d n1, cc n1 pp-f n1:
(26) sermon (DIV2)
651
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4949
in many things we fall all.
in many things we fallen all.
p-acp d n2 pns12 vvb d.
(26) sermon (DIV2)
651
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4950
Is there a bodie without a blemishe? is there a day without a cloude? is there a man without offence? is it true that Salomon saith;
Is there a body without a blemish? is there a day without a cloud? is there a man without offence? is it true that Solomon Says;
vbz a-acp dt n1 p-acp dt vvi? vbz pc-acp dt n1 p-acp dt n1? vbz pc-acp dt n1 p-acp n1? vbz pn31 j cst np1 vvz;
(26) sermon (DIV2)
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4951
the righteous and iust man falleth seuen times a day, and riseth vp againe? are wee not all subiect to sundrie infirmities,
the righteous and just man falls seuen times a day, and Riseth up again? Are we not all Subject to sundry infirmities,
dt j cc j n1 vvz crd n2 dt n1, cc vvz a-acp av? vbr pns12 xx d n-jn p-acp j n2,
(26) sermon (DIV2)
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4952
and offend in many thinges euery one of the sonnes of Adam? shall not the remembrance of this our common condition, remoue so great seueritie & rigor of iudgement from vs? This ought then to make vs lesse secure,
and offend in many things every one of the Sons of Adam? shall not the remembrance of this our Common condition, remove so great severity & rigor of judgement from us? This ought then to make us less secure,
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(26) sermon (DIV2)
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4953
and more remisse and gentle towards the offences of the brethren. The very Heathen knew that all men are subiect to this condition:
and more remiss and gentle towards the offences of the brothers. The very Heathen knew that all men Are Subject to this condition:
cc av-dc j cc j p-acp dt n2 pp-f dt n2. dt j j-jn vvd d d n2 vbr j-jn p-acp d n1:
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4954
wherefore one of their owne Poets saide; No man liueth without crime or sinne.
Wherefore one of their own Poets said; No man lives without crime or sin.
c-crq crd pp-f po32 d n2 vvd; dx n1 vvz p-acp n1 cc n1.
(26) sermon (DIV2)
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4955
The continuall meditation thereof, should induce vs to follow gentlenes, and not to vse too great rigour towards others.
The continual meditation thereof, should induce us to follow gentleness, and not to use too great rigour towards Others.
dt j n1 av, vmd vvi pno12 pc-acp vvi n1, cc xx pc-acp vvi av j n1 p-acp n2-jn.
(26) sermon (DIV2)
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4956
Men fall and sinne (as Lactantius hath noted) three waies: in deedes; in speeches; in thoughts and cogitations:
Men fallen and sin (as Lactantius hath noted) three ways: in Deeds; in Speeches; in thoughts and cogitations:
n2 vvb cc n1 (c-acp np1 vhz vvn) crd n2: p-acp n2; p-acp n2; p-acp n2 cc n2:
(26) sermon (DIV2)
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4957
and there is no man which doeth not fall through euerie one of these, sundriwise. In deede men sinne be they neuer so holy:
and there is no man which doth not fallen through every one of these, sundriwise. In deed men sin be they never so holy:
cc pc-acp vbz dx n1 r-crq vdz xx vvi p-acp d crd pp-f d, av. p-acp n1 n2 n1 vbi pns32 av-x av j:
(26) sermon (DIV2)
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4958
for who is he whose life is incorrupt; whose feete haue neuer slipt;
for who is he whose life is incorrupt; whose feet have never slipped;
c-acp r-crq vbz pns31 rg-crq n1 vbz j; rg-crq n2 vhb av-x vvd;
(26) sermon (DIV2)
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4959
whose whole life is cleare from all sinne? Shew him me, and I will praise him;
whose Whole life is clear from all sin? Show him me, and I will praise him;
rg-crq j-jn n1 vbz j p-acp d n1? n1 pno31 pno11, cc pns11 vmb vvi pno31;
(26) sermon (DIV2)
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4960
tell mee where he is, and I will honour him; let me see him, and I wil worshippe him as a mortall god.
tell me where he is, and I will honour him; let me see him, and I will worship him as a Mortal god.
vvb pno11 c-crq pns31 vbz, cc pns11 vmb vvi pno31; vvb pno11 vvi pno31, cc pns11 vmb vvi pno31 p-acp dt j-jn n1.
(26) sermon (DIV2)
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4961
He shalbe (in my iudgemēt) holier then Abraham; he shalbe more renowmed then Moses and Aaron; he shalbe more pure then Dauid or Daniel; he shalbe more perfect then Iob the righteous;
He shall (in my judgement) Holier then Abraham; he shall more renowned then Moses and Aaron; he shall more pure then David or daniel; he shall more perfect then Job the righteous;
pns31 vmb (p-acp po11 n1) jc av np1; pns31 vmb av-dc j-vvn cs np1 cc np1; pns31 vmb av-dc j cs np1 cc np1; pns31 vmb av-dc vvi av np1 dt j;
(26) sermon (DIV2)
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4962
hee shalbe more glorious then Paul, the elect vessell of Iesus Christ: for all these in action haue sinned.
he shall more glorious then Paul, the elect vessel of Iesus christ: for all these in actium have sinned.
pns31 vmb av-dc j cs np1, dt j-vvn n1 pp-f np1 np1: p-acp d d p-acp n1 vhb vvn.
(26) sermon (DIV2)
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4963
In wordes, whereof in the next place our Apostle shall speake, who offendeth not? Who, either in anger moued,
In words, whereof in the next place our Apostle shall speak, who offends not? Who, either in anger moved,
p-acp n2, c-crq p-acp dt ord n1 po12 n1 vmb vvi, r-crq vvz xx? q-crq, av-d p-acp n1 vvn,
(26) sermon (DIV2)
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4964
or in mirth pleasant, or in pastime delighted, or by importunitie of men pricked forwarde, hath not fallen, either to cursing,
or in mirth pleasant, or in pastime delighted, or by importunity of men pricked forward, hath not fallen, either to cursing,
cc p-acp n1 j, cc p-acp n1 vvd, cc p-acp n1 pp-f n2 vvn av-j, vhz xx vvn, av-d p-acp vvg,
(26) sermon (DIV2)
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4965
or to slaunder, or to swearing, or to loosenes or vanitie of his talke? that he hath not in respect therof, iust cause with Dauid and Sirach, to pray to haue the dore of his lips kept and a seale of wisdome set before his mouth, that he offend not in his words.
or to slander, or to swearing, or to looseness or vanity of his talk? that he hath not in respect thereof, just cause with David and Sirach, to pray to have the door of his lips kept and a seal of Wisdom Set before his Mouth, that he offend not in his words.
cc pc-acp vvi, cc p-acp vvg, cc p-acp n1 cc n1 pp-f po31 n1? cst pns31 vhz xx p-acp n1 av, j n1 p-acp np1 cc np1, pc-acp vvi pc-acp vhi dt n1 pp-f po31 n2 vvn cc dt n1 pp-f n1 vvn p-acp po31 n1, cst pns31 vvb xx p-acp po31 n2.
(26) sermon (DIV2)
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4966
In thought, our falles are so many, as that it passeth the strength of man, by cogitation not to admit the thing which is either wicked in deed, or euil to vtter.
In Thought, our falls Are so many, as that it passes the strength of man, by cogitation not to admit the thing which is either wicked in deed, or evil to utter.
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(26) sermon (DIV2)
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4967
In so much as righteous and holy men, who abstaine in many thinges from wicked actions:
In so much as righteous and holy men, who abstain in many things from wicked actions:
p-acp av av-d c-acp j cc j n2, r-crq vvb p-acp d n2 p-acp j n2:
(26) sermon (DIV2)
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4968
yet oftentimes (through infirmity of nature, are caried by cogitations, to euil thoughts:
yet oftentimes (through infirmity of nature, Are carried by cogitations, to evil thoughts:
av av (p-acp n1 pp-f n1, vbr vvn p-acp n2, p-acp j-jn n2:
(26) sermon (DIV2)
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4969
so that there is no mā, vnlesse he be trāslated (as it were) into the nature of God, who sinneth not in cogitation.
so that there is no man, unless he be translated (as it were) into the nature of God, who Sinneth not in cogitation.
av cst pc-acp vbz dx n1, cs pns31 vbb vvn (c-acp pn31 vbdr) p-acp dt n1 pp-f np1, r-crq vvz xx p-acp n1.
(26) sermon (DIV2)
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4970
So that the Apostle, in respect of these, hath here truely auouched, in many thinges we fall all.
So that the Apostle, in respect of these, hath Here truly avouched, in many things we fallen all.
av cst dt n1, p-acp n1 pp-f d, vhz av av-j vvn, p-acp d n2 pns12 vvb d.
(26) sermon (DIV2)
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4971
Which thing men considering, shall the better refraine their seueritie of iudgement, and rigor in censuring their christian brethren.
Which thing men considering, shall the better refrain their severity of judgement, and rigor in censuring their christian brothers.
r-crq n1 n2 vvg, vmb dt av-jc vvi po32 n1 pp-f n1, cc n1 p-acp vvg po32 njp n2.
(26) sermon (DIV2)
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4972
Three respects there are in men, wherby their rigor towards others should be abated. 1 To recount what in former times themselues haue beene. 2 To thinke what hereafter they may be. 3 To remember what presently they are.
Three respects there Are in men, whereby their rigor towards Others should be abated. 1 To recount what in former times themselves have been. 2 To think what hereafter they may be. 3 To Remember what presently they Are.
crd n2 a-acp vbr p-acp n2, c-crq po32 n1 p-acp n2-jn vmd vbi vvn. crd pc-acp vvi r-crq p-acp j n2 px32 vhb vbn. crd pc-acp vvi r-crq av pns32 vmb vbi. crd pc-acp vvi r-crq av-j pns32 vbr.
(26) sermon (DIV2)
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4973
1 If we consider what our selues haue beene in former times, it shall mittigate greatly the seueritie of our iudgemēts and rigorous censuring of our brethren.
1 If we Consider what our selves have been in former times, it shall mitigate greatly the severity of our Judgments and rigorous censuring of our brothers.
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(26) sermon (DIV2)
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4974
Saint Paul exhorting men to patience, and gentlenes towardes other, and not to be seuere against their offending & weak brethren, thus reasoneth;
Saint Paul exhorting men to patience, and gentleness towards other, and not to be severe against their offending & weak brothers, thus reasoneth;
n1 np1 vvg n2 p-acp n1, cc n1 p-acp n-jn, cc xx pc-acp vbi j p-acp po32 vvg cc j n2, av vvz;
(26) sermon (DIV2)
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4975
They now are what you in former times haue beene: call therefore to minde your former condition, and be patient;
They now Are what you in former times have been: call Therefore to mind your former condition, and be patient;
pns32 av vbr q-crq pn22 p-acp j n2 vhb vbn: vvb av pc-acp vvi po22 j n1, cc vbi j;
(26) sermon (DIV2)
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4976
shewe all meeknes therefore to all men. For we our selues were in times past vnwise, disobedient, deceiued: seruing lustes and diuers pleasures:
show all meekness Therefore to all men. For we our selves were in times passed unwise, disobedient, deceived: serving lusts and diverse pleasures:
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liuing in maliciousnes and enuie, hatefull, & hating one another.
living in maliciousness and envy, hateful, & hating one Another.
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The recounting therefore of our former condition, must asswage the seueritie of our iudgement, and make vs more moderate toward such,
The recounting Therefore of our former condition, must assuage the severity of our judgement, and make us more moderate towards such,
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as now are what we haue beene. Wee our selues once were ignorant; wee once went out of the way;
as now Are what we have been. we our selves once were ignorant; we once went out of the Way;
c-acp av vbr q-crq pns12 vhb vbn. pns12 po12 n2 a-acp vbdr j; pns12 a-acp vvd av pp-f dt n1;
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wee sometimes haue beene ouertaken with naturall infirmitie: whereby we haue committed things not conuenient.
we sometime have been overtaken with natural infirmity: whereby we have committed things not convenient.
pns12 av vhb vbn vvn p-acp j n1: c-crq pns12 vhb vvn n2 xx j.
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Let vs not seuerely iudge, and tigorously condemne such as are subiect to the cōmon infirmities, and frailties of nature.
Let us not severely judge, and tigorously condemn such as Are Subject to the Common infirmities, and frailties of nature.
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2 As to record our former state, shall abate our sharpnes: so to thinke with our selues whereunto wee may fall:
2 As to record our former state, shall abate our sharpness: so to think with our selves whereunto we may fallen:
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being compassed about alwaies with these infirmities.
being compassed about always with these infirmities.
vbg vvn p-acp av p-acp d n2.
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S. Paul (to perswade men to shew meeknes, & not sharpenes of iudgement towards such as fall through occasion) reasoneth from the frailtie of our state, whereby we are subiect to like falling:
S. Paul (to persuade men to show meekness, & not sharpness of judgement towards such as fallen through occasion) reasoneth from the frailty of our state, whereby we Are Subject to like falling:
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to which purpose he thus speaketh to the Saints of Galatia; Brethren, if a man be sodenly taken in any offēce:
to which purpose he thus speaks to the Saints of Galatia; Brothers, if a man be suddenly taken in any offence:
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ye which are spirituall, restore such a one in the spirite of meekenes: considering thy selfe, least thou also be tempted.
the which Are spiritual, restore such a one in the Spirit of meekness: considering thy self, lest thou also be tempted.
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Wherein he wisely condemneth imortunate rigour; and worthelie reproueth those, which are commonly most seuere iudges against their brethren;
Wherein he wisely Condemneth imortunate rigour; and worthily Reproveth those, which Are commonly most severe judges against their brothers;
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whē they altogether forget their owne infirmitie, wherby they may fall into like offences. Now there is no infirmitie; no iniquitie among men;
when they altogether forget their own infirmity, whereby they may fallen into like offences. Now there is no infirmity; no iniquity among men;
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finall impenitencie, and the sinne vnto death, or against the holy Ghost, excepted: whereinto, euen the best men, may not fall.
final impenitency, and the sin unto death, or against the holy Ghost, excepted: whereinto, even the best men, may not fallen.
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Which if they consider, it will easilie moderate their rigour and seueritie against their brethren, and make them take heede, least ambitiously they vsurpe this authoritie against others.
Which if they Consider, it will Easily moderate their rigour and severity against their brothers, and make them take heed, least ambitiously they usurp this Authority against Others.
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And how true it is, that euen the best may fall, euident examples, and wofull experience may teach vs. Who knoweth not, that lyeng is a sinne against the ninth commaundement, condemned by God and his Prophets:
And how true it is, that even the best may fallen, evident Examples, and woeful experience may teach us Who Knoweth not, that lying is a sin against the ninth Commandment, condemned by God and his prophets:
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yet holy and faithfull Abraham; godly Isaac, fell thereinto, as the storie beareth record. Murmuring is a great sinne against GOD, arguing impatiencie;
yet holy and faithful Abraham; godly Isaac, fell thereinto, as the story bears record. Murmuring is a great sin against GOD, arguing impatiency;
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yet Moses was thereof guilty, as it appeareth. Idolatrie seemeth to be sinne in the highest degree;
yet Moses was thereof guilty, as it appears. Idolatry seems to be sin in the highest degree;
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yet that, by Aaron, the Saint of God, was committed.
yet that, by Aaron, the Saint of God, was committed.
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Adulteterie, a grieuous euill, whereof God in his lawe hath forewarned, and in sundrie people, men, and Nations, punished;
Adulteterie, a grievous evil, whereof God in his law hath forewarned, and in sundry people, men, and nations, punished;
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yet Dauid (the man of God) was tardie therein. To denie Christ, with execrable cursing, banning & swearing, is great iniquitie; yet David (the man of God) was tardy therein. To deny christ, with execrable cursing, banning & swearing, is great iniquity;
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yet Peter the blessed Apostle therein offended. To persecute the church, to blaspheme the trueth, is horrible impietie;
yet Peter the blessed Apostle therein offended. To persecute the Church, to Blaspheme the truth, is horrible impiety;
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yet Saint Paul (the chosen vessell of God) committed both.
yet Saint Paul (the chosen vessel of God) committed both.
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As these examples shewe that the best may, because these haue done, with whome none are now,
As these Examples show that the best may, Because these have done, with whom none Are now,
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5000
or haue been since to be cōpared: So daily experiēce conuinceth the same:
or have been since to be compared: So daily experience Convinces the same:
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5001
While we see daily before our eies, men of farre greatest excellencie to fall into sundry infirmities.
While we see daily before our eyes, men of Far greatest excellency to fallen into sundry infirmities.
cs pns12 vvb av-j p-acp po12 n2, n2 pp-f av-j js n1 pc-acp vvi p-acp j n2.
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5002
Out of whose falles a triple profit insueth. 1. Therby the glorie of God, his power and mercie, is made manifest, in making them vessels of glory:
Out of whose falls a triple profit ensueth. 1. Thereby the glory of God, his power and mercy, is made manifest, in making them vessels of glory:
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who by their sinnes deserued his eternall displeasure: for which cause S. Paul crieth out; that in his conuersion Christ shewed all clemencie.
who by their Sins deserved his Eternal displeasure: for which cause S. Paul cries out; that in his conversion christ showed all clemency.
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5004
Secondly by the falles of great persons, both themselues haue cause to humble themselues before god,
Secondly by the falls of great Persons, both themselves have cause to humble themselves before god,
ord p-acp dt n2 pp-f j n2, av-d px32 vhb n1 pc-acp vvi px32 p-acp n1,
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and not waxe proud of any thing:
and not wax proud of any thing:
cc xx vvi j pp-f d n1:
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and others seeing the most excellent men subiect to infirmitie, are therence to be admonished of their greater infirmities:
and Others seeing the most excellent men Subject to infirmity, Are therence to be admonished of their greater infirmities:
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5007
for if the great oakes of Basan, and the mightie and tall Cedars of Libanon fall:
for if the great oaks of Basan, and the mighty and tall Cedars of Lebanon fallen:
c-acp cs dt j n2 pp-f np1, cc dt j cc j n2 pp-f np1 vvi:
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what is to be looked for of the lowe trees of the forrest? if the righteous bee hardly saued:
what is to be looked for of the low trees of the forest? if the righteous be hardly saved:
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what shall become of the wicked? Thirdly, all men may thereby gather the frailtie of their nature:
what shall become of the wicked? Thirdly, all men may thereby gather the frailty of their nature:
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and so pray to God, when they stande, that they fall not.
and so pray to God, when they stand, that they fallen not.
cc av vvb p-acp np1, c-crq pns32 vvb, cst pns32 vvb xx.
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Now seeing all men are subiect to this condition, that they may fall, if they be not vpholden and supported by the helpe of God:
Now seeing all men Are Subject to this condition, that they may fallen, if they be not upholden and supported by the help of God:
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it ought to qualifie our hasty iudgement, and to moderate the seueritie of the same against the brethren.
it ought to qualify our hasty judgement, and to moderate the severity of the same against the brothers.
pn31 vmd pc-acp vvi po12 j n1, cc pc-acp vvi dt n1 pp-f dt d p-acp dt n2.
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3 Finally, we shalbe more temperate towards other men: if we consider whereunto wee are presently subiect:
3 Finally, we shall more temperate towards other men: if we Consider whereunto we Are presently Subject:
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which is the reason here vrged.
which is the reason Here urged.
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The conscience of our owne sinnes, and the diligent view of our owne weaknes and wickednes;
The conscience of our own Sins, and the diligent view of our own weakness and wickedness;
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maketh vs more gentle towardes others: which men then forget, when they are too seuere iudges of their brethren.
makes us more gentle towards Others: which men then forget, when they Are too severe judges of their brothers.
vvz pno12 dc j p-acp n2-jn: r-crq n2 av vvi, c-crq pns32 vbr av j n2 pp-f po32 n2.
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5017
To this purpose Siracides exhorteth mē not to despise such, as hauing sinned, turne therefro: neither to cast it in their teeth;
To this purpose Sirach exhorteth men not to despise such, as having sinned, turn therefrom: neither to cast it in their teeth;
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but rather to remember, that we are all worthy of blame.
but rather to Remember, that we Are all worthy of blame.
cc-acp av-c pc-acp vvi, cst pns12 vbr d j pp-f n1.
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When we consider our owne selues, we shall see there is in vs many things to be amended.
When we Consider our own selves, we shall see there is in us many things to be amended.
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This diligent consideration will make vs more carefull of not rigorously and rashely iudgeing our brethren.
This diligent consideration will make us more careful of not rigorously and rashly judging our brothers.
d j n1 vmb vvi pno12 dc j pp-f xx av-j cc av-j vvg po12 n2.
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5021
Are we not couetous, as they are? yet are wee proude and disdainfull. Are we not proud? yet are we fleshely & wanton.
are we not covetous, as they Are? yet Are we proud and disdainful. are we not proud? yet Are we fleshly & wanton.
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5022
Are we not wanton? yet are we slaunderous and reproachfull. Are we not reproachfull? yet are wee enuious and malicious.
are we not wanton? yet Are we slanderous and reproachful. are we not reproachful? yet Are we envious and malicious.
vbr pns12 xx j-jn? av vbr pns12 j cc j. vbr pns12 xx j? av vbr pns12 j cc j.
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5023
What, are we not malicious? yet are wee riotous and intemperate. What, are we not intemperate? yet are we prodigall and wastfull.
What, Are we not malicious? yet Are we riotous and intemperate. What, Are we not intemperate? yet Are we prodigal and wasteful.
q-crq, vbr pns12 xx j? av vbr pns12 j cc j. q-crq, vbr pns12 xx j? av vbr pns12 j-jn cc j.
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5024
If not prodigall, yet lyers and blasphemers: if not blasphemers, yet extortioners and oppressors of our brethren:
If not prodigal, yet liars and blasphemers: if not blasphemers, yet extortioners and Oppressors's of our brothers:
cs xx j-jn, av n2 cc n2: cs xx n2, av n2 cc n2 pp-f po12 n2:
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Or finally, geuen to these and these iniquities;
Or finally, given to these and these iniquities;
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so that it is as cleare as the sunne in his brightnesse, that in many things we offend all.
so that it is as clear as the sun in his brightness, that in many things we offend all.
av cst pn31 vbz a-acp j c-acp dt n1 p-acp po31 n1, cst p-acp d n2 pns12 vvb d.
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Which who so considereth, and pondereth in equal ballance:
Which who so Considereth, and pondereth in equal balance:
r-crq q-crq av vvz, cc vvz p-acp j-jn n1:
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shal thereby be counterpeized, and brought to a moderate censure and iudgement of the sinnes and liues of others:
shall thereby be counterpeized, and brought to a moderate censure and judgement of the Sins and lives of Others:
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and taught effectually, not to vsurpe authoritie, rashly to iudge and condemne the brethren.
and taught effectually, not to usurp Authority, rashly to judge and condemn the brothers.
cc vvd av-j, xx pc-acp vvi n1, av-j pc-acp vvi cc vvi dt n2.
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This I would to God our sharpe censurers, and seuere iudgers would weigh, who geue definitiue and peremptorie sentence of al men;
This I would to God our sharp censurers, and severe judgers would weigh, who give definitive and peremptory sentence of all men;
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5031
who chalenge a chiefe power, and absolute authoritie ouer all their brethren; who condemne without charitie, whatsoeuer doeth not please them selues.
who challenge a chief power, and absolute Authority over all their brothers; who condemn without charity, whatsoever doth not please them selves.
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5032
Would God they would but turne ouer the leafe, wherein their owne infirmities are registred,
Would God they would but turn over the leaf, wherein their own infirmities Are registered,
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5033
and turne the other ende of the wallet before them, to fixe their sight vpon their owne blemishes, and blottes of corruption:
and turn the other end of the wallet before them, to fix their sighed upon their own blemishes, and blots of corruption:
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5034
then would their pride be abated, their heate asswaged, their chollor cooled, their iudgementes moderated, their arrogancie delaied and qualified:
then would their pride be abated, their heat assuaged, their chollor cooled, their Judgments moderated, their arrogancy delayed and qualified:
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5035
and thēselues brought to a temperature: not so ambitiously to vsurpe and arrogate to themselues, the censuring of their brethren.
and themselves brought to a temperature: not so ambitiously to usurp and arrogate to themselves, the censuring of their brothers.
cc px32 vvn p-acp dt n1: xx av av-j pc-acp vvi cc vvi p-acp px32, dt vvg pp-f po32 n2.
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5036
Which to effect and compasse in the Saints, the Apostle vseth this reason also; My brethren, be not many masters, knowing that we shall receiue the greater condemnation:
Which to Effect and compass in the Saints, the Apostle uses this reason also; My brothers, be not many Masters, knowing that we shall receive the greater condemnation:
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5037
for in many things we sinne and fall all.
for in many things we sin and fallen all.
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Of our manifolde fallings, many are the occasions, sundrie are the causes. 1 The original corruption which lieth couched in our bosomes, wherby we are led captiue vnto sinne.
Of our manifold fallings, many Are the occasions, sundry Are the Causes. 1 The original corruption which lies couched in our bosoms, whereby we Are led captive unto sin.
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5039
2 The snares of Sathan, which he laieth to take vs, and intangle vs in the pitfold of iniquitie.
2 The snares of Sathan, which he Layeth to take us, and entangle us in the pitfold of iniquity.
crd dt n2 pp-f np1, r-crq pns31 vvz pc-acp vvi pno12, cc vvi pno12 p-acp dt n1 pp-f n1.
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5040
3 The euil examples which are presented before vs, whereby we are drawen to all vngodlines euery day.
3 The evil Examples which Are presented before us, whereby we Are drawn to all ungodliness every day.
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5041
4 The lenitie of the gouernours of discipline, who (according to the rule of iustice) take not execution vpō sinne:
4 The lenity of the Governors of discipline, who (according to the Rule of Justice) take not execution upon sin:
crd dt n1 pp-f dt n2 pp-f n1, r-crq (vvg p-acp dt n1 pp-f n1) vvb xx n1 p-acp n1:
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whereby others are pricked forwarde to like sinne.
whereby Others Are pricked forward to like sin.
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For, whereas punishment is not executed (saith Salomō) speedelie, there are the hearts of men set vpon mischiefe.
For, whereas punishment is not executed (Says Salomō) speedily, there Are the hearts of men Set upon mischief.
p-acp, cs n1 vbz xx vvn (vvz np1) av-j, pc-acp vbr dt n2 pp-f n2 vvn p-acp n1.
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Therefore Dauid saith, hee would betimes destroy all the wicked of the land, that he might cut off all the workers of wickednes from the citie of God. Therefore David Says, he would betimes destroy all the wicked of the land, that he might Cut off all the workers of wickedness from the City of God.
av np1 vvz, pns31 vmd av vvi d dt j pp-f dt n1, cst pns31 vmd vvi a-acp d dt n2 pp-f n1 p-acp dt n1 pp-f np1.
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5 Finally, the fearefulnes and flatterie of the Ministers of the word:
5 Finally, the fearfulness and flattery of the Ministers of the word:
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(26) sermon (DIV2)
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who either for feare, or for fauour, tell not men of their manifolde offences, wherby they are occasioned sundrie waies to fall.
who either for Fear, or for favour, tell not men of their manifold offences, whereby they Are occasioned sundry ways to fallen.
r-crq av-d p-acp n1, cc p-acp n1, vvb xx n2 pp-f po32 j n2, c-crq pns32 vbr vvn j n2 pc-acp vvi.
(26) sermon (DIV2)
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The reason of the Apostle is this:
The reason of the Apostle is this:
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Seeing all men are subiect to many falles and infirmities, therfore must they not be too seuere against their brethren ▪ be not many masters (saith the Apostle) knowing that we shall receiue the greater condemnation ▪ for in many things we offend all.
Seeing all men Are Subject to many falls and infirmities, Therefore must they not be too severe against their brothers ▪ be not many Masters (Says the Apostle) knowing that we shall receive the greater condemnation ▪ for in many things we offend all.
vvg d n2 vbr j-jn p-acp d n2 cc n2, av vmb pns32 xx vbi av j p-acp po32 n2 ▪ vbb xx d n2 (vvz dt n1) vvg cst pns12 vmb vvi dt jc n1 ▪ c-acp p-acp d n2 pns12 vvb d.
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Now the fall of man is double: either particular, or generall. Particular, as to fal into any one sinne, or more:
Now the fallen of man is double: either particular, or general. Particular, as to fall into any one sin, or more:
av dt n1 pp-f n1 vbz j-jn: d j, cc n1. j, c-acp pc-acp vvi p-acp d crd n1, cc av-dc:
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as theft, dronkennes, adulterie, murther, couetousnes, vsurie, extortion, slaunder, lying, blasphemy, and the like.
as theft, Drunkenness, adultery, murder, covetousness, Usury, extortion, slander, lying, blasphemy, and the like.
c-acp n1, n1, n1, n1, n1, n1, n1, n1, vvg, n1, cc dt j.
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Into some, or many of these, euen the most holy Saintes haue, may, and doe daily fall.
Into Some, or many of these, even the most holy Saints have, may, and do daily fallen.
p-acp d, cc d pp-f d, av-j dt av-ds j n2 vhb, vmb, cc vdb av-j vvi.
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5052
Generall falling, is when men fall away, not in one onely sinne, but generally in all:
General falling, is when men fallen away, not in one only sin, but generally in all:
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& resist the grace of God offered.
& resist the grace of God offered.
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This is apostacie, this is the sin vnto death, this is the sinne against the holy Ghost:
This is apostasy, this is the since unto death, this is the sin against the holy Ghost:
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euen a generall, and vniuersall falling away frō the knowen trueth.
even a general, and universal falling away from the known truth.
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Whereof the authour to the Hebrewes affirmeth, that who so doeth so sinne, cannot be restored by repentance. Whereof the author to the Hebrews Affirmeth, that who so doth so sin, cannot be restored by Repentance.
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And S. Peter auoucheth, that it were better for mē not to haue knowen the trueth:
And S. Peter avoucheth, that it were better for men not to have known the truth:
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then after that they haue knowen it, to fall away from the holy commaundements. Thus doe not the Saints fall, but onely the reprobate.
then After that they have known it, to fallen away from the holy Commandments. Thus do not the Saints fallen, but only the Reprobate.
av c-acp cst pns32 vhb vvn pn31, pc-acp vvi av p-acp dt j n2. av vdb xx dt n2 vvb, cc-acp av-j dt n-jn.
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Of the former kinde the Apostle speaketh; for al men fal particularly in many things: which we ought alwaies to cōsider:
Of the former kind the Apostle speaks; for all men fall particularly in many things: which we ought always to Consider:
pp-f dt j n1 dt n1 vvz; p-acp d n2 vvi av-j p-acp d n2: r-crq pns12 vmd av pc-acp vvi:
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that it might teach vs, not to vsurpe authoritie ambitiously to censure and iudge our brethren:
that it might teach us, not to usurp Authority ambitiously to censure and judge our brothers:
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whereunto this place and exhortation serueth; My brethren, be not many masters, for we shal receiue the greater iudgement:
whereunto this place and exhortation serveth; My brothers, be not many Masters, for we shall receive the greater judgement:
c-crq d n1 cc n1 vvz; po11 n2, vbb xx d n2, c-acp pns12 vmb vvi dt jc n1:
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for in many things we offende or fall all. Whereas Saint James willeth, that wee be not many masters:
for in many things we offend or fallen all. Whereas Saint James wills, that we be not many Masters:
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doeth it take away the authority of masters ouer their seruāts? No assuredly:
doth it take away the Authority of Masters over their Servants? No assuredly:
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for then would neither S. Paul so carefully, nor Saint Peter so diligently, haue geuen precepts concerning obedience of seruantes to their masters.
for then would neither S. Paul so carefully, nor Saint Peter so diligently, have given Precepts Concerning Obedience of Servants to their Masters.
c-acp av vmd av-dx n1 np1 av av-j, ccx n1 np1 av av-j, vhb vvn n2 vvg n1 pp-f n2 p-acp po32 n2.
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Saint Paul exhorteth seruants to be subiect to their masters, and to please them in all things;
Saint Paul exhorteth Servants to be Subject to their Masters, and to please them in all things;
n1 np1 vvz n2 pc-acp vbi j-jn p-acp po32 n2, cc pc-acp vvi pno32 p-acp d n2;
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to be obedient to them which are their masters according to the flesh, with feare and trembling, in singlenes of minde, as vnto the Lord.
to be obedient to them which Are their Masters according to the Flesh, with Fear and trembling, in singleness of mind, as unto the Lord.
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5067
In another place in this wise he councelleth them; Let as many seruants as are vnder the yoke, count their masters worthy all honour:
In Another place in this wise he councelleth them; Let as many Servants as Are under the yoke, count their Masters worthy all honour:
p-acp j-jn n1 p-acp d n1 pns31 vvz pno32; vvb a-acp d n2 c-acp vbr p-acp dt n1, vvb po32 n2 j d n1:
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that the name of God, and his doctrine be not euill spoken of. To whom Saint Peter subscribeth:
that the name of God, and his Doctrine be not evil spoken of. To whom Saint Peter subscribeth:
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Seruants (saith he) be subiect to your masters with all feare: not onelie to the good and courteous, but also to the froward.
Servants (Says he) be Subject to your Masters with all Fear: not only to the good and courteous, but also to the froward.
n2 (vvz pns31) vbb j-jn p-acp po22 n2 p-acp d n1: xx av-j p-acp dt j cc j, cc-acp av p-acp dt j.
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Seeing these Apostles haue enioyned this obedience to seruants towards their masters; and the same spirite spoke in them, and in Iames our Apostle:
Seeing these Apostles have enjoined this Obedience to Servants towards their Masters; and the same Spirit spoke in them, and in James our Apostle:
vvg d n2 vhb vvn d n1 p-acp n2 p-acp po32 n2; cc dt d n1 vvd p-acp pno32, cc p-acp np1 po12 n1:
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it foloweth then, that the authoritie of masters is not here abandoned. If we must not be many masters, neither be iudges ouer our brethren;
it Followeth then, that the Authority of Masters is not Here abandoned. If we must not be many Masters, neither be judges over our brothers;
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shall we thinke that power is taken away hereby from Princes, iudges, and magistrates, ouer their Subiects,
shall we think that power is taken away hereby from Princes, judges, and Magistrates, over their Subjects,
vmb pns12 vvi d n1 vbz vvn av av p-acp n2, n2, cc n2, p-acp po32 n2-jn,
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and such as are vnder them? Neither.
and such as Are under them? Neither.
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For then woulde not the Scriptures teach what magistrates should be in common wealthes, neither enioyne obedience to be performed vnto them.
For then would not the Scriptures teach what Magistrates should be in Common wealths, neither enjoin Obedience to be performed unto them.
p-acp av vmd xx dt n2 vvb q-crq n2 vmd vbi p-acp j n2, av-dx vvi n1 pc-acp vbi vvn p-acp pno32.
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Moises being wearied with the gouernement of the whole people of Israel, is taught by Jethro his father in law, the priest of Midian, to chuse more offiicers and gouernours vnder him, whose qualities are foure. Moses being wearied with the government of the Whole people of Israel, is taught by Jethro his father in law, the priest of Midian, to choose more offiicers and Governors under him, whose qualities Are foure.
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(26) sermon (DIV2)
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Men they must be, 1 of courage: 2 fearing God: 3 dealing truly: 4 hating couetousnesse.
Men they must be, 1 of courage: 2 fearing God: 3 dealing truly: 4 hating covetousness.
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Moises according to this counsell ordained officers and iudges ouer the people, taught them their dueties, Moses according to this counsel ordained Officers and judges over the people, taught them their duties,
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and set downe the qualities in them required. To whom obedience by the law of God is to bee performed.
and Set down the qualities in them required. To whom Obedience by the law of God is to be performed.
cc vvd a-acp dt n2 p-acp pno32 vvd. p-acp ro-crq n1 p-acp dt n1 pp-f np1 vbz pc-acp vbi vvn.
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Which God contained in the fourth commaundement: where it is said, honour thy father and thy mother: Which God contained in the fourth Commandment: where it is said, honour thy father and thy mother:
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(26) sermon (DIV2)
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5080
not onely the parents of our bodies, but the parents and fathers of the countrie, which are princes and magistrates in common wealthes.
not only the Parents of our bodies, but the Parents and Father's of the country, which Are Princes and Magistrates in Common wealths.
xx av-j dt n2 pp-f po12 n2, cc-acp dt n2 cc n2 pp-f dt n1, r-crq vbr n2 cc n2 p-acp j n2.
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681
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This obedience he requireth, when he giueth them authoritie to determine causes, and willeth men to stande to their verdit.
This Obedience he requires, when he gives them Authority to determine Causes, and wills men to stand to their verdict.
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Our Sauiour Christ taught the same by his own example, who in tokē of ciuil subiection paied tribute to Caesar. And afterwarde being tempted by the Scribes and Herodians,
Our Saviour christ taught the same by his own Exampl, who in token of civil subjection paid tribute to Caesar. And afterward being tempted by the Scribes and Herodians,
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and demaunded the question, whether it were lawfull to giue tribute to Caesar or no? answered them in this wise:
and demanded the question, whither it were lawful to give tribute to Caesar or no? answered them in this wise:
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Giue to Caesar that which belongeth to Caesar, and to God, that which belongeth vnto God.
Give to Caesar that which belongeth to Caesar, and to God, that which belongeth unto God.
vvb p-acp np1 cst r-crq vvz p-acp np1, cc p-acp np1, cst r-crq vvz p-acp np1.
(26) sermon (DIV2)
681
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S. Paul by Christes spirit taught, willeth euery soule to be subiect to hier powers, because their power is from God. Finally.
S. Paul by Christ's Spirit taught, wills every soul to be Subject to hire Powers, Because their power is from God. Finally.
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S. Peter exhorteth all men to submit themselues to all maner humaine ordinance for the Lords sake.
S. Peter exhorteth all men to submit themselves to all manner human Ordinance for the lords sake.
np1 np1 vvz d n2 pc-acp vvi px32 p-acp d n1 j n1 p-acp dt n2 n1.
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681
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5087
The soueraintie of the prince ouer the people:
The sovereignty of the Prince over the people:
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the correcting, controlling, and iudging of the magistrate and ciuill officer of the transgressing, and offending persons, is not hereby remoued.
the correcting, controlling, and judging of the magistrate and civil officer of the transgressing, and offending Persons, is not hereby removed.
dt vvg, j-vvg, cc vvg pp-f dt n1 cc j n1 pp-f dt j-vvg, cc vvg n2, vbz xx av vvn.
(26) sermon (DIV2)
681
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VVhat if we may not bee many masters:
What if we may not be many Masters:
q-crq cs pns12 vmb xx vbi d n2:
(26) sermon (DIV2)
682
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5090
shall wee thinke that men are herehence forbidden, to professe themselues teachers and maisters, to informe others in humaine artes, liberall sciences & faculties belonging to this life? No doubt wee may not so thinke:
shall we think that men Are herehence forbidden, to profess themselves Teachers and masters, to inform Others in human arts, liberal sciences & faculties belonging to this life? No doubt we may not so think:
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(26) sermon (DIV2)
682
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for thus to professe is lawfull.
for thus to profess is lawful.
c-acp av pc-acp vvi vbz j.
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682
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If we may not be many maisters, shall wee suppose that the office of preaching and reprouing, iudging and condemning out of the worde of God is forbidden? No,
If we may not be many masters, shall we suppose that the office of preaching and reproving, judging and condemning out of the word of God is forbidden? No,
cs pns12 vmb xx vbi d n2, vmb pns12 vvi d dt n1 pp-f vvg cc vvg, vvg cc vvg av pp-f dt n1 pp-f np1 vbz vvn? uh-dx,
(26) sermon (DIV2)
683
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for it is a thing of all others most necessarie. Without which men would runne on headlong into all sinne. Saint Ambrose therefore saith:
for it is a thing of all Others most necessary. Without which men would run on headlong into all sin. Saint Ambrose Therefore Says:
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he that sinneth, so long as hee is not reproued, seemeth to himselfe not to sinne:
he that Sinneth, so long as he is not reproved, seems to himself not to sin:
pns31 cst vvz, av av-j c-acp pns31 vbz xx vvn, vvz p-acp px31 xx pc-acp vvi:
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683
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and vices growe into maners, and are receyued in stead of vertue.
and vices grow into manners, and Are received in stead of virtue.
cc n2 vvb p-acp n2, cc vbr vvn p-acp n1 pp-f n1.
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683
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The rebuking of sinne, is a bridle and bit to restraine others from the like iniquitie.
The rebuking of sin, is a bridle and bit to restrain Others from the like iniquity.
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683
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Which when Saint Paul considered, he willeth Timothie to rebuke such openly, as openly offended, that others thereby might feare.
Which when Saint Paul considered, he wills Timothy to rebuke such openly, as openly offended, that Others thereby might Fear.
r-crq c-crq n1 np1 vvn, pns31 vvz np1 pc-acp vvi d av-j, c-acp av-j vvn, cst n2-jn av vmd vvi.
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S. Gregorie saith, that when men sinne, others knowing thereof: they must also bee rebuked in the sight and knowledge of others:
S. Gregory Says, that when men sin, Others knowing thereof: they must also be rebuked in the sighed and knowledge of Others:
np1 np1 vvz, cst c-crq n2 vvb, n2-jn vvg av: pns32 vmb av vbi vvn p-acp dt n1 cc n1 pp-f n2-jn:
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least if the preacher holde his peace, and be silent, he thereby seeme to allowe of sinne:
lest if the preacher hold his peace, and be silent, he thereby seem to allow of sin:
cs cs dt n1 vvb po31 n1, cc vbi j, pns31 av vvi pc-acp vvi pp-f n1:
(26) sermon (DIV2)
683
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and that growe into example, which the tongue of the minister cutteth not off. And as the offences of men giue incouragement to others, when they are not reproued:
and that grow into Exampl, which the tongue of the minister cutteth not off. And as the offences of men give encouragement to Others, when they Are not reproved:
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so being corrected and reproued, others are restrained: yea, reprehensions out of the worde bring life: as Salomon affirmeth:
so being corrected and reproved, Others Are restrained: yea, reprehensions out of the word bring life: as Solomon Affirmeth:
av vbg vvn cc vvn, n2-jn vbr vvn: uh, n2 av pp-f dt n1 vvb n1: c-acp np1 vvz:
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corrections for instruction are the way of life. Wherfore cōmending the most excellēt vse of reprehension, by the word of god:
corrections for instruction Are the Way of life. Wherefore commending the most excellent use of reprehension, by the word of god:
n2 p-acp n1 vbr dt n1 pp-f n1. c-crq vvg dt av-ds j n1 pp-f n1, p-acp dt n1 pp-f n1:
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he auoucheth, that the instruction of a wise man, is as the well spring of life, to turne away from the snares of death.
he avoucheth, that the instruction of a wise man, is as the well spring of life, to turn away from the snares of death.
pns31 vvz, cst dt n1 pp-f dt j n1, vbz p-acp dt av n1 pp-f n1, pc-acp vvi av p-acp dt n2 pp-f n1.
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Seeing therefore common reprehension of the ministers of God is the bridle and stay from sinne,
Seeing Therefore Common reprehension of the Ministers of God is the bridle and stay from sin,
vvg av j n1 pp-f dt n2 pp-f np1 vbz dt n1 cc vvi p-acp n1,
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683
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and the way whereby we come to life:
and the Way whereby we come to life:
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and bringeth singular profite vnto men, it is not to be thought that the Apostle here condemneth it, which both the Prophets,
and brings singular profit unto men, it is not to be Thought that the Apostle Here Condemneth it, which both the prophets,
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and the Apostles also haue oftentimes vsed. Neither doth this place take away, the names and titles of men:
and the Apostles also have oftentimes used. Neither does this place take away, the names and titles of men:
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the honour vnto men in place of honour and dignitie, due: See 1. Pet. 5. verse 3.
the honour unto men in place of honour and dignity, due: See 1. Pet. 5. verse 3.
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Finally, seeing we are forewarned not to bee manie maisters, shall we thinke that priuate reprehension, priuate exhortation, priuate admonition is forbidden? If it were so,
Finally, seeing we Are forewarned not to be many masters, shall we think that private reprehension, private exhortation, private admonition is forbidden? If it were so,
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why would our Sauiour, that one man shoulde tell another of his fault priuatly, for reconciliation? VVhy doth Siracides exhort men, to tell their neighbours their offences, that if they haue done them, they doe them no more? VVhy doeth God will that euerie man shoulde friendly reproue his brother? VVhy doth Saint Paul exhort vs to admonish one another,
why would our Saviour, that one man should tell Another of his fault privately, for reconciliation? Why does Sirach exhort men, to tell their neighbours their offences, that if they have done them, they do them no more? Why doth God will that every man should friendly reprove his brother? Why does Saint Paul exhort us to admonish one Another,
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and prouoke one another to vertue, by instruction and exhortatien? None then of these are here condemned:
and provoke one Another to virtue, by instruction and exhortatien? None then of these Are Here condemned:
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but wee are admonished to surceasse from that maisterlike and proude finding fault with others, when ambiciously wee vsurpe authoritie to iudge and condemne:
but we Are admonished to surcease from that masterlike and proud finding fault with Others, when ambitiously we usurp Authority to judge and condemn:
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to censure and giue sentence of our brethren, without charitie, rigorously: without pitie, seuerely: without due regard of common imbecilitie, austerely.
to censure and give sentence of our brothers, without charity, rigorously: without pity, severely: without due regard of Common imbecility, austerely.
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VVhich thing in this place condemning, Saint James giueth this exhortation: My brethren, be not manie maisters:
Which thing in this place condemning, Saint James gives this exhortation: My brothers, be not many masters:
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knowing that wee shall receiue the greater condemnation: for in manie things we fall all. And thus much concerning the first place.
knowing that we shall receive the greater condemnation: for in many things we fallen all. And thus much Concerning the First place.
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God for his mercie sake graunt vs true humilitie of heart, that we humbling our selues before the mercie seate of God, may shewe like loue one towarde another:
God for his mercy sake grant us true humility of heart, that we humbling our selves before the mercy seat of God, may show like love one toward Another:
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that wee being not too rigorous towards other men, may haue regard of our owne imbecillitie and weakenesse of nature:
that we being not too rigorous towards other men, may have regard of our own imbecility and weakness of nature:
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that wee in true loue supporting one another, may be are one anothers burden, and so fulfill the lawe of Christ:
that we in true love supporting one Another, may be Are one another's burden, and so fulfil the law of christ:
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who died for our sinnes, and rose againe for our righteousnesse: to whome with the father, and the holy Ghost, be all praise, dominion, and maiestie, nowe and for euermore. Amen.
who died for our Sins, and rose again for our righteousness: to whom with the father, and the holy Ghost, be all praise, dominion, and majesty, now and for evermore. Amen.
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Iames Chap. 3. verses 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Sermon 15. 2
James Chap. 3. Verses 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Sermon 15. 2
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If a man sinne not in woorde, hee is a perfect man, and able to bridle all the bodie. 3
If a man sin not in word, he is a perfect man, and able to bridle all the body. 3
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Beholde, wee put bits into the horses mouthes, that they should obey vs, and we turne about all their bodie. 4
Behold, we put bits into the Horses mouths, that they should obey us, and we turn about all their body. 4
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Beholde also the ships, which though they be great, & are driuen of fierce windes,
Behold also the ships, which though they be great, & Are driven of fierce winds,
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yet are they turned about with a verie small rudder whither soeuer the gouernour will. 5
yet Are they turned about with a very small rudder whither soever the governor will. 5
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Euen so the tongue is a little member also, and boasteth great things: beholde how great a matter a little fire kindeleth. 6
Even so the tongue is a little member also, and boasts great things: behold how great a matter a little fire kindleth. 6
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And the tongue is fire, euen a world of wickednesse: so is the tongue set among our members, &c. To the thirteenth verse.
And the tongue is fire, even a world of wickedness: so is the tongue Set among our members, etc. To the thirteenth verse.
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HErein, from the seconde, or latter part of the second verse, to the ende of the twelft, is the second part of this chapter contained, which is touching the moderation and brideling of the tongue.
HErein, from the seconde, or latter part of the second verse, to the end of the twelft, is the second part of this chapter contained, which is touching the moderation and bridling of the tongue.
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In the second part hereof are two things noted and set downe. 1 The proposition or state of the place: In the second part hereof Are two things noted and Set down. 1 The proposition or state of the place:
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2 part v. 2. that man which offendeth not, ne falleth in his words, is perfect,
2 part v. 2. that man which offends not, ne falls in his words, is perfect,
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and able to rule the whole bodie. 2 The handling thereof, which is double. 1 From the profites of a brideled tongue:
and able to Rule the Whole body. 2 The handling thereof, which is double. 1 From the profits of a bridled tongue:
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set forth in two cōparisons or similituds. whereof 1 Is of horses, checked with the bridle. Set forth in two comparisons or Similitudes. whereof 1 Is of Horses, checked with the bridle.
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3. verse. 2 Of shippes gouerned by the rudder. verse 4. 2 From the euils of an euiltongue, two wayes:
3. verse. 2 Of ships governed by the rudder. verse 4. 2 From the evils of an euiltongue, two ways:
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namely 1 Generally: therefore it is called. 1 A fire. ver. 5. 2 A world of wickednes. ver. namely 1 Generally: Therefore it is called. 1 A fire. ver. 5. 2 A world of wickedness. ver.
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6. 2 Particularly by 3. effects: namely, 1 Hurt to the whole bodie. 2. pa. v. 6 2 Vnbridelednes. v. 7. 8 3 Reprochfulnes. 9. 10. 11. 12. Hereof to come to the first member, the proposition:
6. 2 Particularly by 3. effects: namely, 1 Hurt to the Whole body. 2. Paul. v. 6 2 Vnbridelednes. v. 7. 8 3 Reprochfulnes. 9. 10. 11. 12. Hereof to come to the First member, the proposition:
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that man which falleth not in his tongue, is a perfect mā, and able to bridle the whole bodie: that man which falls not in his tongue, is a perfect man, and able to bridle the Whole body:
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it seemeth to haue a necessarie coherence, and a fit dependance with the former wordes of the Apostle. S. Iames hath saide:
it seems to have a necessary coherence, and a fit dependence with the former words of the Apostle. S. James hath said:
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that in many things wee fall all. Seeing then there are so manie falles in the life of man:
that in many things we fallen all. Seeing then there Are so many falls in the life of man:
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& men most easily of all things fal in their tongues and lippes: then which to gouerne and keepe from falling, there is nothing more difficult:
& men most Easily of all things fall in their tongues and lips: then which to govern and keep from falling, there is nothing more difficult:
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therefore after that he had affirmed that in many things wee all offende:
Therefore After that he had affirmed that in many things we all offend:
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to giue a caueat against that mischiefe whereunto man is most subiect, The falling in wordes:
to give a caveat against that mischief whereunto man is most Subject, The falling in words:
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Saint James teacheth in the seconde place, that hee is a rare and most perfect man,
Saint James Teaches in the seconde place, that he is a rare and most perfect man,
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and able to bridle all the bodie, which offendeth not in tongue. Not that there is any which attaineth vnto this perfection:
and able to bridle all the body, which offends not in tongue. Not that there is any which attaineth unto this perfection:
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but thereby is shewed howe truely it was saide before, in manie things we offende all.
but thereby is showed how truly it was said before, in many things we offend all.
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And most chiefly by that slipperie member of the tongue: wherein who so sinneth not, is perfect.
And most chiefly by that slippery member of the tongue: wherein who so Sinneth not, is perfect.
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Whereby the Apostle insinuateth vnto vs, that the Saintes and seruants of God, whose chiefe care is not willingly to fall:
Whereby the Apostle insinuates unto us, that the Saints and Servants of God, whose chief care is not willingly to fallen:
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must haue a speciall regarde to their tongues, bee warie and charie ouer their lippes, circumspect and carefull to keepe the doore of their mouthes:
must have a special regard to their tongues, be wary and chary over their lips, circumspect and careful to keep the door of their mouths:
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VVherein, of all men, is most easily offence committed. So that to bridle our tongues, to moderate our mouths:
Wherein, of all men, is most Easily offence committed. So that to bridle our tongues, to moderate our mouths:
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to keepe our lippes, to guide our woordes with discretion; is a rare point of perfection, and a great steppe to excellent vertue.
to keep our lips, to guide our words with discretion; is a rare point of perfection, and a great step to excellent virtue.
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Howe good a thing, howe great perfection, howe rare a vertue it is, not to stumble in the tongue:
How good a thing, how great perfection, how rare a virtue it is, not to Stumble in the tongue:
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neither to offend in worde, Sirach perceyued, when he pronounceth him blessed, which hath not offended in the wordes of his mouth:
neither to offend in word, Sirach perceived, when he pronounceth him blessed, which hath not offended in the words of his Mouth:
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when he auoucheth, that the man which refrayneth his tongue, is able to liue with a disordered and troublesom man, (which is a great matter) and that hee which hateth babling, shall haue lesse euill.
when he avoucheth, that the man which refraineth his tongue, is able to live with a disordered and troublesome man, (which is a great matter) and that he which hates babbling, shall have less evil.
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VVhich thing to doe, hee reputeth as a poynt of perfect wisedome, and the contrarie a signe of doting follie: wherefore hee sayeth:
Which thing to do, he reputeth as a point of perfect Wisdom, and the contrary a Signen of doting folly: Wherefore he Saith:
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A wise man will holde his tongue, till he haue oportunitie: but a foole and trifler, regardeth no time.
A wise man will hold his tongue, till he have opportunity: but a fool and trifler, Regardeth not time.
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To refraine and bridle the tongue, is singular perfection: to launch and lauish out wordes lewdly, is condemnable folly.
To refrain and bridle the tongue, is singular perfection: to launch and lavish out words lewdly, is condemnable folly.
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For a man of wisedome, sayth Salomon, spareth his wordes, and he that vnderstandeth, is of an excellent spirite.
For a man of Wisdom, say Solomon, spares his words, and he that understandeth, is of an excellent Spirit.
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Saint Paul exhorting the Saintes of God, to growe to all perfection in Christian vertue and loue:
Saint Paul exhorting the Saints of God, to grow to all perfection in Christian virtue and love:
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as a poynt and part of this perfection, commendeth the moderation of the tongue:
as a point and part of this perfection, commends the moderation of the tongue:
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by teaching them to abstaine from al corrupt speach and communication, that none such proceede out of their mouthes,
by teaching them to abstain from all corrupt speech and communication, that none such proceed out of their mouths,
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but that which is good and gracious, and bringeth profite vnto the hearers.
but that which is good and gracious, and brings profit unto the hearers.
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And more particularly entreating of the same matter not long after, that the Saintes in workes and wordes might be blamelesse before the Lord:
And more particularly entreating of the same matter not long After, that the Saints in works and words might be blameless before the Lord:
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hee aduiseth them, that neither fornication, neither couetousnesse bee once named among them, as it becommeth Saints:
he adviseth them, that neither fornication, neither covetousness be once nam among them, as it becomes Saints:
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neither filthinesse, neither foolish talking, neither ieasting, which are not comelie, but rather giuing of thankes.
neither filthiness, neither foolish talking, neither jesting, which Are not comely, but rather giving of thanks.
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The verie heathen, seeing by the verie light of nature, howe excellent a thing it is,
The very heathen, seeing by the very Light of nature, how excellent a thing it is,
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and of how great perfection wisely to gouerne the tongue: haue commended moderation and silence, as a crowne of glorie:
and of how great perfection wisely to govern the tongue: have commended moderation and silence, as a crown of glory:
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babling and prating, vnbrideled and disordered garrulitie haue they condemned, as a great mischiefe among men.
babbling and prating, unbridled and disordered garrulity have they condemned, as a great mischief among men.
vvg cc vvg, j-vvn cc j-vvn n1 vhb pns32 vvn, c-acp dt j n1 p-acp n2.
(27) sermon (DIV2)
693
Image 169
5166
Euripides the Poet therefore saide wisely: comely silence is the crowne of a man: but pratling and much speach hath neuer good in it. Euripides the Poet Therefore said wisely: comely silence is the crown of a man: but prattling and much speech hath never good in it.
np1 dt n1 av vvd av-j: j n1 vbz dt n1 pp-f dt n1: cc-acp vvg cc d n1 vhz av j p-acp pn31.
(27) sermon (DIV2)
693
Image 169
5167
Yea is hurtfull to conuersation and Citie. Faustus saieth, that as there is nothing better then a brideled tongue:
Yea is hurtful to Conversation and city. Faustus Saith, that as there is nothing better then a bridled tongue:
uh vbz j p-acp n1 cc n1. np1 vvz, cst c-acp pc-acp vbz pix j av dt vvn n1:
(27) sermon (DIV2)
693
Image 169
5168
so is there nothing worse then a tongue vngouerned, which alwayes beareth daungerous and deadly poison, with sweete honie.
so is there nothing Worse then a tongue ungoverned, which always bears dangerous and deadly poison, with sweet honey.
av vbz pc-acp pix av-jc cs dt n1 j, r-crq av vvz j cc j n1, p-acp j n1.
(27) sermon (DIV2)
693
Image 169
5169
Zeno reckening it a singular poynt of perfection, to guide his tongue: absented himselfe therefore from banquets, least through wine, and the prouocation of other men: Zeno reckoning it a singular point of perfection, to guide his tongue: absented himself Therefore from banquets, lest through wine, and the provocation of other men:
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(27) sermon (DIV2)
693
Image 169
5170
he might happily haue fallen in his talke. One of the Philosophers, whether this or another, I nowe remember not:
he might happily have fallen in his talk. One of the Philosophers, whither this or Another, I now Remember not:
pns31 vmd av-j vhi vvn p-acp po31 n1. crd pp-f dt n2, cs d cc j-jn, pns11 av vvb xx:
(27) sermon (DIV2)
693
Image 169
5171
counting it a most rare thing to keepe silence, and refraine the tongue, that a man fall not therein:
counting it a most rare thing to keep silence, and refrain the tongue, that a man fallen not therein:
vvg pn31 dt av-ds j n1 pc-acp vvi n1, cc vvi dt n1, cst dt n1 vvb xx av:
(27) sermon (DIV2)
693
Image 169
5172
beeing asked of certaine Legates, what they shoulde say of him to their maister and King, answered:
being asked of certain Legates, what they should say of him to their master and King, answered:
vbg vvn pp-f j n2, r-crq pns32 vmd vvi pp-f pno31 p-acp po32 n1 cc n1, vvd:
(27) sermon (DIV2)
693
Image 169
5173
that he was a man, which could keepe silence.
that he was a man, which could keep silence.
cst pns31 vbds dt n1, r-crq vmd vvi n1.
(27) sermon (DIV2)
693
Image 169
5174
Cato the wise man sayeth, that hee is next vnto GOD, that with reason can rule his tongue:Cato the wise man Saith, that he is next unto GOD, that with reason can Rule his tongue:
np1 dt j n1 vvz, cst pns31 vbz ord p-acp np1, cst p-acp n1 vmb vvi po31 n1:
(27) sermon (DIV2)
694
Image 169
5175
wherevnto the Apostle in his proposition here subscribing, affirmeth: that that man is perfect which falleth not in worde.
whereunto the Apostle in his proposition Here subscribing, Affirmeth: that that man is perfect which falls not in word.
c-crq dt n1 p-acp po31 n1 av vvg, vvz: cst d n1 vbz j r-crq vvz xx p-acp n1.
(27) sermon (DIV2)
694
Image 169
5176
Therefore Pambus as it is in the Tripertite historie, lib. 8. cap. 1. being desirous to learne a Psalme,
Therefore Pambus as it is in the Tripartite history, lib. 8. cap. 1. being desirous to Learn a Psalm,
av np1 c-acp pn31 vbz p-acp dt j n1, n1. crd n1. crd vbg j pc-acp vvi dt n1,
(27) sermon (DIV2)
694
Image 170
5177
and hearing the first verse of the 39. Psalme, where the Propher sayeth, I thought I would take heede to my wayes, that I offend not with my tongue:
and hearing the First verse of the 39. Psalm, where the Propher Saith, I Thought I would take heed to my ways, that I offend not with my tongue:
cc vvg dt ord n1 pp-f dt crd n1, c-crq dt n1 vvz, pns11 vvd pns11 vmd vvi n1 p-acp po11 n2, cst pns11 vvb xx p-acp po11 n1:
(27) sermon (DIV2)
694
Image 170
5178
would heare no more, saying, If I can in deed performe this: this one verse is sufficient.
would hear no more, saying, If I can in deed perform this: this one verse is sufficient.
vmd vvi av-dx av-dc, vvg, cs pns11 vmb p-acp n1 vvi d: d crd n1 vbz j.
(27) sermon (DIV2)
694
Image 170
5179
And when hee which had taught him that verse, blamed him that in sixe moneths he came not vnto him:
And when he which had taught him that verse, blamed him that in sixe months he Come not unto him:
cc c-crq pns31 r-crq vhd vvn pno31 d n1, vvd pno31 cst p-acp crd n2 pns31 vvd xx p-acp pno31:
(27) sermon (DIV2)
694
Image 170
5180
hee answered that in deede hee had not fulfilled that verse.
he answered that in deed he had not fulfilled that verse.
pns31 vvd cst p-acp n1 pns31 vhd xx vvn d n1.
(27) sermon (DIV2)
694
Image 170
5181
And liuing long after, beeing demaunded of a familiar friende if hee had learned his verse:
And living long After, being demanded of a familiar friend if he had learned his verse:
np1 vvg av-j a-acp, vbg vvn pp-f dt j-jn n1 cs pns31 vhd vvn po31 n1:
(27) sermon (DIV2)
694
Image 170
5182
hee answered, hardly (saith hee) haue I fulfilled it in fortie and nine yeares.
he answered, hardly (Says he) have I fulfilled it in fortie and nine Years.
pns31 vvd, av (vvz pns31) vhb pns11 vvn pn31 p-acp crd cc crd n2.
(27) sermon (DIV2)
694
Image 170
5183
It is a thing worthie praise, in anger to keepe our hands from fighting: in hatred to withhold our feet from shedding of bloud:
It is a thing worthy praise, in anger to keep our hands from fighting: in hatred to withhold our feet from shedding of blood:
pn31 vbz dt n1 j-jn n1, p-acp n1 pc-acp vvi po12 n2 p-acp vvg: p-acp n1 pc-acp vvi po12 n2 p-acp vvg pp-f n1:
(27) sermon (DIV2)
695
Image 170
5184
in abūdance of delicate fare, to bridle our affections and appetites from riotous lust: in companie of lewde women, to keepe our selues from carnall desire: in plentie of wealth: to refraine from couetousnesse:
in abundance of delicate fare, to bridle our affections and appetites from riotous lust: in company of lewd women, to keep our selves from carnal desire: in plenty of wealth: to refrain from covetousness:
p-acp n1 pp-f j n1, pc-acp vvi po12 n2 cc n2 p-acp j n1: p-acp n1 pp-f j n2, pc-acp vvi po12 n2 p-acp j n1: p-acp n1 pp-f n1: pc-acp vvi p-acp n1:
(27) sermon (DIV2)
695
Image 170
5185
in great prosperitie to be farre from pride: but the falling by the tongue, being so easie, & the way therof so slipperie:
in great Prosperity to be Far from pride: but the falling by the tongue, being so easy, & the Way thereof so slippery:
p-acp j n1 pc-acp vbi av-j p-acp n1: cc-acp dt vvg p-acp dt n1, vbg av j, cc dt n1 av av j:
(27) sermon (DIV2)
695
Image 170
5186
not to fall in tongue and wordes, is a vertue so rare: a thing so seldome seene:
not to fallen in tongue and words, is a virtue so rare: a thing so seldom seen:
xx pc-acp vvi p-acp n1 cc n2, vbz dt n1 av j: dt n1 av av vvn:
(27) sermon (DIV2)
695
Image 170
5187
as that Sirach counteth it most maruellous, when he sayth:
as that Sirach counteth it most marvelous, when he say:
c-acp cst np1 vvz pn31 av-ds j, c-crq pns31 vvz:
(27) sermon (DIV2)
695
Image 170
5188
Who is he that falleth not in his tongue? And Saint Iames esteemeth it as great perfection,
Who is he that falls not in his tongue? And Saint James esteems it as great perfection,
r-crq vbz pns31 cst vvz xx p-acp po31 n1? cc n1 np1 vvz pn31 p-acp j n1,
(27) sermon (DIV2)
695
Image 170
5189
when he sayth, Hee that falleth not in his tongue and worde, is a perfect man,
when he say, He that falls not in his tongue and word, is a perfect man,
c-crq pns31 vvz, pns31 cst vvz xx p-acp po31 n1 cc n1, vbz dt j n1,
(27) sermon (DIV2)
695
Image 170
5190
and able to bridle all the bodie: which is the proposition and state of this second place.
and able to bridle all the body: which is the proposition and state of this second place.
cc j pc-acp vvi d dt n1: r-crq vbz dt n1 cc n1 pp-f d ord n1.
(27) sermon (DIV2)
695
Image 170
5191
2 The proposition premised and set downe before:
2 The proposition premised and Set down before:
crd dt n1 vvn cc vvn a-acp a-acp:
(27) sermon (DIV2)
696
Image 170
5192
in the next place foloweth the tractation or handling therof, which is double. 1 From the profits of the brideled tongue. 2 From the euils of the vnbrideled tongue.
in the next place Followeth the tractation or handling thereof, which is double. 1 From the profits of the bridled tongue. 2 From the evils of the unbridled tongue.
p-acp dt ord n1 vvz dt n1 cc vvg av, r-crq vbz j-jn. crd p-acp dt n2 pp-f dt vvn n1. crd p-acp dt n2-jn pp-f dt j-vvn n1.
(27) sermon (DIV2)
696
Image 170
5193
1 From the profites and commodities of brideled tongues: great good, and singular profite groweth and riseth vnto men by moderation of the tongue,
1 From the profits and commodities of bridled tongues: great good, and singular profit grows and Riseth unto men by moderation of the tongue,
vvn p-acp dt n2 cc n2 pp-f vvn n2: j j, cc j n1 vvz cc vvz p-acp n2 p-acp n1 pp-f dt n1,
(27) sermon (DIV2)
697
Image 170
5194
and no small matters are compassed and brought to passe thereby: as by the two similitudes and comparisons of the Apostle here, appeareth.
and no small matters Are compassed and brought to pass thereby: as by the two Similitudes and comparisons of the Apostle Here, appears.
cc dx j n2 vbr vvn cc vvd pc-acp vvi av: c-acp p-acp dt crd n2 cc n2 pp-f dt n1 av, vvz.
(27) sermon (DIV2)
697
Image 170
5195
For to shewe what great matters may bee done by moderation of tongue, the Apostle compareth in to the bridle or bitte of an horse.
For to show what great matters may be done by moderation of tongue, the Apostle compareth in to the bridle or bit of an horse.
p-acp pc-acp vvi r-crq j n2 vmb vbi vdn p-acp n1 pp-f n1, dt n1 vvz p-acp p-acp dt n1 cc n1 pp-f dt n1.
(27) sermon (DIV2)
698
Image 170
5196
Like as the bitte is but a little thing in comparison of an horse, yet it guideth and ruleth the strongest horse that is,
Like as the bit is but a little thing in comparison of an horse, yet it guideth and Ruleth the Strongest horse that is,
j c-acp dt n1 vbz p-acp dt j n1 p-acp n1 pp-f dt n1, av pn31 vvz cc vvz dt js n1 cst vbz,
(27) sermon (DIV2)
698
Image 170
5197
and maketh him followe the will of the rider:
and makes him follow the will of the rider:
cc vv2 pno31 vvi dt n1 pp-f dt n1:
(27) sermon (DIV2)
698
Image 170
5198
Euen so, the tongue is but a small matter in the bodie of man, yet it (being gouerned with discretion) gouerneth the whole body.
Even so, the tongue is but a small matter in the body of man, yet it (being governed with discretion) Governs the Whole body.
av av, dt n1 vbz p-acp dt j n1 p-acp dt n1 pp-f n1, av pn31 (vbg vvn p-acp n1) vvz dt j-jn n1.
(27) sermon (DIV2)
698
Image 170
5199
Wee put bittes (saith Saint Iames) into the mouthes of horses, that they should obey vs,
we put bittes (Says Faint James) into the mouths of Horses, that they should obey us,
pns12 vvb n2 (vvz j np1) p-acp dt n2 pp-f n2, cst pns32 vmd vvi pno12,
(27) sermon (DIV2)
699
Image 170
5200
and thereby we turne about their whole bodie.
and thereby we turn about their Whole body.
cc av pns12 vvb p-acp po32 j-jn n1.
(27) sermon (DIV2)
699
Image 170
5201
Which comparison (it may be) he borowed out of the Prophet Dauid: who exhorteth men not to be like horses and mules, which haue no vnderstanding.
Which comparison (it may be) he borrowed out of the Prophet David: who exhorteth men not to be like Horses and mules, which have no understanding.
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(27) sermon (DIV2)
699
Image 170
5202
whose mouthes we binde and holde with bit and bridle, least they fall vpon vs. By both which places it appeareth, that horses are guided by the bitte and bridle, at the pleasure of the rider. whose mouths we bind and hold with bit and bridle, lest they fallen upon us By both which places it appears, that Horses Are guided by the bit and bridle, At the pleasure of the rider.
rg-crq n2 pns12 vvb cc vvi p-acp n1 cc n1, cs pns32 vvb p-acp pno12 p-acp d r-crq n2 pn31 vvz, cst n2 vbr vvn p-acp dt n1 cc n1, p-acp dt n1 pp-f dt n1.
(27) sermon (DIV2)
699
Image 170
5203
Hereby the horse is taught to runne, and to stay; to turne, and to winde; to leape, and to fling out; to stand vp, and karere; to scoure out; to retire, & geue back;
Hereby the horse is taught to run, and to stay; to turn, and to wind; to leap, and to fling out; to stand up, and karere; to scour out; to retire, & give back;
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(27) sermon (DIV2)
699
Image 170
5204
and what els soeuer the valiant warriour, or skilfull rider lusteth: yet is there not a stronger beast almost, then the sturdie steede.
and what Else soever the valiant warrior, or skilful rider Lusteth: yet is there not a Stronger beast almost, then the sturdy steed.
cc q-crq av av dt j n1, cc j n1 vvz: av vbz pc-acp xx dt jc n1 av, cs dt j n1.
(27) sermon (DIV2)
699
Image 170
5205
Notwithstanding his great strength, hee is turned and tost with the bitte, at the pleasure of the rider.
Notwithstanding his great strength, he is turned and tossed with the bit, At the pleasure of the rider.
a-acp po31 j n1, pns31 vbz vvn cc vvn p-acp dt n1, p-acp dt n1 pp-f dt n1.
(27) sermon (DIV2)
700
Image 170
5206
The bitte being little, in comparison of the horse, preuaileth so greatly.
The bit being little, in comparison of the horse, prevaileth so greatly.
dt n1 vbg j, p-acp n1 pp-f dt n1, vvz av av-j.
(27) sermon (DIV2)
700
Image 170
5207
Euen so the tongue, a small part, and one of the least of all our boidly members, guideth the whole body to good or to euill:
Eve so the tongue, a small part, and one of the least of all our boidly members, guideth the Whole body to good or to evil:
np1 av dt n1, dt j n1, cc crd pp-f dt ds pp-f d po12 av-j n2, vvz dt j-jn n1 p-acp j cc p-acp j-jn:
(27) sermon (DIV2)
700
Image 170
5208
being moderated by reason, then it profiteth (no doubt) greatly. This when Theophrastus the famous philosopher considered, he said not amisse;
being moderated by reason, then it profiteth (no doubt) greatly. This when Theophrastus the famous philosopher considered, he said not amiss;
vbg vvn p-acp n1, cs pn31 vvz (dx n1) av-j. np1 c-crq np1 dt j n1 vvn, pns31 vvd xx av;
(27) sermon (DIV2)
700
Image 170
5209
That it were better trusting to an vntamed and an vnbrideled horse, then to an vnbrideled tongue:
That it were better trusting to an untamed and an unbridled horse, then to an unbridled tongue:
cst pn31 vbdr jc vvg p-acp dt j cc dt j-vvn n1, av p-acp dt j-vvn n1:
(27) sermon (DIV2)
700
Image 170
5210
for the danger of the horse (by not medling with him) may bee preuented:
for the danger of the horse (by not meddling with him) may be prevented:
c-acp dt n1 pp-f dt n1 (p-acp xx vvg p-acp pno31) vmb vbi vvn:
(27) sermon (DIV2)
700
Image 170
5211
but because we carrie our vnbrideled tongues alwaies about vs, the perill and danger thereof cannot bee auoyded.
but Because we carry our unbridled tongues always about us, the peril and danger thereof cannot be avoided.
cc-acp c-acp pns12 vvb po12 j-vvn n2 av p-acp pno12, dt n1 cc n1 av vmbx vbi vvn.
(27) sermon (DIV2)
700
Image 170
5212
The other similitude is from the sterne, or rudder of the shippe.
The other similitude is from the stern, or rudder of the ship.
dt j-jn n1 vbz p-acp dt j, cc n1 pp-f dt n1.
(27) sermon (DIV2)
701
Image 170
5213
Beholde the shippes also, although they be great, and driuen with fierce windes, yet are they turned about with a small rudder, whethersoeuer the gouernour lusteth.
Behold the ships also, although they be great, and driven with fierce winds, yet Are they turned about with a small rudder, whethersoeuer the governor Lusteth.
vvb dt n2 av, cs pns32 vbb j, cc vvn p-acp j n2, av vbr pns32 vvn a-acp p-acp dt j n1, av dt n1 vvz.
(27) sermon (DIV2)
701
Image 171
5214
The rudder is but a small peece of wood, in respect of the whole shippe, yet it turneth the greatest ship that is, whethersoeuer the master pleaseth:
The rudder is but a small piece of wood, in respect of the Whole ship, yet it turns the greatest ship that is, whethersoeuer the master Pleases:
dt n1 vbz p-acp dt j n1 pp-f n1, p-acp n1 pp-f dt j-jn n1, av pn31 vvz dt js n1 cst vbz, av dt n1 vvz:
(27) sermon (DIV2)
701
Image 171
5215
to auoide dangerous rockes, sinking sandes, and other perils, of sea and waters, and to bring it to the desired hauen whereunto they bende their iorney.
to avoid dangerous Rocks, sinking sands, and other perils, of sea and waters, and to bring it to the desired Haven whereunto they bend their journey.
pc-acp vvi j n2, vvg n2, cc j-jn n2, pp-f n1 cc n2, cc pc-acp vvi pn31 p-acp dt j-vvn n1 c-crq pns32 vvi po32 n1.
(27) sermon (DIV2)
701
Image 171
5216
So the tongue is a little member, yet (ruled by reason) it guideth the bodie,
So the tongue is a little member, yet (ruled by reason) it guideth the body,
np1 dt n1 vbz dt j n1, av (vvn p-acp n1) pn31 vvz dt n1,
(27) sermon (DIV2)
701
Image 171
5217
and keepeth it from falling into sundrie mischiefes, wherunto otherwise we are endangered. It is little, and small, among other members of the bodie:
and Keepeth it from falling into sundry mischiefs, whereunto otherwise we Are endangered. It is little, and small, among other members of the body:
cc vvz pn31 p-acp vvg p-acp j n2, c-crq av pns12 vbr vvn. pn31 vbz j, cc j, p-acp j-jn n2 pp-f dt n1:
(27) sermon (DIV2)
701
Image 171
5218
yet it boasteth great thinges, and is effectuall and of force to compasse, or at least attempt great matters.
yet it boasts great things, and is effectual and of force to compass, or At least attempt great matters.
av pn31 vvz j n2, cc vbz j cc pp-f n1 pc-acp vvi, cc p-acp ds n1 j n2.
(27) sermon (DIV2)
701
Image 171
5219
Wherefore, what the bitte in the horse mouth, is to the gouerning of his whole bodie:
Wherefore, what the bit in the horse Mouth, is to the governing of his Whole body:
c-crq, q-crq dt n1 p-acp dt n1 n1, vbz p-acp dt n-vvg pp-f po31 j-jn n1:
(27) sermon (DIV2)
702
Image 171
5220
and the rudder of the shippe to keepe it from dangers:
and the rudder of the ship to keep it from dangers:
cc dt n1 pp-f dt n1 pc-acp vvi pn31 p-acp n2:
(27) sermon (DIV2)
702
Image 171
5221
to turne it, to winde it, to direct it in all points as shall seeme best vnto the master:
to turn it, to wind it, to Direct it in all points as shall seem best unto the master:
pc-acp vvi pn31, pc-acp vvi pn31, pc-acp vvi pn31 p-acp d n2 c-acp vmb vvi js p-acp dt n1:
(27) sermon (DIV2)
702
Image 171
5222
euen the same is a moderate tongue to the rule of the whole body. If thou drawe and plucke in the bridle, thou restrainest:
even the same is a moderate tongue to the Rule of the Whole body. If thou draw and pluck in the bridle, thou restrainest:
av dt d vbz dt j n1 p-acp dt n1 pp-f dt j-jn n1. cs pns21 vvb cc vvi p-acp dt n1, pns21 vv2:
(27) sermon (DIV2)
702
Image 171
5223
if thou geue the head, vnbrideled horses will endanger thee: if thou holde wisely the rudder, thou maist saile in safetie:
if thou give the head, unbridled Horses will endanger thee: if thou hold wisely the rudder, thou Mayest sail in safety:
cs pns21 vvb dt n1, j-vvn n2 vmb vvi pno21: cs pns21 vvb av-j dt n1, pns21 vm2 vvi p-acp n1:
(27) sermon (DIV2)
702
Image 171
5224
if thou let it goe as it will, the windes take holde of the shippe, and carrie it into perill:
if thou let it go as it will, the winds take hold of the ship, and carry it into peril:
cs pns21 vvb pn31 vvi c-acp pn31 vmb, dt n2 vvb n1 pp-f dt n1, cc vvb pn31 p-acp n1:
(27) sermon (DIV2)
702
Image 171
5225
if thou pluck the raignes of the tongue, thou restrainest it: if thou geue libertie to the tongue, it will bring thee to destruction:
if thou pluck the reigns of the tongue, thou restrainest it: if thou give liberty to the tongue, it will bring thee to destruction:
cs pns21 vvb dt vvz pp-f dt n1, pns21 vv2 pn31: cs pns21 vvb n1 p-acp dt n1, pn31 vmb vvi pno21 p-acp n1:
(27) sermon (DIV2)
702
Image 171
5226
if thou holde thy tongue with wisdome and reason, thou liuest in securitie: if thou let it runne at randonne, thou shalt be plunged into vnrecouerable danger.
if thou hold thy tongue with Wisdom and reason, thou Livest in security: if thou let it run At randonne, thou shalt be plunged into unrecoverable danger.
cs pns21 vvb po21 n1 p-acp n1 cc n1, pns21 vv2 p-acp n1: cs pns21 vvb pn31 vvi p-acp fw-fr, pns21 vm2 vbi vvn p-acp j n1.
(27) sermon (DIV2)
702
Image 171
5227
Thus by these two familiar similitudes of horses and shippes; the one by the bitte, the other by the rudder gouerned and directed;
Thus by these two familiar Similitudes of Horses and ships; the one by the bit, the other by the rudder governed and directed;
av p-acp d crd j-jn n2 pp-f n2 cc n2; dt pi p-acp dt n1, dt j-jn p-acp dt n1 vvn cc vvn;
(27) sermon (DIV2)
703
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5228
the Apostle plainly setteth downe, what profit and benefit redoundeth by the moderating of the tongue, vnto men:
the Apostle plainly sets down, what profit and benefit redoundeth by the moderating of the tongue, unto men:
dt n1 av-j vvz a-acp, r-crq n1 cc n1 vvz p-acp dt vvg pp-f dt n1, p-acp n2:
(27) sermon (DIV2)
703
Image 171
5229
which is the first part of the handling of this matter.
which is the First part of the handling of this matter.
r-crq vbz dt ord n1 pp-f dt n-vvg pp-f d n1.
(27) sermon (DIV2)
703
Image 171
5230
These two similitudes, in the thirde, fourth, and part of the fifth, were conteined, set downe to shewe the profit of moderating our tongues.
These two Similitudes, in the Third, fourth, and part of the fifth, were contained, Set down to show the profit of moderating our tongues.
d crd n2, p-acp dt ord, ord, cc n1 pp-f dt ord, vbdr vvn, vvn a-acp pc-acp vvi dt n1 pp-f vvg po12 n2.
(27) sermon (DIV2)
704
Image 171
5231
In the other part of the fifth verss, and in the other verses to the fifteenth, the Apostle setteth downe the other part of the treatise, and handling of this matter:
In the other part of the fifth verss, and in the other Verses to the fifteenth, the Apostle sets down the other part of the treatise, and handling of this matter:
p-acp dt j-jn n1 pp-f dt ord n1, cc p-acp dt j-jn n2 p-acp dt ord, dt n1 vvz a-acp dt j-jn n1 pp-f dt n1, cc vvg pp-f d n1:
(27) sermon (DIV2)
704
Image 171
5232
namely, how good a thing it is, to bridle and moderate our tongues; from the euils and inconueniences which followe the vnbrideled tongue.
namely, how good a thing it is, to bridle and moderate our tongues; from the evils and inconveniences which follow the unbridled tongue.
av, c-crq j dt n1 pn31 vbz, pc-acp vvi cc vvi po12 n2; p-acp dt n2-jn cc n2 r-crq vvb dt j-vvn n1.
(27) sermon (DIV2)
704
Image 171
5233
For as the profit of moderating our tongues is great: so contrariwise the discommodities of the vntamed tongue, and vnbrideled mouth, are many. Which thing he sheweth: first generally, then particularly.
For as the profit of moderating our tongues is great: so contrariwise the Discomforts of the untamed tongue, and unbridled Mouth, Are many. Which thing he shows: First generally, then particularly.
p-acp p-acp dt n1 pp-f vvg po12 n2 vbz j: av av dt n2 pp-f dt j n1, cc j-vvn n1, vbr d. r-crq n1 pns31 vvz: ord av-j, av av-j.
(27) sermon (DIV2)
704
Image 171
5234
Generallie, the euils and discommodities of an euill tongue, are set downe by two comparisons. First the vntamed tongue is like fire:
Generally, the evils and Discomforts of an evil tongue, Are Set down by two comparisons. First the untamed tongue is like fire:
av-j, dt n2-jn cc n2 pp-f dt j-jn n1, vbr vvn a-acp p-acp crd n2. np1 dt j n1 vbz j n1:
(27) sermon (DIV2)
705
Image 171
5235
a little fire is able to destroie much matter: the tongue being little, yet doeth great mischiefe.
a little fire is able to destroy much matter: the tongue being little, yet doth great mischief.
dt j n1 vbz j pc-acp vvi d n1: dt n1 vbg j, av vdz j n1.
(27) sermon (DIV2)
705
Image 171
5236
A coale, yea a sparke of fire, oftentimes hath raised great flames, whereby whole houses, villages, townes and cities, woods, fieldes and forrestes, haue beene deuoured.
A coal, yea a spark of fire, oftentimes hath raised great flames, whereby Whole houses, villages, Towns and cities, woods, fields and forests, have been devoured.
dt n1, uh dt n1 pp-f n1, av vhz vvn j n2, c-crq j-jn n2, n2, n2 cc n2, n2, n2 cc n2, vhb vbn vvn.
(27) sermon (DIV2)
705
Image 171
5237
Costly buildings, gorgeous houses, goodly cities, large kingdomes, huge countries, ample wildernesses, and pleasant forrests, by a little fire may bee subdued, and brought to nothing:
Costly buildings, gorgeous houses, goodly cities, large kingdoms, huge countries, ample Wildernesses, and pleasant forests, by a little fire may be subdued, and brought to nothing:
j n2, j n2, j n2, j n2, j n2, j n2, cc j n2, p-acp dt j n1 vmb vbi vvn, cc vvd p-acp pix:
(27) sermon (DIV2)
705
Image 171
5238
So the tongue is a fire, which destroyeth and wasteth the greatest matters. One word of the tongue hath kindled fire of hatred in mens heartes, which vntill death, hath neuer beene extinct and put out:
So the tongue is a fire, which Destroyeth and wastes the greatest matters. One word of the tongue hath kindled fire of hatred in men's hearts, which until death, hath never been extinct and put out:
av dt n1 vbz dt n1, r-crq vvz cc vvz dt js n2. crd n1 pp-f dt n1 vhz vvn n1 pp-f n1 p-acp ng2 n2, r-crq p-acp n1, vhz av-x vbn j cc vvn av:
(27) sermon (DIV2)
705
Image 171
5239
yea, it hath caused so great a flame, as hath destroied many people, and burnt vp many Nations ▪ so that with S, Iames wee may worthely compare it to fire.
yea, it hath caused so great a flame, as hath destroyed many people, and burned up many nations ▪ so that with S, James we may worthily compare it to fire.
uh, pn31 vhz vvn av j dt n1, c-acp vhz vvn d n1, cc vvd a-acp d n2 ▪ av cst p-acp n1, np1 pns12 vmb av-j vvi pn31 p-acp n1.
(27) sermon (DIV2)
705
Image 171
5240
Which to signifie, it may be that God almighty hath made it of forme, colour, and fashion, like vnto a fire.
Which to signify, it may be that God almighty hath made it of Form, colour, and fashion, like unto a fire.
r-crq p-acp vvi, pn31 vmb vbi cst np1 j-jn vhz vvn pn31 pp-f n1, n1, cc n1, av-j p-acp dt n1.
(27) sermon (DIV2)
706
Image 171
5241
The tongue is sharpe, rounde and small at the tippe, or toppe: but greater, wider, and broader downeward:
The tongue is sharp, round and small At the tip, or top: but greater, wider, and Broader downward:
dt n1 vbz j, av-j cc j p-acp dt n1, cc n1: cc-acp jc, jc, cc jc av-j:
(27) sermon (DIV2)
706
Image 171
5242
So fire, vpward is sharpe, small, rounde: but greater, larger, and broader downeward: So that the vpper ende of the flame is sharpe;
So fire, upward is sharp, small, round: but greater, larger, and Broader downward: So that the upper end of the flame is sharp;
av n1, j vbz j, j, av-j: cc-acp jc, jc, cc jc av-j: av cst dt jc n1 pp-f dt n1 vbz j;
(27) sermon (DIV2)
706
Image 171
5243
but the nearer wee goe to the matter whereon it feedeth, or burneth; the larger, wider, and greater, is the flame and fire.
but the nearer we go to the matter whereon it feeds, or burns; the larger, wider, and greater, is the flame and fire.
cc-acp dt jc pns12 vvb p-acp dt n1 c-crq pn31 vvz, cc vvz; dt jc, jc, cc jc, vbz dt n1 cc n1.
(27) sermon (DIV2)
706
Image 171
5244
Wherfore, in shape and forme, the tongue is like fire. The tongue in colour is reddish:
Wherefore, in shape and Form, the tongue is like fire. The tongue in colour is reddish:
q-crq, p-acp n1 cc n1, dt n1 vbz j n1. dt n1 p-acp n1 vbz j:
(27) sermon (DIV2)
706
Image 171
5245
so is the colour of the fire: so that therein they agree together.
so is the colour of the fire: so that therein they agree together.
av vbz dt n1 pp-f dt n1: av cst av pns32 vvb av.
(27) sermon (DIV2)
707
Image 171
5246
The fire is swift, and runneth speedely, sending out flames, nowe this way, now that way:
The fire is swift, and Runneth speedily, sending out flames, now this Way, now that Way:
dt n1 vbz j, cc vvz av-j, vvg av n2, av d n1, av d n1:
(27) sermon (DIV2)
707
Image 172
5247
So the tongue runneth and rouleth this way and that way: is swift also and nimble, sending out sound farre and neare;
So the tongue Runneth and Ruleth this Way and that Way: is swift also and nimble, sending out found Far and near;
av dt n1 vvz cc vvz d n1 cc d n1: vbz j av cc j, vvg av av-j av-j cc av-j;
(27) sermon (DIV2)
707
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5248
and therefore not vnlike vnto fire: so that for many like respectes it may not amisse bee compared vnto fire.
and Therefore not unlike unto fire: so that for many like respects it may not amiss be compared unto fire.
cc av xx av-j p-acp n1: av cst p-acp d j n2 pn31 vmb xx av vbi vvn p-acp n1.
(27) sermon (DIV2)
707
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5249
Now as it is compared vnto fire, so is it called a world of wickednes.
Now as it is compared unto fire, so is it called a world of wickedness.
av c-acp pn31 vbz vvn p-acp n1, av vbz pn31 vvn dt n1 pp-f n1.
(27) sermon (DIV2)
708
Image 172
5250
It is a sea of sinne, a pitte of vice, without bottome, a masse of mischiefe,
It is a sea of sin, a pit of vice, without bottom, a mass of mischief,
pn31 vbz dt n1 pp-f n1, dt n1 pp-f n1, p-acp n1, dt n1 pp-f n1,
(27) sermon (DIV2)
708
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5251
& the originall or instrumentall cause of manifolde euils: so that verye heathen poets and persons, haue confessed it the cause of all euill, as the Poet Menander did.
& the original or instrumental cause of manifold evils: so that very heathen Poets and Persons, have confessed it the cause of all evil, as the Poet Menander did.
cc dt j-jn cc j n1 pp-f j n2-jn: av cst av j-jn n2 cc n2, vhb vvn pn31 dt n1 pp-f d n-jn, c-acp dt n1 np1 vdd.
(27) sermon (DIV2)
708
Image 172
5252
It is a world of wickednes, because most mischiefes, and greatest sinnes among men, by vnbrideled and wicked tongus are determined, attempted, and perfourmed. It is a world of wickedness, Because most mischiefs, and greatest Sins among men, by unbridled and wicked tongues Are determined, attempted, and performed.
pn31 vbz dt n1 pp-f n1, c-acp ds n2, cc js n2 p-acp n2, p-acp j-vvn cc j n2 vbr vvn, vvn, cc vvn.
(27) sermon (DIV2)
709
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5253
By the tongue theeues conferre together, talke and determine of robberies:
By the tongue thieves confer together, talk and determine of robberies:
p-acp dt n1 n2 vvi av, n1 cc vvi pp-f n2:
(27) sermon (DIV2)
709
Image 172
5254
manquellers and murtherers by their tongues raise vp braulings, the causes (oftentimes) of cruell murther.
manquellers and murderers by their tongues raise up brawlings, the Causes (oftentimes) of cruel murder.
n2 cc n2 p-acp po32 n2 vvi a-acp n2, dt n2 (av) pp-f j n1.
(27) sermon (DIV2)
709
Image 172
5255
By their tongues adulterous and lechearous persons, first tempt the chastitie of others, and with their wordes agree vpon the wickednes.
By their tongues adulterous and lechearous Persons, First tempt the chastity of Others, and with their words agree upon the wickedness.
p-acp po32 n2 j cc j n2, ord vvb dt n1 pp-f n2-jn, cc p-acp po32 n2 vvi p-acp dt n1.
(27) sermon (DIV2)
709
Image 172
5256
By the tongue, lying, dissembling, flatterie, and counterfetting, is committed. By the tongue, slaunder, backbiting, swearing, blasphemie and periurie, is vttered.
By the tongue, lying, dissembling, flattery, and counterfeiting, is committed. By the tongue, slander, backbiting, swearing, blasphemy and perjury, is uttered.
p-acp dt n1, vvg, j-vvg, n1, cc vvg, vbz vvn. p-acp dt n1, n1, n1, vvg, n1 cc n1, vbz vvn.
(27) sermon (DIV2)
709
Image 172
5257
By the tongue, false sentence is pronounced, either to the condemning of the righteous, or absoluing of the wicked:
By the tongue, false sentence is pronounced, either to the condemning of the righteous, or absolving of the wicked:
p-acp dt n1, j n1 vbz vvn, av-d p-acp dt vvg pp-f dt j, cc vvg pp-f dt j:
(27) sermon (DIV2)
709
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5258
both which are abhominable before the Lord. By the tongue, men are led into errour through false doctrine:
both which Are abominable before the Lord. By the tongue, men Are led into error through false Doctrine:
d r-crq vbr j p-acp dt n1. p-acp dt n1, n2 vbr vvn p-acp n1 p-acp j n1:
(27) sermon (DIV2)
709
Image 172
5259
drawen to wickednes by lewde councell.
drawn to wickedness by lewd council.
vvn p-acp n1 p-acp j n1.
(27) sermon (DIV2)
709
Image 172
5260
Through the tongue, by false reports, priuate men and princes, kingdomes and countreis, townes and cities, societies and families are sette at variance.
Through the tongue, by false reports, private men and Princes, kingdoms and countries, Towns and cities, societies and families Are Set At variance.
p-acp dt n1, p-acp j n2, j n2 cc n2, n2 cc n2, n2 cc n2, n2 cc n2 vbr vvn p-acp n1.
(27) sermon (DIV2)
709
Image 172
5261
By the tongue, familiars and frendes haue beene set at daggers drawing, and their quarrels thereby haue ended in bloud.
By the tongue, familiars and Friends have been Set At daggers drawing, and their quarrels thereby have ended in blood.
p-acp dt n1, n2-jn cc n2 vhb vbn vvn p-acp n2 vvg, cc po32 n2 av vhb vvn p-acp n1.
(27) sermon (DIV2)
709
Image 172
5262
By the tongue, quarrels are picked, contentions caused, braulings growen, to the great hurte of priuate states,
By the tongue, quarrels Are picked, contentions caused, brawlings grown, to the great hurt of private states,
p-acp dt n1, n2 vbr vvn, n2 vvd, n2 vvn, p-acp dt j n1 pp-f j n2,
(27) sermon (DIV2)
709
Image 172
5263
and the marueilous hurte and disturbance of of weales publicke. With filthines of speach it corrupteth:
and the marvelous hurt and disturbance of of weals public. With filthiness of speech it corrupteth:
cc dt j n1 cc n1 pp-f pp-f n2 j. p-acp n1 pp-f n1 pn31 vvz:
(27) sermon (DIV2)
709
Image 172
5264
with dissembling and flatterie it deceaueth: with lying and cogging it beguileth: with false reportes it slaieth: with slaunders it defameth: with vain swearing it blasphemeth: with inticing it inueigleth:
with dissembling and flattery it deceiveth: with lying and cogging it beguileth: with false reports it slays: with slanders it defameth: with vain swearing it Blasphemeth: with enticing it inveigleth:
p-acp vvg cc n1 pn31 vvz: p-acp vvg cc j-vvg pn31 vvz: p-acp j n2 pn31 vvz: p-acp n2 pn31 vvz: p-acp j vvg pn31 vvz: p-acp vvg pn31 vvz:
(27) sermon (DIV2)
709
Image 172
5265
with smoothnes of talke it inforceth:
with smoothness of talk it enforceth:
p-acp n1 pp-f n1 pn31 vvz:
(27) sermon (DIV2)
709
Image 172
5266
yea almost euery wickednes among the children of men, is either determined, attempted, executed, or finished by the tongue.
yea almost every wickedness among the children of men, is either determined, attempted, executed, or finished by the tongue.
uh av d n1 p-acp dt n2 pp-f n2, vbz av-d vvn, vvn, vvn, cc vvn p-acp dt n1.
(27) sermon (DIV2)
709
Image 172
5267
Insomuch that Sirach hauing great experience, falleth into a large discourse of those euils which come of the wicked tongue:
Insomuch that Sirach having great experience, falls into a large discourse of those evils which come of the wicked tongue:
av cst np1 vhg j n1, vvz p-acp dt j n1 pp-f d n2-jn r-crq vvb pp-f dt j n1:
(27) sermon (DIV2)
709
Image 172
5268
as, that it hath destroied many which were at peace; that it hath disquieted many, and driuen them from nation to nation;
as, that it hath destroyed many which were At peace; that it hath disquieted many, and driven them from Nation to Nation;
c-acp, cst pn31 vhz vvn d r-crq vbdr p-acp n1; cst pn31 vhz vvn d, cc vvn pno32 p-acp n1 p-acp n1;
(27) sermon (DIV2)
709
Image 172
5269
that it hath broaken downe strong cities, and ouerthrowen the houses of great men, abated the strength of the people,
that it hath broken down strong cities, and overthrown the houses of great men, abated the strength of the people,
cst pn31 vhz vvn a-acp j n2, cc vvn dt n2 pp-f j n2, vvd dt n1 pp-f dt n1,
(27) sermon (DIV2)
709
Image 172
5270
and beene the decaye of mightie nations; that it hath caste downe many vertuous women, and robbed them of their labours;
and been the decay of mighty Nations; that it hath cast down many virtuous women, and robbed them of their labours;
cc vbn dt vvi pp-f j n2; cst pn31 vhz vvn a-acp d j n2, cc vvd pno32 pp-f po32 n2;
(27) sermon (DIV2)
709
Image 172
5271
that it causeth, that such as hearken vnto it, shall neuer rest and liue quietly;
that it Causes, that such as harken unto it, shall never rest and live quietly;
cst pn31 vvz, cst d c-acp vvi p-acp pn31, vmb av-x vvi cc vvi av-jn;
(27) sermon (DIV2)
709
Image 172
5272
that it striketh deeper then any rodde, and deuoureth more then the sworde of the enemie, and such like.
that it striketh Deeper then any rod, and devoureth more then the sword of the enemy, and such like.
d pn31 vvz jc-jn av d n1, cc vvz av-dc cs dt n1 pp-f dt n1, cc d av-j.
(27) sermon (DIV2)
709
Image 172
5273
All which, and the like mischiefes, the Apostle in generall speech conteining, calleth it a world of wickednes.
All which, and the like mischiefs, the Apostle in general speech containing, calls it a world of wickedness.
av-d r-crq, cc dt j n2, dt n1 p-acp j n1 vvg, vvz pn31 dt n1 pp-f n1.
(27) sermon (DIV2)
709
Image 172
5274
And thus by these two comparisons the apostle sheweth the great discommodities of tongues vnbrideled in generall.
And thus by these two comparisons the apostle shows the great Discomforts of tongues unbridled in general.
cc av p-acp d crd n2 dt n1 vvz dt j n2 pp-f n2 j-vvn p-acp n1.
(27) sermon (DIV2)
709
Image 172
5275
Now, as generally the vnbrideled tongue causeth great euils, and ministreth matter of great mischiefe among men:
Now, as generally the unbridled tongue Causes great evils, and Ministereth matter of great mischief among men:
av, c-acp av-j dt j-vvn n1 vvz j n2-jn, cc vvz n1 pp-f j n1 p-acp n2:
(27) sermon (DIV2)
710
Image 172
5276
So particularly, the discommodities of vntamed tongues are three. 1 The euill tongue defileth the whole bodie. 2 It is vntameable. 3 It is geuen to slaunder, and reproach of the brethren. Which are three great euils.
So particularly, the Discomforts of untamed tongues Are three. 1 The evil tongue Defileth the Whole body. 2 It is untameable. 3 It is given to slander, and reproach of the brothers. Which Are three great evils.
av av-j, dt n2 pp-f j n2 vbr crd. crd dt j-jn n1 vvz dt j-jn n1. crd pn31 vbz j. crd pn31 vbz vvn pc-acp vvi, cc n1 pp-f dt n2. r-crq vbr crd j n2-jn.
(27) sermon (DIV2)
710
Image 172
5277
1 It is said to be so set among the members, that it defileth the whole body,
1 It is said to be so Set among the members, that it Defileth the Whole body,
vvd pn31 vbz vvn pc-acp vbi av vvn p-acp dt n2, cst pn31 vvz dt j-jn n1,
(27) sermon (DIV2)
711
Image 172
5278
and setteth on fire the course of nature, and is sette on fire of hell. How great an euill is this?
and sets on fire the course of nature, and is Set on fire of hell. How great an evil is this?
cc vvz p-acp n1 dt n1 pp-f n1, cc vbz vvn p-acp n1 pp-f n1. q-crq j dt n-jn vbz d?
(27) sermon (DIV2)
711
Image 172
5279
That it defileth the whole bodie, it appeareth:
That it Defileth the Whole body, it appears:
cst pn31 vvz dt j-jn n1, pn31 vvz:
(27) sermon (DIV2)
712
Image 172
5280
Our Sauiour Christ disputing against the curious Scribes and Pharisies, who in greater curiousnes, and superstitious obseruation of ceremonies,
Our Saviour christ disputing against the curious Scribes and Pharisees, who in greater curiousness, and superstitious observation of ceremonies,
po12 n1 np1 vvg p-acp dt j n2 cc np2, r-crq p-acp jc n1, cc j n1 pp-f n2,
(27) sermon (DIV2)
712
Image 172
5281
then for any sounde godlinesse, sound fault with the disciples for not washing their hands before meate, according to the traditions of the Elders, testifieth vnto them, that the meates which they eat with vnwashed hands, corrupted and defiled them not;
then for any sound godliness, found fault with the Disciples for not washing their hands before meat, according to the traditions of the Elders, Testifieth unto them, that the Meats which they eat with unwashed hands, corrupted and defiled them not;
av p-acp d n1 n1, j n1 p-acp dt n2 c-acp xx vvg po32 n2 p-acp n1, vvg p-acp dt n2 pp-f dt n2-jn, vvz p-acp pno32, cst dt n2 r-crq pns32 vvb p-acp j n2, vvn cc vvn pno32 xx;
(27) sermon (DIV2)
712
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5282
but the things which came out of their mouthes: as, false testimonies, slaunders, and such like.
but the things which Come out of their mouths: as, false testimonies, slanders, and such like.
cc-acp dt n2 r-crq vvd av pp-f po32 n2: c-acp, j n2, n2, cc d av-j.
(27) sermon (DIV2)
712
Image 173
5283
Things therefore framed in the heart, and vttered by the tongue, defile the liues of men.
Things Therefore framed in the heart, and uttered by the tongue, defile the lives of men.
n2 av vvn p-acp dt n1, cc vvd p-acp dt n1, vvb dt n2 pp-f n2.
(27) sermon (DIV2)
712
Image 173
5284
Saint Paul condescendeth hereunto, when he affirmeth, that euill words corrupt good manners.
Saint Paul condescendeth hereunto, when he Affirmeth, that evil words corrupt good manners.
n1 np1 vvz av, c-crq pns31 vvz, cst j-jn n2 vvb j n2.
(27) sermon (DIV2)
713
Image 173
5285
Neither are euill speeches and tongues, the waies and meanes only to corrupt the whole life of man:
Neither Are evil Speeches and tongues, the ways and means only to corrupt the Whole life of man:
av-d vbr j-jn n2 cc n2, dt n2 cc n2 av-j pc-acp vvi dt j-jn n1 pp-f n1:
(27) sermon (DIV2)
713
Image 173
5286
but also they witnesse the corruption of the heart: which is the fountaine of all our actions.
but also they witness the corruption of the heart: which is the fountain of all our actions.
cc-acp av pns32 vvb dt n1 pp-f dt n1: r-crq vbz dt n1 pp-f d po12 n2.
(27) sermon (DIV2)
713
Image 173
5287
For the tongue speaketh from the hart, and by our talke our heartes are discerned: insomuch, that wee shalbe either iustified, or condemned, by our wordes and speeches.
For the tongue speaks from the heart, and by our talk our hearts Are discerned: insomuch, that we shall either justified, or condemned, by our words and Speeches.
p-acp dt n1 vvz p-acp dt n1, cc p-acp po12 n1 po12 n2 vbr vvn: av, cst pns12 vmb|vbi d vvn, cc vvn, p-acp po12 n2 cc n2.
(27) sermon (DIV2)
713
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5288
Saint Augustine, to the brethren in the wildernes confesseth the same; auouching, that what manner of man one is in his hart:
Saint Augustine, to the brothers in the Wilderness Confesses the same; avouching, that what manner of man one is in his heart:
n1 np1, p-acp dt n2 p-acp dt n1 vvz dt d; vvg, cst r-crq n1 pp-f n1 pi vbz p-acp po31 n1:
(27) sermon (DIV2)
714
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such speech he hath in his mouth.
such speech he hath in his Mouth.
d n1 pns31 vhz p-acp po31 n1.
(27) sermon (DIV2)
714
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Saint Ambrose vpon the words of Paul; Let no corrupt speache proceede from you, writeth thus;
Saint Ambrose upon the words of Paul; Let no corrupt speech proceed from you, Writeth thus;
n1 np1 p-acp dt n2 pp-f np1; vvb dx j n1 vvi p-acp pn22, vvz av;
(27) sermon (DIV2)
714
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What profiteth it a man to haue a cleane life, and a filthie mouth, seeing our Sauiour saith;
What profiteth it a man to have a clean life, and a filthy Mouth, seeing our Saviour Says;
q-crq vvz pn31 dt n1 pc-acp vhi dt j n1, cc dt j n1, vvg po12 n1 vvz;
(27) sermon (DIV2)
714
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By our wordes wee shalbe saued, and by our words we shalbe condemned: Neither is it credible, that he liueth well, which speaketh wickedly:
By our words we shall saved, and by our words we shall condemned: Neither is it credible, that he lives well, which speaks wickedly:
p-acp po12 n2 pns12 vmb vvn, cc p-acp po12 n2 pns12 vmb|vbi vvn: av-dx vbz pn31 j, cst pns31 vvz av, r-crq vvz av-j:
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insinuating that the filthie tongue doeth defile the whole life of man: and so (no doubt) defileth the whole bodie.
insinuating that the filthy tongue doth defile the Whole life of man: and so (not doubt) Defileth the Whole body.
vvg cst dt j n1 vdz vvi dt j-jn n1 pp-f n1: cc av (xx n1) vvz dt j-jn n1.
(27) sermon (DIV2)
714
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It filleth our liues with lyings, slaunders and blasphemie: it pricketh vs forward to adulteries, murther, and all wickednes:
It fills our lives with lyings, slanders and blasphemy: it pricks us forward to adulteries, murder, and all wickedness:
pn31 vvz po12 n2 p-acp n2-vvg, n2 cc n1: pn31 vvz pno12 av-j p-acp n2, n1, cc d n1:
(27) sermon (DIV2)
714
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it stirreth vs vp to all mischiefe, so that it is true which Salomon affirmeth;
it stirs us up to all mischief, so that it is true which Solomon Affirmeth;
pn31 vvz pno12 a-acp p-acp d n1, av cst pn31 vbz j r-crq np1 vvz;
(27) sermon (DIV2)
714
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In many words there cannot bee wanting wickednes, and he that keepeth his tongue, is wise. In many words there cannot be wanting wickedness, and he that Keepeth his tongue, is wise.
p-acp d n2 a-acp vmbx vbi vvg n1, cc pns31 cst vvz po31 n1, vbz j.
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714
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Hereby the whole life of man is corrupted, and the wicked tongue leadeth vnto mischiefe,
Hereby the Whole life of man is corrupted, and the wicked tongue leads unto mischief,
av dt j-jn n1 pp-f n1 vbz vvn, cc dt j n1 vvz p-acp n1,
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714
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and the lewde speaches of wicked and vngodly persons, drawe men forwarde to manifolde finnes, whereby their whole liues are polluted and defiled.
and the lewd Speeches of wicked and ungodly Persons, draw men forward to manifold fins, whereby their Whole lives Are polluted and defiled.
cc dt j n2 pp-f j cc j n2, vvb n2 av-j p-acp j n2, c-crq po32 j-jn n2 vbr vvn cc vvn.
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714
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Neither that onely, but it setteth on fire the course of nature, able to peruert the order of things;
Neither that only, but it sets on fire the course of nature, able to pervert the order of things;
av-dx d av-j, cc-acp pn31 vvz p-acp n1 dt n1 pp-f n1, j pc-acp vvi dt n1 pp-f n2;
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715
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enough to set the whole world a burning; sufficient to staine the whole conuersation of man, by the wickednes thereof:
enough to Set the Whole world a burning; sufficient to stain the Whole Conversation of man, by the wickedness thereof:
d pc-acp vvi dt j-jn n1 dt j-vvg; j pc-acp vvi dt j-jn n1 pp-f n1, p-acp dt n1 av:
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715
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then the which there is neither any thing sharper to pearce, neither any thing hotter to burne or set on fire,
then the which there is neither any thing sharper to pierce, neither any thing hotter to burn or Set on fire,
av dt r-crq a-acp vbz dx d n1 jc pc-acp vvi, dx d n1 jc pc-acp vvi cc vvi p-acp n1,
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715
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then a venemous and wicked tongue.
then a venomous and wicked tongue.
cs dt j cc j n1.
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715
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Therfore the princely prophet Dauid speaking of the ineuitable, and incurable mischiefe of the euill tongue, saith;
Therefore the princely Prophet David speaking of the inevitable, and incurable mischief of the evil tongue, Says;
av dt j n1 np1 vvg pp-f dt j, cc j n1 pp-f dt j-jn n1, vvz;
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715
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It is as the sharpe arrowes of a mightie man, and as the coales of iuniper.
It is as the sharp arrows of a mighty man, and as the coals of juniper.
pn31 vbz p-acp dt j n2 pp-f dt j n1, cc p-acp dt n2 pp-f n1.
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Where the man of God compareth the tongue to dartes cast, or to arrowes shotte of men most mightie, which stick deeper:
Where the man of God compareth the tongue to darts cast, or to arrows shot of men most mighty, which stick Deeper:
c-crq dt n1 pp-f np1 vvz dt n1 p-acp n2 vvn, cc p-acp ng1 n1 pp-f n2 av-ds j, r-crq vvb avc-jn:
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715
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and to the coales of iuniper, which, both burne soner, and keepe fire longer.
and to the coals of juniper, which, both burn sooner, and keep fire longer.
cc p-acp dt n2 pp-f n1, r-crq, d vvb av-c, cc vvi n1 av-jc.
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715
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Such is the force of the viperous tongue, as it setteth on fire the course of nature,
Such is the force of the viperous tongue, as it sets on fire the course of nature,
d vbz dt n1 pp-f dt j n1, c-acp pn31 vvz p-acp n1 dt n1 pp-f n1,
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715
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and it selfe is set on fire of hell:
and it self is Set on fire of hell:
cc pn31 n1 vbz vvn p-acp n1 pp-f n1:
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715
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the deuill himselfe kindleth it, Sathan himselfe (for whom hell fire is prepared) beeing both a lyer and a slaunderer from the beginning:
the Devil himself kindleth it, Sathan himself (for whom hell fire is prepared) being both a liar and a slanderer from the beginning:
dt n1 px31 vvz pn31, np1 px31 (c-acp r-crq n1 n1 vbz vvn) vbg av-d dt n1 cc dt n1 p-acp dt n1:
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715
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vseth the tongue oftentimes as his instrument:
uses the tongue oftentimes as his Instrument:
vvz dt n1 av p-acp po31 n1:
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715
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and blowing it with the bellowes of all mischiefe, sendeth flame thereinto, whereby it burneth to great destruction:
and blowing it with the bellows of all mischief, sends flame thereinto, whereby it burns to great destruction:
cc vvg pn31 p-acp dt n2 pp-f d n1, vvz n1 av, c-crq pn31 vvz p-acp j n1:
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715
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as he set on fire the tongue of the serpent to deceiue the woman: then the womans tongue to deceiue the man:
as he Set on fire the tongue of the serpent to deceive the woman: then the woman's tongue to deceive the man:
c-acp pns31 vvd p-acp n1 dt n1 pp-f dt n1 pc-acp vvi dt n1: av dt ng1 n1 pc-acp vvi dt n1:
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715
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so setteth he on fire the tongues of al wicked persons, whereby great coles of wickednes are kindled:
so sets he on fire the tongues of all wicked Persons, whereby great coals of wickedness Are kindled:
av vvz pns31 p-acp n1 dt n2 pp-f d j n2, c-crq j n2 pp-f n1 vbr vvn:
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And this is the first particular euill which is of the tongue.
And this is the First particular evil which is of the tongue.
cc d vbz dt ord j n-jn r-crq vbz pp-f dt n1.
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2 As the tongue defileth the whole bodie, and setteth on fire the course of nature, it selfe set on fire of hell:
2 As the tongue Defileth the Whole body, and sets on fire the course of nature, it self Set on fire of hell:
crd p-acp dt n1 vvz dt j-jn n1, cc vvz p-acp n1 dt n1 pp-f n1, pn31 n1 vvn p-acp n1 pp-f n1:
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716
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So is it a thing vntameable, and vntractable.
So is it a thing untameable, and untractable.
av vbz pn31 dt n1 j, cc j-u.
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For whereas the whole nature of beastes, and of birdes, and of creeping things, and things of the sea, is tamed of the nature of man:
For whereas the Whole nature of beasts, and of Birds, and of creeping things, and things of the sea, is tamed of the nature of man:
p-acp cs dt j-jn n1 pp-f n2, cc pp-f n2, cc pp-f j-vvg n2, cc n2 pp-f dt n1, vbz vvn pp-f dt n1 pp-f n1:
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716
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yet the tongue cannot be tamed: It is an vnruly thing, full of deadly poyson: more vnruly then the beasts of the field;
yet the tongue cannot be tamed: It is an unruly thing, full of deadly poison: more unruly then the beasts of the field;
av dt n1 vmbx vbi vvn: pn31 vbz dt j n1, j pp-f j n1: av-dc j cs dt n2 pp-f dt n1;
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716
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more vntameable then the birdes of the aier; more vntractable then the venemous serpents; more slipperie, and more suddenly gone then the fishes of the seas, and waters;
more untameable then the Birds of the air; more untractable then the venomous Serpents; more slippery, and more suddenly gone then the Fish of the Seas, and waters;
dc j cs dt n2 pp-f dt n1; dc j cs dt j n2; av-dc j, cc av-dc av-j vvn av dt n2 pp-f dt n2, cc n2;
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716
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more hardlie gouerned then any other creature:
more hardly governed then any other creature:
dc av vvn av d j-jn n1:
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716
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for all these are tamed and made milde and meeke by mans wisdome, practise, diligence, vse and labour:
for all these Are tamed and made mild and meek by men Wisdom, practice, diligence, use and labour:
c-acp d d vbr vvn cc vvd j cc j p-acp ng1 n1, n1, n1, vvb cc n1:
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716
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But of al creatures the tongue is most disordered, and vntameable. And for beastes, though they be most cruell, sauage, and vntractable by nature:
But of all creatures the tongue is most disordered, and untameable. And for beasts, though they be most cruel, savage, and untractable by nature:
cc-acp pp-f d n2 dt n1 vbz av-ds vvn, cc j. cc p-acp n2, cs pns32 vbb av-ds j, j-jn, cc j-u p-acp n1:
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yet by practise, vse, industrie & labour, are they tamed. Beares, Panthers & Leopardes, Woolues, Tygers and Lions:
yet by practice, use, industry & labour, Are they tamed. Bears, Panthers & Leopards, Wolves, Tigers and Lions:
av p-acp n1, vvb, n1 cc n1, vbr pns32 vvn. ng1, n2 cc n2, n2, n2 cc n2:
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717
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insomuch that some of the Romane Emperors haue had of these beastes to run, and drawe in their chariots and coaches.
insomuch that Some of the Roman Emperor's have had of these beasts to run, and draw in their chariots and Coaches.
av cst d pp-f dt jp n2 vhb vhn pp-f d n2 pc-acp vvi, cc vvi p-acp po32 n2 cc n2.
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717
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Other princes haue Lions made so tame, that they might play with them as with spaniels, whelpes, or beagels.
Other Princes have Lions made so tame, that they might play with them as with spaniels, whelps, or beagels.
av-jn n2 vhb n2 vvd av j, cst pns32 vmd vvi p-acp pno32 c-acp p-acp n2, n2, cc n2.
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The Tyger which was sent from India, to Anastasius the Prince, was made meek and tame in like manner.
The Tiger which was sent from India, to Anastasius the Prince, was made meek and tame in like manner.
dt n1 r-crq vbds vvn p-acp np1, pc-acp np1 dt n1, vbds vvn j cc j p-acp j n1.
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717
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Birdes, and Foules of the aier are made tame by like manner.
Birds, and Fowls of the air Are made tame by like manner.
n2, cc n2 pp-f dt n1 vbr vvn j p-acp j n1.
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718
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The crowe, the rauen, the hauke, the fesant, the eagle, the vulture, the parrat, the pigeon, and innumerable the like;
The crow, the raven, the hawk, the pheasant, the Eagl, the vulture, the Parrot, the pigeon, and innumerable the like;
dt n1, dt n1, dt n1, dt n1, dt n1, dt n1, dt n1, dt n1, cc j dt j;
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718
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are so tamed, as that they will sitte on fiste, eate at hande, come at the lure of him that keepeth them.
Are so tamed, as that they will sit on fist, eat At hand, come At the lure of him that Keepeth them.
vbr av vvn, c-acp cst pns32 vmb vvi p-acp n1, vvb p-acp n1, vvb p-acp dt n1 pp-f pno31 cst vvz pno32.
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718
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Serpents, adders, snakes, and creeping things haue beene tamed:
Serpents, Adders, snakes, and creeping things have been tamed:
ng1, n2, n2, cc j-vvg n2 vhb vbn vvn:
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718
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the aspis, and venemous serpent in Africa, whose sting is incurable, hath beene so tamed by a certain housholder,
the aspis, and venomous serpent in Africa, whose sting is incurable, hath been so tamed by a certain householder,
dt fw-la, cc j n1 p-acp np1, rg-crq n1 vbz j, vhz vbn av vvn p-acp dt j n1,
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718
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as that he came daily out of his caue and denne, to take meate at his table.
as that he Come daily out of his cave and den, to take meat At his table.
c-acp cst pns31 vvd av-j av pp-f po31 n1 cc n1, pc-acp vvi n1 p-acp po31 n1.
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718
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Snakes haue beene so meekened, as that men haue carried them without danger in their bosomes.
Snakes have been so meekened, as that men have carried them without danger in their bosoms.
n2 vhb vbn av vvn, c-acp d n2 vhb vvn pno32 p-acp n1 p-acp po32 n2.
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718
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The fishes of the waters haue beene so tamed, as that the Dolphin hath beene familiar, to acknowledge him that well deserued:
The Fish of the waters have been so tamed, as that the Dolphin hath been familiar, to acknowledge him that well deserved:
dt n2 pp-f dt n2 vhb vbn av vvn, c-acp cst dt n1 vhz vbn j-jn, pc-acp vvi pno31 cst av vvd:
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718
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the Carpe, the Tench, and such fishes, are made so tame, as to bee readie to receiue meate at the hands of their masters, as some men haue reported.
the Carpe, the Tench, and such Fish, Are made so tame, as to be ready to receive meat At the hands of their Masters, as Some men have reported.
dt np1, dt n1, cc d n2, vbr vvn av j, c-acp pc-acp vbi j pc-acp vvi n1 p-acp dt n2 pp-f po32 n2, c-acp d n2 vhb vvn.
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Thus the beastes of the fielde, the birdes of the aier, the serpents of the earth, the fishes of the waters, are tamed, by the trauell, vse, and industrie of man:
Thus the beasts of the field, the Birds of the air, the Serpents of the earth, the Fish of the waters, Are tamed, by the travel, use, and industry of man:
av dt n2 pp-f dt n1, dt n2 pp-f dt n1, dt n2 pp-f dt n1, dt n2 pp-f dt n2, vbr vvn, p-acp dt n1, vvb, cc n1 pp-f n1:
(27) sermon (DIV2)
719
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though by nature they were not familiar, yet vse and custome, trauel and labour hath woonne it.
though by nature they were not familiar, yet use and custom, travel and labour hath woonne it.
cs p-acp n1 pns32 vbdr xx j-jn, av vvb cc n1, n1 cc n1 vhz vvn pn31.
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719
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But the tongue, more vntameable and vntractable then these are, cannot be gouerned nor made tame by man: being more barbarous then beastes; more wilde then birdes; more vntractable then serpents;
But the tongue, more untameable and untractable then these Are, cannot be governed nor made tame by man: being more barbarous then beasts; more wild then Birds; more untractable then Serpents;
p-acp dt n1, av-dc j cc j-u av d vbr, vmbx vbi vvn ccx vvn j p-acp n1: vbg dc j cs n2; av-dc j cs n2; av-dc j cs n2;
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719
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more insensible then fishes of the seas and waters: more cruel then lions: more hurtfull then beares: more byting then woolues: more bitter then tygers: more fierce then leopardes:
more insensible then Fish of the Seas and waters: more cruel then Lions: more hurtful then bears: more biting then wolves: more bitter then tigers: more fierce then leopards:
av-dc j cs n2 pp-f dt n2 cc n2: av-dc j cs n2: av-dc j cs n2: n1 vvg cs n2: av-dc j cs n2: av-dc j cs n2:
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719
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for of all these, and the like, some at sometimes haue bene tamed: but the tongue is a thing most vntameable.
for of all these, and the like, Some At sometime have be tamed: but the tongue is a thing most untameable.
c-acp pp-f d d, cc dt j, d p-acp av vhi vbn vvn: cc-acp dt n1 vbz dt n1 av-ds j.
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Either because no man is able to tame the wicked tongue of another: for speake some men or women faire, or deale with them roughly:
Either Because no man is able to tame the wicked tongue of Another: for speak Some men or women fair, or deal with them roughly:
av-d c-acp dx n1 vbz j pc-acp vvi dt j n1 pp-f n-jn: p-acp vvi d n2 cc n2 j, cc vvi p-acp pno32 av-j:
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entreate them gently, or handle them sharpely: pray them daily: or strike them cōtinually:
entreat them gently, or handle them sharply: pray them daily: or strike them continually:
vvi pno32 av-j, cc vvi pno32 av-j: vvb pno32 av-j: cc vvb pno32 av-j:
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thou shalt remoue life and breath sooner out of their bodies, then speach from their tongues, or make them silent:
thou shalt remove life and breath sooner out of their bodies, then speech from their tongues, or make them silent:
pns21 vm2 vvi n1 cc n1 av-c av pp-f po32 n2, cs n1 p-acp po32 n2, cc vvi pno32 j:
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719
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Either because no man is so perfect, as can keepe his tongue at all times, but that therein sometimes hee offendeth.
Either Because no man is so perfect, as can keep his tongue At all times, but that therein sometime he offends.
av-d c-acp dx n1 vbz av j, c-acp vmb vvi po31 n1 p-acp d n2, cc-acp cst av av pns31 vvz.
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Thus is the tongue an vntameable creature, an vnruly euill. That it is called an vnruly euill:
Thus is the tongue an untameable creature, an unruly evil. That it is called an unruly evil:
av vbz dt n1 dt j n1, dt j n-jn. cst pn31 vbz vvn dt j n-jn:
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men must not therefore giue it all scope, to doe and speake what it list, because it is vntameable, and vnrulie:
men must not Therefore give it all scope, to do and speak what it list, Because it is untameable, and unruly:
n2 vmb xx av vvi pn31 d n1, pc-acp vdi cc vvi r-crq pn31 vvd, c-acp pn31 vbz j, cc j-u:
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but looke howe much more vnruly it is: so much more ought it to bee restrained:
but look how much more unruly it is: so much more ought it to be restrained:
cc-acp vvb c-crq av-d av-dc j-u pn31 vbz: av d dc vmd pn31 pc-acp vbi vvn:
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& seeing it is a thing that passeth our strength, either sometimes to tame the tongues of others, either alwayes to bridle our owne tongues:
& seeing it is a thing that passes our strength, either sometime to tame the tongues of Others, either always to bridle our own tongues:
cc vvg pn31 vbz dt n1 cst vvz po12 n1, av-d av pc-acp vvi dt n2 pp-f n2-jn, av-d av pc-acp vvi po12 d n2:
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therefore ought wee more earnestly to pray to GOD to guide our mouthes, and to rule our lippes to his honour:
Therefore ought we more earnestly to pray to GOD to guide our mouths, and to Rule our lips to his honour:
av vmd pns12 av-dc av-j pc-acp vvi p-acp np1 pc-acp vvi po12 n2, cc pc-acp vvi po12 n2 p-acp po31 n1:
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and also to keepe the tongues of other men, that wee suffer no euill thereby.
and also to keep the tongues of other men, that we suffer no evil thereby.
cc av pc-acp vvi dt n2 pp-f j-jn n2, cst pns12 vvb dx j-jn av.
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Nowe the euill tongue, is not onely vnruly, but full of deadly poison also, and greatly infecteth the children of men, and cannot be preuented.
Now the evil tongue, is not only unruly, but full of deadly poison also, and greatly Infecteth the children of men, and cannot be prevented.
av dt j-jn n1, vbz xx av-j j, cc-acp j pp-f j n1 av, cc av-j vvz dt n2 pp-f n2, cc vmbx vbi vvn.
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Which the princely Prophet Dauid viewing: and marking carefully the deadly hurte which by wicked tongues are done vnto men: compareth them to Adders poyson:
Which the princely Prophet David viewing: and marking carefully the deadly hurt which by wicked tongues Are done unto men: compareth them to Adders poison:
r-crq dt j n1 np1 vvg: cc vvg av-j dt j n1 r-crq p-acp j n2 vbr vdn p-acp n2: vvz pno32 pc-acp ng1 n1:
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affirming that Adders poyson is vnder the lippes of the vngodly. For looke what poyson and venime is in venemous things:
affirming that Adders poison is under the lips of the ungodly. For look what poison and venom is in venomous things:
vvg d ng1 n1 vbz p-acp dt n2 pp-f dt j. p-acp vvi r-crq n1 cc n1 vbz p-acp j n2:
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as the Scorpion, Crocodell, Basiliske, Adder, and venemons Serpents:
as the Scorpion, Crocodell, Basilisk, Adder, and venemons Serpents:
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in plantes, hearbes, rootes, as in Cicuta, which being like the Hemlocke, by extreemnesse of colde killeth:
in plants, herbs, roots, as in Cicuta, which being like the Hemlock, by extreemnesse of cold kills:
p-acp n2, n2, n2, c-acp p-acp np1, r-crq vbg av-j dt n1, p-acp n1 pp-f n-jn vvz:
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which the Athenians vsed in executing punishmentes vppon men: And Photion was made to drinke that, and so perished:
which the Athenians used in executing punishments upon men: And Photion was made to drink that, and so perished:
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being enuied of his vnkinde Countrie-men the Athenians.
being envied of his unkind Countrymen the Athenians.
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And it may bee that the same poyson was the ende of famous Socrates: who beeing enuied for his vertue,
And it may be that the same poison was the end of famous Socrates: who being envied for his virtue,
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and glorie of those which were then in chiefe authoritie:
and glory of those which were then in chief Authority:
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was accused by Anytus, Melissus the Poet, and Lycon the otator, for speaking agaynst their idoll gods,
was accused by Anytus, Melissus the Poet, and Lycon the otator, for speaking against their idol God's,
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and so drunke poyson, and dyed.
and so drunk poison, and died.
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Or looke what venome is in Aconitum, Long-wort the roote wherof maketh neesing powder in blacke Poppie, which killeth by sleepe:
Or look what venom is in Aconitum, Longwort the root whereof makes neesing powder in black Poppy, which kills by sleep:
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or in Colloquintida, or wilde Gourdes, which slayeth a man by vehement and ouer-great purging: what deadlie hurt is in any of these, or the like:
or in Colloquintida, or wild Gourds, which slays a man by vehement and overgreat purging: what deadly hurt is in any of these, or the like:
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no lesse is in a venemous and wicked tongue: so that the Prophet by his experience could say truely:
no less is in a venomous and wicked tongue: so that the Prophet by his experience could say truly:
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that the venome of Aspis was vnder their lippes. And Saint James by his knowledge: that the wicked tongue of man, is full of deadly poison:
that the venom of Aspis was under their lips. And Saint James by his knowledge: that the wicked tongue of man, is full of deadly poison:
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as lyes, blasphemie, false doctrine, heresie, errour, deceyte, flatterie, false accusations, euill reportes, slaunders, contumelies, filthie talke,
as lies, blasphemy, false Doctrine, heresy, error, deceit, flattery, false accusations, evil reports, slanders, Contumelies, filthy talk,
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and infinite the like, whereby the soules of men are often poysoned and venomed to death:
and infinite the like, whereby the Souls of men Are often poisoned and venomed to death:
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and the poyson thereof is most daungerous, and more infectiue then any poyson.
and the poison thereof is most dangerous, and more infective then any poison.
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For the poyson of the Scorpion is only such, as hurteth them alone whom he striketh with the tippe of his taile:
For the poison of the Scorpion is only such, as hurteth them alone whom he striketh with the tip of his tail:
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the Viper infecteth none, but such as hee biteth with his venemous teeth:
the Viper Infecteth none, but such as he bites with his venomous teeth:
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the Crocodile and Basiliske killeth none, but such as they retch and fetch of, either with the sharpnesse of their sight,
the Crocodile and Basilisk kills none, but such as they retch and fetch of, either with the sharpness of their sighed,
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or the strength of their breath.
or the strength of their breath.
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Venemous rootes, hearbes, plantes, infect none, but those which either touch, taste, smell, or handle some of them:
Venomous roots, herbs, plants, infect none, but those which either touch, taste, smell, or handle Some of them:
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But the tongue stingeth and striketh: infecteth and poysoneth: killeth and destroyeth, at hande and farre off: at home and abroad: by sea, and by land:
But the tongue stingeth and striketh: Infecteth and poisoneth: kills and Destroyeth, At hand and Far off: At home and abroad: by sea, and by land:
cc-acp dt n1 vvz cc vvz: vvz cc vvz: vvz cc vvz, p-acp n1 cc av-j a-acp: p-acp av-an cc av: p-acp n1, cc p-acp n1:
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in time of peace, & in time of warre: our friends, and our foes:: such as meddle not, as well as such as meddle:
in time of peace, & in time of war: our Friends, and our foes:: such as meddle not, as well as such as meddle:
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such as haue not to doe, as such as haue to doe with it. so that no place is so farre in distance:
such as have not to do, as such as have to do with it. so that no place is so Far in distance:
d c-acp vhb xx pc-acp vdi, c-acp d c-acp vhb pc-acp vdi p-acp pn31. av cst dx n1 vbz av av-j p-acp n1:
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no loue so neere by friendship: no man so bound by duetie: no one so deare by good desert:
no love so near by friendship: no man so bound by duty: no one so deer by good desert:
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whom the poysoned tongues of the wicked, doe not, or hath not molested. Thus for the vntameablenesse, vnrulinesse, and hurtfulnesse, is the tongue most daungerous:
whom the poisoned tongues of the wicked, do not, or hath not molested. Thus for the vntameablenesse, unruliness, and hurtfulness, is the tongue most dangerous:
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and this is the seconde euill in particular of the tongue, wherefore it ought to be restrained, the vntamable crueltie, with deadly venomousnesse therein contained.
and this is the seconde evil in particular of the tongue, Wherefore it ought to be restrained, the untamable cruelty, with deadly venomousnesse therein contained.
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3 The last and third particular euill here, is that it is reprochfull and slaunderous: giuen to cursed bitternesse:
3 The last and third particular evil Here, is that it is reproachful and slanderous: given to cursed bitterness:
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therewith we blesse God, and curse, backebite, and slaunder our brethren: therefore it must bee refrained.
therewith we bless God, and curse, backbite, and slander our brothers: Therefore it must be refrained.
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And this is an euill euen in those which pretende greatest godlinesse: who pretende they serue, loue, feare, and worshippe God: blesse, prayse, and magnifie him:
And this is an evil even in those which pretend greatest godliness: who pretend they serve, love, Fear, and worship God: bless, praise, and magnify him:
cc d vbz dt n-jn av p-acp d r-crq vvb js n1: r-crq vvb pns32 vvb, n1, vvb, cc n1 np1: vvb, n1, cc vvi pno31:
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yet doe they curse, reproch, slaunder and reuile their brethren, which can not be.
yet do they curse, reproach, slander and revile their brothers, which can not be.
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For no man can blesse and praise God aright, and yet curse and speake euill of his neighbour.
For no man can bless and praise God aright, and yet curse and speak evil of his neighbour.
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For that blessing and praysing God, is rather a cursing, in that that it proceedeth from an euill and slaunderous person whom God hateth,
For that blessing and praising God, is rather a cursing, in that that it Proceedeth from an evil and slanderous person whom God hates,
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and of whom he denieth, so much as to be named. Which thing hee prooueth by two reasons. 1 No man can giue glorie to God,
and of whom he Denieth, so much as to be nam. Which thing he proveth by two Reasons. 1 No man can give glory to God,
cc pp-f ro-crq pns31 vvz, av av-d c-acp pc-acp vbi vvn. r-crq n1 pns31 vvz p-acp crd n2. vvn av-dx n1 vmb vvi n1 p-acp np1,
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and prayse him in his creatures:
and praise him in his creatures:
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and yet reuile, curse, reproch man, the chiefest of the creatures of God on earth, framed and fashioned in the chiefe part of him, in the soule, to the verie resemblaunce and image of God himselfe, as Moses recordeth.
and yet revile, curse, reproach man, the chiefest of the creatures of God on earth, framed and fashioned in the chief part of him, in the soul, to the very resemblance and image of God himself, as Moses recordeth.
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This image is, 1 in the soule, which is spirituall, heauenly, and immortall as God is: This image is, 1 in the soul, which is spiritual, heavenly, and immortal as God is:
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betwixt our soules, and Gods substaunce, albeeit the inequalitie be infinite:
betwixt our Souls, and God's substance, albeit the inequality be infinite:
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yet is there a resemblance of God in vs. 2 This image is in sanctification and holinesse, whereinto as first we were created:
yet is there a resemblance of God in us 2 This image is in sanctification and holiness, whereinto as First we were created:
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so againe by Christ are we restored. The first is cōmon to all men: the secōd is proper to the saints.
so again by christ Are we restored. The First is Common to all men: the secōd is proper to the Saints.
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Beeing made to the image and likenesse of God: of all the creatures on earth most excellent: Being made to the image and likeness of God: of all the creatures on earth most excellent:
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little inseriour to the Angels themselues, beeing diuine natures and substaunces:
little inseriour to the Angels themselves, being divine nature's and substances:
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Who so speaketh euill of him, curseth and reuileth him, so excellent a worke of God:
Who so speaks evil of him, Curseth and revileth him, so excellent a work of God:
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howe can hee reuerence, honour, blesse, and glorifie GOD, the maker, creator, and woorkemaister of man? The ignominie and reproch done to man, redoundeth vnto GOD:
how can he Reverence, honour, bless, and Glorify GOD, the maker, creator, and workmaster of man? The ignominy and reproach done to man, redoundeth unto GOD:
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to whose likenesse man is created.
to whose likeness man is created.
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VVhereby it is euidently apparant, that no man can rightly blesse God, who cursseth or slaundereth man.
Whereby it is evidently apparent, that no man can rightly bless God, who Curseth or Slandereth man.
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Which Saint James noteth, when hee reasoneth from things vnpossible:
Which Saint James notes, when he reasoneth from things unpossible:
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therewith blesse wee God euen the father, and therewith curse we men, which are made after the similitude of God.
therewith bless we God even the father, and therewith curse we men, which Are made After the similitude of God.
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If God then be blessed in his creatures, as Dauid sayth, God is faithfull in all his sayings,
If God then be blessed in his creatures, as David say, God is faithful in all his sayings,
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and to be blessed in all his works:
and to be blessed in all his works:
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and man the most excellent of all Gods creatures vppon the vniuersall face of the earth, onelie of all creatures made vnto the image of God:
and man the most excellent of all God's creatures upon the universal face of the earth, only of all creatures made unto the image of God:
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then can not a man honour God himselfe, which vseth cursed speach and bitternesse vnto man.
then can not a man honour God himself, which uses cursed speech and bitterness unto man.
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Let all men and women herehence learne an infallible truth, a resolute conclusion, a singular poynt of wisedome:
Let all men and women herehence Learn an infallible truth, a resolute conclusion, a singular point of Wisdom:
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that they pretende Gods Religion in vaine, that they honour not, woorshippe not, serue not, blesse not,
that they pretend God's Religion in vain, that they honour not, worship not, serve not, bless not,
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ne yet glorifie GOD aright, so long as they are giuen to cursed speaking, reprochfull slaunder, bitter backebiting one of another.
ne yet Glorify GOD aright, so long as they Are given to cursed speaking, reproachful slander, bitter backbiting one of Another.
ccx av vvi np1 av, av av-j c-acp pns32 vbr vvn p-acp j-vvn vvg, j n1, j n1 crd pp-f n-jn.
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This Dauid the princely Prophet weighing, excludeth from the Lordes Tabernacle, from the holy hill of GOD,
This David the princely Prophet weighing, excludeth from the lords Tabernacle, from the holy hill of GOD,
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as hypocrites, all such as pretende seruice to God, yet giue themselues to slaundering their brethren.
as Hypocrites, all such as pretend service to God, yet give themselves to slandering their brothers.
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And almightie God himselfe protesteth to the wicked, that it is a vaine thing, and profiteth nothing, to talke of the lawes of God,
And almighty God himself protesteth to the wicked, that it is a vain thing, and profiteth nothing, to talk of the laws of God,
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and take them in their mouthes. If they slaunder their brethren: to which purpose hee sayeth in this wise to the wicked:
and take them in their mouths. If they slander their brothers: to which purpose he Saith in this wise to the wicked:
cc vvi pno32 p-acp po32 n2. cs pns32 vvb po32 n2: p-acp r-crq n1 pns31 vvz p-acp d n1 p-acp dt j:
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What hast thou to doe to take my ordinaunces in thy mouth, and declare my couenant, seeing thou hatest to bee reformed,
What hast thou to do to take my ordinances in thy Mouth, and declare my Covenant, seeing thou Hatest to be reformed,
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and castest my woordes behinde thee? VVhen thou seest a theefe, thou runnest with him,
and Chastest my words behind thee? When thou See a thief, thou runnest with him,
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and art partaker with the adulterer: thou giuest thy mouth to euill, and with thy tongue thou forgest deceyte.
and art partaker with the adulterer: thou givest thy Mouth to evil, and with thy tongue thou forgest deceit.
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Thou sittest and speakest agaynst thy brother, and flaunderest thy mothers sonne:
Thou Sittest and Speakest against thy brother, and flaunderest thy mother's son:
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these thinges who so doe, haue not to declare or speake of Gods ordinaunces, or to take his couenant in their mouthes.
these things who so do, have not to declare or speak of God's ordinances, or to take his Covenant in their mouths.
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They pretende religion, they shewe a countenaunce of godlinesse, they set a face of honestie: they seeme to be desirous to praise and blesse God:
They pretend Religion, they show a countenance of godliness, they Set a face of honesty: they seem to be desirous to praise and bless God:
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yet they slaunder and curse their brethren. This no man can doe: for no man can rightly honour the workemaister, which speaketh euill of the worke:
yet they slander and curse their brothers. This no man can do: for no man can rightly honour the Workmaster, which speaks evil of the work:
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no man can praise the Creator, which reuileth his creature: no man can blesse GOD, which curseth men, made to the image of God himselfe:
no man can praise the Creator, which revileth his creature: no man can bless GOD, which Curseth men, made to the image of God himself:
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If they in whome the generall image is, ought not to bee cursed: much lesse they in whom the second and speciall resemblance appeareth.
If they in whom the general image is, ought not to be cursed: much less they in whom the second and special resemblance appears.
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2 Nowe as this cannot be, by the reason from the worke to the worke maister:
2 Now as this cannot be, by the reason from the work to the work master:
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from the image, to him whose image it is: from the resemblaunce or patterne, to him whose patterne and resemblaunce it is in deede:
from the image, to him whose image it is: from the resemblance or pattern, to him whose pattern and resemblance it is in deed:
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so in like manner sheweth hee the impossibilitie of this, by an argument from contraries:
so in like manner shows he the impossibility of this, by an argument from contraries:
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the order and course of things, which God the establisher of nature hath set, will not suffer contrarie effectes to proceede from the same cause:
the order and course of things, which God the establisher of nature hath Set, will not suffer contrary effects to proceed from the same cause:
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things in nature opposed, and repugnant in extreeme contrarietie: cannot agree together, and be at one in the same thing. Now, to blesse and curse;
things in nature opposed, and repugnant in extreme contrariety: cannot agree together, and be At one in the same thing. Now, to bless and curse;
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to praise and slaunder, are things contrarie; therefore can they not agree in one tongue, at once together.
to praise and slander, Are things contrary; Therefore can they not agree in one tongue, At once together.
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And this appeareth euidently by two similitudes, whereby the matter is amplified and enlarged. I As the fountaines and heades of waters, issuing and springing from the same place:
And this appears evidently by two Similitudes, whereby the matter is amplified and enlarged. I As the fountains and Heads of waters, issuing and springing from the same place:
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cannot sende out sweete water and bitter. 2 And as the figge tree cannot bring foorth Oliues, nor the vine tree, figges.
cannot send out sweet water and bitter. 2 And as the fig tree cannot bring forth Olive, nor the vine tree, figs.
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Our Sauiour himselfe confirming the same, when hee auoucheth that good woorkes cannot come, from an euill man, no more then thornes come of grapes or figges of thistles, which were against nature.
Our Saviour himself confirming the same, when he avoucheth that good works cannot come, from an evil man, no more then thorns come of grapes or figs of thistles, which were against nature.
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So neither can blessing and cursing come out of one mouth: praise, and dispraise: speaking well and slaundering: godlinesse, and impietie: truth, and falsehoode.
So neither can blessing and cursing come out of one Mouth: praise, and dispraise: speaking well and slandering: godliness, and impiety: truth, and falsehood.
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Cursing, and blessing are contrarie, so that they can not agree in one mouth and man together,
Cursing, and blessing Are contrary, so that they can not agree in one Mouth and man together,
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but it were as monstrous as for sweete water, and bitter, to come at once naturally out of the same fountaine:
but it were as monstrous as for sweet water, and bitter, to come At once naturally out of the same fountain:
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and for the same tree to beare figges and oliues: grapes and figges together. As euerie tree in nature beareth one kinde of fruite, and not diuerse and sundrie:
and for the same tree to bear figs and Olive: grapes and figs together. As every tree in nature bears one kind of fruit, and not diverse and sundry:
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much lesse the fruite of other trees:
much less the fruit of other trees:
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so must the tongue haue her proper effect, fruite and worke, and that one, not diuerse, much lesse contrarie:
so must the tongue have her proper Effect, fruit and work, and that one, not diverse, much less contrary:
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it must blesse therefore both God and man, and curse no bodie, as Paul exhorteth.
it must bless Therefore both God and man, and curse no body, as Paul exhorteth.
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Wherefore if we pretende to blesse God in our tongues, and therewithall doe curse our neighbour:
Wherefore if we pretend to bless God in our tongues, and therewithal do curse our neighbour:
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the bitternesse of our cursing so turneth the nature of our blessing, that it is vnseasonable and vnsauerie before God.
the bitterness of our cursing so turns the nature of our blessing, that it is unseasonable and unsavoury before God.
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For as sweete and bitter water, mingled & blended together, the bitter easily taketh away the nature of the sweete:
For as sweet and bitter water, mingled & blended together, the bitter Easily Takes away the nature of the sweet:
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and as honie and poyson tempered together, the poison farre lesse in quantitie turneth the honie:
and as honey and poison tempered together, the poison Far less in quantity turns the honey:
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so when cursing and blessing are in one mouth together:
so when cursing and blessing Are in one Mouth together:
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the bitternesse of the curse, turneth the sweetenesse of the blessing, and maketh it odious before God.
the bitterness of the curse, turns the sweetness of the blessing, and makes it odious before God.
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Wherefore it is apparant, that we can not blesse God, if wee curse and slaunder our neighbour.
Wherefore it is apparent, that we can not bless God, if we curse and slander our neighbour.
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The doctrine of this place, may then bee this:
The Doctrine of this place, may then be this:
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that with this instrument and member, which is the tongue, there is no duetie acceptably perfourmed vnto GOD,
that with this Instrument and member, which is the tongue, there is no duty acceptably performed unto GOD,
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when thereby wee harme or hurt our neighbours and brethren.
when thereby we harm or hurt our neighbours and brothers.
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Whom when we thus harme, if we thinke to please God, wee deceyue our selues through hypocrisie.
Whom when we thus harm, if we think to please God, we deceive our selves through hypocrisy.
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And thus much concerning the moderating of the tongue: both in respect of the profites, and discommodities thereof:
And thus much Concerning the moderating of the tongue: both in respect of the profits, and Discomforts thereof:
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which out of this place may bee sufficient to haue obserued:
which out of this place may be sufficient to have observed:
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specially seeing in the first chapter, verse 26. and in the next Chapter, beeing the fourth, verse 11. more may be gathered.
specially seeing in the First chapter, verse 26. and in the next Chapter, being the fourth, verse 11. more may be gathered.
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Nowe the God of peace, and the father of our Lorde Iesus Christ, powre downe into our hearts his heauenly spirite, that not onely our liues may bee refourmed according to his blessed woorde:
Now the God of peace, and the father of our Lord Iesus christ, pour down into our hearts his heavenly Spirit, that not only our lives may be reformed according to his blessed word:
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but our tongues also refrayned after his holie will:
but our tongues also refrained After his holy will:
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that all the powers of our mindes, and partes of our bodies, may bee instruments of his prayse:
that all the Powers of our minds, and parts of our bodies, may be Instruments of his praise:
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that in both he may bee glorified, through Iesus Christ our Lord, to whom with the Father,
that in both he may be glorified, through Iesus christ our Lord, to whom with the Father,
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and the holie Ghost our sanctifier, be all prayse, dominion, power, and maiestie, now and for euer. Amen.
and the holy Ghost our sanctifier, be all praise, dominion, power, and majesty, now and for ever. Amen.
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Iames Chap. 3. verses 13. 14. 15. 16. 17. 18. Sermon 16. 13
James Chap. 3. Verses 13. 14. 15. 16. 17. 18. Sermon 16. 13
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Who is a wise man, and endued with knowledge among you? let him shew by good conuersation his workes in meekenesse of wisedome. 14
Who is a wise man, and endued with knowledge among you? let him show by good Conversation his works in meekness of Wisdom. 14
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But if you haue bitter enuying, & strife in your hearts, reioice not, neither be liers against the truth. 15
But if you have bitter envying, & strife in your hearts, rejoice not, neither be liers against the truth. 15
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This wisedome discendeth not from aboue, but is earthly, sensuall, and diuelish. 16
This Wisdom Descendeth not from above, but is earthly, sensual, and devilish. 16
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For where enuying and strife is, there is sedition, and all manner of euill workes. 17
For where envying and strife is, there is sedition, and all manner of evil works. 17
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But the wisdome which is from aboue, is first pure, then peaceable, gentle, easie to bee entreated, full of mercie and good fruites, without iudging, without hyhocrisie. 18
But the Wisdom which is from above, is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, without hyhocrisie. 18
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And the fruit of righteousnes is sowen in peace, of them that loue peace.
And the fruit of righteousness is sown in peace, of them that love peace.
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THese woordes are concerning the thirde and last parte or place of this Chapter, which is touching meekenesse and gentlenesse, to bee perfourmed of Christians. THese words Are Concerning the Third and last part or place of this Chapter, which is touching meekness and gentleness, to be performed of Christians.
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These words in these sixe verses conteined, minister the consideration of foure thinges vnto vs: These words in these sixe Verses contained, minister the consideration of foure things unto us:
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Namely 1 The exhortation to meckenes. 13. 2 The opposing of strife and enuying, to the worthie vertue of meekenes.
Namely 1 The exhortation to meckenes. 13. 2 The opposing of strife and envying, to the worthy virtue of meekness.
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verse 14. 3 A distinguishing of wisdome, where. by a gate is shutte vp to many euils. verse 14. 3 A distinguishing of Wisdom, where. by a gate is shut up to many evils.
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15. 16. 17. 4 A reason wherfore the saints should follow peace and meekenes, drawen from reward verse 18. 1 Of these foure, the first is the exhortation to meekenes, inferred and brought in by the way of an interrogation:
15. 16. 17. 4 A reason Wherefore the Saints should follow peace and meekness, drawn from reward verse 18. 1 Of these foure, the First is the exhortation to meekness, inferred and brought in by the Way of an interrogation:
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Who is a wise man (saith he) and indued with knowledge among you? Let him shew by good conuersation the meeknes of wisdome. As who shoulde say;
Who is a wise man (Says he) and endued with knowledge among you? Let him show by good Conversation the meekness of Wisdom. As who should say;
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All men seeke to be counted wise; but if any wil be wise in deede, let him by meeknes shew his wisdome: For therin indeed wisdome consisteth.
All men seek to be counted wise; but if any will be wise in deed, let him by meekness show his Wisdom: For therein indeed Wisdom Consisteth.
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The occasion of this exhortation may be the sinne which the Apostle in the first place condemned:
The occasion of this exhortation may be the sin which the Apostle in the First place condemned:
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namely, that many chalenged authority to themselues, to reproue and checke their brethren, and to bee as censurers ouer them:
namely, that many challenged Authority to themselves, to reprove and check their brothers, and to be as censurers over them:
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thereby seeking the opinion of wisdome among men: which (notwithstanding) were themselues enuious, and contentious.
thereby seeking the opinion of Wisdom among men: which (notwithstanding) were themselves envious, and contentious.
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Saint James here (to abate their pride, to beat downe the arrogancie of their spirites, to asswage their malice,
Saint James Here (to abate their pride, to beatrice down the arrogancy of their spirits, to assuage their malice,
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and to coole the heate of their madnes and furie,) telleth them, that it is not the way to be counted wise, to be contentious among mē but rather that herin wisdome consisteth, that they shew themselues modest, quiet, meeke,
and to cool the heat of their madness and fury,) Telleth them, that it is not the Way to be counted wise, to be contentious among men but rather that Herein Wisdom Consisteth, that they show themselves modest, quiet, meek,
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and gentle, in their whole conuersation. This place condemneth the sophisticall scholemen; this condemneth the brauling Anabaptists;
and gentle, in their Whole Conversation. This place Condemneth the sophistical Schoolmen; this Condemneth the brawling Anabaptists;
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this condemneth al such, whose liues are spent in contention of words;
this Condemneth all such, whose lives Are spent in contention of words;
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this condemneth popish persons, seditious seminaries, tumultuous Iesuits, the vain, curious, & contentious men of out time:
this Condemneth popish Persons, seditious seminaries, tumultuous Iesuits, the vain, curious, & contentious men of out time:
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who geue themselues to tumults, contentions, seditions, dissencions, brauling and brabling most deadly:
who give themselves to tumults, contentions, seditions, dissensions, brawling and brabbling most deadly:
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to the disturbance of the commonwealth, disquietnes of the church, slaunder of the gospel, hurte to priuate states and conditions of men.
to the disturbance of the commonwealth, disquietness of the Church, slander of the gospel, hurt to private states and conditions of men.
p-acp dt n1 pp-f dt n1, n1 pp-f dt n1, n1 pp-f dt n1, vvn p-acp j n2 cc n2 pp-f n2.
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In which practise wisdome consisteth not, but in meekenes. Christian wisdome is not in ambitious vsurping authoritie ouer the brethren:
In which practice Wisdom Consisteth not, but in meekness. Christian Wisdom is not in ambitious usurping Authority over the brothers:
p-acp r-crq n1 n1 vvz xx, cc-acp p-acp n1. np1 n1 vbz xx p-acp j j-vvg n1 p-acp dt n2:
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neither in quarrellous braulings & contentions about trifles: neither in vnbrideled pride and arrogancie of spirite:
neither in quarrellous brawlings & contentions about trifles: neither in unbridled pride and arrogancy of Spirit:
av-dx p-acp j n2 cc n2 p-acp n2: av-dx p-acp j-vvn n1 cc n1 pp-f n1:
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5482
neither in tumultuous vprores, and disquieting of the people:
neither in tumultuous uproars, and disquieting of the people:
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5483
neither is it sillogistically and sophistically to striue about words, neither insolētly to oppose our selues against such as are in chiefe authoritie:
neither is it sillogistically and sophistically to strive about words, neither insolently to oppose our selves against such as Are in chief Authority:
av-dx vbz pn31 av-j cc av-j pc-acp vvi p-acp n2, av-dx av-j pc-acp vvi po12 n2 p-acp d c-acp vbr p-acp j-jn n1:
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5484
neither standeth it in foolish affecting of rigorous seueritie: But in gentle behauiour, in tractablenes of life, & meekenes of conuersation: wherof the Apostle telleth vs;
neither Stands it in foolish affecting of rigorous severity: But in gentle behaviour, in tractableness of life, & meekness of Conversation: whereof the Apostle Telleth us;
av-dx vvz pn31 p-acp j vvg pp-f j n1: cc-acp p-acp j n1, p-acp n1 pp-f n1, cc n1 pp-f n1: c-crq dt n1 vvz pno12;
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5485
Who is wise, and indued with knowledge among you? Let him shewe by good conuersation, his works in meekenes of wisdome.
Who is wise, and endued with knowledge among you? Let him show by good Conversation, his works in meekness of Wisdom.
q-crq vbz j, cc vvn p-acp n1 p-acp pn22? vvb pno31 vvi p-acp j n1, po31 n2 p-acp n1 pp-f n1.
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5486
Meekenes is a vertue moderating pride and anger, repressing desire of reuenge, forgetting offences, and pardoning iniuries,
Meekness is a virtue moderating pride and anger, repressing desire of revenge, forgetting offences, and pardoning injuries,
n1 vbz dt n1 vvg n1 cc n1, vvg n1 pp-f n1, vvg n2, cc vvg n2,
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5487
for priuate and publique quietnes sake. Whereunto our Sauiour Christ exhorteth, pronouncing them blessed which are meeke:
for private and public quietness sake. Whereunto our Saviour christ exhorteth, pronouncing them blessed which Are meek:
p-acp j cc j n1 n1. c-crq po12 n1 np1 vvz, vvg pno32 vvd r-crq vbr j:
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to whom also the inheritance of the earth appertaineth. Blessed (saith he) are the meeke, for they shall inherite the earth.
to whom also the inheritance of the earth appertaineth. Blessed (Says he) Are the meek, for they shall inherit the earth.
p-acp ro-crq av dt n1 pp-f dt n1 vvz. j-vvn (vvz pns31) vbr dt j, c-acp pns32 vmb vvi dt n1.
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5489
Saint Paul reckoning vp the fruites of the spirite in men reformed, among other most holy and excellent vertues, putteth downe meekenes:
Saint Paul reckoning up the fruits of the Spirit in men reformed, among other most holy and excellent Virtues, putteth down meekness:
n1 np1 vvg a-acp dt n2 pp-f dt n1 p-acp n2 vvn, p-acp j-jn av-ds j cc j n2, vvz a-acp n1:
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5490
The fruites (saith he) of the spirite, are loue, peace, ioy, long suffering, gentlenes, goodnes, faith, meeknes, temperance;
The fruits (Says he) of the Spirit, Are love, peace, joy, long suffering, gentleness, Goodness, faith, meekness, temperance;
dt n2 (vvz pns31) pp-f dt n1, vbr n1, n1, n1, av-j vvg, n1, n1, n1, n1, n1;
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5491
against such there is no law. Who also exhorting all men to liue & walk worthie the calling where-they are called:
against such there is no law. Who also exhorting all men to live & walk worthy the calling where-they Are called:
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& instructing them how they should so do, Walke worthie (saith he) the calling whereunto you are called:
& instructing them how they should so do, Walk worthy (Says he) the calling whereunto you Are called:
cc vvg pno32 c-crq pns32 vmd av vdi, vvb j (vvz pns31) dt vvg c-crq pn22 vbr vvn:
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5493
in all humblenes and lowlines, in meekenes, with •ong suffering:
in all humbleness and lowliness, in meekness, with •ong suffering:
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5494
supporting one another in loue, endeuou•ing to keepe the vnitie of the Spirite in the bonde of •eace.
supporting one Another in love, endeuou•ing to keep the unity of the Spirit in the bond of •eace.
vvg crd j-jn p-acp n1, vvg pc-acp vvi dt n1 pp-f dt n1 p-acp dt n1 pp-f n1.
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5495
In like manner perswading the Colossians to put on •hose vertues and chiefe ornaments of their liues:
In like manner persuading the colossians to put on •hose Virtues and chief Ornament of their lives:
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5496
where•y their profession might be better beautified: exhorteth •fter this manner;
where•y their profession might be better beautified: exhorteth •fter this manner;
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5497
Now, as the elect of God, holy and •eloued, put on the bowels of mercie, kindnes, humble•es of minde, meekenes, long suffering, forbearing one an •ther,
Now, as the elect of God, holy and •eloued, put on the bowels of mercy, kindness, humble•es of mind, meekness, long suffering, forbearing one an •ther,
av, c-acp dt n-vvn pp-f np1, j cc j-vvn, vvn p-acp dt n2 pp-f n1, n1, n2 pp-f n1, n1, av-j vvg, vvg pi dt n-jn,
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5498
& forgeuing one another, if any man haue a quar•ell to another: euē as Christ forgaue, so doe you.
& forgiving one Another, if any man have a quar•ell to Another: even as christ forgave, so do you.
cc j-vvg pi j-jn, cs d n1 vhb dt n1 p-acp j-jn: av c-acp np1 vvd, av vdb pn22.
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5499
Finally, instructing Titus his scholer, and the chiefe Minister of Creta, how he should infourme the people of that Ile and countrie, geueth him this charge;
Finally, instructing Titus his scholar, and the chief Minister of Crete, how he should infourme the people of that I'll and country, Giveth him this charge;
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5500
Put them •n remembrance that they be subiect to the principalities and powers; and that they be obedient, and readie to euery good worke:
Put them •n remembrance that they be Subject to the principalities and Powers; and that they be obedient, and ready to every good work:
vvb pno32 vvi n1 cst pns32 vbb j-jn p-acp dt n2 cc n2; cc cst pns32 vbb j, cc j p-acp d j n1:
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5501
that they speake euil of no man: that they be no fighters, but soft: shewing all meekenes to all men.
that they speak evil of no man: that they be no fighters, but soft: showing all meekness to all men.
cst pns32 vvb j-jn pp-f dx n1: cst pns32 vbb dx n2, cc-acp j: vvg d n1 p-acp d n2.
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5502
Whereunto in this place the Apostle hauing respect, vseth like exhortation;
Whereunto in this place the Apostle having respect, uses like exhortation;
c-crq p-acp d n1 dt n1 vhg n1, vvz av-j n1;
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5503
Who is a wise man, and indued with knowledge among you? Let him shew his good conuersation, in meekenes of wisdome.
Who is a wise man, and endued with knowledge among you? Let him show his good Conversation, in meekness of Wisdom.
r-crq vbz dt j n1, cc vvn p-acp n1 p-acp pn22? vvb pno31 vvi po31 j n1, p-acp n1 pp-f n1.
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5504
Of which vertue sundrie are the examples, whereby we may be drawen to imitation.
Of which virtue sundry Are the Examples, whereby we may be drawn to imitation.
pp-f r-crq n1 j vbr dt n2, c-crq pns12 vmb vbi vvn p-acp n1.
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5505
For if we looke well about vs, we shal finde almightie God a most liuely patern, and president hereof:
For if we look well about us, we shall find almighty God a most lively pattern, and president hereof:
p-acp cs pns12 vvb av p-acp pno12, pns12 vmb vvi j-jn np1 dt av-ds j n1, cc n1 av:
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5506
who in great meekenes forbore the sinnes of the world along season: and suffered his owne people, sinning, and prouoking him fourtie yeares in the wildernes, forgetting,
who in great meekness forbore the Sins of the world along season: and suffered his own people, sinning, and provoking him fourtie Years in the Wilderness, forgetting,
r-crq p-acp j n1 vvd dt n2 pp-f dt n1 p-acp n1: cc vvd po31 d n1, vvg, cc vvg pno31 crd n2 p-acp dt n1, vvg,
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5507
and forgeuing daylie the innumerable sinnes of men.
and forgiving daily the innumerable Sins of men.
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For which cause he is celebrated and renowmed to be a god of patience, long sufferance, meeknes,
For which cause he is celebrated and renowned to be a god of patience, long sufferance, meekness,
p-acp r-crq n1 pns31 vbz vvn cc vvn pc-acp vbi dt n1 pp-f n1, j n1, n1,
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5509
and gentlenes towards the sonnes of men.
and gentleness towards the Sons of men.
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5510
Neither God the Father onely, but Iesus Christ his sonne, our sauiour, in like manner is our example:
Neither God the Father only, but Iesus christ his son, our Saviour, in like manner is our Exampl:
dx np1 dt n1 av-j, cc-acp np1 np1 po31 n1, po12 n1, p-acp j n1 vbz po12 n1:
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5511
who inuiteth and calleth men to the imitation of the same vertue in him selfe; Come vnto me all ye that are laden, and wearie, and I will refresh you:
who Inviteth and calls men to the imitation of the same virtue in him self; Come unto me all you that Are laden, and weary, and I will refresh you:
r-crq vvz cc vvz n2 p-acp dt n1 pp-f dt d n1 p-acp pno31 n1; vvb p-acp pno11 d pn22 cst vbr vvn, cc j, cc pns11 vmb vvi pn22:
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5512
take my yoake vpon you, & learne of me, for I am humble and meeke, and you shall finde rest vnto your soules.
take my yoke upon you, & Learn of me, for I am humble and meek, and you shall find rest unto your Souls.
vvb po11 n1 p-acp pn22, cc vvi pp-f pno11, c-acp pns11 vbm j cc j, cc pn22 vmb vvi n1 p-acp po22 n2.
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5513
If wee require examples of men, as more familiar vnto vs, we haue not a few:
If we require Examples of men, as more familiar unto us, we have not a few:
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5514
excellent for wisdome, prepotent in power, renowmed for vertue: herein flourishing and shining to the world.
excellent for Wisdom, prepotent in power, renowned for virtue: herein flourishing and shining to the world.
j p-acp n1, j p-acp n1, vvn p-acp n1: av vvg cc vvg p-acp dt n1.
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5515
Was not Moses (a man mightie in wordes and deedes) for this vertue excellent among the Hebrewes,
Was not Moses (a man mighty in words and Deeds) for this virtue excellent among the Hebrews,
vbds xx np1 (dt n1 j p-acp n2 cc n2) p-acp d n1 j p-acp dt njpg2,
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5516
for which cause, the Scripture saith he was the meekest man vpon earth? Was not Dauid worthely commended for the same, who not onely spared Saul his enemie,
for which cause, the Scripture Says he was the Meekest man upon earth? Was not David worthily commended for the same, who not only spared Saul his enemy,
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5517
when hee might haue flaine him;
when he might have flain him;
c-crq pns31 vmd vhi vvn pno31;
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but pardoned Simei, who railed on him, and cursed him in the day of his persecution by Absolom his sonne?
but pardoned Simei, who railed on him, and cursed him in the day of his persecution by Absalom his son?
cc-acp vvn np1, r-crq vvd p-acp pno31, cc vvd pno31 p-acp dt n1 pp-f po31 n1 p-acp np1 po31 n1?
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5519
Was not Pericles of excellent meekenes among the heathen, who at night sent him home with a torche, who all the day had reuiled him in open place of iudgement? Was not Socrates (among the Philosophers) of a singular spirite in this behalfe, who being tolde that one had railed and spoaken euill of him, answered with meekenes;
Was not Pericles of excellent meekness among the heathen, who At night sent him home with a torch, who all the day had reviled him in open place of judgement? Was not Socrates (among the Philosophers) of a singular Spirit in this behalf, who being told that one had railed and spoken evil of him, answered with meekness;
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5520
I neuer knew that he could speake well of any? Was not Julius Cesar famous among the Romane Emperours, who for meekenes was reputed as a god among men? Was not Augustus Cesar worthie in that behalfe, who therefore was consecrate of the people? Was not Philip of Macedonia, among the kings, excellent for meekenes, who being bitterly backbitten, vilely slaundered,
I never knew that he could speak well of any? Was not Julius Cesar famous among the Roman emperors, who for meekness was reputed as a god among men? Was not Augustus Cesar worthy in that behalf, who Therefore was consecrate of the people? Was not Philip of Macedonia, among the Kings, excellent for meekness, who being bitterly backbitten, vilely slandered,
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5521
and reproachfully spoken of by the Athenians, thanked them, because thereby he was made more circumspect in his whole life? Whose heroicall and princely spirite Alexander the great his sonne, resembled, who being euill dealt withall, and reuiled, answered;
and reproachfully spoken of by the Athenians, thanked them, Because thereby he was made more circumspect in his Whole life? Whose heroical and princely Spirit Alexander the great his son, resembled, who being evil dealt withal, and reviled, answered;
cc av-j vvn pp-f p-acp dt njp2, vvd pno32, c-acp av pns31 vbds vvn av-dc j p-acp po31 j-jn n1? rg-crq j cc j n1 np1 dt j po31 n1, vvd, r-crq vbg av-jn vvn av, cc vvd, vvd;
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5522
It is kinglike, when thou hast done well, to be euill reported of.
It is kinglike, when thou hast done well, to be evil reported of.
pn31 vbz j, c-crq pns21 vh2 vdn av, pc-acp vbi av-jn vvn pp-f.
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5523
Was not Constantine the great worthie immortall fame for the same, who being infourmed that certaine malicious and spitefull persons had caste downe his image, broken the head,
Was not Constantine the great worthy immortal fame for the same, who being informed that certain malicious and spiteful Persons had cast down his image, broken the head,
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5524
and mangled the face thereof, in iesting manner felt his head and face, and answered; he could perceiue no such thing? as Chrisostom reporteth of him.
and mangled the face thereof, in jesting manner felt his head and face, and answered; he could perceive no such thing? as Chrysostom Reporteth of him.
cc vvn dt n1 av, p-acp j-vvg n1 vvd po31 n1 cc n1, cc vvd; pns31 vmd vvi dx d n1? p-acp np1 vvz pp-f pno31.
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5525
Finally, did not that Polish king excel in meekenes; Finally, did not that Polish King excel in meekness;
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5526
who being moued by some to punish those which said he was euill spoken of by all men, answered merilie;
who being moved by Some to Punish those which said he was evil spoken of by all men, answered merrily;
r-crq vbg vvn p-acp d pc-acp vvi d r-crq vvd pns31 vbds av-jn vvn pp-f p-acp d n2, vvd av-j;
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5527
I had rather that one should be euill spoken of with all men, then all men with one.
I had rather that one should be evil spoken of with all men, then all men with one.
pns11 vhd av-c cst pi vmd vbi av-jn vvn pp-f p-acp d n2, cs d n2 p-acp crd.
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5528
These examples, and infinite the like (both sacred and prophane) haue we, whose steps we following, might attaine by Gods grace, to this vertue:
These Examples, and infinite the like (both sacred and profane) have we, whose steps we following, might attain by God's grace, to this virtue:
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5529
and learne by the Apostles councell to shewe our wisdome in meekenes of spirite.
and Learn by the Apostles council to show our Wisdom in meekness of Spirit.
cc vvi p-acp dt n2 n1 pc-acp vvi po12 n1 p-acp n1 pp-f n1.
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5530
To the embracing of which vertue, many thinges there are which might allure and prouoke vs. 1 The manifolde exhortations therunto seruing, geuen out by the spirite of God, in the holy Scriptures.
To the embracing of which virtue, many things there Are which might allure and provoke us 1 The manifold exhortations thereunto serving, given out by the Spirit of God, in the holy Scriptures.
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5531
Which men cannot contemne, without contempt done to God himselfe. By whose spirite they were enioyned.
Which men cannot contemn, without contempt done to God himself. By whose Spirit they were enjoined.
r-crq n2 vmbx vvi, p-acp n1 vdn p-acp np1 px31. p-acp rg-crq n1 pns32 vbdr vvn.
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2 These proposed examples in the holy Scriptures which are written for our learning: and the examples, euen of the heathen:
2 These proposed Examples in the holy Scriptures which Are written for our learning: and the Examples, even of the heathen:
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5533
whose vertues and righteousnns if we doe not excell, we shall neuer enter into the kingdom of God. 3 The sharpe threatnings of God against such as hauing lost patience, are easilie prouoked to wrath,
whose Virtues and righteousnns if we do not excel, we shall never enter into the Kingdom of God. 3 The sharp threatenings of God against such as having lost patience, Are Easily provoked to wrath,
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5534
and take reuenge against iniuries committed: which ought only to be referred vnto God, who saith;
and take revenge against injuries committed: which ought only to be referred unto God, who Says;
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5535
Reuenge is mine and I will repay it. 4 To consider, that the more excellent the spirite of man is,
Revenge is mine and I will repay it. 4 To Consider, that the more excellent the Spirit of man is,
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5536
and the more worthie the person; the lesse desirous he is of reuenge, and more enclined to meekenes:
and the more worthy the person; the less desirous he is of revenge, and more inclined to meekness:
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therefore one of the heathen said;
Therefore one of the heathen said;
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How much more excellent and mightie euery man is, so much more easie is he to be entreated.
How much more excellent and mighty every man is, so much more easy is he to be entreated.
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And the noble and gentleman like minde, is capable of gentlest and softest motions.
And the noble and gentleman like mind, is capable of gentlest and Softest motions.
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5 Moreouer, if we would but view our owne liues, whereby we prouoke men, and God himselfe:
5 Moreover, if we would but view our own lives, whereby we provoke men, and God himself:
crd av, cs pns12 vmd cc-acp vvi po12 d n2, c-crq pns12 vvb n2, cc np1 px31:
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wherein we desire meekely to be dealt withall: wee should the better be perswaded to meekenes:
wherein we desire meekly to be dealt withal: we should the better be persuaded to meekness:
c-crq pns12 vvb av-j pc-acp vbi vvn av: pns12 vmd dt av-jc vbi vvn p-acp n1:
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to which purpose Gregory Nazianzene saith;
to which purpose Gregory Nazianzene Says;
p-acp r-crq n1 np1 np1 vvz;
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If thou know that thou owest to other men, and art beholden to men for remitting thine offences:
If thou know that thou owest to other men, and art beholden to men for remitting thine offences:
cs pns21 vvb cst pns21 vv2 p-acp j-jn n2, cc n1 vvi p-acp n2 p-acp vvg po21 n2:
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vse thou then meeknes toward others: for God is a gentle father, towards those that are gentle.
use thou then meekness towards Others: for God is a gentle father, towards those that Are gentle.
vvb pns21 av n1 p-acp n2-jn: c-acp np1 vbz dt j n1, p-acp d cst vbr j.
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And certaine it is, that so long as men dwell vpon the face of the earth, they both offend others,
And certain it is, that so long as men dwell upon the face of the earth, they both offend Others,
cc j pn31 vbz, cst av av-j c-acp n2 vvb p-acp dt n1 pp-f dt n1, pns32 d vvb n2-jn,
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and themselues are offended, and therefore neede as well to feele gentlenes and meekenes from others,
and themselves Are offended, and Therefore need as well to feel gentleness and meekness from Others,
cc px32 vbr vvn, cc av vvb c-acp av pc-acp vvi n1 cc n1 p-acp n2-jn,
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as to shewe the same vnto their brethren:
as to show the same unto their brothers:
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knowing then, that our selues haue neede of the meekenes of others, we must also shewe meekenes to our brethren.
knowing then, that our selves have need of the meekness of Others, we must also show meekness to our brothers.
vvg av, cst po12 n2 vhb n1 pp-f dt n1 pp-f n2-jn, pns12 vmb av vvi n1 p-acp po12 n2.
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6 Finallie, the good and necessarie endes which meeknes respecteth, ought thereunto to moue the saints of God. 1 It respecteth the holy obedience which wee owe vnto God:
6 Finally, the good and necessary ends which meekness respecteth, ought thereunto to move the Saints of God. 1 It respecteth the holy Obedience which we owe unto God:
crd av-j, dt j cc j n2 r-crq n1 vvz, vmd av pc-acp vvi dt n2 pp-f np1. crd pn31 vvz dt j n1 r-crq pns12 vvb p-acp np1:
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for obedience vnto whose will ▪ wee must embrace meekenes. 2 It hath regard to the priuat peace & tranquilitie;
for Obedience unto whose will ▪ we must embrace meekness. 2 It hath regard to the private peace & tranquillity;
p-acp n1 p-acp rg-crq n1 ▪ pns12 vmb vvi n1. crd pn31 vhz n1 p-acp dt j n1 cc n1;
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to the publick quietnes, both of the church and commonwealth, which by meekenes is mainteyned. 3. It hath an eye to the prosperous estate of our selues and others:
to the public quietness, both of the Church and commonwealth, which by meekness is maintained. 3. It hath an eye to the prosperous estate of our selves and Others:
p-acp dt j n1, d pp-f dt n1 cc n1, r-crq p-acp n1 vbz vvn. crd pn31 vhz dt n1 p-acp dt j n1 pp-f po12 n2 cc n2-jn:
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which by brauling, contention, & trouble somnes is hindered:
which by brawling, contention, & trouble somnes is hindered:
r-crq p-acp j-vvg, n1, cc vvi n1 vbz vvn:
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but by gentlenes and meekenes of wisdome, is nourished. 4 It respecteth the force of our praiers to God, which by meekenes are made forceable; by malice hindred; by contention interrupted; by braulings weakened; by dissention slaked.
but by gentleness and meekness of Wisdom, is nourished. 4 It respecteth the force of our Prayers to God, which by meekness Are made forceable; by malice hindered; by contention interrupted; by brawlings weakened; by dissension slaked.
cc-acp p-acp n1 cc n1 pp-f n1, vbz vvn. crd pn31 vvz dt n1 pp-f po12 n2 p-acp np1, r-crq p-acp n1 vbr vvn j; p-acp n1 vvn; p-acp n1 vvn; p-acp n2 vvn; p-acp n1 vvn.
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These are the endes which this vertue respecteth: which carefully considered of vs, should make vs embrace the councell of the Apostle;
These Are the ends which this virtue respecteth: which carefully considered of us, should make us embrace the council of the Apostle;
d vbr dt n2 r-crq d n1 vvz: r-crq av-j vvn pp-f pno12, vmd vvi pno12 vvi dt n1 pp-f dt n1;
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Who is a wise man among you, and endued with knowledge? let him shew by good conuersation his workes in meekenes of wisdome.
Who is a wise man among you, and endued with knowledge? let him show by good Conversation his works in meekness of Wisdom.
r-crq vbz dt j n1 p-acp pn22, cc vvn p-acp n1? vvb pno31 vvi p-acp j n1 po31 n2 p-acp n1 pp-f n1.
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And this is the exhortation of S. Iames to embrace meekenes. 2. To meekenes, in the next place is contention opposed.
And this is the exhortation of S. James to embrace meekness. 2. To meekness, in the next place is contention opposed.
cc d vbz dt n1 pp-f n1 np1 pc-acp vvi n1. crd p-acp n1, p-acp dt ord n1 vbz n1 vvn.
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You bragge and boast in vaine of meeknes of wisdome: You brag and boast in vain of meekness of Wisdom:
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for you are farre from it, in as much as you are geuen to bitter enuie and contention, vices repugnant and contrarie to Christian wisdome:
for you Are Far from it, in as much as you Are given to bitter envy and contention, vices repugnant and contrary to Christian Wisdom:
c-acp pn22 vbr av-j p-acp pn31, p-acp c-acp d c-acp pn22 vbr vvn p-acp j n1 cc n1, n2 j cc j-jn p-acp np1 n1:
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whereunto if you be geuen, you boast, you reioyce in vaine therof, saith S. Iames: but if you haue bitter enuying and strife in your heartes, reioice not,
whereunto if you be given, you boast, you rejoice in vain thereof, Says S. James: but if you have bitter envying and strife in your hearts, rejoice not,
c-crq cs pn22 vbb vvn, pn22 vvb, pn22 vvb p-acp j av, vvz n1 np1: cc-acp cs pn22 vhb j vvg cc n1 p-acp po22 n2, vvi xx,
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neither be yeliers against the trueth. In which place he opposeth two vices to the vertue before commended: enuie, and strife or contention.
neither be yeliers against the truth. In which place he Opposeth two vices to the virtue before commended: envy, and strife or contention.
av-dx vbi n2 p-acp dt n1. p-acp r-crq n1 pns31 vvz crd n2 p-acp dt n1 a-acp vvn: n1, cc n1 cc n1.
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Enuie is a vice or sinne, whereby we grieue that another prospereth and fareth well by vs:
Envy is a vice or sin, whereby we grieve that Another prospereth and fareth well by us:
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that any •ā should on crease, growe vp, be accounted of, besides our selues: desiring to hurt, disquiet, and remoue them, of mere malice.
that any •an should on crease, grow up, be accounted of, beside our selves: desiring to hurt, disquiet, and remove them, of mere malice.
cst d n1 vmd p-acp n1, vvb a-acp, vbb vvn pp-f, p-acp po12 n2: vvg pc-acp vvi, n1, cc vvi pno32, pp-f j n1.
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756
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Hereby men pine away & languish, to see the prosperitie of their brethren, as the heathen Poet saith;
Hereby men pine away & languish, to see the Prosperity of their brothers, as the heathen Poet Says;
av n2 vvb av cc vvi, pc-acp vvi dt n1 pp-f po32 n2, c-acp dt j-jn n1 vvz;
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756
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This vice followeth the prosperitie, welfare, and glorie of our brethrē, is the shadowe followeth the bodie.
This vice follows the Prosperity, welfare, and glory of our brothers, is the shadow follows the body.
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Wherefore Salomon would not haue men companie with enuious persons, neither to eate at their tables:
Wherefore Solomon would not have men company with envious Persons, neither to eat At their tables:
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for though they make a faire face, yet they thinke all too much that another hath.
for though they make a fair face, yet they think all too much that Another hath.
c-acp cs pns32 vvb dt j n1, av pns32 vvb d av av-d cst n-jn vhz.
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756
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This is a worke of our corrupt nature, & poison which we draw from Adam, wherwith all his posteritie was infected.
This is a work of our corrupt nature, & poison which we draw from Adam, wherewith all his posterity was infected.
d vbz dt n1 pp-f po12 j n1, cc vvi r-crq pns12 vvb p-acp np1, c-crq d po31 n1 vbds vvn.
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Wherefore, when S. Paul would reckon vp the works of the flesh, odious in the sight of God, he saith;
Wherefore, when S. Paul would reckon up the works of the Flesh, odious in the sighed of God, he Says;
c-crq, c-crq np1 np1 vmd vvi a-acp dt n2 pp-f dt n1, j p-acp dt n1 pp-f np1, pns31 vvz;
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757
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Moreouer the works of the flesh are manifest;
Moreover the works of the Flesh Are manifest;
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which are, adulterie, fornication, vncleannes, wantonnes, idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, enuie, murthers, &c. In another place (exhorting the Saints to walke vprightly) the Apostle setteth downe certaine couples of vices,
which Are, adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, etc. In Another place (exhorting the Saints to walk uprightly) the Apostle sets down certain couples of vices,
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as enimies and hinderers of the honest conuersation of the Saints: In which number enuy is reckoned.
as enemies and hinderers of the honest Conversation of the Saints: In which number envy is reckoned.
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Therfore (saith he) walke honestly, as in the day time; not in dronkennes and surfetting, nor in chambering and wantonnes, neither in strife and enuying.
Therefore (Says he) walk honestly, as in the day time; not in Drunkenness and surfeiting, nor in chambering and wantonness, neither in strife and envying.
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Finally, S. Peter informing those that were regenerate, and borne againe, not of mortall, but of immortall seed of the word of god, to cast from them the works of their former conuersation; Finally, S. Peter informing those that were regenerate, and born again, not of Mortal, but of immortal seed of the word of god, to cast from them the works of their former Conversation;
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& to embrace those things which were according vnto godlines, geueth them this exhortation; Wherfore laying aside all maliciousnes, & al guile & dissimulation, & enuie, and euil speaking,
& to embrace those things which were according unto godliness, Giveth them this exhortation; Wherefore laying aside all maliciousness, & all guile & dissimulation, & envy, and evil speaking,
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as new borne babes, desire that sincere milke of the word, that you may growe thereby.
as new born babes, desire that sincere milk of the word, that you may grow thereby.
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758
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Infinite are the testimonies of holy Scripture, whereby this euill is condemned. To the originall and beginning whereof if wee look, it is from Sathan the deuill:
Infinite Are the testimonies of holy Scripture, whereby this evil is condemned. To the original and beginning whereof if we look, it is from Sathan the Devil:
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who enuying the prosperitie of man in the beginning, not onely to sequester them from their pleasant aboade in Paradise,
who envying the Prosperity of man in the beginning, not only to sequester them from their pleasant abode in Paradise,
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but to alienate them from the fauour of God, and expell them from all happines: tempted to tast of the forbidden fruite, contrarie to the commaundement:
but to alienate them from the favour of God, and expel them from all happiness: tempted to taste of the forbidden fruit, contrary to the Commandment:
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whereby hee plunged both himselfe, and his posteritie, into perdition.
whereby he plunged both himself, and his posterity, into perdition.
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Whose eldest sonne Cain (the runnagate and reprobate) by the example of the deuil his father, enuied his brother Abell, for that God accepted the sacrifice of his brother, proceeding from a sincere affection: Whose eldest son Cain (the runagate and Reprobate) by the Exampl of the Devil his father, envied his brother Abel, for that God accepted the sacrifice of his brother, proceeding from a sincere affection:
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but not his, proceeding from a double and dissembling minde with GOD, through which enuy he followed him;
but not his, proceeding from a double and dissembling mind with GOD, through which envy he followed him;
cc-acp xx po31, vvg p-acp dt j-jn cc j-vvg n1 p-acp np1, p-acp r-crq n1 pns31 vvd pno31;
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neuer leauing him, he had laied his cruell clubbe vpon the innocent head of his brother.
never leaving him, he had laid his cruel club upon the innocent head of his brother.
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Children of the same father were the Philistims, enuying the flocks of sheepe, and heads, or heards of cattle, whereby Isaac was enriched:
Children of the same father were the philistines, envying the flocks of sheep, and Heads, or heards of cattle, whereby Isaac was enriched:
np1 pp-f dt d n1 vbdr dt njp2, vvg dt n2 pp-f n1, cc n2, cc n2 pp-f n2, c-crq np1 vbds vvn:
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by sundrie waies from time to time molested, crossed, and ouerthwarted the holy Patriarke.
by sundry ways from time to time molested, crossed, and overthwarted the holy Patriarch.
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Saul, a twigge of the same tree, a brāch of the same roote, a childe of the same parent;Saul, a twig of the same tree, a branch of the same root, a child of the same parent;
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enuied the vertue and glorie of Dauid: who for slaying the Philistim Goliah, hauing farre greater praise then Saul: Saul hath slaine his thousand, but Dauid his tenne thousande:
envied the virtue and glory of David: who for slaying the Philistim Goliath, having Far greater praise then Saul: Saul hath slain his thousand, but David his tenne thousande:
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was therefore (all the daies of Sauls life) enuied, and sought to haue beene destroied.
was Therefore (all the days of Saul's life) envied, and sought to have been destroyed.
vbds av (d dt n2 pp-f np1 n1) vvd, cc vvd pc-acp vhi vbn vvn.
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The Scribes and Pharisies, and Elders of the people of the Iewes, pursuing our blessed Sauiour with like hatred and enuie,
The Scribes and Pharisees, and Elders of the people of the Iewes, pursuing our blessed Saviour with like hatred and envy,
dt n2 cc np2, cc n2-jn pp-f dt n1 pp-f dt np2, vvg po12 j-vvn n1 p-acp j n1 cc n1,
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for the wonderful miracles and works he shewed among the people, neuer lefte him, before they had suborned false witnesses to accuse him, a corrupt iudge to condemne him,
for the wondered Miracles and works he showed among the people, never left him, before they had suborned false Witnesses to accuse him, a corrupt judge to condemn him,
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759
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and cruel persons to crucifie him.
and cruel Persons to crucify him.
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Such are finally in our daies, such as grieue at, enuie and sorowe, at the riches, honour, estimation, welfare,
Such Are finally in our days, such as grieve At, envy and sorrow, At the riches, honour, estimation, welfare,
d vbr av-j p-acp po12 n2, d c-acp vvi p-acp, n1 cc n1, p-acp dt n2, n1, n1, n1,
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760
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and euery good thing in their brethren:
and every good thing in their brothers:
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of which wickednes if they repent not, they shall shewe themselues the sonnes of Sathan, the slaues of sinne, the children of perdition, the heires of death and endlesse damnation.
of which wickedness if they Repent not, they shall show themselves the Sons of Sathan, the slaves of sin, the children of perdition, the Heirs of death and endless damnation.
pp-f r-crq n1 cs pns32 vvb xx, pns32 vmb vvi px32 dt n2 pp-f np1, dt n2 pp-f n1, dt n2 pp-f n1, dt n2 pp-f n1 cc j n1.
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Of which euill least the Saints should be partakers, Saint Iames forewarneth them: & setteth it against meeknes of wisdome, a speciall ornament in the chosen of God.
Of which evil lest the Saints should be partakers, Saint James forewarneth them: & sets it against meekness of Wisdom, a special ornament in the chosen of God.
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760
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And this enuie hath this epithite or addition bitter: because the heart of man therewith once infected, turneth all things into bitternesse.
And this envy hath this epithet or addition bitter: Because the heart of man therewith once infected, turns all things into bitterness.
cc d n1 vhz d n1 cc n1 j: c-acp dt n1 pp-f n1 av a-acp vvn, vvz d n2 p-acp n1.
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760
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Nowe as enuie is opposite to meekenesse: so is strife and contention.
Now as envy is opposite to meekness: so is strife and contention.
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Strife or contention is stirred vp, when men are addicted to themselues, defending their owne opinions and actions, not onely stoutly, but stubbornely:
Strife or contention is stirred up, when men Are addicted to themselves, defending their own opinions and actions, not only stoutly, but stubbornly:
n1 cc n1 vbz vvn a-acp, c-crq n2 vbr vvn p-acp px32, vvg po32 d n2 cc n2, xx av-j av-j, cc-acp av-j:
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in nothing submitting themselues to the authoritie of others, but as wise aboue all others, they will censure and iudge all, but bee iudged of none:
in nothing submitting themselves to the Authority of Others, but as wise above all Others, they will censure and judge all, but be judged of none:
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wherehence great disdaine, discorde and disturbaunce ariseth among men, both in the common wealth, and in the Church of God.
Whence great disdain, discord and disturbance arises among men, both in the Common wealth, and in the Church of God.
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VVhich the holy Apostle carefully considering, hath disswaded it as a thing pernicious and daungerous in the Saintes and seruaunts of GOD.
Which the holy Apostle carefully considering, hath dissuaded it as a thing pernicious and dangerous in the Saints and Servants of GOD.
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This is in those couples which are enemies to holy conuersation, mencioned before: Walke honestly as in the day time: not in drunkennesse and surfetting; not in chambering and wantonnesse: not in strife and enuying.
This is in those couples which Are enemies to holy Conversation, mentioned before: Walk honestly as in the day time: not in Drunkenness and surfeiting; not in chambering and wantonness: not in strife and envying.
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This Saint Paul condemned as a token of carnally minded men, when he sayeth to the Corinthians:
This Saint Paul condemned as a token of carnally minded men, when he Saith to the Corinthians:
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Where as there is among you enuying, and strife, and diuisions, are you not carnall,
Where as there is among you envying, and strife, and divisions, Are you not carnal,
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and walke after the flesh? And admonisheth the Philippians, that they doe nothing through contention or vaine-glorie,
and walk After the Flesh? And Admonisheth the Philippians, that they do nothing through contention or vainglory,
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but that in meekenesse of minde euerie one esteeme another better then himselfe. This is reckened, for one of the workes wherewith the wicked Gentiles were infected.
but that in meekness of mind every one esteem Another better then himself. This is reckoned, for one of the works wherewith the wicked Gentiles were infected.
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This is a woorke of the flesh, whereby the life of man is corrupted.
This is a work of the Flesh, whereby the life of man is corrupted.
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This is a mischiefe which bringeth great miserie to the Church & common weale of Christians.
This is a mischief which brings great misery to the Church & Common weal of Christians.
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The contention betwixt Haimo and Haniball the Carthagenians, was the ouerthrow of their famous Citie.
The contention betwixt Haimo and Hannibal the Carthaginians, was the overthrow of their famous city.
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The contention and strife betwixt Lacedemon and Athens, the two lights of Grecia, was the ruine of their whole countrie.
The contention and strife betwixt Lacedaemon and Athens, the two lights of Greece, was the ruin of their Whole country.
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The cōtention betwixt the Numantians, was the onely cause they were ouercome by Scipio: who asking Tyretius the captaine general, what was the reason that in former times it was inexpugnable,
The contention betwixt the Numantians, was the only cause they were overcome by Scipio: who asking Tyretius the captain general, what was the reason that in former times it was inexpugnable,
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& thē ouercom, & vāquished was answered: that their cōcord caused their continuance their contention bred their destruction.
& them overcome, & vanquished was answered: that their concord caused their Continuance their contention bred their destruction.
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The contention betwixt Anthonie and Augustus burst into open warres, to the great damage of the Romanes:
The contention betwixt Anthony and Augustus burst into open wars, to the great damage of the Romans:
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Betwixt Caesar and Pompei: Silla and Marius, and other the Romanes, was cause of great hurt to the state of Italie. The contentions in our owne countrey betwixt men of the noblest houses, what hurt it caused, who was so blind, that sawe not;
Betwixt Caesar and Pompeii: Silla and Marius, and other the Romans, was cause of great hurt to the state of Italy. The contentions in our own country betwixt men of the Noblest houses, what hurt it caused, who was so blind, that saw not;
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who was so malicious that lamented not:
who was so malicious that lamented not:
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who was so happie that rued not? In priuate families, contentions betwixt father and childe: mother and daughter: maister and seruaunt:
who was so happy that rued not? In private families, contentions betwixt father and child: mother and daughter: master and servant:
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husband and wife, cause both continuall disquietnesse, and dayly sorrowe, and decrease of state, and many mischiefs besides,
husband and wife, cause both continual disquietness, and daily sorrow, and decrease of state, and many mischiefs beside,
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as experience in manie too euidently doth teach vs:
as experience in many too evidently does teach us:
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so that there is not a more pernicious thing, either in the common wealth, or in priuate estates,
so that there is not a more pernicious thing, either in the Common wealth, or in private estates,
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then is strife and contention among men. In the Church it is no lesse pestilent and pernicious.
then is strife and contention among men. In the Church it is no less pestilent and pernicious.
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The contention and strife betwixt Eusebius the Bishop of Caesarea, and Basill the great: betwixt Arius after his repulse concerning the Bishoprike of Alexandria:
The contention and strife betwixt Eusebius the Bishop of Caesarea, and Basil the great: betwixt Arius After his repulse Concerning the Bishopric of Alexandria:
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and others in the Church haue done much hurt:
and Others in the Church have done much hurt:
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contentions, striuings, and brawlings, in our times about white or blacke, rounde or square, and the like things of no weight, haue and doe cause great hurt in the Church of Christ.
contentions, strivings, and brawlings, in our times about white or black, round or square, and the like things of no weight, have and do cause great hurt in the Church of christ.
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as wofull and lamentable experience teacheth.
as woeful and lamentable experience Teaches.
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So that in the common wealth, in priuate states, in the Church it selfe, great hurt commeth through contention.
So that in the Common wealth, in private states, in the Church it self, great hurt comes through contention.
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Wherefore with all carefulnesse it ought to bee shunned of the Saints of God.
Wherefore with all carefulness it ought to be shunned of the Saints of God.
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VVherein wee must beware, least through flying of contention, wee betray the trueth, for which Sirach and Jude the Apostle woulde haue vs contende:
Wherein we must beware, lest through flying of contention, we betray the truth, for which Sirach and U^de the Apostle would have us contend:
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or least by desire of peace, wee seeme to sooth vp men in sinne, and foster them in wickednesse:
or lest by desire of peace, we seem to sooth up men in sin, and foster them in wickedness:
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yea, for godlinesse, vertue religion, Christian faith to shine with all might and maine, is not lawfull onely, but lawdable also.
yea, for godliness, virtue Religion, Christian faith to shine with all might and main, is not lawful only, but laudable also.
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The holie Prophets for these causes haue mightily contended agaynst deceyuers and seducers of the people:
The holy prophets for these Causes have mightily contended against deceivers and seducers of the people:
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as Moses, Elias, Micheas, Esay, Ieremie, and the rest.
as Moses, Elias, Micheas, Isaiah, Ieremie, and the rest.
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Our blessed Sauiour, euen Iesus Christ, for the truth for the lawe, for iustice and equitie, contended against the deceytefull, hypocriticall,
Our blessed Saviour, even Iesus christ, for the truth for the law, for Justice and equity, contended against the deceitful, hypocritical,
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and superstitious Iewes, Scribes, Pharisies, and high Priests. The Apostles for the same causes had fundrie conflicts and combates in their times.
and superstitious Iewes, Scribes, Pharisees, and high Priests. The Apostles for the same Causes had fundrie conflicts and combats in their times.
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Saint Paul had sharpe contentions euerie where agaynst the Iewes, for iustification by faith, without the woorkes of the lawe:
Saint Paul had sharp contentions every where against the Iewes, for justification by faith, without the works of the law:
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agaynst Philosophers and worldly wise men, for the truth of Religion: agaynst the idolaters of the Gentiles:
against Philosophers and worldly wise men, for the truth of Religion: against the Idolaters of the Gentiles:
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agaynst false brethren, which craftily crept in to search out the libertie of the Gospell: all these contentions were godly.
against false brothers, which craftily crept in to search out the liberty of the Gospel: all these contentions were godly.
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VVherefore as Moises agaynst the Amalakites, Iosua agaynst the Cananites: Israel agaynst the Madianites, Sampson against the Philistines, Dauid agaynst the Moabites, Idumeans, and Edomites:
Wherefore as Moses against the Amalekites, Iosua against the Canaanites: Israel against the Midianites, Sampson against the philistines, David against the Moabites, Idumeans, and Edomites:
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Asa, Hezichia, Iosias, and other vertuous Princes against idolatrous and wicked persons, are commended, when they stroue and contended:Asa, Hezichia, Iosias, and other virtuous Princes against idolatrous and wicked Persons, Are commended, when they strove and contended:
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So when for vertue, iustice, religion, Christian fayth, and such like quarels we contende, our contentions are worthie commendation.
So when for virtue, Justice, Religion, Christian faith, and such like quarrels we contend, our contentions Are worthy commendation.
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So then, not all strife and contending is euill, and opposite to meekenesse:
So then, not all strife and contending is evil, and opposite to meekness:
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but that which breaketh loue, alienateth the mindes of brethren, renteth in sunder the bond of peace, causeth diuisions among Christians,
but that which breaks love, alienateth the minds of brothers, renteth in sunder the bound of peace, Causes divisions among Christians,
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and is against the rule of equitie, and this is condemned. Yea to varie in opinion of sundrie things:
and is against the Rule of equity, and this is condemned. Yea to vary in opinion of sundry things:
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in confultations and deliberations to disagree: to iarre and dissent one from another in disputations of schooles:
in confultations and deliberations to disagree: to jar and dissent one from Another in disputations of Schools:
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pleadings in court of lawe, so that they bee without bitter speaches: without spuing out of rancour and poison:
pleadings in court of law, so that they be without bitter Speeches: without spuing out of rancour and poison:
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without wreaking of our wrath, and malice of our hearts: without vp braiding, reuiling, taunting, defaming and defacing one the other, is not forbidden.
without wreaking of our wrath, and malice of our hearts: without up braiding, reviling, taunting, defaming and defacing one the other, is not forbidden.
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This bitter enuie, hurtfull and vncharitable contention and strife, whereby loue is broken, peace and tranquilitie disturbed and hindered:
This bitter envy, hurtful and uncharitable contention and strife, whereby love is broken, peace and tranquillity disturbed and hindered:
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are the two euils opposed to meekenesse:
Are the two evils opposed to meekness:
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whereunto who so is giuen, boasteth in vaine of wisedome, and lyeth falsely agaynst the truth.
whereunto who so is given, boasts in vain of Wisdom, and lies falsely against the truth.
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For the Gospel which is an absolute truth, sheweth that onely to be true and sound wisedome,
For the Gospel which is an absolute truth, shows that only to be true and found Wisdom,
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when flying bitter enuie, shunning contentions and striuings, repressing and keeping downe desire of reuenge: we shewe by good conuersation our woorkes in meekenesse of wisedome.
when flying bitter envy, shunning contentions and strivings, repressing and keeping down desire of revenge: we show by good Conversation our works in meekness of Wisdom.
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And this is the opposing of these two vices to the vertue of meekenesse: the seconde thing in this discourse obserued.
And this is the opposing of these two vices to the virtue of meekness: the seconde thing in this discourse observed.
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3 These things thus set downe, in the thirde and next place, the Apostle distinguisheth of wisedome,
3 These things thus Set down, in the Third and next place, the Apostle Distinguisheth of Wisdom,
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and setteth each foorth by Epithites and additions, by their qualities and markes of difference: there is one wisedome earthly, another heauenly:
and sets each forth by Epithets and additions, by their qualities and marks of difference: there is one Wisdom earthly, Another heavenly:
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that condemned, and this commended among men. Vnto this distinction is he necessarily brought.
that condemned, and this commended among men. Unto this distinction is he necessarily brought.
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For where contention, strife, and brawling commonly growe of pride, and pride is vsually puft vp with opinion of our owne wisedome:
For where contention, strife, and brawling commonly grow of pride, and pride is usually puffed up with opinion of our own Wisdom:
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hauing spoken of contention, the effect of pride:
having spoken of contention, the Effect of pride:
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he hath iust occasion to speake of wisedome, the false opinion whereof, is oftentimes cause of pride among men:
he hath just occasion to speak of Wisdom, the false opinion whereof, is oftentimes cause of pride among men:
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and so distinguisheth of wisedome, as that he stoppeth and shutteth a doore or gate against manifolde mischiefes.
and so Distinguisheth of Wisdom, as that he stoppeth and shutteth a door or gate against manifold mischiefs.
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The wicked couer and colour their brawlings, brabblements, contentions and striuings vnder a cloake of wisedome:
The wicked cover and colour their brawlings, brabblements, contentions and strivings under a cloak of Wisdom:
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whose mouthes to stoppe our Apostle protesteth: that if to haue bitter enuying and strife in our hearts:
whose mouths to stop our Apostle protesteth: that if to have bitter envying and strife in our hearts:
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if to burne and boyle in hatred:
if to burn and boil in hatred:
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if to bee giuen to contentions, brawlings and disturbing of peace be wisedome as manie men account it:
if to be given to contentions, brawlings and disturbing of peace be Wisdom as many men account it:
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yet it is but earthly wisedome, sensuall and diuelish:
yet it is but earthly Wisdom, sensual and devilish:
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and so deserueth not the name of wisedome but vnproperly, and as men tearme it vndeseruedly,
and so deserves not the name of Wisdom but unproperly, and as men term it undeservedly,
cc av vvz xx dt n1 pp-f n1 cc-acp av-j, cc p-acp n2 n1 pn31 av-j,
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and commeth to distinguish of wisedome: one is earthly, sensuall, and diuelish: the which is wicked:
and comes to distinguish of Wisdom: one is earthly, sensual, and devilish: the which is wicked:
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such wisedome may bee in brawlers, and contencious persons: another heauenly, holy, and diuine: and this is onely in the true Saints of God.
such Wisdom may be in brawlers, and contentious Persons: Another heavenly, holy, and divine: and this is only in the true Saints of God.
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Concerning the former which is wicked wisedome, (if wee may call it wisedome after an vnproper speach,
Concerning the former which is wicked Wisdom, (if we may call it Wisdom After an unproper speech,
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and by the common speach of men so calling it:) it is discribed here by three qualities or properties. 1 It is earthly:
and by the Common speech of men so calling it:) it is described Here by three qualities or properties. 1 It is earthly:
cc p-acp dt j n1 pp-f n2 av vvg pn31:) pn31 vbz vvn av p-acp crd n2 cc n2. crd pn31 vbz j:
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such as smelleth and sauoureth altogether of the earth, and of the worlde, and of worldly demeanour and manners.
such as smelleth and savoureth altogether of the earth, and of the world, and of worldly demeanour and manners.
d c-acp vvz cc vvz av pp-f dt n1, cc pp-f dt n1, cc pp-f j n1 cc n2.
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The wisedome of earthly and worldly minded men, is to be proude, contentious, quarellous, giuen to reuenge euerie trespasse, euerie offence, euerie iniurie:
The Wisdom of earthly and worldly minded men, is to be proud, contentious, quarrellous, given to revenge every trespass, every offence, every injury:
dt n1 pp-f j cc j j-vvn n2, vbz pc-acp vbi j, j, j, vvn pc-acp vvi d n1, d n1, d n1:
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herehence it is that such are counted wise, which take no wrong at any mans hande:
herehence it is that such Are counted wise, which take no wrong At any men hand:
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that put vp no iniuries, which will be auenged by force and might. They are contrariwise called fooles, sillie men, innocents, which beare iniuries against them committed.
that put up no injuries, which will be avenged by force and might. They Are contrariwise called Fools, silly men, Innocents, which bear injuries against them committed.
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Insomuch as when we are iniuried, and reuenge not:
Insomuch as when we Are injuried, and revenge not:
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the worldlings saying is, What fooles are you to suffer it? If we bee slaundered and euil spoken of,
the worldlings saying is, What Fools Are you to suffer it? If we be slandered and evil spoken of,
dt n2 vvg vbz, q-crq n2 vbr pn22 pc-acp vvi pn31? cs pns12 vbb vvn cc j-jn vvn pp-f,
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and render not slaunder for slaunder, reproch for reproch, rebuke for rebuke:
and render not slander for slander, reproach for reproach, rebuke for rebuke:
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then say they also, What fooles are you? If hee had saide so by me, I would haue had him by the eares:
then say they also, What Fools Are you? If he had said so by me, I would have had him by the ears:
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or I would haue spent an hundred pounde, but I woulde haue tamed his tongue, and made him eate his worde.
or I would have spent an hundred pound, but I would have tamed his tongue, and made him eat his word.
cc pns11 vmd vhi vvn dt crd n1, cc-acp pns11 vmd vhi vvn po31 n1, cc vvd pno31 vvi po31 n1.
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769
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Thus the worldly minded men countbitter enuie, and contentious brawlings, and dayly striuing with men, wisedome.
Thus the worldly minded men countbitter envy, and contentious brawlings, and daily striving with men, Wisdom.
av dt j j-vvn n2 j n1, cc j n2-vvg, cc av-j vvg p-acp n2, n1.
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VVhich if we graunt to be wisedome: yet is it carnall, fleshly, worldly, and earthly. Saint Paul hereunto agreeth:
Which if we grant to be Wisdom: yet is it carnal, fleshly, worldly, and earthly. Saint Paul hereunto agreeth:
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who condemning the same fault in the Corinthes. VVho notwithstanding boasted of their wisedome, sayeth in this wise vnto them:
who condemning the same fault in the Corinthians. Who notwithstanding boasted of their Wisdom, Saith in this wise unto them:
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Where as is among you, enuying, and strife, and diuisions, are you not carnall and walke as men? This is wisedome after a manner: yet earthly not heauenly: carnall, not spirituall: from beneath, not from aboue: worldly, not godly.
Where as is among you, envying, and strife, and divisions, Are you not carnal and walk as men? This is Wisdom After a manner: yet earthly not heavenly: carnal, not spiritual: from beneath, not from above: worldly, not godly.
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With this false and coloured wisdome many puft vp, thinke it the best way to auoide iniuries:
With this false and coloured Wisdom many puffed up, think it the best Way to avoid injuries:
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to put vp nothing, but reuenge euerie quarrell:
to put up nothing, but revenge every quarrel:
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and the onely way to obtaine their willes, to cut it out of the whole cloth, to quarrell with euerie one:
and the only Way to obtain their wills, to Cut it out of the Whole cloth, to quarrel with every one:
cc dt j n1 pc-acp vvi po32 n2, pc-acp vvi pn31 av pp-f dt j-jn n1, pc-acp vvi p-acp d pi:
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to be at endlesse debate, and deadly contention with men: this is farre from meekenesse: this is called wisedome:
to be At endless debate, and deadly contention with men: this is Far from meekness: this is called Wisdom:
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but this wisedome, (sayeth Saint Iames) is onelie earthly. 2 As earthly, so is this wisedome sensuall: naturally blind in heauenly things:
but this Wisdom, (Saith Faint James) is only earthly. 2 As earthly, so is this Wisdom sensual: naturally blind in heavenly things:
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such whereunto by common sense men are caried as bruite beasts: who suffering iniuries one of the other, foorth-with either strike againe, or push with horne,
such whereunto by Common sense men Are carried as bruit beasts: who suffering injuries one of the other, forthwith either strike again, or push with horn,
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or bite and teare with mouth, and so are auenged. Such wisedome it is to bee quarrellous, contentious, and giuen to reuenge.
or bite and tear with Mouth, and so Are avenged. Such Wisdom it is to be quarrellous, contentious, and given to revenge.
cc vvi cc vvi p-acp n1, cc av vbr vvn. d n1 pn31 vbz pc-acp vbi j, j, cc vvn p-acp n1.
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This wisedome is not purged, but corrupt with euill affections of nature: this proceedeth from those who beeing sensuall and carnall men:
This Wisdom is not purged, but corrupt with evil affections of nature: this Proceedeth from those who being sensual and carnal men:
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men naturall not regenerate, perceyue not the things of GOD, neither can they vnderstand them, because they are spirituallie discerned.
men natural not regenerate, perceive not the things of GOD, neither can they understand them, Because they Are spiritually discerned.
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This is a part of the wisedome of the flesh, which is enmitie with God, and neither is, neither can bee subiect to him.
This is a part of the Wisdom of the Flesh, which is enmity with God, and neither is, neither can be Subject to him.
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This is a poynt of selfe-wisedome, where against the Prophet denounceth vengeaunce:
This is a point of self-wisdom, where against the Prophet Denounceth vengeance:
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wo to them which seeme wise in their owne eyes, and prudent in their owne sight.
woe to them which seem wise in their own eyes, and prudent in their own sighed.
n1 p-acp pno32 r-crq vvb j p-acp po32 d n2, cc j p-acp po32 d n1.
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Thus to doe, wee haue of our mother witte, and fathers wisedome, euen from our prime, parents,
Thus to do, we have of our mother wit, and Father's Wisdom, even from our prime, Parents,
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and first fathers, from whome wee drawe all maliciousnesse, enuie, and iniquitie. Hereunto our owne sense mooueth:
and First Father's, from whom we draw all maliciousness, envy, and iniquity. Hereunto our own sense moveth:
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our owne desire leadeth, our owne nature pricketh, which wee haue sucked with our conception from Adam and Eue, and is altogether sensuall and naturall.
our own desire leads, our own nature pricks, which we have sucked with our conception from Adam and Eve, and is altogether sensual and natural.
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To giue our selues then to bitter enuie, to brawling & contention, to strife and emulation:
To give our selves then to bitter envy, to brawling & contention, to strife and emulation:
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to trust in our owne wits, to flatter our selues in our owne conceit, to stand too much vpon our pantiples: to be quarrelous;
to trust in our own wits, to flatter our selves in our own conceit, to stand too much upon our pantiples: to be quarrellous;
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771
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through pride to chalenge authoritie ouer other men, and not to abide the checke of anie:
through pride to challenge Authority over other men, and not to abide the check of any:
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771
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to striue and contend with euery one, is wisedome in a false perswasion of men: but wisedome worldly and wicked.
to strive and contend with every one, is Wisdom in a false persuasion of men: but Wisdom worldly and wicked.
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VVherewith who so are indued, are carnall not spirituall: sensuall not regenerate:
Wherewith who so Are endued, Are carnal not spiritual: sensual not regenerate:
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hauing not the spirit, but led with their owne sensualitie as beasts in whom is no reason:
having not the Spirit, but led with their own sensuality as beasts in whom is no reason:
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this the Apostle to intimate, telleth vs that this wisdome is sensuall also. 3 Finally, and thirdly, it is diuelish.
this the Apostle to intimate, Telleth us that this Wisdom is sensual also. 3 Finally, and Thirdly, it is devilish.
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The originall of enuie and contention, wherein the wicked worldlings repose wisedome:
The original of envy and contention, wherein the wicked worldlings repose Wisdom:
dt n-jn pp-f n1 cc n1, c-crq dt j n2 vvb n1:
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is from Satan himselfe, the authour, the fountaine, the well-heade of maliciousnesse, enuie, contention, debate and sed•tion among men:
is from Satan himself, the author, the fountain, the well-heade of maliciousness, envy, contention, debate and sed•tion among men:
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whereunto onely through him, are men mooued:
whereunto only through him, Are men moved:
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Therefore the Apostle calleth this wisedome diuelish, because it is not inspired by God, but suggested by Satan:
Therefore the Apostle calls this Wisdom devilish, Because it is not inspired by God, but suggested by Satan:
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not infused from heauen, but powred into vs from beneath:
not infused from heaven, but poured into us from beneath:
xx vvn p-acp n1, cc-acp vvd p-acp pno12 p-acp a-acp:
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not instilled from the father of light, but ministred vnto vs by the prince of the darkenesse of this world: and therefore called diuelish.
not instilled from the father of Light, but ministered unto us by the Prince of the darkness of this world: and Therefore called devilish.
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Satan was contentious from the beginning:
Satan was contentious from the beginning:
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lifting vp himselfe euen against God through the insolencie of his minde, for which hee was cast downe from heauen:
lifting up himself even against God through the insolency of his mind, for which he was cast down from heaven:
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and is reserued in euerlasting darknesse to the iudgement of the great day. He was a murtherer from the beginning, as Christ witnesseth: and is reserved in everlasting darkness to the judgement of the great day. He was a murderer from the beginning, as christ Witnesseth:
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773
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from whome all enuie, hatred, malice, debate and contention aryseth. He is therefore called the enuious man:
from whom all envy, hatred, malice, debate and contention ariseth. He is Therefore called the envious man:
p-acp ro-crq d n1, n1, n1, n1 cc n1 vvz. pns31 vbz av vvn dt j n1:
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who soweth tares among the corne of the husbande man: euen the seede of hatred, sedition, debate and contention in the Church of Christ:
who Soweth tares among the corn of the husband man: even the seed of hatred, sedition, debate and contention in the Church of christ:
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and in the common wealth also. By him was the sedicious contention of Core, Dathan, and Abiram caused:
and in the Common wealth also. By him was the seditious contention of Core, Dathan, and Abiram caused:
cc p-acp dt j n1 av. p-acp pno31 vbds dt j n1 pp-f n1, np1, cc np1 vvd:
(28) sermon (DIV2)
773
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by him were Jannes and Iambres stirred vp to withstand Moises: by him the bellowes of all brawlings were blowne in the Pharisies and Scribes, to contend and striue agaynst the open truth of Iesus Christ:
by him were Jannes and Jambres stirred up to withstand Moses: by him the bellows of all brawlings were blown in the Pharisees and Scribes, to contend and strive against the open truth of Iesus christ:
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by him were the malicious Iewes pricked forwarde to withstande and contende agaynst the Apostles and preachers of the Gospell:
by him were the malicious Iewes pricked forward to withstand and contend against the Apostles and Preachers of the Gospel:
p-acp pno31 vbdr dt j np2 vvn av-j pc-acp vvi cc vvi p-acp dt n2 cc n2 pp-f dt n1:
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by him were the heretiques hatched, who contended against the Catholike fathers in the primitiue Church:
by him were the Heretics hatched, who contended against the Catholic Father's in the primitive Church:
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by him were the proude Popes and prelates of Rome raysed vp, to sowe the seede of sedition in all the Churches of Christendome:
by him were the proud Popes and Prelates of Rome raised up, to sow the seed of sedition in all the Churches of Christendom:
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773
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by him are now contentious persons stirred vp to disturbe the peace of Hierusalem: by him rebels rise vp against lawfull Princes:
by him Are now contentious Persons stirred up to disturb the peace of Jerusalem: by him rebels rise up against lawful Princes:
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princes are stirred vp one against another for couetous desire, and ambition of minde, each to seeke the casting downe of each others crowne and kingdome:
Princes Are stirred up one against Another for covetous desire, and ambition of mind, each to seek the casting down of each Others crown and Kingdom:
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773
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by him are priuate men set at deadly variance, and prouoked often to the shedding of the blood of their brethren:
by him Are private men Set At deadly variance, and provoked often to the shedding of the blood of their brothers:
p-acp pno31 vbr j n2 vvn p-acp j n1, cc vvd av p-acp dt n-vvg pp-f dt n1 pp-f po32 n2:
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5722
by him all contention and sedition, all brawlings and brabblements, all fallings out and quarrels, in priuate states are caused:
by him all contention and sedition, all brawlings and brabblements, all fallings out and quarrels, in private states Are caused:
p-acp pno31 d n1 cc n1, d n2-vvg cc n2, d n2-vvg av cc n2, p-acp j n2 vbr vvn:
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so that we may right well conclude with the Apostle, that wisedome, to contention: strife, and debate, in whatsoeuer kinde it be:
so that we may right well conclude with the Apostle, that Wisdom, to contention: strife, and debate, in whatsoever kind it be:
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is from the diuell, and therefore diuelish: and these are the qualities and properties wherby it is described.
is from the Devil, and Therefore devilish: and these Are the qualities and properties whereby it is described.
vbz p-acp dt n1, cc av j: cc d vbr dt n2 cc n2 c-crq pn31 vbz vvn.
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Nowe as the worldly and wicked wisedome is by properties noted: so is it also set downe by effects, which follow contention and strife. Whereof Saint Sames sayth:
Now as the worldly and wicked Wisdom is by properties noted: so is it also Set down by effects, which follow contention and strife. Whereof Saint Sames say:
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where enuying and strife is, there is sedition and all maner of euill workes.
where envying and strife is, there is sedition and all manner of evil works.
c-crq vvg cc n1 vbz, pc-acp vbz n1 cc d n1 pp-f j-jn n2.
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Whereby he teacheth, that sedition and all maner of euill workes ensue and follow contention and strife among men:
Whereby he Teaches, that sedition and all manner of evil works ensue and follow contention and strife among men:
c-crq pns31 vvz, cst n1 cc d n1 pp-f j-jn n2 vvi cc vvi n1 cc n1 p-acp n2:
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and therefore ought it with all carefulnesse and diligence be auoided.
and Therefore ought it with all carefulness and diligence be avoided.
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That sedition and all maner of euill workes proceed from enuious aed contentious wisedome (in few wordes) it appeareth out of Salomon, who witnessing that when euery man contendeth & striueth for the preheminence,
That sedition and all manner of evil works proceed from envious aed contentious Wisdom (in few words) it appears out of Solomon, who witnessing that when every man contendeth & strives for the pre-eminence,
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and will not giue place to another: much mischiefe, great disturbaunce, disquietnesse and disdaine to ensue, sayth:
and will not give place to Another: much mischief, great disturbance, disquietness and disdain to ensue, say:
cc vmb xx vvi n1 p-acp j-jn: d n1, j n1, n1 cc n1 pc-acp vvi, vvz:
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Onely by pride, doth man make contention: and of contention, all euill, (as experience proueth) followeth. Pride is cause of contention: contention of sedition & tumults:
Only by pride, does man make contention: and of contention, all evil, (as experience Proves) follows. Pride is cause of contention: contention of sedition & tumults:
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775
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rebellions & vprores in cōmon wealths. Salomon not in the former place only, but elswhere also cōsumeth the first:
rebellions & uproars in Common wealths. Solomon not in the former place only, but elsewhere also consumeth the First:
n2 cc n2 p-acp j n2. np1 xx p-acp dt j n1 av-j, cc-acp av av vvz dt ord:
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he that is of a proud heart, stirreth vp strife: the example of Corah, Dathan & Abiram, cōfirmeth the second:
he that is of a proud heart, stirs up strife: the Exampl of Corah, Dathan & Abiram, confirmeth the second:
pns31 cst vbz pp-f dt j n1, vvz a-acp n1: dt n1 pp-f np1, np1 cc np1, vvz dt ord:
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for their contentiousnes caused them seditiously to rise vp against Moses. Absolom of a contentious spirit, couering his aspiring minde with sugered flatterie, fell from contention with Ioab, to rebellion and sedition against Dauid his owne father.
for their contentiousnes caused them seditiously to rise up against Moses. Absalom of a contentious Spirit, covering his aspiring mind with sugared flattery, fell from contention with Ioab, to rebellion and sedition against David his own father.
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The proud and contentious spirite of Ieroboam, sonne of Nebat, moued him to lift vp his hand against Salomon the king his master,
The proud and contentious Spirit of Jeroboam, son of Nebat, moved him to lift up his hand against Solomon the King his master,
dt j cc j n1 pp-f np1, n1 pp-f j, vvd pno31 pc-acp vvi a-acp po31 n1 p-acp np1 dt n1 po31 n1,
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and openly to rebel against Rehoboam his sonne for euer. Zimrie in like manner through pride became contentious; and of contentious: seditious and rebellious:
and openly to rebel against Rehoboam his son for ever. Zimrie in like manner through pride became contentious; and of contentious: seditious and rebellious:
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So that he being Captaine of halfe the hoast of Basha, rose vp against Basha his sonne the king,
So that he being Captain of half the host of Basham, rose up against Basham his son the King,
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and slewe him, and raigned in his stead. The contentiō of Lacedemō & Athens ended in sedition.
and slew him, and reigned in his stead. The contention of Lacedemō & Athens ended in sedition.
cc vvd pno31, cc vvd p-acp po31 n1. dt n1 pp-f np1 cc np1 vvn p-acp n1.
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Themistocles enuious contentiō against Aristides, raised sparks of sedition among the people. Silla & Marius contention ended in ciuil dissention.Themistocles envious contention against Aristides, raised sparks of sedition among the people. Silla & Marius contention ended in civil dissension.
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The like may be saide of Caesar and Pompey: Anthonie and Augustus: and infinite the like:
The like may be said of Caesar and Pompey: Anthony and Augustus: and infinite the like:
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whose contentions and enuie hath ended in sedition. This is true in the Commonwealth: This is true in priuate states of men:
whose contentions and envy hath ended in sedition. This is true in the Commonwealth: This is true in private states of men:
rg-crq n2 cc n1 vhz vvn p-acp n1. d vbz j p-acp dt n1: d vbz j p-acp j n2 pp-f n2:
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This is true in the Church of Christ: This is true in all states and degrees;
This is true in the Church of christ: This is true in all states and Degrees;
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so that Saint Iames saith truely; that where enuie and strife is, there is sedition and all manner of euill workes.
so that Saint James Says truly; that where envy and strife is, there is sedition and all manner of evil works.
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Seeing then contention, enuy, & strife, causeth sedition and all manner of euill works: The wisdome which vpholdeth contention, strife, and enuie, may worthely bee condemned:
Seeing then contention, envy, & strife, Causes sedition and all manner of evil works: The Wisdom which upholdeth contention, strife, and envy, may worthily be condemned:
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which Saint Iames doeth, both in describing the qualities, and setting downe the effectes:
which Saint James doth, both in describing the qualities, and setting down the effects:
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If you haue bitter enuying and strife among your selues, reioyce not, neither be liers against the trueth.
If you have bitter envying and strife among your selves, rejoice not, neither be liers against the truth.
cs pn22 vhb j vvg cc n1 p-acp po22 n2, vvb xx, av-dx vbi n2 p-acp dt n1.
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5747
This wisdome discendeth not from aboue, but is earthly, sensuall and deuelish: For where enuying and strife is, there is sedition, and all manner of euill workes.
This Wisdom Descendeth not from above, but is earthly, sensual and devilish: For where envying and strife is, there is sedition, and all manner of evil works.
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And thus he painteth out wicked and worldly wisdome vnto men. Now as there is wisdome which is wicked:
And thus he painteth out wicked and worldly Wisdom unto men. Now as there is Wisdom which is wicked:
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so also is there godly wisdome, whereof Saint Iames saith;
so also is there godly Wisdom, whereof Saint James Says;
av av vbz a-acp j n1, c-crq n1 np1 vvz;
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777
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Bur the wisdome that is from aboue, is first pure, then peaceable, gentle, easie to be entreated, full of mercie and good fruites: without iudging, without hypocrisie.
Bur the Wisdom that is from above, is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits: without judging, without hypocrisy.
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Where the Apostle in eight properties setteth downe this heauenly wisdome vnto men. 1 Of which properties and qualities the first is:
Where the Apostle in eight properties sets down this heavenly Wisdom unto men. 1 Of which properties and qualities the First is:
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It is pure, it defendeth innocencie, puritie, and integritie of life; it nourisheth charitie, and fostereth cleannes in the whole conuersation of man:
It is pure, it defendeth innocence, purity, and integrity of life; it Nourishes charity, and fostereth cleanness in the Whole Conversation of man:
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whereby all such are condemned, who chalenge vnto themselues the name of wisdome, yet are impure, vnchast, vncleane in their conuersation:
whereby all such Are condemned, who challenge unto themselves the name of Wisdom, yet Are impure, unchaste, unclean in their Conversation:
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778
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In wordes filthie, in workes shamelesse, in gesture and behauiour outwardly, abhominable: in their mindes corrupt, in their bodies loose, in their whole life lewde and licentious.
In words filthy, in works shameless, in gesture and behaviour outwardly, abominable: in their minds corrupt, in their bodies lose, in their Whole life lewd and licentious.
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778
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Who herence are taught by the Apostle, that what wisdome so euer they pretend in the sight of men,
Who Herein Are taught by the Apostle, that what Wisdom so ever they pretend in the sighed of men,
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778
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yet are they cleane void of heauenly wisdome: whose first propertie is to be pure.
yet Are they clean void of heavenly Wisdom: whose First property is to be pure.
av vbr pns32 av-j j pp-f j n1: r-crq ord n1 vbz pc-acp vbi j.
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Then all adulterers, all fornicators, all incestuous and vncleane persons, all those who geue themselues to fleshly impuritie, are voide of wisdome; yea and guilty of follie.
Then all Adulterers, all fornicators, all incestuous and unclean Persons, all those who give themselves to fleshly impurity, Are void of Wisdom; yea and guilty of folly.
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779
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Therefore Ammon going about to satisfie his lust vpon Thamar his sister, shee disswaded him in this wise;
Therefore Ammon going about to satisfy his lust upon Tamar his sister, she dissuaded him in this wise;
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779
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5759
Force me not my brother, committe not this follie: Force me not my brother, commit not this folly:
vvb pno11 xx po11 n1, vvi xx d n1:
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779
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and I, whither shall I cause my shame to goe? and, thou shalt be one of the fooles of Israel.
and I, whither shall I cause my shame to go? and, thou shalt be one of the Fools of Israel.
cc pns11, q-crq vmb pns11 vvi po11 n1 pc-acp vvi? cc, pns21 vm2 vbi crd pp-f dt n2 pp-f np1.
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779
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5761
When Sichem had defloured Dinah the daughter of Jacob, the sonnes of Iacob hearing thereof, were sore grieued,
When Sichem had deflowered Dinah the daughter of Jacob, the Sons of Iacob hearing thereof, were soar grieved,
c-crq np1 vhd vvn np1 dt n1 pp-f np1, dt n2 pp-f np1 vvg av, vbdr av-j vvn,
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because he had wrought follie and villainie in Israel.
Because he had wrought folly and villainy in Israel.
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the abusing of the Leuite his wife, by the Beniamites, was called follie, and abhomination in Israel.
the abusing of the Levite his wife, by the Benjaminites, was called folly, and abomination in Israel.
dt n-vvg pp-f dt np1 po31 n1, p-acp dt np2, vbds vvn n1, cc n1 p-acp np1.
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If they whose liues are impure be voide of wisdome, and such as geue themselues ouer to fleshly vncleannes, be reputed fooles:
If they whose lives Are impure be void of Wisdom, and such as give themselves over to fleshly uncleanness, be reputed Fools:
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780
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how many are the fooles of England, seeing therein so many adulteries, so many fornications,
how many Are the Fools of England, seeing therein so many adulteries, so many fornications,
c-crq d vbr dt n2 pp-f np1, vvg av av d n2, av d n2,
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780
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so great vncleannes is euery where committed? Wherof, our speeches, gestures, behauiours of bodie, are witnesses most manifest.
so great uncleanness is every where committed? Whereof, our Speeches, gestures, behaviours of body, Are Witnesses most manifest.
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780
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5767
Let men and women therefore pretend neuer so great wisdome; let them seeme neuer so graue, sage, discreete:
Let men and women Therefore pretend never so great Wisdom; let them seem never so graven, sage, discreet:
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780
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yet if their liues be stained, either with fleshly lust, or any other iniquitie whatsoeuer: they are assuredly voide of all heauenly wisdome: whose first qualitie is puritie.
yet if their lives be stained, either with fleshly lust, or any other iniquity whatsoever: they Are assuredly void of all heavenly Wisdom: whose First quality is purity.
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Men then which will be partakers of this wisdome, must retaine a pure and chaste minde in their breasts,
Men then which will be partakers of this Wisdom, must retain a pure and chaste mind in their breasts,
np1 av r-crq vmb vbi n2 pp-f d n1, vmb vvi dt j cc j n1 p-acp po32 n2,
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and pure affections in their hearts: that they may embrace that wisdome from aboue, which is pure.
and pure affections in their hearts: that they may embrace that Wisdom from above, which is pure.
cc j n2 p-acp po32 n2: cst pns32 vmb vvi d n1 p-acp a-acp, r-crq vbz j.
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780
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2 As it is pure, so is it peaceable: not contentious, nor quarrellous: it nourisheth quietnes; it fostereth peace; it cherisheth concord;
2 As it is pure, so is it peaceable: not contentious, nor quarrellous: it Nourishes quietness; it fostereth peace; it Cherishes concord;
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781
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it seeketh after amitie and friendship with all men. Abraham, indued with this wisdome, being prouoked by Lots heardmen, was notwithstanding, peaceable:
it seeks After amity and friendship with all men. Abraham, endued with this Wisdom, being provoked by Lots Herdsmen, was notwithstanding, peaceable:
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for the which things sake he desired Lot there might be no falling out betwixt them:
for the which things sake he desired Lot there might be no falling out betwixt them:
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and therfore deuiding the lād, gaue choise to his nephew to go which way he would.
and Therefore dividing the land, gave choice to his nephew to go which Way he would.
cc av vvg dt n1, vvd n1 p-acp po31 n1 pc-acp vvi r-crq n1 pns31 vmd.
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781
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Isaac the sonne of Abraham indued herewith, shewed himselfe peaceable towards Abimelech & his people the Philistims, who had done him manifold iniuries. Isaac the son of Abraham endued herewith, showed himself peaceable towards Abimelech & his people the philistines, who had done him manifold injuries.
np1 dt n1 pp-f np1 vvn av, vvd px31 j p-acp np1 cc po31 n1 dt njp2, r-crq vhd vdn pno31 j n2.
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781
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5776
Iacob the sonne of Isaac, treading in the steppes of his father, through this wisdome liued peaceably with Laban his vncle, of whom he sustained manifest wrong, in changing his wages at sundrie seasons. Iacob the son of Isaac, treading in the steps of his father, through this Wisdom lived peaceably with Laban his uncle, of whom he sustained manifest wrong, in changing his wages At sundry seasons.
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Moses the man of God, according to that great measure of this heauenly wisdome receaued, was peaceable toward the Israelites, of whom he was sundrie waies prouoked.Moses the man of God, according to that great measure of this heavenly Wisdom received, was peaceable towards the Israelites, of whom he was sundry ways provoked.
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5778
Iosua herewith also indued, as desirous of peace, offered peace to euery countrey and citie he came vnto, the cities of Canaan only excepted. Iosua herewith also endued, as desirous of peace, offered peace to every country and City he Come unto, the cities of Canaan only excepted.
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This wisdome was in the holy Prophets, in the blessed Apostles, in the renowmed Martyrs, in our onely Sauiour Iesus Christ;
This Wisdom was in the holy prophets, in the blessed Apostles, in the renowned Martyrs, in our only Saviour Iesus christ;
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5780
who hauing many iniuries, not only intended, but done against them: yet as much as lay in them, folowed peace with all men.
who having many injuries, not only intended, but done against them: yet as much as lay in them, followed peace with all men.
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This was in the princely Prophet Dauid, who followed after peace with Saul, and his enemies.
This was in the princely Prophet David, who followed After peace with Saul, and his enemies.
d vbds p-acp dt j n1 np1, r-crq vvd p-acp n1 p-acp np1, cc po31 n2.
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5782
And this is in all the true Saintes of God, as much as is in them, to nourish peace,
And this is in all the true Saints of God, as much as is in them, to nourish peace,
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and so they shewe their wisdome: whose seconde propertie here is, to be peaceable. 3 Neither is this wisdome peaceable onely; but meeke and gentle:
and so they show their Wisdom: whose seconde property Here is, to be peaceable. 3 Neither is this Wisdom peaceable only; but meek and gentle:
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which qualitie appeareth partly in geuing a charitable iudgemēt of other mens offences: partlie in geuing place to the wise reformation and instruction of the Elders:
which quality appears partly in giving a charitable judgement of other men's offences: partly in giving place to the wise Reformation and instruction of the Elders:
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whereby they are condemned as fooles, who neglecting this quality of wisdome, to be gentle:
whereby they Are condemned as Fools, who neglecting this quality of Wisdom, to be gentle:
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and refusing to be instructed, thinke themselues wise inough, that they need not to learne any further.
and refusing to be instructed, think themselves wise enough, that they need not to Learn any further.
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These haue forgotten that all our knowledge here is vnperfect, as S. Paul saith;
These have forgotten that all our knowledge Here is unperfect, as S. Paul Says;
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They remember not, that how much so euer a man profiteth in knowledge, yet there is none but he needeth to learn so long as he liueth,
They Remember not, that how much so ever a man profiteth in knowledge, yet there is none but he needs to Learn so long as he lives,
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as saith S. Abrose. Follie it is, not wisdome therfore, to refuse instructiō. The heauenly wisdome of god therfore is gentle, in censuring other men; gentle, in tollerating iniuries;
as Says S. Abrose. Folly it is, not Wisdom Therefore, to refuse instruction. The heavenly Wisdom of god Therefore is gentle, in censuring other men; gentle, in tolerating injuries;
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gentle in receiuing instruction from the mouthes of the wise:
gentle in receiving instruction from the mouths of the wise:
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wherein who so sheweth not gentlenes, is a foole, and hath not taste of heauenly wisdome.
wherein who so shows not gentleness, is a fool, and hath not taste of heavenly Wisdom.
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4. Againe, this wisdome is tractable, easie to be entreated; easie to be reconciled:
4. Again, this Wisdom is tractable, easy to be entreated; easy to be reconciled:
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whereof they are voide altogether, who long time retaine hatred, and keep malice in their hearts:
whereof they Are void altogether, who long time retain hatred, and keep malice in their hearts:
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whom neither the threatninges of Gods word, neither Christian submission, neither brotherly exhortation, neither neighbourly admonition,
whom neither the threatenings of God's word, neither Christian submission, neither brotherly exhortation, neither neighbourly admonition,
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neither friendly perswasion, can winne to be reconciled.
neither friendly persuasion, can win to be reconciled.
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This wisdome our Sauiour Christ, the very wisdome of his Father, in whom the fulnes of al wisdome doeth consist, perswadeth all men to embrace,
This Wisdom our Saviour christ, the very Wisdom of his Father, in whom the fullness of all Wisdom doth consist, Persuadeth all men to embrace,
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and willeth that wee be reconciled before we offer our gift vpon the altar:
and wills that we be reconciled before we offer our gift upon the altar:
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and to agree with our aduersarie in the way, before we come to the Iudge, to haue our matter decided.
and to agree with our adversary in the Way, before we come to the Judge, to have our matter decided.
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Saint Paul admonisheth the Saints to put away al enuy and malice out of their hearts,
Saint Paul Admonisheth the Saints to put away all envy and malice out of their hearts,
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and to forgeue one another whatsoeuer quarrel one hath towardes another.
and to forgive one Another whatsoever quarrel one hath towards Another.
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Wherein we drawe neare vnto the diuine wisdome of God, whose properties the Scriptures noting vnto vs, among others, witnes, that he is easily entreated;
Wherein we draw near unto the divine Wisdom of God, whose properties the Scriptures noting unto us, among Others, witness, that he is Easily entreated;
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that hee chideth not continually, neither keepeth his anger for euer; but is ready to forgeue geue, and be at one with the sonnes of men.
that he chideth not continually, neither Keepeth his anger for ever; but is ready to forgive give, and be At one with the Sons of men.
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And as it is a point of tractablenes easily to bee reconciled:
And as it is a point of tractableness Easily to be reconciled:
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so is it another point of this wisdome, reuerently to submitte our selues to our superiours:
so is it Another point of this Wisdom, reverently to submit our selves to our superiors:
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as, to our parents, princes, pastors, ecclesiasticall and spirituall gouernours, in all our errors, in doctrine or manners, to be reconciled and reclaimed:
as, to our Parents, Princes, Pastors, ecclesiastical and spiritual Governors, in all our errors, in Doctrine or manners, to be reconciled and reclaimed:
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of which wisdome they are void, whom selfe-loue, opinion of wisdome, pride of heart hauing puffed vp, despise gouernment,
of which Wisdom they Are void, whom Self-love, opinion of Wisdom, pride of heart having puffed up, despise government,
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and speake euill of thē that are in authoritie: to whom in the vanitie of their opinions;
and speak evil of them that Are in Authority: to whom in the vanity of their opinions;
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in the fancies of their own braines; in the conceits of their grene heads, they wil not obey:
in the fancies of their own brains; in the conceits of their green Heads, they will not obey:
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though they haue neither found ground, nor sufficient reason, nor euident proof, to lead & induce them to their false perswasions.
though they have neither found ground, nor sufficient reason, nor evident proof, to led & induce them to their false persuasions.
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Wherefore they also are farre from this wisdome; whose propertie it is easilie to be entreated.
Wherefore they also Are Far from this Wisdom; whose property it is Easily to be entreated.
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5 Another qualitie or propertie of this wisdome is mercy:
5 another quality or property of this Wisdom is mercy:
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it is full of mercy, and mercy is specially in two things. 1. in pitying the bodily needes of our brethren in pouertie and distresse, whereof is largely spoken. 1. chapt.
it is full of mercy, and mercy is specially in two things. 1. in pitying the bodily needs of our brothers in poverty and distress, whereof is largely spoken. 1. Chapter.
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verse 27. 2. In pitying the spirituall needs of the saints, and of all men: as when they lacke good councell, to minister it:
verse 27. 2. In pitying the spiritual needs of the Saints, and of all men: as when they lack good council, to minister it:
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when they run astray, to call them home againe: when they offend to tell them of it, that they may be reclaimed:
when they run astray, to call them home again: when they offend to tell them of it, that they may be reclaimed:
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to draw them by all meanes out of the snare of satan, whereby they otherwise might be caried away to their destruction.
to draw them by all means out of the snare of satan, whereby they otherwise might be carried away to their destruction.
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Whereence it appeareth that the wisdome frō aboue hath a mercifull regard, both to the bodies,
Whence it appears that the Wisdom from above hath a merciful regard, both to the bodies,
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and also to the soules of the saints of God:
and also to the Souls of the Saints of God:
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whereof if wee become carelesse, then haue wee not that wisedome, which is full of mercie.
whereof if we become careless, then have we not that Wisdom, which is full of mercy.
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6 The sixt propertie hereof is: that it is full of good workes: as constancie in profession; paciēce in afflictions; carefulnes in our vocation; continuance in prayer; mortification of the flesh; renouation of the spirite; reformation of our life;
6 The sixt property hereof is: that it is full of good works: as constancy in profession; patience in afflictions; carefulness in our vocation; Continuance in prayer; mortification of the Flesh; renovation of the Spirit; Reformation of our life;
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and finally whatsoeuer tendeth to true sanctification. 7 It is also without iudging: which is either without respect of persons to regard the matter;
and finally whatsoever tendeth to true sanctification. 7 It is also without judging: which is either without respect of Persons to regard the matter;
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2. chapt. 1. Ether without ambition and rigour in iudging thy brethren; 3. chapt. 1. Either without greedie and busie inquiring, & seeking into other mens liues:
2. Chapter. 1. Ether without ambition and rigour in judging thy brothers; 3. Chapter. 1. Either without greedy and busy inquiring, & seeking into other men's lives:
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either iudging all in the worst part: either vnaduisedly to iudge or condemne one another. These kinds of iudgings, either partially, either ambitiously, and rigorously; either curiously; either malitiously; either rashly: are here condemned.
either judging all in the worst part: either unadvisedly to judge or condemn one Another. These Kinds of iudgings, either partially, either ambitiously, and rigorously; either curiously; either maliciously; either rashly: Are Here condemned.
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Not taking away a right estimation and iudgement betwixt man and man; thing and thing; good and bad; truth and falshood; iustice and iniurie; oppression & equitie;
Not taking away a right estimation and judgement betwixt man and man; thing and thing; good and bad; truth and falsehood; Justice and injury; oppression & equity;
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or any the like, either ecclesiasticall or ciuill iudgement. 8 Finally, this wisdome from aboue is without hypocrisie.
or any the like, either ecclesiastical or civil judgement. 8 Finally, this Wisdom from above is without hypocrisy.
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This doth nothing colourably or counterfetly: suttlely or guilefully: this wisdome beareth not two faces vnder one hood:
This does nothing colorably or counterfeitly: subtly or guilefully: this Wisdom bears not two faces under one hood:
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this wisdome pretendeth not one thing openly, and meaning another secretly: this doth al things plainely and purely, simply and sincerely:
this Wisdom pretendeth not one thing openly, and meaning Another secretly: this does all things plainly and purely, simply and sincerely:
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as proceeding from God the God of truth: to whome no dissembling; no counterfetting;
as proceeding from God the God of truth: to whom not dissembling; no counterfeiting;
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no double dealing is or can be pleasant ▪ and these are the properties of heauenly wisedome.
no double dealing is or can be pleasant ▪ and these Are the properties of heavenly Wisdom.
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By this distinguishing of wisedome, he stoppeth the dore and gate to all impuritie; to all contentiousnes;
By this distinguishing of Wisdom, he stoppeth the door and gate to all impurity; to all contentiousnes;
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to all rigorousnes and desire of reuenge; to all stubbornnes to be corrected or informed; to all irreconciliablenes, and vntractablenes of men; to all vnmercifulnes; to all wickednes;
to all rigorousness and desire of revenge; to all stubbornness to be corrected or informed; to all irreconciliablenes, and vntractablenes of men; to all unmercifulness; to all wickedness;
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790
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euill iudgement, hypocrisie, & dissēbling before God and man.
evil judgement, hypocrisy, & dissembling before God and man.
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Where vnto who so is giuē, how so euer he haue that earthly, sensuall, diuelish wisedome,
Where unto who so is given, how so ever he have that earthly, sensual, devilish Wisdom,
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yet hath he not this diuine wisedome which commeth from God.
yet hath he not this divine Wisdom which comes from God.
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These things being thus disposed, the last thing in this treatise is, why wee should shewe by good conuersation, our workes in meekenes of wisedome;
These things being thus disposed, the last thing in this treatise is, why we should show by good Conversation, our works in meekness of Wisdom;
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because the fruites of righteousnes are sowen in peace of them, which make peace, a reason from reward, in so much as they shal reape the fruites of righteousnes, which they haue sowen in peace.
Because the fruits of righteousness Are sown in peace of them, which make peace, a reason from reward, in so much as they shall reap the fruits of righteousness, which they have sown in peace.
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This place teacheth vs, that whatsoeuer we do, whether good or euill, it is a seede sowen, whose fruite hereafter is to be expected,
This place Teaches us, that whatsoever we do, whither good or evil, it is a seed sown, whose fruit hereafter is to be expected,
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if the seede be good, we shall receiue good; if euill, then shall we receaue euill things, euen punishments. Which saint Paul confirmeth;
if the seed be good, we shall receive good; if evil, then shall we receive evil things, even punishments. Which saint Paul confirmeth;
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be not deceiued, God is not mocked; for whatsoeuer a man soweth that shall he also reape;
be not deceived, God is not mocked; for whatsoever a man Soweth that shall he also reap;
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if he sowe to the flesh, hee shall of the flesh reape corruption; if he sowe to the spirite, he shal of the spirite reape life euerlasting.
if he sow to the Flesh, he shall of the Flesh reap corruption; if he sow to the Spirit, he shall of the Spirit reap life everlasting.
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That they may receiue pleasant and delectable fruite from the liberall hande of God, the Apostle exhorteth them to sowe good seede,
That they may receive pleasant and delectable fruit from the liberal hand of God, the Apostle exhorteth them to sow good seed,
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euen the seede of peace, that they may receiue and reape the reward of peace, mentioned by our Sauiour, which is eternall blessednes:
even the seed of peace, that they may receive and reap the reward of peace, mentioned by our Saviour, which is Eternal blessedness:
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and to be reckoned for the children of God.
and to be reckoned for the children of God.
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And this reason is set downe to perswade the saints to embrace peace, against the corrupt iudgement of the world, who iudgeth them miserable, foolish & wretched, that liue peaceably:
And this reason is Set down to persuade the Saints to embrace peace, against the corrupt judgement of the world, who Judgeth them miserable, foolish & wretched, that live peaceably:
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but the spirit of truth teacheth here the contrary:
but the Spirit of truth Teaches Here the contrary:
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that hovvsoeuer the vvorlde iudgeth of peaceable persons, yet shall they assuredly in due time reape and receaue the reward of peaceable righteousnes.
that howsoever the world Judgeth of peaceable Persons, yet shall they assuredly in due time reap and receive the reward of peaceable righteousness.
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Which reward ought to allure all men to meekenes of wisdom:
Which reward ought to allure all men to meekness of Wisdom:
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which ought of christians so far foorth to be folowed, as a good conscience be retained; vice and iniquitie suppressed; vertue and godlines promoted;
which ought of Christians so Far forth to be followed, as a good conscience be retained; vice and iniquity suppressed; virtue and godliness promoted;
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loue and charitie in the holy feare of God cherished: And this is peaceable wisdome by the Apostle commaunded.
love and charity in the holy Fear of God cherished: And this is peaceable Wisdom by the Apostle commanded.
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This wisdome, Christ Iesus our Lord, who of GOD is for vs made wisdome and righteousnes; sanctification and redemption:
This Wisdom, christ Iesus our Lord, who of GOD is for us made Wisdom and righteousness; sanctification and redemption:
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graunt vnto vs, that in all peace and quietnes of heart, we may serue one another in loue;
grant unto us, that in all peace and quietness of heart, we may serve one Another in love;
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and in one spirite and one trueth; with one minde and one mouth; maye glorifie God the God of peace:
and in one Spirit and one truth; with one mind and one Mouth; may Glorify God the God of peace:
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To whom with Christ Iesus his sonne our Sauiour, and the holy Ghost our comforter, be praise in the great congregation of the Saints, Amen.
To whom with christ Iesus his son our Saviour, and the holy Ghost our comforter, be praise in the great congregation of the Saints, Amen.
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THE FOVRTH CHAP. OF S. IAMES, THE FIRST SECOND AND THIRD VERSES. THE XVII. SERMON. Verse 1
THE FOURTH CHAP. OF S. JAMES, THE FIRST SECOND AND THIRD VERSES. THE XVII. SERMON. Verse 1
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From whence are warres, and contentions among you? are they not herehence, euen from of your pleasures, that fight in your members? 2 Ye lust and haue not:
From whence Are wars, and contentions among you? Are they not herehence, even from of your pleasures, that fight in your members? 2 the lust and have not:
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ye enuie and desire inordinately, and cannot obtain: ye fight, and warre, and get nothing: because ye aske not. 3 Yee aske and receyue not, because yee aske amisse, that ye might lay the same out on your pleasures.
you envy and desire inordinately, and cannot obtain: you fight, and war, and get nothing: Because you ask not. 3 Ye ask and receive not, Because ye ask amiss, that you might lay the same out on your pleasures.
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IN this fourth Chapter, the holy Apostle goeth on with the matter of brawling and contention, in the ende of the former Chapter discussed of:
IN this fourth Chapter, the holy Apostle Goes on with the matter of brawling and contention, in the end of the former Chapter discussed of:
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setting downe other causes of contentions and warres among men, which he condemneth.
setting down other Causes of contentions and wars among men, which he Condemneth.
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The whole Chapter may be resolued into foure braunches or members. 1 Is touching contention. 2 Touching our duetie to God. 3 Concerning humiliation. 4 Is the reproofe of two euils proceeding of pride.
The Whole Chapter may be resolved into foure branches or members. 1 Is touching contention. 2 Touching our duty to God. 3 Concerning humiliation. 4 Is the reproof of two evils proceeding of pride.
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In the first there are fiue things. 1 A question. 2 An answere. 3 A condemning of vaine pleasures,
In the First there Are fiue things. 1 A question. 2 an answer. 3 A condemning of vain pleasures,
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as voide of effect. 4 The rendring of causes, why they are void. 5 A bitter and sharpe reprofe of those things.
as void of Effect. 4 The rendering of Causes, why they Are void. 5 A bitter and sharp reproof of those things.
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And these are contained in the sixe former verses.
And these Are contained in the sixe former Verses.
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In the seconde place, touching the duetie of men to God, there are two things wherin it consisteth. 1 Submission, wherein there are three things. 1 What is commaunded. 2 The contratie. 3 The reason: 2 Approching and drawing neere to God:
In the seconde place, touching the duty of men to God, there Are two things wherein it Consisteth. 1 Submission, wherein there Are three things. 1 What is commanded. 2 The contratie. 3 The reason: 2 Approaching and drawing near to God:
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wherein there are three things also. 1 A precept. 2 A promise. 3 Howe the thing is to be done. v. 7. 8. The third part is of humiliation:
wherein there Are three things also. 1 A precept. 2 A promise. 3 How the thing is to be done. v. 7. 8. The third part is of humiliation:
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and thereof are two branches: 1 Chastising our selues, wherein two things are to be considered. 1 What he commaundeth. 2 How it is to be done:
and thereof Are two branches: 1 Chastising our selves, wherein two things Are to be considered. 1 What he commandeth. 2 How it is to be done:
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by sorowing, weeping, turning laughter into mourning, and ioy into heauinesse. 2 Point of dutie to God, is casting downe our selues before God ▪ therein are two things: the precept: the reason.
by sorrowing, weeping, turning laughter into mourning, and joy into heaviness. 2 Point of duty to God, is casting down our selves before God ▪ therein Are two things: the precept: the reason.
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And this part is absolued in the 9. and 10. verses.
And this part is absolved in the 9. and 10. Verses.
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The fourth part is the condemning of two euils of pride: 1 the one is euil speaking: 2 The other vaine confidence.
The fourth part is the condemning of two evils of pride: 1 the one is evil speaking: 2 The other vain confidence.
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In euill speach, two things are noted. 1 What is forbidden. 2 Why it is forbidden.
In evil speech, two things Are noted. 1 What is forbidden. 2 Why it is forbidden.
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The reasons are foure. 1 Thereby the lawe is violate and iniuried. 2 it is the duetie of Christians to doe the lawe:
The Reasons Are foure. 1 Thereby the law is violate and injuried. 2 it is the duty of Christians to do the law:
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not to iudge it, as in slaundering and speaking euill of their brethren they doe. 3 Hereby men vsurpe Gods office. 4 Al men are of fraile condition,
not to judge it, as in slandering and speaking evil of their brothers they do. 3 Hereby men usurp God's office. 4 All men Are of frail condition,
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therefore ought they not to speake euill one of another. 2 The other euill of pride is, vaine confidence,
Therefore ought they not to speak evil one of Another. 2 The other evil of pride is, vain confidence,
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when men long before, without good regarde, will determine of things:
when men long before, without good regard, will determine of things:
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therein are fiue things 1 VVhat is condemned. 2 VVhy wee shoulde not so vainely trust. 3 A correcting of the euill. 4 The repeating of it, with reproofe. 5 The conclusion.
therein Are fiue things 1 What is condemned. 2 Why we should not so vainly trust. 3 A correcting of the evil. 4 The repeating of it, with reproof. 5 The conclusion.
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And this last part is finished from the 11. verse to the ende. These things thus generally noted:
And this last part is finished from the 11. verse to the end. These things thus generally noted:
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the first part of the Chapter, is from the first to the seuenth verse, wherein fiue things are noted. 1 The question. 2 The answere. 3 The condemning of the vaine pleasures of men ▪ as without effect. 4 The rendering of reasons,
the First part of the Chapter, is from the First to the Seventh verse, wherein fiue things Are noted. 1 The question. 2 The answer. 3 The condemning of the vain pleasures of men ▪ as without Effect. 4 The rendering of Reasons,
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why the desires of men are voide of their effects. 5 A sharpe reproofe of these things.
why the Desires of men Are void of their effects. 5 A sharp reproof of these things.
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In the three first verses, are foure of these fiue set downe: In the three First Verses, Are foure of these fiue Set down:
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as namely 1 The question. 2 The answere, 3 The condemning of the things as voide of effect. as namely 1 The question. 2 The answer, 3 The condemning of the things as void of Effect.
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4 Why they are voide of effect. because 1 They are not asked. 2 They are asked amisse.
4 Why they Are void of Effect. Because 1 They Are not asked. 2 They Are asked amiss.
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Nowe let vs come vnto these particulars: the first whereof, is the interrogation, demaunde, or question:
Now let us come unto these particulars: the First whereof, is the interrogation, demand, or question:
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wherein the Apostle beginning a fresh the matter of contention, seeketh out other causes thereof, then in the former Chapter he had alledged:
wherein the Apostle beginning a fresh the matter of contention, seeks out other Causes thereof, then in the former Chapter he had alleged:
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therefore saith he, from whence are warres and contentions among you?
Therefore Says he, from whence Are wars and contentions among you?
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Here, by warres, he vnderstandeth rather those striuings and broyles, whereby men rise vp, by the depressing and •eeping vnder of others:
Here, by wars, he understandeth rather those strivings and broils, whereby men rise up, by the depressing and •eeping under of Others:
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and those fightings and quar•els which in the common life of man fall out: then •arres commonly so called:
and those fightings and quar•els which in the Common life of man fallen out: then •arres commonly so called:
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when great multitudes of •en oppose themselues one vnto another:
when great Multitudes of •en oppose themselves one unto Another:
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which warres •hus commonly and properly so called, oftentimes are •aused by the same meane and priuate contention:
which wars •hus commonly and properly so called, oftentimes Are •aused by the same mean and private contention:
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braw•ngs, and debates of men of might and power, doe of•entimes breake our into open warres.
braw•ngs, and debates of men of might and power, do of•entimes break our into open wars.
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The Apostle to •arch out other causes of seditions, tumults, contenti•ns, and the like euils, demaundeth and asketh this question:
The Apostle to •arch out other Causes of seditions, tumults, contenti•ns, and the like evils, demandeth and asks this question:
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From whence are warres and contentions among you? The demaund made in few words, requireth answere:
From whence Are wars and contentions among you? The demand made in few words, requires answer:
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and the Apostle answereth the former interrogation, by another question: and the Apostle Answers the former interrogation, by Another question:
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from whence are warres and cōtentions among you? Are they not (sayeth he) herehence,
from whence Are wars and contentions among you? are they not (Saith he) herehence,
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euen from your pleasures, which fight in your members? This second interrogation, with the wordes in the next verse: ye lust and haue not: yee enuie, and desire immoderately:
even from your pleasures, which fight in your members? This second interrogation, with the words in the next verse: you lust and have not: ye envy, and desire immoderately:
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containe the assigment of the causes of warres, broiles, contentions among men: and the causes, are assigned here two:
contain the assigment of the Causes of wars, broils, contentions among men: and the Causes, Are assigned Here two:
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vnruly pleasures fighting in the members of men: and immoderate desire. If therefore we demaund beside that which before hath beene spoken.
unruly pleasures fighting in the members of men: and immoderate desire. If Therefore we demand beside that which before hath been spoken.
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Chapter 3. 14. 15. 16. verses: what furthermore is cause of brawlings, brabblements, contentions, and warres among men: we may answere aright:
Chapter 3. 14. 15. 16. Verses: what furthermore is cause of brawlings, brabblements, contentions, and wars among men: we may answer aright:
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either the vnruly pleasures, or the immoderate desires of increasing our priuate wealth and estate: for from these two fountains and well heades, all contention commonly ariseth.
either the unruly pleasures, or the immoderate Desires of increasing our private wealth and estate: for from these two fountains and well Heads, all contention commonly arises.
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The vnruly and immoderate desire of honour:
The unruly and immoderate desire of honour:
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the infinite desire men haue to encrease their owne estates, whereby they are caried headlong to those things which seeme pleasant, delectable, glorious, and profitable vnto them:
the infinite desire men have to increase their own estates, whereby they Are carried headlong to those things which seem pleasant, delectable, glorious, and profitable unto them:
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chiefly moue and pricke men forwarde to contention, and quarrelling, brawling and fighting: Insomuch as that Saint James demaunding the question, from whence warres and contentions arise:
chiefly move and prick men forward to contention, and quarreling, brawling and fighting: Insomuch as that Saint James demanding the question, from whence wars and contentions arise:
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answereth, euen from the pleasures which fight in mens members.
Answers, even from the pleasures which fight in men's members.
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And howe truely, vnrulie pleasures, and immoderate desires are causes not onely of priuate quarrels, debates, broiles and contentions:
And how truly, unruly pleasures, and immoderate Desires Are Causes not only of private quarrels, debates, broils and contentions:
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but also euen of open warres in deede: experience sufficiently doth teach vs: so that there is nothing almost more manifest, then, that the fulfilling of our lusts:
but also even of open wars in deed: experience sufficiently does teach us: so that there is nothing almost more manifest, then, that the fulfilling of our Lustiest:
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5903
the enlarging of our honour and worldly pompe: the encreasing of our priuate vvealth, is cause of contentions and vvarres among men.
the enlarging of our honour and worldly pomp: the increasing of our private wealth, is cause of contentions and wars among men.
dt n-vvg pp-f po12 n1 cc j n1: dt n-vvg pp-f po12 j n1, vbz n1 pp-f n2 cc n2 p-acp n2.
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VVhereof, vvhether vvee vvill haue examples in holy Scripture: they are plentifull: or vvhether vve looke to examples prophane of the heathen, they are aboundant:
Whereof, whether we will have Examples in holy Scripture: they Are plentiful: or whether we look to Examples profane of the heathen, they Are abundant:
c-crq, cs pns12 vmb vhi n2 p-acp j n1: pns32 vbr j: cc cs pns12 vvb p-acp n2 j pp-f dt j-jn, pns32 vbr j:
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or vvhether vve looke to proofe at home, it is manifest: or vvhether vvee regarde experience abroade, it is euident:
or whether we look to proof At home, it is manifest: or whether we regard experience abroad, it is evident:
cc cs pns12 vvb p-acp n1 p-acp n1-an, pn31 vbz j: cc cs pns12 vvi n1 av, pn31 vbz j:
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5906
or vvhether vvee haue an eye to priuate men, or publike persons: to the vvise, or to the foolish: learned, or ignorant: base or honourable; one or another:
or whether we have an eye to private men, or public Persons: to the wise, or to the foolish: learned, or ignorant: base or honourable; one or Another:
cc cs pns12 vhb dt n1 p-acp j n2, cc j n2: p-acp dt j, cc p-acp dt j: j, cc j: j cc j; crd cc n-jn:
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5907
it is apparant, that the contentions or vvarres among them haue flovved from desire of riches, vvealth, promotion, honour, glorie, vvhereby they might excell one another.
it is apparent, that the contentions or wars among them have flowed from desire of riches, wealth, promotion, honour, glory, whereby they might excel one Another.
pn31 vbz j, cst dt n2 cc n2 p-acp pno32 vhb vvn p-acp n1 pp-f n2, n1, n1, n1, n1, c-crq pns32 vmd vvi pi j-jn.
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5908
From vvhence vvas the contention betvvixt the heardmen of Abraham and his nephevv Lot: vvas it not herehence,
From whence was the contention betwixt the Herdsmen of Abraham and his nephew Lot: was it not herehence,
p-acp q-crq vbds dt n1 p-acp dt n2 pp-f np1 cc po31 n1 n1: vbds pn31 xx j,
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5909
euen from their desires of encreasing their vvealth; insomuch that they vvere faine to depart the one from the other:
even from their Desires of increasing their wealth; insomuch that they were feign to depart the one from the other:
av p-acp po32 n2 pp-f n-vvg po32 n1; av cst pns32 vbdr j pc-acp vvi dt crd p-acp dt n-jn:
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5910
whereby the verie bond as it were of nature was broken.
whereby the very bound as it were of nature was broken.
c-crq dt j n1 c-acp pn31 vbdr pp-f n1 vbds vvn.
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5911
Wherehence were the contentions and warres betwixt Chederleomer king of Elam, and Tidall king of Nations, Amruphell king of Siner, and Arioh king of Ellosar:
Whence were the contentions and wars betwixt Chederleomer King of Elam, and Tidall King of nations, Amruphell King of Synner, and Arioh King of Ellosar:
j vbdr dt n2 cc n2 p-acp np1 n1 pp-f np1, cc j-jn n1 pp-f n2, np1 n1 pp-f zz, cc uh n1 pp-f np1:
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5912
against the king of Sodom, and the king of Gomorrah, the king of Admah, the king of Zeboiim:
against the King of Sodom, and the King of Gomorrah, the King of Admah, the King of Zeboiim:
p-acp dt n1 pp-f np1, cc dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f n1:
(30) sermon (DIV2)
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5913
and the king of Bela, which is Soar:
and the King of Bela, which is Soar:
cc dt n1 pp-f np1, r-crq vbz np1:
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5914
were they not from their ambicious desires each of others kingdome, which is the chiefe cause of warres among princes? From whence was the warre and contention betwixt Abimelech and Isaac: was it not from the greedie desire to haue had the wealth and riches of Isaac? From whence were the warres of Sennacherib against Hezekiah: were they not herehence,
were they not from their ambitious Desires each of Others Kingdom, which is the chief cause of wars among Princes? From whence was the war and contention betwixt Abimelech and Isaac: was it not from the greedy desire to have had the wealth and riches of Isaac? From whence were the wars of Sennacherib against Hezekiah: were they not herehence,
vbdr pns32 xx p-acp po32 j n2 d pp-f n2-jn n1, r-crq vbz dt j-jn n1 pp-f n2 p-acp n2? p-acp q-crq vbds dt n1 cc n1 p-acp np1 cc np1: vbds pn31 xx p-acp dt j n1 pc-acp vhi vhn dt n1 cc n2 pp-f np1? p-acp q-crq vbdr dt n2 pp-f np1 p-acp np1: vbdr pns32 xx j,
(30) sermon (DIV2)
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5915
euen of his greedie couetousnesse, and ambitious desire towardes the wealth and kingdome of Israel? From whence were the warres of Nabuchodonosor agaynst Arphaxad of the Medes,
even of his greedy covetousness, and ambitious desire towards the wealth and Kingdom of Israel? From whence were the wars of Nebuchadnezzar against Arphaxad of the Medes,
av pp-f po31 j n1, cc j n1 p-acp dt n1 cc n1 pp-f np1? p-acp c-crq vbdr dt n2 pp-f np1 p-acp j pp-f dt np2,
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5916
and agaynst all other people and Nations: was it not from immoderate ambition, and desire of glorie, which fought in his members:
and against all other people and nations: was it not from immoderate ambition, and desire of glory, which fought in his members:
cc p-acp d j-jn n1 cc n2: vbds pn31 xx p-acp j n1, cc n1 pp-f n1, r-crq vvd p-acp po31 n2:
(30) sermon (DIV2)
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5917
that, hee might for power haue beene reuerenced as an earthly GOD, of all men? Wherehence was the warre by Antiochus vndertaken agaynst Aegypt? was it not from his desire hee had to raigne ouer it, that hee might haue the dominion ouer two countries? thus these and the like examples in the Scriptures teach vs, that the cause both of contention and also open warres, haue beene, ambition:
that, he might for power have been reverenced as an earthly GOD, of all men? Whence was the war by Antiochus undertaken against Egypt? was it not from his desire he had to Reign over it, that he might have the dominion over two countries? thus these and the like Examples in the Scriptures teach us, that the cause both of contention and also open wars, have been, ambition:
cst, pns31 vmd p-acp n1 vhb vbn vvn p-acp dt j np1, pp-f d n2? j vbds dt n1 p-acp npg1 vvn p-acp np1? vbds pn31 xx p-acp po31 n1 pns31 vhd pc-acp vvi p-acp pn31, cst pns31 vmd vhi dt n1 p-acp crd n2? av d cc dt j n2 p-acp dt n2 vvb pno12, cst dt n1 av-d pp-f n1 cc av j n2, vhb vbn, n1:
(30) sermon (DIV2)
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5918
vnruly lusts immoderate desire of increasing of mens priuate estates, according to the doctrine of the Apostle.
unruly Lustiest immoderate desire of increasing of men's private estates, according to the Doctrine of the Apostle.
j n2 j n1 pp-f vvg pp-f ng2 j n2, vvg p-acp dt n1 pp-f dt n1.
(30) sermon (DIV2)
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5919
From whence are warres and contentions among you? are they not herehence, euen from your pleasures whiche fight in your members?
From whence Are wars and contentions among you? Are they not herehence, even from your pleasures which fight in your members?
p-acp c-crq vbr n2 cc n2 p-acp pn22? vbr pns32 xx j, av p-acp po22 n2 r-crq vvb p-acp po22 n2?
(30) sermon (DIV2)
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5920
If you will by examples prophane learne how true this is: it may in two or three appeare euident:
If you will by Examples profane Learn how true this is: it may in two or three appear evident:
cs pn22 vmb p-acp n2 j vvi c-crq j d vbz: pn31 vmb p-acp crd cc crd vvb j:
(30) sermon (DIV2)
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5921
what other cause so euer Phillip the king of Macedonia had against the Athenians: this no doubt was one, of those warres, broyles and tumultes against them: his luste and inward affection:
what other cause so ever Philip the King of Macedonia had against the Athenians: this no doubt was one, of those wars, broils and tumults against them: his lust and inward affection:
r-crq j-jn n1 av av np1 dt n1 pp-f np1 vhd p-acp dt njp2: d dx n1 vbds pi, pp-f d n2, n2 cc n2 p-acp pno32: png31 n1 cc j n1:
(30) sermon (DIV2)
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5922
his desire of glory and his ambition: his greedy care to enlarge his kingdome and encrease his riches. The same pleasures:
his desire of glory and his ambition: his greedy care to enlarge his Kingdom and increase his riches. The same pleasures:
png31 n1 pp-f n1 cc po31 n1: po31 j n1 pc-acp vvi po31 n1 cc vvi po31 n2. dt d n2:
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the like desires moued Alexander the great, the sonne of Phillip, to moue warre against Darius the king of Persia.
the like Desires moved Alexander the great, the son of Philip, to move war against Darius the King of Persiam.
dt j n2 vvn np1 dt j, dt n1 pp-f vvb, pc-acp vvi n1 p-acp np1 dt n1 pp-f np1.
(30) sermon (DIV2)
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5924
What other or greater cause was there of the ciuill wars betwixt Cesar and Pompey: Sylla and Marius, Antonie and Augustus, and other Romaines:
What other or greater cause was there of the civil wars betwixt Cesar and Pompey: Sylla and Marius, Antonius and Augustus, and other Romans:
q-crq j-jn cc jc n1 vbds a-acp pp-f dt j n2 p-acp np1 cc np1: np1 cc np1, np1 cc np1, cc n-jn njp2:
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5925
then the lustes, ambition, glory, desire of encreasing of their own estates, which ruled mightily in thē? What cause hath bene knowen greater of the warres and tumultes among the peeres of our owne countrie and common wealth:
then the lusts, ambition, glory, desire of increasing of their own estates, which ruled mightily in them? What cause hath be known greater of the wars and tumults among the Peers of our own country and Common wealth:
av dt n2, n1, n1, n1 pp-f n-vvg pp-f po32 d n2, r-crq vvd av-j p-acp pno32? q-crq n1 vhz vbn vvn jc pp-f dt n2 cc n2 p-acp dt n2 pp-f po12 d n1 cc j n1:
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5926
Then the desire they had, each to exceede and excell an other in riches, wealth, honour and glory? If we aske the stories, they wil assure vs:
Then the desire they had, each to exceed and excel an other in riches, wealth, honour and glory? If we ask the stories, they will assure us:
av dt n1 pns32 vhd, d pc-acp vvi cc vvi dt n-jn p-acp n2, n1, n1 cc n1? cs pns12 vvb dt n2, pns32 vmb vvi pno12:
(30) sermon (DIV2)
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5927
if we seeke the chronicles, they will persuade vs. If we looke to priuate men, and of meaner calling:
if we seek the chronicles, they will persuade us If we look to private men, and of meaner calling:
cs pns12 vvb dt n2, pns32 vmb vvi pno12 cs pns12 vvb p-acp j n2, cc pp-f jc n1:
(30) sermon (DIV2)
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5928
what causes may be assigned of so many tumultes, contentions, suites in lawe, quarrels, debates, fallings out and strifes among men? are not our vnruly desires:
what Causes may be assigned of so many tumults, contentions, suits in law, quarrels, debates, fallings out and strifes among men? Are not our unruly Desires:
r-crq n2 vmb vbi vvn pp-f av d n2, n2, n2 p-acp n1, n2, n2, n2-vvg av cc n2 p-acp n2? vbr xx po12 j n2:
(30) sermon (DIV2)
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5929
the fulfilling of our owne lustes;
the fulfilling of our own lusts;
dt j-vvg pp-f po12 d n2;
(30) sermon (DIV2)
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5930
the enriching of our selues, by the inioying of other mē• landes, goods, liuings, the chiefe causes thereof? from whence were the cōtentions betwixt Eusebius the bishop of Cesaria,
the enriching of our selves, by the enjoying of other men• Lands, goods, livings, the chief Causes thereof? from whence were the contentions betwixt Eusebius the bishop of Caesarea,
dt vvg pp-f po12 n2, p-acp dt vvg pp-f j-jn n1 n2, n2-j, n2-vvg, dt j-jn n2 av? p-acp q-crq vbdr dt n2 p-acp np1 dt n1 pp-f np1,
(30) sermon (DIV2)
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5931
and S. Basill: betwixt Demetrius the B. of Alexandria and Origen: betwixt Arrius and other heretikes & the holy fathers:
and S. Basil: betwixt Demetrius the B. of Alexandria and Origen: betwixt Arius and other Heretics & the holy Father's:
cc n1 np1: p-acp np1 dt np1 pp-f np1 cc np1: p-acp npg1 cc j-jn n2 cc dt j n2:
(30) sermon (DIV2)
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5932
were they not from the vaine glory and ambitious desire in Eusebius, Demetrius, Arrius and Montanus &c. as the stories ecclesiasticall witnes? wherence came the cōtentions among sundry bishops and certaine Popes:
were they not from the vain glory and ambitious desire in Eusebius, Demetrius, Arius and Montanus etc. as the stories ecclesiastical witness? Whence Come the contentions among sundry Bishops and certain Popes:
vbdr pns32 xx p-acp dt j n1 cc j n1 p-acp np1, np1, npg1 cc np1 av p-acp dt n2 j n1? n1 vvd dt n2 p-acp j n2 cc j n2:
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5933
was it not about the supremacie which ambitious popes haue prowdely challenged? Finally if wee should rippe vp all stories,
was it not about the supremacy which ambitious Popes have proudly challenged? Finally if we should rip up all stories,
vbds pn31 xx p-acp dt n1 r-crq j n2 vhb av-j vvn? av-j cs pns12 vmd vvi a-acp d n2,
(30) sermon (DIV2)
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5934
and cast our eies vpon euery particular contention, quarrell, debate and broyle among men; I doubte not but our vaine and vnruly pleasures;
and cast our eyes upon every particular contention, quarrel, debate and broil among men; I doubt not but our vain and unruly pleasures;
cc vvi po12 n2 p-acp d j n1, n1, n1 cc vvi p-acp n2; pns11 n1 xx p-acp po12 j cc j-u n2;
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5935
our ambitious and immoderate desires, shall be found the causes thereof. So that we may conclude with the Apostle; that vnruly pleasures;
our ambitious and immoderate Desires, shall be found the Causes thereof. So that we may conclude with the Apostle; that unruly pleasures;
po12 j cc j n2, vmb vbi vvn dt n2 av. av cst pns12 vmb vvi p-acp dt n1; cst j n2;
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5936
euill affections, immoderate desires fighting in our members, are the causes of all warres and contentions among vs:
evil affections, immoderate Desires fighting in our members, Are the Causes of all wars and contentions among us:
j-jn n2, j n2 vvg p-acp po12 n2, vbr dt n2 pp-f d n2 cc n2 p-acp pno12:
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5937
and worthily affirme with Paul, that our couetous desires, are the causes of all euill, the very mother and roote of all wickednesse:
and worthily affirm with Paul, that our covetous Desires, Are the Causes of all evil, the very mother and root of all wickedness:
cc av-j vvi p-acp np1, cst po12 j n2, vbr dt n2 pp-f d n-jn, dt j n1 cc n1 pp-f d n1:
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5938
as from whence, enuie, deceyte, fraude, lies, periuries, swearings, cursings, bitternesse, vsurie, oppression, extortion, thefte, murthers, not of straungers onely,
as from whence, envy, deceit, fraud, lies, perjuries, swearings, cursings, bitterness, Usury, oppression, extortion, theft, murders, not of Strangers only,
c-acp p-acp c-crq, n1, n1, n1, vvz, n2, n2-vvg, n2-vvg, n1, n1, n1, n1, n1, n2, xx pp-f n2 av-j,
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5939
but friends, familiers, kinsfolke, brethren, sisters, fathers and mothers also haue sprong.
but Friends, familiars, kinsfolk, brothers, Sisters, Father's and mother's also have sprung.
cc-acp n2, n2-jn, n1, n2, n2, n2 cc n2 av vhb vvn.
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5940
Truly therefore may wee say with James, From whence are warres and contētions among you? are they not hence,
Truly Therefore may we say with James, From whence Are wars and contentions among you? Are they not hence,
np1 av vmb pns12 vvb p-acp np1, p-acp c-crq vbr n2 cc n2 p-acp pn22? vbr pns32 xx av,
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5941
euen of the pleasures which fight in your members?
even of the pleasures which fight in your members?
av pp-f dt n2 r-crq vvb p-acp po22 n2?
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5942
By pleasures here saint Iames vnderstandeth those greedie desires men haue either to enlarge their honour, either to encrease their wealth, or fulfill their desires:
By pleasures Here saint James understandeth those greedy Desires men have either to enlarge their honour, either to increase their wealth, or fulfil their Desires:
p-acp n2 av n1 np1 vvz d j n2 n2 vhb av-d pc-acp vvi po32 n1, av-d pc-acp vvi po32 n1, cc vvi po32 n2:
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5943
and these pleasures are sayde to fight in our members: because these pleasures, these couetous, ambitious, volupteous desires, vse both the powers of our minde,
and these pleasures Are said to fight in our members: Because these pleasures, these covetous, ambitious, voluptuous Desires, use both the Powers of our mind,
cc d n2 vbr vvn pc-acp vvi p-acp po12 n2: c-acp d n2, d j, j, j n2, vvb d dt n2 pp-f po12 n1,
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5944
and also the partes of our bodies, as souldiours to fight with: as instruments and weapons wherby sinne accomplisheth and finisheth her worke in vs.
and also the parts of our bodies, as Soldiers to fight with: as Instruments and weapons whereby sin accomplisheth and finisheth her work in us
cc av dt n2 pp-f po12 n2, c-acp n2 pc-acp vvi p-acp: c-acp n2 cc n2 c-crq n1 vvz cc vvz po31 n1 p-acp pno12
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5945
And it agreeth with that speach of Saint Paul: Let not sinne therfore raigne in your mortall body, that you should obey it in the lustes thereof:
And it agreeth with that speech of Saint Paul: Let not sin Therefore Reign in your Mortal body, that you should obey it in the lusts thereof:
cc pn31 vvz p-acp d n1 pp-f n1 np1: vvb xx n1 av vvi p-acp po22 j-jn n1, cst pn22 vmd vvi pn31 p-acp dt n2 av:
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5946
neyther giue you your members as weapons of vnrighteousnesse vnto sinne.
neither give you your members as weapons of unrighteousness unto sin.
av-dx vvb pn22 po22 n2 c-acp n2 pp-f n1-u p-acp n1.
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5947
In some sense, these and all other euill pleasures and euill desires, as branches of the olde tree and roote of Adam, fight in the very elect of God:
In Some sense, these and all other evil pleasures and evil Desires, as branches of the old tree and root of Adam, fight in the very elect of God:
p-acp d n1, d cc d j-jn j-jn n2 cc j-jn n2, c-acp n2 pp-f dt j n1 cc n1 pp-f np1, vvb p-acp dt j j-vvn pp-f np1:
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5948
as saint Paul confessed of him selfe, that he had a lawe fighting in his members, withstanding and resisting the lawe of his minde,
as saint Paul confessed of him self, that he had a law fighting in his members, withstanding and resisting the law of his mind,
c-acp n1 np1 vvn pp-f pno31 n1, cst pns31 vhd dt n1 vvg p-acp po31 n2, vvg cc vvg dt n1 pp-f po31 n1,
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5949
and leading him captiue vnto sinne;
and leading him captive unto sin;
cc vvg pno31 j-jn p-acp n1;
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5950
whereof in another place he speaketh, when hee saith that the flesh fighteth against the spirite,
whereof in Another place he speaks, when he Says that the Flesh fights against the Spirit,
c-crq p-acp j-jn n1 pns31 vvz, c-crq pns31 vvz cst dt n1 vvz p-acp dt n1,
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5951
and the spirite contendeth against the flesh, that we cannot doo the thinges wee would.
and the Spirit contendeth against the Flesh, that we cannot do the things we would.
cc dt n1 vvz p-acp dt n1, cst pns12 vmbx vdi dt n2 pns12 vmd.
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5952
Euen in the most elect and chosen vessels of God, there is a fighting in their members.
Eve in the most elect and chosen vessels of God, there is a fighting in their members.
np1 p-acp dt av-ds j-vvn cc j-vvn n2 pp-f np1, pc-acp vbz dt vvg p-acp po32 n2.
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5953
The vnregenerate parte striueth against the regenerate: the olde Adam against the newe Man;
The unregenerate part strives against the regenerate: the old Adam against the new Man;
dt j n1 vvz p-acp dt j-vvn: dt j np1 p-acp dt j n1;
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5954
the outwarde Man against the inwarde, so so that there is in the Saints a striuing and a fighting in their members.
the outward Man against the inward, so so that there is in the Saints a striving and a fighting in their members.
dt j n1 p-acp dt j, av av cst pc-acp vbz p-acp dt n2 dt vvg cc dt vvg p-acp po32 n2.
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5955
But here Saint Iames seemeth to call that the fighting of pleasures in our members, not when the spirite striueth against the fleshe,
But Here Faint James seems to call that the fighting of pleasures in our members, not when the Spirit strives against the Flesh,
p-acp av j np1 vvz pc-acp vvi cst dt n-vvg pp-f n2 p-acp po12 n2, xx c-crq dt n1 vvz p-acp dt n1,
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5956
but when wee giue ouer our selues wholy to the following & obeying of our lustes & pleasures, in following & seeking after wealth, honour & fleshly lusts:
but when we give over our selves wholly to the following & obeying of our lusts & pleasures, in following & seeking After wealth, honour & fleshly Lustiest:
cc-acp c-crq pns12 vvb p-acp po12 n2 av-jn p-acp dt vvg cc vvg pp-f po12 n2 cc n2, p-acp vvg cc vvg p-acp n1, n1 cc j n2:
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5957
when we bend all our force; when we imploy all our labour; bestow all our time, spende all our wits and studie;
when we bend all our force; when we employ all our labour; bestow all our time, spend all our wits and study;
c-crq pns12 vvb d po12 n1; c-crq pns12 vvb d po12 n1; vvb d po12 n1, vvb d po12 n2 cc n1;
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5958
when wee make our bodies and soules seruantes of our wealth, honour and desires; and for those striue by all possible meanes;
when we make our bodies and Souls Servants of our wealth, honour and Desires; and for those strive by all possible means;
c-crq pns12 vvb po12 n2 cc ng1 n2 pp-f po12 n1, n1 cc n2; cc p-acp d vvb p-acp d j n2;
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5959
then do our pleasures fight in our members: then vse we them as souldiours to fight for our couetousnesse and ambition:
then do our pleasures fight in our members: then use we them as Soldiers to fight for our covetousness and ambition:
av vdb po12 n2 vvi p-acp po12 n2: av vvb pns12 pno32 p-acp n2 pc-acp vvi p-acp po12 n1 cc n1:
(30) sermon (DIV2)
811
Page 180
5960
where vnto to resigne the rule and gouernment ouer vs, is properly according to the Apostles doctrine, to haue pleasures fighting in our members.
where unto to resign the Rule and government over us, is properly according to the Apostles Doctrine, to have pleasures fighting in our members.
c-crq p-acp pc-acp vvi dt n1 cc n1 p-acp pno12, vbz av-j vvg p-acp dt n2 n1, pc-acp vhi n2 vvg p-acp po12 n2.
(30) sermon (DIV2)
811
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5961
Where vnruly pleasures and immoderate lusts are assigned causes of warres and contentions, which causes beyng euill, the effectes cannot be good;
Where unruly pleasures and immoderate Lustiest Are assigned Causes of wars and contentions, which Causes being evil, the effects cannot be good;
c-crq j n2 cc j n2 vbr vvn n2 pp-f n2 cc n2, r-crq n2 vbg j-jn, dt n2 vmbx vbi j;
(30) sermon (DIV2)
812
Page 180
5962
vvee may not therence condemne all contention, neyther all vvarres as vnlavvfull. For neither contention, for religion against superstition: neither for truth against falshood:
we may not therence condemn all contention, neither all wars as Unlawful. For neither contention, for Religion against Superstition: neither for truth against falsehood:
pns12 vmb xx n1 vvi d n1, dx d n2 c-acp j. p-acp dx n1, p-acp n1 p-acp n1: av-dx p-acp n1 p-acp n1:
(30) sermon (DIV2)
812
Page 180
5963
neither for sound doctrine, against blasphemous heresie: neyther for true iustice, against open iniurie: neyther for excellent vertue, against shamefull iniquitie: is here reproued; but prayse vvorthy;
neither for found Doctrine, against blasphemous heresy: neither for true Justice, against open injury: neither for excellent virtue, against shameful iniquity: is Here reproved; but praise worthy;
av-dx p-acp j n1, p-acp j n1: av-dx p-acp j n1, p-acp j n1: av-dx p-acp j n1, p-acp j n1: vbz av vvn; cc-acp vvb j-jn;
(30) sermon (DIV2)
812
Page 180
5964
as chapter 3 verse 14. hath beene shevved. Neither is lavvfull vvarre for defense of religion: aduauncement of Gods glorie:
as chapter 3 verse 14. hath been showed. Neither is lawful war for defence of Religion: advancement of God's glory:
c-acp n1 crd n1 crd vhz vbn vvn. av-d vbz j n1 p-acp n1 pp-f n1: n1 pp-f npg1 n1:
(30) sermon (DIV2)
812
Page 181
5965
repelling intollerable iniury from the church of Christ, or common wealth, vvherein vve liue: condemned as a vice, but as a vertue renovvmed;
repelling intolerable injury from the Church of christ, or Common wealth, wherein we live: condemned as a vice, but as a virtue renowned;
j j n1 p-acp dt n1 pp-f np1, cc j n1, c-crq pns12 vvb: vvd p-acp dt n1, cc-acp c-acp dt n1 vvn;
(30) sermon (DIV2)
812
Page 181
5966
as chapter 5. verse 6. shall appeare. Here is then the question asked: here is also the ansvvere made;
as chapter 5. verse 6. shall appear. Here is then the question asked: Here is also the answer made;
c-acp n1 crd n1 crd vmb vvi. av vbz av dt n1 vvd: av vbz av dt vvi vvn;
(30) sermon (DIV2)
812
Page 181
5967
from vvhence are vvarres and contentions among you? are they not hence, euē of the pleasures vvhich fight in your members?
from whence Are wars and contentions among you? Are they not hence, even of the pleasures which fight in your members?
p-acp c-crq vbr n2 cc n2 p-acp pn22? vbr pns32 xx av, av pp-f dt n2 r-crq vvb p-acp po22 n2?
(30) sermon (DIV2)
813
Page 181
5968
These thinges thus set downe, in the thirde place he commeth to the condemning of these vnruly pleasures:
These things thus Set down, in the Third place he comes to the condemning of these unruly pleasures:
d n2 av vvn a-acp, p-acp dt ord n1 pns31 vvz p-acp dt vvg pp-f d j n2:
(30) sermon (DIV2)
814
Page 181
5969
these couetous and ambitious desires of menne; these striuings and contentions of men, from their effectes:
these covetous and ambitious Desires of men; these strivings and contentions of men, from their effects:
d j cc j n2 pp-f n2; d n2-vvg cc n2 pp-f n2, p-acp po32 n2:
(30) sermon (DIV2)
814
Page 181
5970
they profite or helpe not at all: they bring no good thing vvith them: they are without effect;
they profit or help not At all: they bring no good thing with them: they Are without Effect;
pns32 vvb cc vvb xx p-acp d: pns32 vvb dx j n1 p-acp pno32: pns32 vbr p-acp n1;
(30) sermon (DIV2)
814
Page 181
5971
they onely bring anguish and anxietie of minde; vexation and trouble; griefe and torment conceaued of not obtaining the desires of our harts. Thereof Saint Iames saith: yee luste and haue not:
they only bring anguish and anxiety of mind; vexation and trouble; grief and torment conceived of not obtaining the Desires of our hearts. Thereof Saint James Says: ye lust and have not:
pns32 av-j vvb n1 cc n1 pp-f n1; n1 cc n1; n1 cc n1 vvd a-acp xx vvg dt n2 pp-f po12 n2. av n1 np1 vvz: pn22 n1 cc vhb xx:
(30) sermon (DIV2)
814
Page 181
5972
you enuie and desire immoderately, and cannot obtaine: yee fight and warre and get nothing.
you envy and desire immoderately, and cannot obtain: ye fight and war and get nothing.
pn22 vvb cc vvi av-j, cc vmbx vvi: pn22 vvb cc n1 cc vvb pix.
(30) sermon (DIV2)
815
Page 181
5973
Thus are the labours, desires, and trauailes of men to attaine riches and honour by their owne euill meanes:
Thus Are the labours, Desires, and travails of men to attain riches and honour by their own evil means:
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(30) sermon (DIV2)
815
Page 181
5974
oftentimes frustrate and voyde of effects. Carking and caring, pinching and pining; lusting and desiring; fighting and cōtending for honour or wealth, preuaile nothing without the helpe of God.
oftentimes frustrate and void of effects. Carking and caring, pinching and pining; lusting and desiring; fighting and contending for honour or wealth, prevail nothing without the help of God.
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(30) sermon (DIV2)
815
Page 181
5975
Dauid the Prophet to this purpose auoucheth, that it is in vaine to rise vp early, David the Prophet to this purpose avoucheth, that it is in vain to rise up early,
np1 dt n1 p-acp d n1 vvz, cst pn31 vbz p-acp j pc-acp vvi a-acp av-j,
(30) sermon (DIV2)
816
Page 181
5976
& go late to bed, to eate the bread of carefulnes: as therby, by our selues to attaine vnto great matters:
& go late to Bed, to eat the bred of carefulness: as thereby, by our selves to attain unto great matters:
cc vvb av-j p-acp n1, pc-acp vvi dt n1 pp-f n1: c-acp av, p-acp po12 n2 pc-acp vvi p-acp j n2:
(30) sermon (DIV2)
816
Page 181
5977
the trauell of man by himselfe without the blessing of God, is nothing worth, vain, vnprofitable:
the travel of man by himself without the blessing of God, is nothing worth, vain, unprofitable:
dt n1 pp-f n1 p-acp px31 p-acp dt n1 pp-f np1, vbz pix j, j, j:
(30) sermon (DIV2)
816
Page 181
5978
for of our selues we cānot adde one cubite to our stature: nay wee cannot make one hayre white or blacke: as our Sauiour witnesseth:
for of our selves we cannot add one cubit to our stature: nay we cannot make one hair white or black: as our Saviour Witnesseth:
c-acp pp-f po12 n2 pns12 vmbx vvi crd n1 p-acp po12 n1: uh pns12 vmbx vvi crd n1 j-jn cc j-jn: c-acp po12 n1 vvz:
(30) sermon (DIV2)
816
Page 181
5979
couetous and miserable men, oftentimes luste and long after the goods of their neighboures and brethren:
covetous and miserable men, oftentimes lust and long After the goods of their neighbours and brothers:
j cc j n2, av n1 cc j p-acp dt n2-j pp-f po32 n2 cc n2:
(30) sermon (DIV2)
816
Page 181
5980
they hate, they enuy such as prosper by them: they earnestly desire and affect the riches of others:
they hate, they envy such as prosper by them: they earnestly desire and affect the riches of Others:
pns32 vvb, pns32 vvb d c-acp vvi p-acp pno32: pns32 av-j vvi cc vvi dt n2 pp-f n2-jn:
(30) sermon (DIV2)
816
Page 181
5981
they sigh, they sobbe, they sorrow, they grieue that they cannot bring about their purpose: to enioy their neighbours liuings.
they sighs, they sob, they sorrow, they grieve that they cannot bring about their purpose: to enjoy their neighbours livings.
pns32 vvb, pns32 vvb, pns32 n1, pns32 vvb cst pns32 vmbx vvi p-acp po32 n1: pc-acp vvi po32 n2 n2-vvg.
(30) sermon (DIV2)
816
Page 181
5982
As Achab did for not obteyning the inheritance of Naboth: they fight, they brawle, they frette, they fume, they stampe, they stare;
As Ahab did for not obtaining the inheritance of Naboth: they fight, they brawl, they fret, they fume, they stamp, they stare;
p-acp np1 vdd p-acp xx vvg dt n1 pp-f np1: pns32 vvb, pns32 vvi, pns32 vvb, pns32 vvb, pns32 vvi, pns32 vvb;
(30) sermon (DIV2)
816
Page 181
5983
they fome at mouth like wilde boores:
they foam At Mouth like wild boors:
pns32 vvi p-acp n1 av-j j n2:
(30) sermon (DIV2)
816
Page 181
5984
they raise tumultes as Demetrius for his commoditie, against Paul: they picke and spie out holes: they frame accusations: they inuent matter; they forge lies; they deuise slaunders;
they raise tumults as Demetrius for his commodity, against Paul: they pick and spy out holes: they frame accusations: they invent matter; they forge lies; they devise slanders;
pns32 vvb n2 p-acp npg1 p-acp po31 n1, p-acp np1: pns32 vvb cc vvi av n2: pns32 vvb n2: pns32 vvi n1; pns32 vvb n2; pns32 vvb n2;
(30) sermon (DIV2)
816
Page 181
5985
they suborne witnesses against their brethren; iniuriously to attaine vnto their riches: by right, by wrong; by hooke, by crooke;
they suborn Witnesses against their brothers; injuriously to attain unto their riches: by right, by wrong; by hook, by crook;
pns32 vvi n2 p-acp po32 n2; av-j pc-acp vvi p-acp po32 n2: p-acp j-jn, p-acp n-jn; p-acp n1, p-acp n1;
(30) sermon (DIV2)
816
Page 181
5986
by all meanes they seeke to rush into the possessions of their neighbors. They turne euery stone:
by all means they seek to rush into the possessions of their neighbours. They turn every stone:
p-acp d n2 pns32 vvb pc-acp vvi p-acp dt n2 pp-f po32 n2. pns32 vvb d n1:
(30) sermon (DIV2)
816
Page 181
5987
they labour by all meanes to attaine to honour, estimation, wealth and riches, power and glorie in the worlde:
they labour by all means to attain to honour, estimation, wealth and riches, power and glory in the world:
pns32 vvb p-acp d n2 pc-acp vvi pc-acp vvi, n1, n1 cc n2, n1 cc n1 p-acp dt n1:
(30) sermon (DIV2)
816
Page 181
5988
and all is oftentimes in vaine; and they misse of their purpose. They lust saith Iames and haue not;
and all is oftentimes in vain; and they miss of their purpose. They lust Says James and have not;
cc d vbz av p-acp j; cc pns32 vvb pp-f po32 n1. pns32 vvb vvz np1 cc vhb xx;
(30) sermon (DIV2)
816
Page 181
5989
they enuie and desire immoderately, & obtaine not: they fight and warre, and get nothing. One man ambitiously desireth honour ▪ another couetously hunteth after gaine and commoditie:
they envy and desire immoderately, & obtain not: they fight and war, and get nothing. One man ambitiously Desires honour ▪ Another covetously hunts After gain and commodity:
pns32 vvb cc vvi av-j, cc vvb xx: pns32 vvb cc n1, cc vvb pix. crd n1 av-j vvz n1 ▪ j-jn av-j vvz p-acp n1 cc n1:
(30) sermon (DIV2)
816
Page 181
5990
this man aymeth at a kingdome; another shooteth at promotion: one followeth his carnall desire, another seeketh after other pleasures:
this man aimeth At a Kingdom; Another shoots At promotion: one follows his carnal desire, Another seeks After other pleasures:
d n1 vvz p-acp dt n1; j-jn vvz p-acp n1: pi vvz po31 j n1, j-jn vvz p-acp j-jn n2:
(30) sermon (DIV2)
817
Page 181
5991
euery one either for greedy gaine & priuate increase; or for ambitious desire of augmenting his honour:
every one either for greedy gain & private increase; or for ambitious desire of augmenting his honour:
d crd d c-acp j n1 cc j n1; cc p-acp j n1 pp-f vvg po31 n1:
(30) sermon (DIV2)
817
Page 181
5992
trouble, excruciat and vexe themselues miserably; and yet all in vayne: For these their vnruly pleasures;
trouble, excruciate and vex themselves miserably; and yet all in vain: For these their unruly pleasures;
vvb, vvi cc vvi px32 av-j; cc av d p-acp j: c-acp d po32 j n2;
(30) sermon (DIV2)
817
Page 181
5993
and immoderate desires are very often fruitlesse, and without effect:
and immoderate Desires Are very often fruitless, and without Effect:
cc j n2 vbr av av j, cc p-acp n1:
(30) sermon (DIV2)
817
Page 181
5994
as experience teacheth vs. Some men seeke by their greedy desire to attaine vnto great wealth;
as experience Teaches us some men seek by their greedy desire to attain unto great wealth;
c-acp n1 vvz pno12 d n2 vvb p-acp po32 j n1 pc-acp vvi p-acp j n1;
(30) sermon (DIV2)
817
Page 181
5995
therefore they toyle & moyle themselfes, & at yeares end get nothing. Yea sometimes loose that they had already:
Therefore they toil & moil themselves, & At Years end get nothing. Yea sometime lose that they had already:
av pns32 vvb cc n1 px32, cc p-acp ng2 n1 vvb pix. uh av j cst pns32 vhd av:
(30) sermon (DIV2)
817
Page 181
5996
as those that will occupie many trades; set vp many shops of sundrie commodities: haue many irons in fire at once:
as those that will occupy many trades; Set up many shops of sundry commodities: have many irons in fire At once:
c-acp d cst vmb vvi d n2; vvb a-acp d n2 pp-f j n2: vhb d n2 p-acp n1 p-acp a-acp:
(30) sermon (DIV2)
817
Page 181
5997
busie themselues with many thinges whereof sometimes they are ignorant: thus busying themselues, now here, now there:
busy themselves with many things whereof sometime they Are ignorant: thus busying themselves, now Here, now there:
j px32 p-acp d n2 c-crq av pns32 vbr j: av vvg px32, av av, av a-acp:
(30) sermon (DIV2)
817
Page 182
5998
now about this thing, now about that: trusting many, venting their commodities diuers waies, for triple gaine, as they thinke:
now about this thing, now about that: trusting many, venting their commodities diverse ways, for triple gain, as they think:
av p-acp d n1, av p-acp d: vvg d, vvg po32 n2 j n2, p-acp j n1, c-acp pns32 vvb:
(30) sermon (DIV2)
817
Page 182
5999
in fine gaine nothing but the losse of time, goods, and labour. Such also are they, which hauing very good & gainfull trades, whereof they liue well;
in fine gain nothing but the loss of time, goods, and labour. Such also Are they, which having very good & gainful trades, whereof they live well;
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(30) sermon (DIV2)
817
Page 182
6000
yet for greedines of gaine, they betake thēselues vnto other trades:
yet for greediness of gain, they betake themselves unto other trades:
av p-acp n1 pp-f n1, pns32 vvb px32 p-acp j-jn n2:
(30) sermon (DIV2)
818
Page 182
6001
as the occupier, when after many yeares he wil play the marchant aduenturer (for so he doeth oftentimes) aduentureth all,
as the occupier, when After many Years he will play the merchant adventurer (for so he doth oftentimes) adventureth all,
c-acp dt n1, c-crq p-acp d n2 pns31 vmb vvi dt n1 n1 (c-acp av pns31 vdz av) vvz d,
(30) sermon (DIV2)
818
Page 182
6002
and bringeth home nothing but a heauie heart, a fooles head, experience dearely bought, repentance too late, the prouerb of foolish, had I wist, I would not haue done it.
and brings home nothing but a heavy heart, a Fools head, experience dearly bought, Repentance too late, the proverb of foolish, had I wist, I would not have done it.
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(30) sermon (DIV2)
818
Page 182
6003
These and such like (ouer greedie of hastie wealth) lose their labours oftentimes, and profite themselues nothing at all.
These and such like (over greedy of hasty wealth) loose their labours oftentimes, and profit themselves nothing At all.
np1 cc d av-j (p-acp j pp-f j n1) vvb po32 n2 av, cc vvi px32 pix p-acp av-d.
(30) sermon (DIV2)
818
Page 182
6004
Some in like manner, hauing aspiring heartes and mindes, caried away with ambition, seeking increase of honour:
some in like manner, having aspiring hearts and minds, carried away with ambition, seeking increase of honour:
d p-acp j n1, vhg n-vvg n2 cc n2, vvd av p-acp n1, vvg n1 pp-f n1:
(30) sermon (DIV2)
819
Page 182
6005
come to confusion, shame and ignominie:
come to confusion, shame and ignominy:
vvb p-acp n1, n1 cc n1:
(30) sermon (DIV2)
819
Page 182
6006
as Absolom, not content to be the kings sonne, but hunting after the kingdome before his time, tooke sword in hand against his father,
as Absalom, not content to be the Kings son, but hunting After the Kingdom before his time, took sword in hand against his father,
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(30) sermon (DIV2)
819
Page 182
6007
and was miserably confounded and destroyed.
and was miserably confounded and destroyed.
cc vbds av-j vvn cc vvn.
(30) sermon (DIV2)
819
Page 182
6008
So euen among vs, within our times and knowledge, some in high place, some in lower roomes, endeuouring by greedie desire to rise and aspire higher then reason and calling required: haue applied themselues:
So even among us, within our times and knowledge, Some in high place, Some in lower rooms, endeavouring by greedy desire to rise and aspire higher then reason and calling required: have applied themselves:
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(30) sermon (DIV2)
819
Page 182
6009
some with popular demeanor, some with shamefull treason, some with secreat conspiracies, some with deuillish and vnnatural treacheries, some with one horrible deuise or other, to attaine their purpose:
Some with popular demeanour, Some with shameful treason, Some with secret conspiracies, Some with devilish and unnatural Treacheries, Some with one horrible devise or other, to attain their purpose:
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(30) sermon (DIV2)
819
Page 182
6010
But (blessed be God) all in vaine; for thereby they (seeking great honour) haue come to fearefull endes.
But (blessed be God) all in vain; for thereby they (seeking great honour) have come to fearful ends.
cc-acp (vvn vbi n1) d p-acp j; c-acp av pns32 (vvg j n1) vhb vvn p-acp j n2.
(30) sermon (DIV2)
819
Page 182
6011
Euen so let all thy enemies pearish (O Lorde) and the enemies of thine annointed:
Eve so let all thy enemies pearish (Oh Lord) and the enemies of thine anointed:
np1 av vvb d po21 n2 j (uh n1) cc dt n2 pp-f png21 vvd:
(30) sermon (DIV2)
819
Page 182
6012
But saue and defend thou her (O Lord) from the face of her aduersaries,
But save and defend thou her (Oh Lord) from the face of her Adversaries,
cc-acp vvb cc vvb pns21 pno31 (uh n1) p-acp dt n1 pp-f po31 n2,
(30) sermon (DIV2)
819
Page 182
6013
and keepe her vnder the shadowe of thy winges: let her be before thee, as the sunne, shining in his might:
and keep her under the shadow of thy wings: let her be before thee, as the sun, shining in his might:
cc vvi pno31 p-acp dt n1 pp-f po21 n2: vvb pno31 vbi p-acp pno21, c-acp dt n1, vvg p-acp po31 n1:
(30) sermon (DIV2)
819
Page 182
6014
both now, and for euer, Amen.
both now, and for ever, Amen.
d av, cc p-acp av, uh-n.
(30) sermon (DIV2)
819
Page 182
6015
Finally, some ambitiously bent to enlarge and increase their kingdomes, haue either lost their liues and labours,
Finally, Some ambitiously bent to enlarge and increase their kingdoms, have either lost their lives and labours,
av-j, d av-j vvn pc-acp vvi cc vvi po32 n2, vhb av-d vvn po32 n2 cc n2,
(30) sermon (DIV2)
820
Page 182
6016
as Achab for his indeuour for Ramoth Gilead: or haue spent more by seeking them, then gained by the recouery of them:
as Ahab for his endeavour for Ramoth Gilead: or have spent more by seeking them, then gained by the recovery of them:
c-acp np1 p-acp po31 n1 p-acp np1 np1: cc vhb vvn av-dc p-acp vvg pno32, av vvn p-acp dt n1 pp-f pno32:
(30) sermon (DIV2)
820
Page 182
6017
or finally, keep those kingdoms, countreies, or prouinces (whereunto they haue aspired) with greater labour and cost,
or finally, keep those kingdoms, countries, or Provinces (whereunto they have aspired) with greater labour and cost,
cc av-j, vvb d n2, n2, cc n2 (c-crq pns32 vhb vvn) p-acp jc n1 cc n1,
(30) sermon (DIV2)
820
Page 182
6018
then either comfort to thēselues, or commoditie vnto their people: and so they haue not obteyned their purpose.
then either Comfort to themselves, or commodity unto their people: and so they have not obtained their purpose.
cs d n1 p-acp px32, cc n1 p-acp po32 n1: cc av pns32 vhb xx vvn po32 n1.
(30) sermon (DIV2)
820
Page 182
6019
This hath fallen out in former times: this I trust will fall out by the helpe of God, to barbarous Turkes; cruell Saracens;
This hath fallen out in former times: this I trust will fallen out by the help of God, to barbarous Turkes; cruel Saracens;
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(30) sermon (DIV2)
821
Page 182
6020
bloudie Spaniards, and such ambitious persons.
bloody Spanish, and such ambitious Persons.
j np1, cc d j n2.
(30) sermon (DIV2)
821
Page 182
6021
Thus no doubt, in these, as in a light ouershadowing, wee see, how truely the Apostle affirmeth, that the vnrulie pleasures,
Thus no doubt, in these, as in a Light overshadowing, we see, how truly the Apostle Affirmeth, that the unruly pleasures,
av dx n1, p-acp d, c-acp p-acp dt n1 vvg, pns12 vvb, c-crq av-j dt n1 vvz, cst dt j n2,
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and immoderate desires of men, are oftentimes without effect: ye lust, and haue not; ye enuie, & desire immoderatly, and cannot obteine;
and immoderate Desires of men, Are oftentimes without Effect: you lust, and have not; you envy, & desire immoderately, and cannot obtain;
cc j n2 pp-f n2, vbr av p-acp n1: pn22 vvb, cc vhb xx; pn22 vvb, cc vvb av-j, cc vmbx vvi;
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ye fight and warre, & get nothing. Now the reasons folow, why such desires of men are voide of their effects commonly:
you fight and war, & get nothing. Now the Reasons follow, why such Desires of men Are void of their effects commonly:
pn22 vvb cc n1, cc vvb pix. av dt n2 vvi, c-crq d n2 pp-f n2 vbr j pp-f po32 n2 av-j:
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and for the most parte, frustrate: and the reasons are two. 1. Men desire riches, wealth, and honor;
and for the most part, frustrate: and the Reasons Are two. 1. Men desire riches, wealth, and honour;
cc p-acp dt av-ds n1, vvb: cc dt n2 vbr crd. crd np1 vvb n2, n1, cc n1;
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and seek by all meanes to come therevnto:
and seek by all means to come thereunto:
cc vvb p-acp d n2 pc-acp vvi av:
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yet they are often deceiued of their purposes, because they aske not these things from God, the only geuer of all good things:
yet they Are often deceived of their Purposes, Because they ask not these things from God, the only giver of all good things:
av pns32 vbr av vvn pp-f po32 n2, c-acp pns32 vvb xx d n2 p-acp np1, dt j n1 pp-f d j n2:
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yea, whose gift riches and honour are in speciall.
yea, whose gift riches and honour Are in special.
uh, rg-crq n1 n2 cc n1 vbr p-acp j.
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And for riches, who can deny them to be the gift of God? Was it not by God that Abraham becam so wealthie? were not Isaac his riches the gift of God? did not God blesse Laban with riches for Iacobs sake? saith not Iacob to his wiues, the daughters of Laban, that God had taken away their fathers goods and riches,
And for riches, who can deny them to be the gift of God? Was it not by God that Abraham becam so wealthy? were not Isaac his riches the gift of God? did not God bless Laban with riches for Iacobs sake? Says not Iacob to his wives, the daughters of Laban, that God had taken away their Father's goods and riches,
cc p-acp n2, r-crq vmb vvi pno32 pc-acp vbi dt n1 pp-f np1? vbds pn31 xx p-acp np1 cst np1 vvd av j? vbdr xx np1 po31 n2 dt n1 pp-f np1? vdd xx np1 vvi np1 p-acp n2 p-acp npg1 n1? vvz xx np1 p-acp po31 n2, dt n2 pp-f np1, cst np1 vhd vvn av po32 ng1 n2-j cc n2,
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and geuen it to him? doeth not Joseph call the second sonne whō the Lord gaue him in Egypt, Ephraim, because the Lorde had made him increase in wealth & riches,
and given it to him? doth not Joseph call the second son whom the Lord gave him in Egypt, Ephraim, Because the Lord had made him increase in wealth & riches,
cc vvn pn31 p-acp pno31? vdz xx np1 vvb dt ord n1 ro-crq dt n1 vvd pno31 p-acp np1, np1, p-acp dt n1 vhd vvn pno31 vvi p-acp n1 cc n2,
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as well as in children, in the land of his affliction? Iob confesseth riches to haue beene geuen him from God, when thereof speaking he saith;
as well as in children, in the land of his affliction? Job Confesses riches to have been given him from God, when thereof speaking he Says;
c-acp av c-acp p-acp n2, p-acp dt n1 pp-f po31 n1? np1 vvz n2 pc-acp vhi vbn vvn pno31 p-acp np1, c-crq av vvg pns31 vvz;
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6031
The Lord gaue, and the Lord taketh away; blessed be the name of the Lord.
The Lord gave, and the Lord Takes away; blessed be the name of the Lord.
dt n1 vvd, cc dt n1 vvz av; vvn vbb dt n1 pp-f dt n1.
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When God had tried Iob, & Iob had repēted before the Lord, the Lord gaue vnto him twice as much riches as he had before:
When God had tried Job, & Job had repented before the Lord, the Lord gave unto him twice as much riches as he had before:
c-crq np1 vhd vvn np1, cc np1 vhd vvn p-acp dt n1, dt n1 vvd p-acp pno31 av p-acp d n2 c-acp pns31 vhd a-acp:
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for his first wealth was seuen thousand sheepe; but his later, fourteene thousand: his former wealth was three thousand Camels;
for his First wealth was seuen thousand sheep; but his later, fourteene thousand: his former wealth was three thousand Camels;
c-acp po31 ord n1 vbds crd crd n1; cc-acp po31 jc, crd crd: po31 j n1 vbds crd crd n2;
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but his later, was sixe thousand: his former wealth was fiue hundred yoake of Oxen; his later, a thousande:
but his later, was sixe thousand: his former wealth was fiue hundred yoke of Oxen; his later, a thousande:
cc-acp po31 jc, vbds crd crd: po31 j n1 vbds crd crd n1 pp-f n2; po31 jc, dt crd:
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his former wealth fiue hūdred she asses; but his later was a thousand: and this was from God.
his former wealth fiue hūdred she asses; but his later was a thousand: and this was from God.
po31 j n1 crd crd pns31 n2; cc-acp po31 jc vbds dt crd: cc d vbds p-acp np1.
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When Salomon had from God choise geuen him, what he would aske; he asked wisdome, to gouern his people:
When Solomon had from God choice given him, what he would ask; he asked Wisdom, to govern his people:
c-crq np1 vhd p-acp np1 n1 vvn pno31, r-crq pns31 vmd vvi; pns31 vvd n1, pc-acp vvi po31 n1:
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which thing so pleased god, as that God therefore said vnto him; because hee had asked neither long life, nor riches, nor the life of his enemie,
which thing so pleased god, as that God Therefore said unto him; Because he had asked neither long life, nor riches, nor the life of his enemy,
r-crq n1 av vvn n1, c-acp cst np1 av vvd p-acp pno31; c-acp pns31 vhd vvn dx j n1, ccx n2, ccx dt n1 pp-f po31 n1,
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6038
therefore he would geue him also that which he asked not: both riches and honour. Therefore the sonne of Sirach referreth riches to God, as the geuer thereof.
Therefore he would give him also that which he asked not: both riches and honour. Therefore the son of Sirach Refers riches to God, as the giver thereof.
av pns31 vmd vvi pno31 av cst r-crq pns31 vvd xx: d n2 cc n1. av dt n1 pp-f np1 vvz n2 p-acp np1, c-acp dt n1 av.
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Prosperitie (saith he) and aduersitie, life and death, pouertie & riches, come of the Lord.
Prosperity (Says he) and adversity, life and death, poverty & riches, come of the Lord.
n1 (vvz pns31) cc n1, n1 cc n1, n1 cc n2, vvb pp-f dt n1.
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Seeing then riches are from God, they ought to be asked of him, and sought for at his handes.
Seeing then riches Are from God, they ought to be asked of him, and sought for At his hands.
vvg av n2 vbr p-acp np1, pns32 vmd pc-acp vbi vvn pp-f pno31, cc vvd p-acp p-acp po31 n2.
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Which if wee doe not, we may labour and trauaile long enough, before wee shall attaine thereunto.
Which if we do not, we may labour and travail long enough, before we shall attain thereunto.
r-crq cs pns12 vdb xx, pns12 vmb vvi cc vvi av-j av-d, c-acp pns12 vmb vvi av.
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6042
And as riches are from God, so honour also is from him. Anna, the mother of Samuel, confesseth the same:
And as riches Are from God, so honour also is from him. Anna, the mother of Samuel, Confesses the same:
cc p-acp n2 vbr p-acp np1, av n1 av vbz p-acp pno31. np1, dt n1 pp-f np1, vvz dt d:
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The Lord (saith she) maketh poore, and maketh rich; brin geth lowe, and exalteth:
The Lord (Says she) makes poor, and makes rich; brin geth low, and Exalteth:
dt n1 (vvz pns31) vvz j, cc vv2 j; av vvz av-j, cc vvz:
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6044
he raiseth vp the poore out of the dust, and lifteth vp the begger out of the dunghill, to set them among Princes,
he Raiseth up the poor out of the dust, and lifts up the beggar out of the dunghill, to Set them among Princes,
pns31 vvz a-acp dt j av pp-f dt n1, cc vvz a-acp dt n1 av pp-f dt n1, pc-acp vvi pno32 p-acp n2,
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6045
and to make them inherite the seate of glorie. Whereunto the Princely Prophet Dauid subscribeth in the Psalms;
and to make them inherit the seat of glory. Whereunto the Princely Prophet David subscribeth in the Psalms;
cc pc-acp vvi pno32 vvi dt n1 pp-f n1. c-crq dt j n1 np1 vvz p-acp dt n2;
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6046
To come to preferment, is neither from the East, nor from the West, nor from the South ▪ but God is the iudge, hee maketh lowe, and hee maketh high.
To come to preferment, is neither from the East, nor from the West, nor from the South ▪ but God is the judge, he makes low, and he makes high.
pc-acp vvi p-acp n1, vbz av-d p-acp dt n1, ccx p-acp dt n1, ccx p-acp dt n1 ▪ cc-acp np1 vbz dt n1, pns31 vvz av-j, cc pns31 vvz j.
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6047
God promiseth Salomon both riches and honour; so that among the kings, there shoulde be none like him al his daies.
God promises Solomon both riches and honour; so that among the Kings, there should be none like him all his days.
np1 vvz np1 d n2 cc n1; av cst p-acp dt n2, pc-acp vmd vbi pix vvb pno31 d po31 n2.
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6048
Dauid confesseth his preferment before Saul, to be from God. The Queen of Saba referreth Salomons glorious and pompous aduancement to god. David Confesses his preferment before Saul, to be from God. The Queen of Saba Refers Solomon's glorious and pompous advancement to god.
np1 vvz po31 n1 p-acp np1, pc-acp vbi p-acp np1. dt n1 pp-f np1 vvz np1 j cc j n1 p-acp n1.
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823
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6049
Daniel confesseth all power, all promotion, all honour, all preferment, to be from the Lord. Cyrus the heathen king, confesseth his glorie to haue beene of God also. daniel Confesses all power, all promotion, all honour, all preferment, to be from the Lord. Cyrus the heathen King, Confesses his glory to have been of God also.
np1 vvz d n1, d n1, d n1, d n1, pc-acp vbi p-acp dt n1. np1 dt j-jn n1, vvz po31 n1 pc-acp vhi vbn pp-f np1 av.
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whereby it appeareth, that both riches and glorie are from the Lord. Wherefore seeing these are both from him:
whereby it appears, that both riches and glory Are from the Lord. Wherefore seeing these Are both from him:
c-crq pn31 vvz, cst d n2 cc n1 vbr p-acp dt n1. c-crq vvg d vbr d p-acp pno31:
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824
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6051
when they are not asked, no maruaile they be not obteyned. The first reason why mens desires concerning wealth and honout are oftentimes voide:
when they Are not asked, no marvel they be not obtained. The First reason why men's Desires Concerning wealth and honout Are oftentimes void:
c-crq pns32 vbr xx vvn, dx n1 pns32 vbb xx vvn. dt ord n1 c-crq ng2 n2 vvg n1 cc n1 vbr av j:
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824
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6052
is because they aske not these things from the hands of God, whose gifts they are:
is Because they ask not these things from the hands of God, whose Gifts they Are:
vbz c-acp pns32 vvb xx d n2 p-acp dt n2 pp-f np1, rg-crq n2 pns32 vbr:
(30) sermon (DIV2)
825
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6053
but they seeke them by their owne meanes; by euill waies; by vnlawfull trades; by wicked endeuours.
but they seek them by their own means; by evil ways; by unlawful trades; by wicked endeavours.
cc-acp pns32 vvb pno32 p-acp po32 d n2; p-acp j-jn n2; p-acp j n2; p-acp j n2.
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825
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6054
Thus one by fraud, another by force; one by violence, another by villenie;
Thus one by fraud, Another by force; one by violence, Another by villainy;
av crd p-acp n1, j-jn p-acp n1; pi p-acp n1, j-jn p-acp n1;
(30) sermon (DIV2)
825
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6055
one by this euill meane, another by that, goe about and seeke to attaine to wealth and honour:
one by this evil mean, Another by that, go about and seek to attain to wealth and honour:
pi p-acp d j-jn j, j-jn p-acp d, vvb a-acp cc vvi pc-acp vvi p-acp n1 cc n1:
(30) sermon (DIV2)
825
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6056
but they seek not these in the fear of god, nor at his hāds which geueth them,
but they seek not these in the Fear of god, nor At his hands which Giveth them,
cc-acp pns32 vvb xx d p-acp dt n1 pp-f n1, ccx p-acp po31 n2 r-crq vvz pno32,
(30) sermon (DIV2)
825
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6057
therefore full oft their purposes are frustrate. Thus men lust, & haue not the thing they lust after:
Therefore full oft their Purposes Are frustrate. Thus men lust, & have not the thing they lust After:
av av-j av po32 n2 vbr vvi. av n2 vvb, cc vhb xx dt n1 pns32 vvb a-acp:
(30) sermon (DIV2)
825
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6058
they enuie, and desire immoderately, yet obteine not that which they desire, and whereafter they enuie.
they envy, and desire immoderately, yet obtain not that which they desire, and whereafter they envy.
pns32 vvb, cc vvb av-j, av vvi xx d r-crq pns32 vvb, cc av pns32 vvb.
(30) sermon (DIV2)
825
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6059
They fight, they warre, they striue, they struggle, they toile, they moile: yet compasse not, nor comprehende that, which they laboure thus after:
They fight, they war, they strive, they struggle, they toil, they moil: yet compass not, nor comprehend that, which they labour thus After:
pns32 vvb, pns32 vvb, pns32 vvb, pns32 vvi, pns32 n1, pns32 n1: av vvb xx, ccx vvi d, r-crq pns32 n1 av a-acp:
(30) sermon (DIV2)
825
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6060
because they aske it not of GOD, but seeke by euill meanes to obtaine it: They acknowledge not God the geuer of these things, therfore they labour in vaine.
Because they ask it not of GOD, but seek by evil means to obtain it: They acknowledge not God the giver of these things, Therefore they labour in vain.
c-acp pns32 vvb pn31 xx pp-f np1, cc-acp vvb p-acp j-jn n2 pc-acp vvi pn31: pns32 vvb xx np1 dt n1 pp-f d n2, av pns32 vvb p-acp j.
(30) sermon (DIV2)
825
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6061
They lust, they enuie, they desire, they fight, they warre; yet they obteine not, because they aske not.
They lust, they envy, they desire, they fight, they war; yet they obtain not, Because they ask not.
pns32 vvb, pns32 vvb, pns32 vvb, pns32 vvb, pns32 vvb; av pns32 vvi xx, c-acp pns32 vvb xx.
(30) sermon (DIV2)
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6062
Wherefore, as men hauing any thing in their power and hand to geue, looke to be asked and desired the gifte thereof:
Wherefore, as men having any thing in their power and hand to give, look to be asked and desired the gift thereof:
c-crq, c-acp n2 vhg d n1 p-acp po32 n1 cc n1 pc-acp vvi, vvb pc-acp vbi vvn cc vvd dt n1 av:
(30) sermon (DIV2)
826
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6063
and thinke them vnworthie the benefit, which thinke themselues too good to craue and desire it:
and think them unworthy the benefit, which think themselves too good to crave and desire it:
cc vvb pno32 j dt n1, r-crq vvb px32 av j pc-acp vvi cc vvi pn31:
(30) sermon (DIV2)
826
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6064
and therefore men often misse those things they woulde full faine haue, because they seeke not to the geuer,
and Therefore men often miss those things they would full feign have, Because they seek not to the giver,
cc av n2 av vvi d n2 pns32 vmd av-j vvi vhi, c-acp pns32 vvb xx p-acp dt n1,
(30) sermon (DIV2)
826
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6065
but goe about by other meanes to obteine them:
but go about by other means to obtain them:
cc-acp vvb a-acp p-acp j-jn n2 pc-acp vvi pno32:
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6066
Euen so God, though he geue many things vnasked, especially to his seruants, and sometimes vnto the wicked:
Even so God, though he give many things unasked, especially to his Servants, and sometime unto the wicked:
av av np1, cs pns31 vvi d n2 j-vvn-u, av-j p-acp po31 n2, cc av p-acp dt j:
(30) sermon (DIV2)
826
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6067
yet woulde hee for his riches and honours be sought vnto; and thinketh them vnworthie his singular benefits, who thinke scorne to desire them:
yet would he for his riches and honours be sought unto; and Thinketh them unworthy his singular benefits, who think scorn to desire them:
av vmd pns31 p-acp po31 n2 cc n2 vbb vvn p-acp; cc vvz pno32 j po31 j n2, r-crq vvb n1 pc-acp vvi pno32:
(30) sermon (DIV2)
826
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6068
wherefore they ofttimes misse of their purpose, because they seeke to obteine it otherwise, then by praier vnto God, who geueth these thinges onely, vnto men.
Wherefore they ofttimes miss of their purpose, Because they seek to obtain it otherwise, then by prayer unto God, who Giveth these things only, unto men.
c-crq pns32 av vvi pp-f po32 n1, c-acp pns32 vvb pc-acp vvi pn31 av, av p-acp n1 p-acp np1, r-crq vvz d n2 av-j, p-acp n2.
(30) sermon (DIV2)
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6069
Which reason Saint Iames here setteth downe in the first place, why men lust & desire after things which they obteine not,
Which reason Saint James Here sets down in the First place, why men lust & desire After things which they obtain not,
r-crq n1 n1 np1 av vvz a-acp p-acp dt ord n1, q-crq n2 vvb cc vvi p-acp n2 r-crq pns32 vvi xx,
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6070
because they aske them not of God.
Because they ask them not of God.
c-acp pns32 vvb pno32 xx pp-f np1.
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6071
Now as this is specially applied here by Saint Iames, so may we more generally consider of it:
Now as this is specially applied Here by Saint James, so may we more generally Consider of it:
av p-acp d vbz av-j vvn av p-acp n1 np1, av vmb pns12 av-dc av-j vvi pp-f pn31:
(30) sermon (DIV2)
827
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6072
and as it is geuen here for a reason why honour and riches (whereafter men seeke) are not alwaies attained:
and as it is given Here for a reason why honour and riches (whereafter men seek) Are not always attained:
cc c-acp pn31 vbz vvn av p-acp dt n1 q-crq n1 cc n2 (av n2 vvb) vbr xx av vvn:
(30) sermon (DIV2)
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6073
so may it be a reason certaine and sound in other thinges innumerable, that therefore we attaine not vnto them,
so may it be a reason certain and found in other things innumerable, that Therefore we attain not unto them,
av vmb pn31 vbi dt n1 j cc j p-acp j-jn n2 j, cst av pns12 vvb xx p-acp pno32,
(30) sermon (DIV2)
827
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6074
because we seek them not from God. We haue no children, and we desire them, but we obteine not:
Because we seek them not from God. We have no children, and we desire them, but we obtain not:
c-acp pns12 vvb pno32 xx p-acp np1. pns12 vhb dx n2, cc pns12 vvb pno32, cc-acp pns12 vvi xx:
(30) sermon (DIV2)
827
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6075
for we seek by some slibber slabber, or other deuice, to obtain thē, but not frō god.
for we seek by Some slibber slabber, or other device, to obtain them, but not from god.
c-acp pns12 vvb p-acp d n1 n1, cc j-jn n1, pc-acp vvi pno32, cc-acp xx p-acp n1.
(30) sermon (DIV2)
827
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6076
We haue not our health of bodie, and we desire it, but wee obtaine it not,
We have not our health of body, and we desire it, but we obtain it not,
pns12 vhb xx po12 n1 pp-f n1, cc pns12 vvb pn31, cc-acp pns12 vvb pn31 xx,
(30) sermon (DIV2)
827
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6077
because we seeke to cunning women, which for the most part are arrant witches: or to skilfull Physicions, in whom we put our confidence;
Because we seek to cunning women, which for the most part Are arrant Witches: or to skilful Physicians, in whom we put our confidence;
c-acp pns12 vvb p-acp j-jn n2, r-crq p-acp dt av-ds n1 vbr j n2: cc p-acp j n2, p-acp ro-crq pns12 vvb po12 n1;
(30) sermon (DIV2)
827
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6078
and by whom (not by God) we look to obteine it.
and by whom (not by God) we look to obtain it.
cc p-acp ro-crq (xx p-acp np1) pns12 vvb pc-acp vvi pn31.
(30) sermon (DIV2)
827
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6079
To be short, generally in all other things, and particularly in enery one, this is a iust cause of not obteining:
To be short, generally in all other things, and particularly in enery one, this is a just cause of not obtaining:
pc-acp vbi j, av-j p-acp d j-jn n2, cc av-j p-acp d crd, d vbz dt j n1 pp-f xx vvg:
(30) sermon (DIV2)
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6080
because we aske not the things we would haue, from god, the only geuer of all good things.
Because we ask not the things we would have, from god, the only giver of all good things.
c-acp pns12 vvb xx dt n2 pns12 vmd vhi, p-acp n1, dt j n1 pp-f d j n2.
(30) sermon (DIV2)
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6081
Where Saint Iames saith, that men obteine not the things which they desire, because they aske them not:
Where Saint James Says, that men obtain not the things which they desire, Because they ask them not:
q-crq n1 np1 vvz, cst n2 vvi xx dt n2 r-crq pns32 vvb, c-acp pns32 vvb pno32 xx:
(30) sermon (DIV2)
829
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6082
we may herence learne how necessarie a thing it is to pray in all our needes,
we may Herein Learn how necessary a thing it is to pray in all our needs,
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and necessities to God, for the supplie of our wants. Wherof hath beene spoken Chap. 1. verse 8. sermon 3. fol. 25. Sermon 27. 2 The second reason why men lust and desire, but obtaine not, because they aske these things amisse;
and necessities to God, for the supply of our Wants. Whereof hath been spoken Chap. 1. verse 8. sermon 3. fol. 25. Sermon 27. 2 The second reason why men lust and desire, but obtain not, Because they ask these things amiss;
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to lay them out vpon their pleasures. They desire and aske riches, to spend them lewdly:
to lay them out upon their pleasures. They desire and ask riches, to spend them lewdly:
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they would haue honour, to abuse it shamefully.
they would have honour, to abuse it shamefully.
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Thus they aske, but they aske amisse, to spend and lay out riches vpon their pleasures:
Thus they ask, but they ask amiss, to spend and lay out riches upon their pleasures:
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that is, to euill vses, to euill purposes. This reason is added by the way of preuen•ing an obiection: these men might haue said:
that is, to evil uses, to evil Purposes. This reason is added by the Way of preuen•ing an objection: these men might have said:
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Doe not we aske? yea, assuredly we aske, and we aske dayly, and yet o•taine not.
Do not we ask? yea, assuredly we ask, and we ask daily, and yet o•taine not.
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Wherefore sayest thou, O blessed Apostle, that wee obtaine not, because we aske not? Hereunto Saint Iames answereth:
Wherefore Sayest thou, Oh blessed Apostle, that we obtain not, Because we ask not? Hereunto Saint James Answers:
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well it may bee that you aske: but when you doe aske, yet you aske amisse:
well it may be that you ask: but when you do ask, yet you ask amiss:
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for you aske these things, and Gods good blessings, to spend them vpon your pleasures, to euill vses, to euill purposes:
for you ask these things, and God's good blessings, to spend them upon your pleasures, to evil uses, to evil Purposes:
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therefore though you aske, yet you obtaine not. God, who is rich to all such as call vpon him, promiseth to heare men,
Therefore though you ask, yet you obtain not. God, who is rich to all such as call upon him, promises to hear men,
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but yet so, as that they pray according to his will, and a right:
but yet so, as that they pray according to his will, and a right:
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but when we pray amisse, he will not heare vs. Saint Iohn saith, that what soeuer we aske according to the will of God, wee shall obtaine it.
but when we pray amiss, he will not hear us Saint John Says, that what soever we ask according to the will of God, we shall obtain it.
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If then we aske not aright, neither according to Gods will, then may we not looke to obtaine the thinges wee pray for.
If then we ask not aright, neither according to God's will, then may we not look to obtain the things we pray for.
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Saint Hierom writing vpon the wordes of Christ in the gospell, saith well and worthily. If hee that asketh obtaine: and he that seeketh, finde;
Saint Hieronymus writing upon the words of christ in the gospel, Says well and worthily. If he that asks obtain: and he that seeks, find;
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and it be opened to him that knocketh; then to whom it is not giuen: who findeth not, and to whome it is not opened:
and it be opened to him that knocketh; then to whom it is not given: who finds not, and to whom it is not opened:
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it is apparant that he hath not asked, sought, knocked as he should: agreeable to the words of this Apostle:
it is apparent that he hath not asked, sought, knocked as he should: agreeable to the words of this Apostle:
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you aske and haue not, because you aske amisse.
you ask and have not, Because you ask amiss.
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Many other causes there are, why men (desiring and asking things from God) yet doe not obteine the thinges they aske. 1 They which aske, are oftentimes wicked:
Many other Causes there Are, why men (desiring and asking things from God) yet do not obtain the things they ask. 1 They which ask, Are oftentimes wicked:
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and such God heareth not, though they multiplie sundrie praiers.
and such God hears not, though they multiply sundry Prayers.
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The Lord therefore said to the wicked Iewes, that he would not heare them, though they poured out many praiers vnto him:
The Lord Therefore said to the wicked Iewes, that he would not hear them, though they poured out many Prayers unto him:
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neither see them, albeit they stretched out their hands vnto him.
neither see them, albeit they stretched out their hands unto him.
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To which purpose he protesteth in Ezechiel, that for their abhominations hee woulde not heare his people.
To which purpose he protesteth in Ezechiel, that for their abominations he would not hear his people.
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Amos in many places, almost in euery Chapter witnesseth, that God woulde not turne to sundrie people:Amos in many places, almost in every Chapter Witnesseth, that God would not turn to sundry people:
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hauing regard to the manifold transgressions which they had committed, for which hee woulde shewe no fauourable countenaunce vnto them, neither heare them.
having regard to the manifold transgressions which they had committed, for which he would show no favourable countenance unto them, neither hear them.
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The Prophet affirmeth that God woulde not heare the wicked people, which hated the good, & loued the euill:
The Prophet Affirmeth that God would not hear the wicked people, which hated the good, & loved the evil:
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oppressed their brethren by cruell extortion, and plucked their skinnes from their backes:
oppressed their brothers by cruel extortion, and plucked their skins from their backs:
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and their flesh from their bones, and chopt them in peeces as flesh to the pot, and meate to the caldron.
and their Flesh from their bones, and chopped them in Pieces as Flesh to the pot, and meat to the caldron.
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The blinde man in the Gospel, restored to sight by Christ, whom the malicious Scribes and Pharisies reputed for wicked,
The blind man in the Gospel, restored to sighed by christ, whom the malicious Scribes and Pharisees reputed for wicked,
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because hee did that miracle on the Sabboth day: sheweth that Christ was righteous, because that God heard him:
Because he did that miracle on the Sabbath day: shows that christ was righteous, Because that God herd him:
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we know (saith he) that God heareth not sinners: (wicked men, contemning God,
we know (Says he) that God hears not Sinners: (wicked men, contemning God,
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and delighting in sinne) but if any man be a worshipper of God, and dooth his will: him God heareth.
and delighting in sin) but if any man be a worshipper of God, and doth his will: him God hears.
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VVhereby it appeareth, that the wickednes of men, is one cause vvhy they are not heard of God.
Whereby it appears, that the wickedness of men, is one cause why they Are not herd of God.
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2 Sometimes men aske and obtaine not, because they themselues are hard hearted vnto others, and will not heare them.
2 Sometime men ask and obtain not, Because they themselves Are hard hearted unto Others, and will not hear them.
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Dauid auouching that God reiecteth the praiers of such, as themselues reiected the crie of the afflicted, sayeth: David avouching that God rejects the Prayers of such, as themselves rejected the cry of the afflicted, Saith:
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They cryed, but there was none to saue them: euen vnto the Lord, but he would not heare them.
They cried, but there was none to save them: even unto the Lord, but he would not hear them.
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Solomon his sonne subscribeth to his father, when he writeth that such as shutte their eares vnto the cries of other men, shoulde crie themselues and not be heard. Solomon his son subscribeth to his father, when he Writeth that such as shut their ears unto the cries of other men, should cry themselves and not be herd.
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Therefore our Sauiour exhorteth all men when they pray, to be readie to forgiue others, and heare their desires, that they themselues crying, may be receyued.
Therefore our Saviour exhorteth all men when they pray, to be ready to forgive Others, and hear their Desires, that they themselves crying, may be received.
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VVherefore when vvee will not graunt the humble and needfull desires of the poore afflicted: when wee are so strait laced:
Wherefore when we will not grant the humble and needful Desires of the poor afflicted: when we Are so strait laced:
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so maliciously minded, so hard hearted, that wee will heare no suite made vnto vs:
so maliciously minded, so hard hearted, that we will hear no suit made unto us:
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our selues may often crie and not bee heard, and sundrie times aske that wee obtaine not:
our selves may often cry and not be herd, and sundry times ask that we obtain not:
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For God is not commonly woont to heare such as disdaine the cries of their poore brethren.
For God is not commonly wont to hear such as disdain the cries of their poor brothers.
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3 Sometimes men aske those things which are hurtfull vnto them: therefore not to aske them were wisedome:
3 Sometime men ask those things which Are hurtful unto them: Therefore not to ask them were Wisdom:
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but when we aske them, not to obtaine them, is mercie from God. The Israelites asked meate for their lust:
but when we ask them, not to obtain them, is mercy from God. The Israelites asked meat for their lust:
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in anger it was giuen, which to haue denied had bene mercie. S. Augustine saith therof:
in anger it was given, which to have denied had be mercy. S. Augustine Says thereof:
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that God denieth sometimes things in mercie, which in wrath he giueth. If then wee aske euill things, it is his louing kindnesse not to graunt them.
that God Denieth sometime things in mercy, which in wrath he gives. If then we ask evil things, it is his loving kindness not to grant them.
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VVherein God dealeth with men, as a tender father with his children: if a childe aske an euill thing, the father denieth it in loue:
Wherein God deals with men, as a tender father with his children: if a child ask an evil thing, the father Denieth it in love:
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if he aske a cole of burning fire: a sharpe poynted, or sharpe edged knife: if hee aske poyson for honie: a Scorpion for an egge: for an Eele, a Serpent:
if he ask a coal of burning fire: a sharp pointed, or sharp edged knife: if he ask poison for honey: a Scorpion for an egg: for an Eel, a Serpent:
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or whatsoeuer other thing bee hurtfull: if hee loue his childe, hee will denie it:
or whatsoever other thing be hurtful: if he love his child, he will deny it:
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euen so when wee not knowing what or howe to aske aright, desire hurtfull things from God:
even so when we not knowing what or how to ask aright, desire hurtful things from God:
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in mercie hee heareth not, but denieth our praiers.
in mercy he hears not, but Denieth our Prayers.
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When Plato considered that men through ignoraunce oftentimes desire hurtfull things, which being graunted were euill to the parties:
When Plato considered that men through ignorance oftentimes desire hurtful things, which being granted were evil to the parties:
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hee protesteth this to bee the best forme of praier: which he gathered out of the olde Poets:
he protesteth this to be the best Form of prayer: which he gathered out of the old Poets:
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Iupiter king, giue vnto vs praying, and not praying: vowing and not vowing: those things which are best:Iupiter King, give unto us praying, and not praying: vowing and not vowing: those things which Are best:
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and commaunde that euill things bee farre from vs, though wee desire them.
and command that evil things be Far from us, though we desire them.
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Thus the heathenish Philosopher sawe, that it was not good to be heard, when men pray for, or desire hurtfull things.
Thus the Heathenish Philosopher saw, that it was not good to be herd, when men pray for, or desire hurtful things.
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If the heathen desired not to bee heard when they prayed for euill things to their gods, which indeede were no Gods:
If the heathen desired not to be herd when they prayed for evil things to their God's, which indeed were no God's:
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shall not wee repute it a great mercie, from the eternall and euerliuing God, to haue our prayers denyed,
shall not we repute it a great mercy, from the Eternal and everliving God, to have our Prayers denied,
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when wee desire things that are hurtfull? Men therefore praying for things hurtfull to themselues, are in mercie repelled and denied.
when we desire things that Are hurtful? Men Therefore praying for things hurtful to themselves, Are in mercy repelled and denied.
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Which things if we should obtaine at the hands of God, therein saith Chrysostom, God should shew himselfe an enemie, rather then a louing father.
Which things if we should obtain At the hands of God, therein Says Chrysostom, God should show himself an enemy, rather then a loving father.
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4 Sometimes we aske things vniust, vnhonest, vnlawfull: 4 Sometime we ask things unjust, unhonest, unlawful:
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would wee God to graunt our prayers? Some men aske the liues of their enemies:
would we God to grant our Prayers? some men ask the lives of their enemies:
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some men aske the goods of their brethren: some men aske the vnlawfull vse of strange women:
Some men ask the goods of their brothers: Some men ask the unlawful use of strange women:
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some men aske their owne death: some men the death of their children: some aske agaynst charitie: some agaynst equitie: some against honestie: manie against pietie and vertue.
Some men ask their own death: Some men the death of their children: Some ask against charity: Some against equity: Some against honesty: many against piety and virtue.
d n2 vvb po32 d n1: d n2 dt n1 pp-f po32 n2: d vvb p-acp n1: d p-acp n1: d p-acp n1: d p-acp n1 cc n1.
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And therefore they haue the repulse at the handes of God.
And Therefore they have the repulse At the hands of God.
cc av pns32 vhb dt n1 p-acp dt n2 pp-f np1.
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Wherefore it shall bee good and profitable for men, throughly to determine in themselues to aske onely good things at the hands of God, least they receyue the deniall.
Wherefore it shall be good and profitable for men, thoroughly to determine in themselves to ask only good things At the hands of God, lest they receive the denial.
c-crq pn31 vmb vbi j cc j p-acp n2, av-j pc-acp vvi p-acp px32 pc-acp vvi av-j j n2 p-acp dt n2 pp-f np1, cs pns32 vvb dt n1.
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For men asking vniust, vnlawfull, vnhonest things, are not heard at the handes of God: and there petitions are voide and of none effect.
For men asking unjust, unlawful, unhonest things, Are not herd At the hands of God: and there petitions Are void and of none Effect.
p-acp n2 vvg j, j-u, j-u n2, vbr xx vvn p-acp dt n2 pp-f np1: cc a-acp n2 vbr j cc pp-f pi n1.
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When an importunate or rather impudent suter came to Agesilaus the king, earnestly entreating him in a certaine matter, and saide;
When an importunate or rather impudent suitor Come to Agesilaus the King, earnestly entreating him in a certain matter, and said;
c-crq dt j cc av-c j n1 vvd p-acp np1 dt n1, av-j vvg pno31 p-acp dt j n1, cc vvd;
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Sir, might it please your grace, you promised me such a thing: Truth, quoth the king, so the thing were honest and iust that thou requirest;
Sir, might it please your grace, you promised me such a thing: Truth, quoth the King, so the thing were honest and just that thou requirest;
n1, vmd pn31 vvi po22 n1, pn22 vvd pno11 d dt n1: n1, vvd dt n1, av dt n1 vbdr j cc j cst pns21 vv2;
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otherwise I spoke it, but promised it not. The suter replied and vrged further:
otherwise I spoke it, but promised it not. The suitor replied and urged further:
av pns11 vvd pn31, cc-acp vvd pn31 xx. dt n1 vvd cc vvn av-jc:
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It becommeth a King to perfourme euerie worde of his mouth, yea, if it were but a becke or nodde of his heade: To whome the king answered:
It becomes a King to perform every word of his Mouth, yea, if it were but a beck or nod of his head: To whom the King answered:
pn31 vvz dt n1 pc-acp vvi d n1 pp-f po31 n1, uh, cs pn31 vbdr p-acp dt n1 cc n1 pp-f po31 n1: p-acp ro-crq dt n1 vvd:
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no more, sayeth hee, then it becommeth him that will craue any thing of a king, to aske onely that is rightfull and honest.
no more, Saith he, then it becomes him that will crave any thing of a King, to ask only that is rightful and honest.
av-dx av-dc, vvz pns31, cs pn31 vvz pno31 cst vmb vvi d n1 pp-f dt n1, pc-acp vvi av-j cst vbz j cc j.
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And thus the king cut off his shamelesse suter.
And thus the King Cut off his shameless suitor.
cc av dt n1 vvn a-acp po31 j n1.
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VVoulde God all Kings, Queenes, and Princes, woudle denie all sutes, vnhonest, vniust, vnlawfull, or such as tende either to priuate hurt,
Would God all Kings, Queens, and Princes, woudle deny all suits, unhonest, unjust, unlawful, or such as tend either to private hurt,
vmd n1 d n2, n2, cc n2, n1 vvb d n2, j, j-u, j-u, cc d c-acp vvi d p-acp j n1,
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or publike harme in their kingdomes. Shall a mortall man, and earthly king: shall a heathen which knewe not God aright, denie sutes which are vniust:
or public harm in their kingdoms. Shall a Mortal man, and earthly King: shall a heathen which knew not God aright, deny suits which Are unjust:
cc j n1 p-acp po32 n2. vmb dt j-jn n1, cc j n1: vmb dt j-jn r-crq vvd xx np1 av, vvb n2 r-crq vbr j:
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and shall not GOD our heauenly King denie such sutes and petitions as are vncharitable, vnhonest, vnlawfull, vniust,
and shall not GOD our heavenly King deny such suits and petitions as Are uncharitable, unhonest, unlawful, unjust,
cc vmb xx np1 po12 j n1 vvi d n2 cc n2 c-acp vbr j, j-u, j-u, j-u,
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when they are made vnto him? God beeing righteous, delighteth onely in righteousnesse, and equitie:
when they Are made unto him? God being righteous, delights only in righteousness, and equity:
c-crq pns32 vbr vvn p-acp pno31? np1 vbg j, vvz av-j p-acp n1, cc n1:
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VVherefore he will not admit wicked, vniust, and vngodly prayers made vnto him.
Wherefore he will not admit wicked, unjust, and ungodly Prayers made unto him.
c-crq pns31 vmb xx vvi j, j, cc j n2 vvn p-acp pno31.
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5 As for these causes the prayers of men are put backe and repelled with God:
5 As for these Causes the Prayers of men Are put back and repelled with God:
crd a-acp p-acp d n2 dt n2 pp-f n2 vbr vvn av cc vvn p-acp np1:
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so also, as Saint Iames toucheth, when we aske amisse, to consume and lay out these things vpon our vaine pleasures.
so also, as Saint James touches, when we ask amiss, to consume and lay out these things upon our vain pleasures.
av av, c-acp n1 np1 vvz, c-crq pns12 vvb av, pc-acp vvi cc vvi av d n2 p-acp po12 j n2.
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Thus when we pray, it is no maruel that we be denied.
Thus when we pray, it is no marvel that we be denied.
av c-crq pns12 vvb, pn31 vbz dx vvb cst pns12 vbb vvn.
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Wherby it appeareth, that in euery prayer which we would to be of force and effectual, wee must haue a chiefe regarde and respect to the ende vvherefore vve pray.
Whereby it appears, that in every prayer which we would to be of force and effectual, we must have a chief regard and respect to the end Wherefore we pray.
c-crq pn31 vvz, cst p-acp d n1 r-crq pns12 vmd pc-acp vbi pp-f n1 cc j, pns12 vmb vhi dt j-jn n1 cc n1 p-acp dt n1 q-crq pns12 vvb.
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The endes of godly prayers, are, as I suppose three: our owne neede: the want of others: the glorie of God.
The ends of godly Prayers, Are, as I suppose three: our own need: the want of Others: the glory of God.
dt n2 pp-f j n2, vbr, c-acp pns11 vvb crd: po12 d n1: dt n1 pp-f n2-jn: dt n1 pp-f np1.
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VVhich endes if wee respect in the d•sires of our heartes to GOD, wee shall bee heard according to his will.
Which ends if we respect in the d•sires of our hearts to GOD, we shall be herd according to his will.
r-crq n2 cs pns12 vvb p-acp dt n2 pp-f po12 n2 p-acp np1, pns12 vmb vbi vvn vvg p-acp po31 n1.
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If wee regarde other endes then in holy Scripture can bee iustifyed, no maruaile that wee obtaine not.
If we regard other ends then in holy Scripture can be justified, no marvel that we obtain not.
cs pns12 vvi j-jn n2 av p-acp j n1 vmb vbi vvn, dx n1 cst pns12 vvb xx.
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1 And first, in prayer wee must respect our owne neede, which either is in things inwardly and touching the soule:
1 And First, in prayer we must respect our own need, which either is in things inwardly and touching the soul:
vvn cc ord, p-acp n1 pns12 vmb vvi po12 d n1, r-crq d vbz p-acp n2 av-j cc vvg dt n1:
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which beeing the more excellent part, ought first of all to bee considered, and those things chiefly to bee sought, which appertaine to the saluation thereof:
which being the more excellent part, ought First of all to be considered, and those things chiefly to be sought, which appertain to the salvation thereof:
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as the most excellent gift of fayth, repentaunce, loue, good woorkes, pardon of sinnes, pacience in aduersitie, lowlinesse in prosperitie, peace of conscience, assuraunce of hope, ioy of the holie Ghost, and the like:
as the most excellent gift of faith, Repentance, love, good works, pardon of Sins, patience in adversity, lowliness in Prosperity, peace of conscience, assurance of hope, joy of the holy Ghost, and the like:
c-acp dt av-ds j n1 pp-f n1, n1, n1, j n2, n1 pp-f n2, n1 p-acp n1, n1 p-acp n1, n1 pp-f n1, n1 pp-f n1, n1 pp-f dt j n1, cc dt j:
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whereof our Sauiour Christ aduertiseth vs: first of all seeke the kingdome of GOD, or of heauen, and the righteousnesse thereof,
whereof our Saviour christ advertiseth us: First of all seek the Kingdom of GOD, or of heaven, and the righteousness thereof,
c-crq po12 n1 np1 vvz pno12: ord pp-f d vvb dt n1 pp-f np1, cc pp-f n1, cc dt n1 av,
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and all other things shall bee ministred vnto you.
and all other things shall be ministered unto you.
cc d j-jn n2 vmb vbi vvn p-acp pn22.
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Of which things we shoulde haue speciall regarde, in as much as wee are but straungers here,
Of which things we should have special regard, in as much as we Are but Strangers Here,
pp-f r-crq n2 pns12 vmd vhi j n1, p-acp c-acp d c-acp pns12 vbr p-acp n2 av,
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and haue no citie of abode, but looke for another, in the kingdome of Christ, wherin is the dwelling of Gods Saints for euer.
and have no City of Abided, but look for Another, in the Kingdom of christ, wherein is the Dwelling of God's Saints for ever.
cc vhb dx n1 pp-f n1, cc-acp vvb p-acp j-jn, p-acp dt n1 pp-f np1, c-crq vbz dt n-vvg pp-f npg1 n2 p-acp av.
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Either else our neede is in things outwarde, concerning our bodies, for the competencie of things therevnto, it is also lawfull to pray-Looking therefore vnto our bodily neede,
Either Else our need is in things outward, Concerning our bodies, for the competency of things thereunto, it is also lawful to pray-Looking Therefore unto our bodily need,
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for the supplie of that our want, wee may pray without offence to God.
for the supply of that our want, we may pray without offence to God.
p-acp dt n1 pp-f d po12 n1, pns12 vmb vvi p-acp n1 p-acp np1.
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Solomon the wise man respecting this ende, prayed neither for much wealth, neither to be pressed downe with pouertie, Solomon the wise man respecting this end, prayed neither for much wealth, neither to be pressed down with poverty,
np1 dt j n1 vvg d n1, vvd av-dx p-acp d n1, av-dx pc-acp vbi vvn a-acp p-acp n1,
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but to haue mediocritie, and a competencie to supplie all want.
but to have mediocrity, and a competency to supply all want.
cc-acp pc-acp vhi n1, cc dt n1 pc-acp vvi d n1.
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Our Sauiour woulde for this ende, that men should dayly pray, for their daylie breade, whereunder all needefull things for this life are comprehended.
Our Saviour would for this end, that men should daily pray, for their daily bread, whereunder all needful things for this life Are comprehended.
po12 n1 vmd p-acp d n1, cst n2 vmd av-j vvi, p-acp po32 j n1, av d j n2 p-acp d n1 vbr vvn.
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Thus may wee pray for meate, for drinke, for health of bodie, deliueraunce out of prison, prosperous successe in common affaires, and all other the like:
Thus may we pray for meat, for drink, for health of body, deliverance out of prison, prosperous success in Common affairs, and all other the like:
av vmb pns12 vvb p-acp n1, p-acp n1, p-acp n1 pp-f n1, n1 av pp-f n1, j n1 p-acp j n2, cc d n-jn dt av-j:
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according as our need shall be. For our owne wants and needes therefore, we may pray to God for temporall things.
according as our need shall be. For our own Wants and needs Therefore, we may pray to God for temporal things.
vvg p-acp po12 n1 vmb vbi. p-acp po12 d n2 cc vvz av, pns12 vmb vvi p-acp np1 p-acp j n2.
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2 As the supplie of our owne wants is one ende in prayer respected:
2 As the supply of our own Wants is one end in prayer respected:
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so also may wee pray for temporall things, that our brethren may by vs bee sustained.
so also may we pray for temporal things, that our brothers may by us be sustained.
av av vmb pns12 vvb p-acp j n2, cst po12 n2 vmb p-acp pno12 vbi vvn.
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VVherefore, when I desire a competent state of liuing, not onely to mainetaine my selfe, and mine owne familie:
Wherefore, when I desire a competent state of living, not only to maintain my self, and mine own family:
q-crq, c-crq pns11 vvb dt j n1 pp-f vvg, xx av-j pc-acp vvi po11 n1, cc po11 d n1:
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but that I also may haue whereby to releeue my needie neighbour, I pray not amisse.
but that I also may have whereby to relieve my needy neighbour, I pray not amiss.
cc-acp cst pns11 av vmb vhi c-crq pc-acp vvi po11 j n1, pns11 vvb xx av.
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For if it be a blessed thing, rather to giue, then to receyue, as Saint Paul gathered out of our Sauiour:
For if it be a blessed thing, rather to give, then to receive, as Saint Paul gathered out of our Saviour:
p-acp cs pn31 vbb dt j-vvn n1, av-c pc-acp vvi, cs pc-acp vvi, c-acp n1 np1 vvd av pp-f po12 n1:
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then to desire these temporall things, to bee able to minister to the needes of our brethren, is commendable.
then to desire these temporal things, to be able to minister to the needs of our brothers, is commendable.
av pc-acp vvi d j n2, pc-acp vbi j pc-acp vvi p-acp dt n2 pp-f po12 n2, vbz j.
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And for this cause to desire not goodes onelie, but might also to protect the Saintes: power to preserue them:
And for this cause to desire not goods only, but might also to Pact the Saints: power to preserve them:
cc p-acp d n1 pc-acp vvi xx n2-j av-j, cc-acp vmd av pc-acp vvi dt n2: n1 pc-acp vvi pno32:
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honour and worldlie countenaunce to deliuer them from the tyrannie of the wicked: I hold it tollerable, both in the temporaltie and also in the cleargie.
honour and worldly countenance to deliver them from the tyranny of the wicked: I hold it tolerable, both in the temporalty and also in the Clergy.
n1 cc j n1 pc-acp vvi pno32 p-acp dt n1 pp-f dt j: pns11 vvb pn31 j, av-d p-acp dt n1 cc av p-acp dt n1.
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3 Finally, in our prayers, wee must set the glorie of GOD before our eyes: seeking his glorie in all things:
3 Finally, in our Prayers, we must Set the glory of GOD before our eyes: seeking his glory in all things:
crd av-j, p-acp po12 n2, pns12 vmb vvi dt n1 pp-f np1 p-acp po12 n2: vvg po31 n1 p-acp d n2:
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alwayes bearing in minde Saint Pauls most graue and diuine counsaile:
always bearing in mind Saint Paul's most graven and divine counsel:
av vvg p-acp n1 n1 npg1 av-js j cc j-jn n1:
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VVhether wee eate or drinke, or what soeuer other thing wee doe, let vs doe all to the glorie of GOD.
Whether we eat or drink, or what soever other thing we do, let us do all to the glory of GOD.
cs pns12 vvb cc vvi, cc q-crq av j-jn n1 pns12 vdb, vvb pno12 vdi d p-acp dt n1 pp-f np1.
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This shall wee best doe, when we referre our selues wholy to the will of GOD.
This shall we best do, when we refer our selves wholly to the will of GOD.
d vmb pns12 av-js vdi, c-crq pns12 vvb po12 n2 av-jn p-acp dt n1 pp-f np1.
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As Dauid, who desiring deliueraunce from the vnnaturall dealing of Absalon, and to bee restored to the Tabernacle of GOD:
As David, who desiring deliverance from the unnatural dealing of Absalom, and to be restored to the Tabernacle of GOD:
p-acp np1, r-crq vvg n1 p-acp dt j n-vvg pp-f np1, cc pc-acp vbi vvn p-acp dt n1 pp-f np1:
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yet hee referreth all to the will of GOD, to doe with him as shoulde seeme best in his eyes.
yet he Refers all to the will of GOD, to do with him as should seem best in his eyes.
av pns31 vvz d p-acp dt n1 pp-f np1, pc-acp vdi p-acp pno31 a-acp vmd vvi av-js p-acp po31 n2.
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And our Sauiour Christ, crauing that the bitter cuppe of persecution, yea of his passion might passe from him:
And our Saviour christ, craving that the bitter cup of persecution, yea of his passion might pass from him:
cc po12 n1 np1, vvg cst dt j n1 pp-f n1, uh pp-f po31 n1 vmd vvi p-acp pno31:
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yet said he, not my will O father, but thine be fulfilled.
yet said he, not my will Oh father, but thine be fulfilled.
av vvd pns31, xx po11 n1 uh n1, cc-acp png21 vbb vvn.
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These endes in our prayers ought we to respect if we will looke for any thing at the hands of God,
These ends in our Prayers ought we to respect if we will look for any thing At the hands of God,
np1 n2 p-acp po12 n2 vmd pns12 pc-acp vvi cs pns12 vmb vvi p-acp d n1 p-acp dt n2 pp-f np1,
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or haue our praiers heard of him. But if we respect other and worldly ends, our praiers shalbe voide and without effects:
or have our Prayers herd of him. But if we respect other and worldly ends, our Prayers shall void and without effects:
cc vhb po12 n2 vvn pp-f pno31. cc-acp cs pns12 vvb j-jn cc j n2, po12 n2 vmb|vbi j cc p-acp n2:
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when then we pray with the mother of Zebedeus childrē, that either our selues or children may sit at the right or left hand of Christ, respecting our owne ambitiō,
when then we pray with the mother of Zebedee children, that either our selves or children may fit At the right or left hand of christ, respecting our own ambition,
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& not, either our owne need, or the aide of other, or the glorie of God;
& not, either our own need, or the aid of other, or the glory of God;
cc xx, d po12 d n1, cc dt n1 pp-f n-jn, cc dt n1 pp-f np1;
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we are worthy with her, to be repelled:
we Are worthy with her, to be repelled:
pns12 vbr j p-acp pno31, pc-acp vbi vvn:
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when we desire to bye the gift of the holy Ghost with monie as Simon Magus did;
when we desire to buy the gift of the holy Ghost with money as Simon Magus did;
c-crq pns12 vvb pc-acp vvi dt n1 pp-f dt j n1 p-acp n1 c-acp np1 np1 vdd;
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thereby neyther seeking the benefite of the brethren, nor the glory of God: but thinking by that feate to get much mony: we deserue the repulse:
thereby neither seeking the benefit of the brothers, nor the glory of God: but thinking by that feat to get much money: we deserve the repulse:
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& to heare with him, thy monie perish with thee: if men desire riches, not to supply their owne needes:
& to hear with him, thy money perish with thee: if men desire riches, not to supply their own needs:
cc pc-acp vvi p-acp pno31, po21 n1 vvi p-acp pno21: cs n2 vvb n2, xx pc-acp vvi po32 d n2:
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neither to helpe their brethren in their necessities; neither to vse them to Gods glory;
neither to help their brothers in their necessities; neither to use them to God's glory;
av-dx pc-acp vvi po32 n2 p-acp po32 n2; av-dx pc-acp vvi pno32 p-acp npg1 n1;
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but to counteruaile and counterpeese their enimies in wealth, and therein to make their partes a good:
but to countervail and counterpeese their enemies in wealth, and therein to make their parts a good:
cc-acp pc-acp vvi cc n1 po32 n2 p-acp n1, cc av pc-acp vvi po32 n2 dt j:
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if we desire riches, to ruffle in our silkes and veluets: and set out our selues in flaunting wise:
if we desire riches, to ruffle in our silks and velvets: and Set out our selves in flaunting wise:
cs pns12 vvb n2, pc-acp vvi p-acp po12 n2 cc n2: cc vvd av po12 n2 p-acp j-vvg n1:
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to apparell our selues gorgiously, and to fare deliciously euery day, with the glutton in the gospell:
to apparel our selves gorgeously, and to fare deliciously every day, with the glutton in the gospel:
pc-acp vvi po12 n2 av-j, cc pc-acp vvi av-j d n1, p-acp dt n1 p-acp dt n1:
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to wallow and walter in all carnall and fleshly pleasure; or any wise to mispende the things wee craue at the handes of God;
to wallow and walter in all carnal and fleshly pleasure; or any wise to mispende the things we crave At the hands of God;
pc-acp vvi cc vvi p-acp d j cc j n1; cc d j pc-acp vvi dt n2 pns12 vvb p-acp dt n2 pp-f np1;
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we aske amisse, to lay it out vpon our pleasures; and therefore are wee seldome hearde so praying.
we ask amiss, to lay it out upon our pleasures; and Therefore Are we seldom heard so praying.
pns12 vvb av, pc-acp vvi pn31 av p-acp po12 n2; cc av vbr pns12 av vvn av vvg.
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Thus to pray for riches to fulfill our filthie desire, to oppresse our poore brethren; to craue honour, that we may liue without checke as we luste our selues;
Thus to pray for riches to fulfil our filthy desire, to oppress our poor brothers; to crave honour, that we may live without check as we lust our selves;
av pc-acp vvi p-acp n2 pc-acp vvi po12 j n1, pc-acp vvi po12 j n2; pc-acp vvi n1, cst pns12 vmb vvi p-acp n1 c-acp pns12 n1 po12 n2;
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to afflict others vvhich are inferiour vnto vs: this vvere to aske amisse, to spent the thinges vvee aske vppon our pleasures:
to afflict Others which Are inferior unto us: this were to ask amiss, to spent the things we ask upon our pleasures:
pc-acp vvi n2-jn r-crq vbr j-jn p-acp pno12: d vbdr pc-acp vvi av, pc-acp vvd dt n2 pns12 vvb p-acp po12 n2:
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yea it vvere great impudencie to desire the help, patronage and fauour of God in those things, vvhich shame restrayneth to make knovven to others:
yea it were great impudency to desire the help, patronage and favour of God in those things, which shame restraineth to make known to Others:
uh pn31 vbdr j n1 pc-acp vvi dt n1, n1 cc n1 pp-f np1 p-acp d n2, r-crq n1 vvz pc-acp vvi vvn p-acp n2-jn:
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in vvhich order vvhen vve pray, vve are not only not heard of God, but also sometimes seuerely punished.
in which order when we pray, we Are not only not herd of God, but also sometime severely punished.
p-acp r-crq n1 c-crq pns12 vvb, pns12 vbr xx j xx vvn pp-f np1, cc-acp av av av-j vvn.
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And these are the two causes why mens desires are voide of effect; partly because we aske not:
And these Are the two Causes why men's Desires Are void of Effect; partly Because we ask not:
cc d vbr dt crd n2 c-crq ng2 n2 vbr j pp-f n1; av c-acp pns12 vvb xx:
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partly because, when we do aske, wee aske amisse, to consume it on our pleasures. Let vs pray, &c.
partly Because, when we do ask, we ask amiss, to consume it on our pleasures. Let us pray, etc.
av c-acp, c-crq pns12 vdb vvi, pns12 vvb av, pc-acp vvi pn31 p-acp po12 n2. vvb pno12 vvi, av
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Iames Chapter. 4. verses 4. 5. 6. Sermon 18. Verse 4.
James Chapter. 4. Verses 4. 5. 6. Sermon 18. Verse 4.
np1 n1. crd n2 crd crd crd n1 crd n1 crd
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Ye adulterers and adulteresses, know you not, that the amitie of the world is enmitie with God? whosoeuer therfore wil be a friend of the world, maketh himselfe the enemie of God. 5.
You Adulterers and Adulteresses, know you not, that the amity of the world is enmity with God? whosoever Therefore will be a friend of the world, makes himself the enemy of God. 5.
pn22 n2 cc n2, vvb pn22 xx, cst dt n1 pp-f dt n1 vbz n1 p-acp np1? r-crq av vmb vbi dt n1 pp-f dt n1, vvz px31 dt n1 pp-f np1. crd
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Do you thinke that the Scripture saith in vaine, the spirite that dwelleth in vs lusteth after enuie? 6.
Do you think that the Scripture Says in vain, the Spirit that dwells in us Lusteth After envy? 6.
vdb pn22 vvi cst dt n1 vvz p-acp j, dt n1 cst vvz p-acp pno12 vvz p-acp n1? crd
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But the Scripture offereth more grace, and therefore saith; God resisteth the prowde, and giueth grace to the humble.
But the Scripture Offereth more grace, and Therefore Says; God Resisteth the proved, and gives grace to the humble.
p-acp dt n1 vvz dc n1, cc av vvz; np1 vvz dt j, cc vvz n1 p-acp dt j.
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WHich wordes contayne the last and fifth thing in the first part of this chapter: WHich words contain the last and fifth thing in the First part of this chapter:
r-crq n2 vvb dt ord cc ord n1 p-acp dt ord n1 pp-f d n1:
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which is a sharpe and bitter reproofe of wicked men, for follovving the vayne and filthie desires of the vvorld.
which is a sharp and bitter reproof of wicked men, for following the vain and filthy Desires of the world.
r-crq vbz dt j cc j n1 pp-f j n2, p-acp j-vvg dt j cc j n2 pp-f dt n1.
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These three verses containing the fifth and last member of the first parte of this cbapter: These three Verses containing the fifth and last member of the First part of this cbapter:
d crd n2 vvg dt ord cc ord n1 pp-f dt ord n1 pp-f d n1:
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note vnto vs three things, namely 1. The reproofe it selfe, in part of the 4. verse: ye adulterers and adulteresses know you not that the friendship of the worlde, is enmitie with God? 2. The reason of the reproofe:
note unto us three things, namely 1. The reproof it self, in part of the 4. verse: you Adulterers and Adulteresses know you not that the friendship of the world, is enmity with God? 2. The reason of the reproof:
vvb p-acp pno12 crd n2, av crd dt n1 pn31 n1, p-acp n1 pp-f dt crd n1: pn22 n2 cc n2 vvb pn22 xx d dt n1 pp-f dt n1, vbz n1 p-acp np1? crd dt n1 pp-f dt n1:
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in the rest of 4. verse: because hee that professeth friendship to the world, professeth enmitie to Godward. in the rest of 4. verse: Because he that Professes friendship to the world, Professes enmity to Godward.
p-acp dt n1 pp-f crd n1: c-acp pns31 cst vvz n1 p-acp dt n1, vvz n1 p-acp n1.
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3. The preuenting of an obiection. vers. 5. 6. 1. Of these three, the first is the reproofe it selfe:
3. The preventing of an objection. vers. 5. 6. 1. Of these three, the First is the reproof it self:
crd dt vvg pp-f dt n1. fw-la. crd crd crd pp-f d crd, dt ord vbz dt n1 pn31 n1:
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wherein S. Iames sharpely rebuketh men for the lustes and desires in them, which in these wordes is contained:
wherein S. James sharply Rebuketh men for the lusts and Desires in them, which in these words is contained:
c-crq n1 np1 av-j vvz n2 p-acp dt n2 cc n2 p-acp pno32, r-crq p-acp d n2 vbz vvn:
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Ye adulterers and adulteresses, know ye not, that the amitie of the world is enmitie with God? which speach argueth, that the Apostle was much moued and sore troubled at the iniquitie and great wickednesse of these men, that he should fall into such sharpe and bitter speaches; ye adulterers and adulteresses.
You Adulterers and Adulteresses, know you not, that the amity of the world is enmity with God? which speech argue, that the Apostle was much moved and soar troubled At the iniquity and great wickedness of these men, that he should fallen into such sharp and bitter Speeches; you Adulterers and Adulteresses.
pn22 n2 cc n2, vvb pn22 xx, cst dt n1 pp-f dt n1 vbz n1 p-acp np1? r-crq n1 vvz, cst dt n1 vbds av-d vvn cc av-j vvn p-acp dt n1 cc j n1 pp-f d n2, cst pns31 vmd vvi p-acp d j cc j n2; pn22 n2 cc n2.
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By adulterers and adulteresses here, the Apostle meaneth not suche as defile their bodies with straunge lustes;
By Adulterers and Adulteresses Here, the Apostle means not such as defile their bodies with strange lusts;
p-acp n2 cc n2 av, dt n1 vvz xx d c-acp vvb po32 n2 p-acp j n2;
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and ioyne themselues in carnall copulation with such as they should not:
and join themselves in carnal copulation with such as they should not:
cc vvi px32 p-acp j n1 p-acp d c-acp pns32 vmd xx:
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as a woman or woman kinde to haue the vse of any bodie but of a lawfull husbande:
as a woman or woman kind to have the use of any body but of a lawful husband:
c-acp dt n1 cc n1 j pc-acp vhi dt n1 pp-f d n1 cc-acp pp-f dt j n1:
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or a man, to knowe any woman in like manner, but his lawfull wife onely:
or a man, to know any woman in like manner, but his lawful wife only:
cc dt n1, pc-acp vvi d n1 p-acp j n1, cc-acp po31 j n1 av-j:
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but here by adulterers and adulteresses according to the manner of holy Scripture, he meaneth all such,
but Here by Adulterers and Adulteresses according to the manner of holy Scripture, he means all such,
cc-acp av p-acp n2 cc n2 vvg p-acp dt n1 pp-f j n1, pns31 vvz d d,
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as preferre externall and outward thinges, as riches, honour, dignitie, and worldly pleasure whatsoeuer, to and before the loue of God,
as prefer external and outward things, as riches, honour, dignity, and worldly pleasure whatsoever, to and before the love of God,
c-acp vvb j cc j n2, c-acp n2, n1, n1, cc j n1 r-crq, p-acp cc a-acp dt n1 pp-f np1,
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and his only sonne our Sauiour Iesus Christ:
and his only son our Saviour Iesus christ:
cc po31 j n1 po12 n1 np1 np1:
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and so leauing God and Christ Iesus, to whome onely they should cleaue, as a chaste spouse to their deare husbande:
and so leaving God and christ Iesus, to whom only they should cleave, as a chaste spouse to their deer husband:
cc av vvg np1 cc np1 np1, p-acp ro-crq av-j pns32 vmd vvi, c-acp dt j n1 p-acp po32 j-jn n1:
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ioyne themselues to the Mammon of iniquitie, and other worldly louers, preferring things temporall, to things eternall: things earthly, to things celestiall: things momentanie, to things perpetuall:
join themselves to the Mammon of iniquity, and other worldly lovers, preferring things temporal, to things Eternal: things earthly, to things celestial: things momentary, to things perpetual:
vvb px32 p-acp dt np1 pp-f n1, cc j-jn j n2, vvg n2 j, p-acp n2 j: n2 j, p-acp n2 j: n2 j, p-acp n2 j:
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and therewith runne a whoring after their owne inuentions. After which sence the princely Prophete speaketh:
and therewith run a whoring After their own Inventions. After which sense the princely Prophet speaks:
cc av vvb dt vvg p-acp po32 d n2. p-acp r-crq n1 dt j n1 vvz:
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Lo, they that withdraw themselues from thee, shall perish: for thou distroyest all them that go a whoring from thee:
Lo, they that withdraw themselves from thee, shall perish: for thou distroyest all them that go a whoring from thee:
uh, pns32 cst vvb px32 p-acp pno21, vmb vvi: c-acp pns21 vv2 d pno32 cst vvb dt vvg p-acp pno21:
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reputing that for whoredome, vvhen men forsake the Lord and seeke after his creatures: & so preferre carnall things before God himselfe.
reputing that for whoredom, when men forsake the Lord and seek After his creatures: & so prefer carnal things before God himself.
vvg cst p-acp n1, c-crq n2 vvb dt n1 cc vvi p-acp po31 n2: cc av vvb j n2 p-acp np1 px31.
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So our holy and most blessed Sauiour calleth the Iewes an adulterous generation: for that they forsoke God and his deere Sonne Christ;
So our holy and most blessed Saviour calls the Iewes an adulterous generation: for that they forsook God and his deer Son christ;
av po12 j cc av-ds j-vvn n1 vvz dt np2 dt j n1: c-acp cst pns32 vvd np1 cc po31 j-jn n1 np1;
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and gaue themselues ouer to idolatrie: hypocrisie, vanitie, traditions of the elders, and such like doting follies.
and gave themselves over to idolatry: hypocrisy, vanity, traditions of the Elders, and such like doting follies.
cc vvd px32 p-acp p-acp n1: n1, n1, n2 pp-f dt n2-jn, cc d j j-vvg n2.
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S. Iames following this phrase of speach, calleth the ambitious & couetous persōs of his time, who were held with infinit desire of riches & honours,
S. James following this phrase of speech, calls the ambitious & covetous Persons of his time, who were held with infinite desire of riches & honours,
np1 np1 vvg d n1 pp-f n1, vvz dt j cc j n2 pp-f po31 n1, r-crq vbdr vvn p-acp j n1 pp-f n2 cc n2,
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for loue whereof they breake the knot & bonde of coniunction with God; adulterers and adulteresses.
for love whereof they break the knot & bond of conjunction with God; Adulterers and Adulteresses.
p-acp n1 c-crq pns32 vvb dt n1 cc n1 pp-f n1 p-acp np1; n2 cc n2.
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Which name in this behalfe we worthily deserue; because God hath coupled vs vnto himselfe in honorable wedlocke, as it were:
Which name in this behalf we worthily deserve; Because God hath coupled us unto himself in honourable wedlock, as it were:
r-crq n1 p-acp d n1 pns12 av-j vvb; c-acp np1 vhz vvn pno12 p-acp px31 p-acp j n1, c-acp pn31 vbdr:
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wherfore he saith to his church: I will marrie thee to my self for euer: yea I wil marrie thee vnto me in righteousnes, in iudgement, in mercy & compassion.
Wherefore he Says to his Church: I will marry thee to my self for ever: yea I will marry thee unto me in righteousness, in judgement, in mercy & compassion.
c-crq pns31 vvz p-acp po31 n1: pns11 vmb vvi pno21 p-acp po11 n1 c-acp av: uh pns11 vmb vvi pno21 p-acp pno11 p-acp n1, p-acp n1, p-acp n1 cc n1.
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I will euen marrie thee in faithfulnes, and thou shalt know the Lord. Of this heauenly mariage S. Paul speaketh to the elect saints of Corinth;
I will even marry thee in faithfulness, and thou shalt know the Lord. Of this heavenly marriage S. Paul speaks to the elect Saints of Corinth;
pns11 vmb av vvi pno21 p-acp n1, cc pns21 vm2 vvi dt n1. pp-f d j n1 np1 np1 vvz p-acp dt j-vvn n2 pp-f np1;
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I am iealous ouer you with godly ielousie:
I am jealous over you with godly jealousy:
pns11 vbm j p-acp pn22 p-acp j n1:
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for I haue prepared you to one husbād, to present you as a pure virgin vnto Iesus Christ.
for I have prepared you to one husband, to present you as a pure Virgae unto Iesus christ.
c-acp pns11 vhb vvn pn22 p-acp crd n1, pc-acp vvi pn22 p-acp dt j n1 p-acp np1 np1.
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The saints & elect of God, in the receate of the holy Sacramēt of baptisme: haue pledged and plighted their faith and trouth to God:
The Saints & elect of God, in the receate of the holy Sacrament of Baptism: have pledged and plighted their faith and troth to God:
dt n2 cc j-vvn pp-f np1, p-acp dt n1 pp-f dt j n1 pp-f n1: vhb vvn cc vvn po32 n1 cc n1 p-acp np1:
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being then married to God, & betrothed to Iesus Christ, we ought not to leaue our first loue,
being then married to God, & betrothed to Iesus christ, we ought not to leave our First love,
vbg av vvn p-acp np1, cc vvn p-acp np1 np1, pns12 vmd xx pc-acp vvi po12 ord n1,
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and betake our selues to worldly creatures;
and betake our selves to worldly creatures;
cc vvb po12 n2 p-acp j n2;
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but wholy to depend, relie and rest vpon him, and cleaue inseperably to him, who hath freely loued vs, in his beloued sonne Iesus Christ our Lord.
but wholly to depend, rely and rest upon him, and cleave inseparably to him, who hath freely loved us, in his Beloved son Iesus christ our Lord.
cc-acp av-jn pc-acp vvi, vvi cc vvi p-acp pno31, cc vvb av-j p-acp pno31, r-crq vhz av-j vvn pno12, p-acp po31 j-vvn n1 np1 np1 po12 n1.
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The case thus standing then vvith vs: to set our affections vpon earthly thinges: to force and bende all our loue to vvorldly vvealth, riches and honour;
The case thus standing then with us: to Set our affections upon earthly things: to force and bend all our love to worldly wealth, riches and honour;
dt n1 av vvg av p-acp pno12: p-acp vvi po12 n2 p-acp j n2: pc-acp vvi cc vvi d po12 n1 p-acp j n1, n2 cc n1;
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is nothing els but the losse of our faith to God, the breach of the knot & bond of loue to him, the violating of matrimoniall chastitie tovvard the almighty, vvhereby vve become adulterers and adulteresses against the Lord.
is nothing Else but the loss of our faith to God, the breach of the knot & bound of love to him, the violating of matrimonial chastity toward the almighty, whereby we become Adulterers and Adulteresses against the Lord.
vbz pix av cc-acp dt n1 pp-f po12 n1 p-acp np1, dt n1 pp-f dt n1 cc n1 pp-f n1 p-acp pno31, dt vvg pp-f j n1 p-acp dt j-jn, c-crq pns12 vvb n2 cc n2 p-acp dt n1.
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The impure & vvicked persons of this vvorld, vvhose onely care is the encrease of their wealth and honour, are therfore adulterers and adulteresses against God:
The impure & wicked Persons of this world, whose only care is the increase of their wealth and honour, Are Therefore Adulterers and Adulteresses against God:
dt j cc j n2 pp-f d n1, rg-crq j n1 vbz dt n1 pp-f po32 n1 cc n1, vbr av n2 cc n2 p-acp np1:
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and by the Apostle here so termed; ye adulterers and adulteresses.
and by the Apostle Here so termed; you Adulterers and Adulteresses.
cc p-acp dt n1 av av vvn; pn22 n2 cc n2.
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Almighty God hath sent his onely sonne, of his vnspeakable loue, to ioyne vs vnto himselfe in heauenly mariage by an inuiolable coniunction:
Almighty God hath sent his only son, of his unspeakable love, to join us unto himself in heavenly marriage by an inviolable conjunction:
np1 np1 vhz vvn po31 j n1, pp-f po31 j-u n1, pc-acp vvi pno12 p-acp px31 p-acp j n1 p-acp dt j n1:
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by him are we purged frō all iniquitie, to be a pure spouse vnto him, immaculate and vndefiled before God:
by him Are we purged from all iniquity, to be a pure spouse unto him, immaculate and undefiled before God:
p-acp pno31 vbr pns12 vvn p-acp d n1, pc-acp vbi dt j n1 p-acp pno31, j cc j p-acp np1:
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that he might make vs vnto himselfe a glorious Church, not hauing spotte or wrinkle or any such thing.
that he might make us unto himself a glorious Church, not having spot or wrinkle or any such thing.
cst pns31 vmd vvi pno12 p-acp px31 dt j n1, xx vhg n1 cc n1 cc d d n1.
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Shall we so soone forget our heauenly cōiunctions? shal we so soone forget that inestimable benefite;
Shall we so soon forget our heavenly Conjunctions? shall we so soon forget that inestimable benefit;
vmb pns12 av av vvi po12 j n2? vmb pns12 av av vvi d j n1;
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shall we so soone falsifie our faith & trouth to God? Shall wee burie in obliuion so greate louing kindnesse of the Lorde? shall we violently rente in peeces the bonde of couenant, with so solemne protestation knit betwixt God and vs? shall wee make a diuorce from him, who loued vs forlorne;
shall we so soon falsify our faith & troth to God? Shall we bury in oblivion so great loving kindness of the Lord? shall we violently rend in Pieces the bond of Covenant, with so solemn protestation knit betwixt God and us? shall we make a divorce from him, who loved us forlorn;
vmb pns12 av av vvi po12 n1 cc n1 p-acp np1? vmb pns12 vvi p-acp n1 av j j-vvg n1 pp-f dt n1? vmb pns12 av-j vvb p-acp n2 dt n1 pp-f n1, p-acp av j n1 vvn p-acp np1 cc pno12? vmb pns12 vvi dt n1 p-acp pno31, r-crq vvd pno12 vvn;
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and loued vs freely without any portion of goods to commende vs? to followe the straunge loue of the world? ô we adulterers & adulteresses in so doing!
and loved us freely without any portion of goods to commend us? to follow the strange love of the world? o we Adulterers & Adulteresses in so doing!
cc vvd pno12 av-j p-acp d n1 pp-f n2-j pc-acp vvi pno12? pc-acp vvi dt j n1 pp-f dt n1? uh pns12 n2 cc n2 p-acp av vdg!
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Wherefore as they which haue giuen their faith mutually, and plighted their trouth each to each other,
Wherefore as they which have given their faith mutually, and plighted their troth each to each other,
c-crq c-acp pns32 r-crq vhb vvn po32 n1 av-j, cc vvd po32 n1 d p-acp d n-jn,
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and haue so knit the knot of matrimonie, and are ioyned in honourable mariage together:
and have so knit the knot of matrimony, and Are joined in honourable marriage together:
cc vhb av vvn dt n1 pp-f n1, cc vbr vvn p-acp j n1 av:
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leauing their owne louers, ioyne themselues in straunge loue, are adulterers and adulteresses, and so both called and counted:
leaving their own lovers, join themselves in strange love, Are Adulterers and Adulteresses, and so both called and counted:
vvg po32 d n2, vvi px32 p-acp j n1, vbr n2 cc n2, cc av av-d vvn cc vvn:
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euen so they, which by solemne protestation haue in baptisme betrouthed themselues to GOD, leauing him,
even so they, which by solemn protestation have in Baptism betrothed themselves to GOD, leaving him,
av-j av pns32, r-crq p-acp j n1 vhb p-acp n1 vvn px32 p-acp np1, vvg pno31,
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and giuing themselues to the straunge loue of the worlde, and worldly thinges: commit adulterie agaynst GOD:
and giving themselves to the strange love of the world, and worldly things: commit adultery against GOD:
cc vvg px32 p-acp dt j n1 pp-f dt n1, cc j n2: vvb n1 p-acp np1:
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and by Saint Iames are called adultresses and adulterers;
and by Saint James Are called Adulteresses and Adulterers;
cc p-acp n1 np1 vbr vvn n2 cc n2;
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Ye adulterers, and adultresses, know you not, that the amitie of the world, is enmitie with God?
You Adulterers, and Adulteresses, know you not, that the amity of the world, is enmity with God?
pn22 n2, cc n2, vvb pn22 xx, cst dt n1 pp-f dt n1, vbz n1 p-acp np1?
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Thus to loue the world immoderately, as doe the wicked, is to hate God; to professe friendshippe thereto, is to proclaime warre against God;
Thus to love the world immoderately, as do the wicked, is to hate God; to profess friendship thereto, is to proclaim war against God;
av pc-acp vvi dt n1 av-j, c-acp vdb dt j, vbz pc-acp vvi np1; pc-acp vvi n1 av, vbz pc-acp vvi n1 p-acp np1;
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to geue our selues inordinately to worldly things, is to play the adulterers, and adultresses against the Lord:
to give our selves inordinately to worldly things, is to play the Adulterers, and Adulteresses against the Lord:
pc-acp vvi po12 n2 av-j p-acp j n2, vbz pc-acp vvi dt n2, cc n2 p-acp dt n1:
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for which thing, here men are sharply reprooued;
for which thing, Here men Are sharply reproved;
p-acp r-crq n1, av n2 vbr av-j vvn;
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Yee adulterers, and adulteresses, know you not, that the amitie of the worlde, is enmitie with God?
Ye Adulterers, and Adulteresses, know you not, that the amity of the world, is enmity with God?
pn22 n2, cc n2, vvb pn22 xx, cst dt n1 pp-f dt n1, vbz n1 p-acp np1?
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2 The reproofe premised, the reason followed, why the lustes and desires of worldly thinges should be auoyded,
2 The reproof premised, the reason followed, why the lusts and Desires of worldly things should be avoided,
crd dt n1 vvn, dt n1 vvd, c-crq dt n2 cc n2 pp-f j n2 vmd vbi vvn,
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and cannot bee followed without adulterie against God: and the reason is from contraries; the loue of God, and of the world, are contraries:
and cannot be followed without adultery against God: and the reason is from contraries; the love of God, and of the world, Are contraries:
cc vmbx vbi vvn p-acp n1 p-acp np1: cc dt n1 vbz p-acp n2-jn; dt n1 pp-f np1, cc pp-f dt n1, vbr n2-jn:
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therfore they cannot agree together, neither consist in one and the same person. For if we loue the world, we must needes hate God:
Therefore they cannot agree together, neither consist in one and the same person. For if we love the world, we must needs hate God:
av pns32 vmbx vvi av, av-dx vvi p-acp crd cc dt d n1. p-acp cs pns12 vvb dt n1, pns12 vmb av vvi np1:
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and if we loue God, we must hate the world: we cannot loue both at once, and together:
and if we love God, we must hate the world: we cannot love both At once, and together:
cc cs pns12 vvb np1, pns12 vmb vvi dt n1: pns12 vmbx vvi av-d p-acp a-acp, cc av:
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for the amitie of the world, is enmitie with God:
for the amity of the world, is enmity with God:
c-acp dt n1 pp-f dt n1, vbz n1 p-acp np1:
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and he that maketh himselfe a friend of the worlde, professeth (as it were) open hatred against God.
and he that makes himself a friend of the world, Professes (as it were) open hatred against God.
cc pns31 cst vvz px31 dt n1 pp-f dt n1, vvz (c-acp pn31 vbdr) vvi n1 p-acp np1.
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The loue of the world is, for men to make thē selues seruants and slaues to worldly desires, and corruptions.
The love of the world is, for men to make them selves Servants and slaves to worldly Desires, and corruptions.
dt n1 pp-f dt n1 vbz, c-acp n2 pc-acp vvi pno32 n2 n2 cc n2 p-acp j n2, cc n2.
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The loue of God is, to preferre him before all things, and wholly to dedicate our selues to his seruice, in holines & righteousnes, acceptable before him.
The love of God is, to prefer him before all things, and wholly to dedicate our selves to his service, in holiness & righteousness, acceptable before him.
dt n1 pp-f np1 vbz, pc-acp vvi pno31 p-acp d n2, cc av-jn pc-acp vvi po12 n2 p-acp po31 n1, p-acp n1 cc n1, j p-acp pno31.
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Betwixt which two, there is such contrarietie, as how much a man is inclined to the one,
Betwixt which two, there is such contrariety, as how much a man is inclined to the one,
p-acp r-crq crd, pc-acp vbz d n1, c-acp c-crq av-d dt n1 vbz vvn p-acp dt pi,
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so much hee declineth from the other:
so much he declineth from the other:
av av-d pns31 vvz p-acp dt n-jn:
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how much he is wedded to the world, so much he is alienated from the Lord.
how much he is wedded to the world, so much he is alienated from the Lord.
c-crq d pns31 vbz vvn p-acp dt n1, av av-d pns31 vbz vvn p-acp dt n1.
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For as a woman, the more shee groweth in loue with another man, the lesse loue she hath,
For as a woman, the more she grows in love with Another man, the less love she hath,
p-acp p-acp dt n1, dt av-dc pns31 vvz p-acp n1 p-acp j-jn n1, dt av-dc n1 pns31 vhz,
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and the lesse liking of her husband, whom in fine she hateth, and loatheth: Euen so we, rauished with worldly desires:
and the less liking of her husband, whom in fine she hates, and Loathes: Even so we, ravished with worldly Desires:
cc dt av-dc vvg pp-f po31 n1, ro-crq p-acp j pns31 vvz, cc vvz: av av pns12, vvn p-acp j n2:
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the more we loue them, the lesse we loue God: by the meanes whereof, in fine we also hate him.
the more we love them, the less we love God: by the means whereof, in fine we also hate him.
dt av-dc pns12 vvb pno32, dt av-dc pns12 vvb np1: p-acp dt n2 c-crq, p-acp j pns12 av vvb pno31.
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And as a wise husband cannot abide his Spouse wantonly to sport and play with an adulterer:
And as a wise husband cannot abide his Spouse wantonly to sport and play with an adulterer:
cc p-acp dt j n1 vmbx vvi po31 n1 av-jn p-acp n1 cc vvi p-acp dt n1:
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neither wil he part stakes in matrimoniall and secrete dueties of mariage, with any other:
neither will he part stakes in matrimonial and secret duties of marriage, with any other:
av-dx vmb pns31 vvi n2 p-acp j cc j-jn n2 pp-f n1, p-acp d n-jn:
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so neither will God, and our Sauiour Christ, suffer vs his spouse, to dallie and sport with Sathan, and this present world:
so neither will God, and our Saviour christ, suffer us his spouse, to dally and sport with Sathan, and this present world:
av dx n1 np1, cc po12 n1 np1, vvb pno12 po31 n1, pc-acp vvi cc vvi p-acp np1, cc d j n1:
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wherby we runne a whoring from him.
whereby we run a whoring from him.
c-crq pns12 vvb dt vvg p-acp pno31.
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O then you adultresses, and adulterers, who are tickled with the inticements, choaked with the cares, rauished with the loue of worldly lustes:
O then you Adulteresses, and Adulterers, who Are tickled with the enticements, choked with the Cares, ravished with the love of worldly lusts:
sy cs pn22 n2, cc n2, r-crq vbr vvn p-acp dt n2, vvn p-acp dt n2, vvn p-acp dt n1 pp-f j n2:
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know you not that the loue of this world is enmitie with God:
know you not that the love of this world is enmity with God:
vvb pn22 xx d dt n1 pp-f d n1 vbz n1 p-acp np1:
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and that in louing the world, you growe in hatred with God? So that you cannot loue the world,
and that in loving the world, you grow in hatred with God? So that you cannot love the world,
cc cst p-acp vvg dt n1, pn22 vvb p-acp n1 p-acp np1? av cst pn22 vmbx vvi dt n1,
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but you must leaue god, & cōmitte adulterie and fornication against him. How contrarie these two loues be;
but you must leave god, & commit adultery and fornication against him. How contrary these two loves be;
cc-acp pn22 vmb vvi n1, cc vvi n1 cc n1 p-acp pno31. c-crq j-jn d crd n2 vbb;
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and how impossible it is for vs, to loue both God and this world at once, and together:
and how impossible it is for us, to love both God and this world At once, and together:
cc c-crq j pn31 vbz p-acp pno12, pc-acp vvi d n1 cc d n1 p-acp a-acp, cc av:
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it may appeare by our Sauiour himselfe, who telleth vs;
it may appear by our Saviour himself, who Telleth us;
pn31 vmb vvi p-acp po12 n1 px31, r-crq vvz pno12;
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that no man can serue two masters (being contrarie one to the other) for either he shall hate one, & loue the other;
that no man can serve two Masters (being contrary one to the other) for either he shall hate one, & love the other;
cst dx n1 vmb vvi crd n2 (vbg j-jn crd p-acp dt n-jn) p-acp d pns31 vmb vvi pi, cc vvb dt j-jn;
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or leane to the one, and despise the other: that we cannot serue God, and riches: God, & Mammon.
or lean to the one, and despise the other: that we cannot serve God, and riches: God, & Mammon.
cc j p-acp dt pi, cc vvi dt n-jn: cst pns12 vmbx vvi np1, cc n2: np1, cc np1.
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the Lord, & this world, are contrarie masters; so that none can serue thē bothtogether. The holy apostle Iohn subscribeth to his master and ours, Iesus Christ; the Lord, & this world, Are contrary Masters; so that none can serve them bothtogether. The holy apostle John subscribeth to his master and ours, Iesus christ;
dt n1, cc d n1, vbr j-jn n2; av cst pix vmb vvi pno32 av. dt j n1 np1 vvz p-acp po31 n1 cc png12, np1 np1;
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who exhorting men not to loue the world, neither the things therin, reasoneth from the contrarietie betwixt the loue of God, & of the world;
who exhorting men not to love the world, neither the things therein, reasoneth from the contrariety betwixt the love of God, & of the world;
r-crq vvg n2 xx pc-acp vvi dt n1, av-dx dt n2 av, vvz p-acp dt n1 p-acp dt n1 pp-f np1, cc pp-f dt n1;
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Loue not the world, nor the things therein. If any man loue the world, the loue of the father is not in him.
Love not the world, nor the things therein. If any man love the world, the love of the father is not in him.
vvb xx dt n1, ccx dt n2 av. cs d n1 vvi dt n1, dt n1 pp-f dt n1 vbz xx p-acp pno31.
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Saint Paul rightly demaundeth (as a matter impossible) what fellowshippe hath righteousnes with vnrighteousnes;
Saint Paul rightly demandeth (as a matter impossible) what fellowship hath righteousness with unrighteousness;
n1 np1 av-jn vvz (c-acp dt n1 j) r-crq n1 vhz n1 p-acp n1;
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what communion hath light with darkenes;
what communion hath Light with darkness;
r-crq n1 vhz n1 p-acp n1;
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what concord hath Christ with Beliall? God being righteous, hath no fellowship with the worlde, which is wicked, and lieth altogether in sinne:
what concord hath christ with Belial? God being righteous, hath no fellowship with the world, which is wicked, and lies altogether in sin:
r-crq n1 vhz np1 p-acp np1? np1 vbg j, vhz dx n1 p-acp dt n1, r-crq vbz j, cc vvz av p-acp n1:
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God being light, and the father of lights, in whom also there is no darcknes at al, hath no communion with Sathan, the prince of the darcknesse of this world.
God being Light, and the father of lights, in whom also there is no darkness At all, hath no communion with Sathan, the Prince of the darkness of this world.
np1 vbg j, cc dt n1 pp-f n2, p-acp ro-crq av a-acp vbz dx n1 p-acp d, vhz dx n1 p-acp np1, dt n1 pp-f dt n1 pp-f d n1.
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Christ being holy, hath nothing to do, no concord with Beliall, the Prince of wickednes:
christ being holy, hath nothing to do, no concord with Belial, the Prince of wickedness:
np1 vbg j, vhz pix pc-acp vdi, dx n1 p-acp np1, dt n1 pp-f n1:
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So that these cannot dwell in the heart of man together, as in the fountaine of loue, being so contrarie and opposed.
So that these cannot dwell in the heart of man together, as in the fountain of love, being so contrary and opposed.
av cst d vmbx vvi p-acp dt n1 pp-f n1 av, c-acp p-acp dt n1 pp-f n1, vbg av j-jn cc vvn.
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Truely therefore saith Saint Augustine, the loue of the world, and the loue of God, cannot stand, or consist together;
Truly Therefore Says Saint Augustine, the love of the world, and the love of God, cannot stand, or consist together;
av-j av vvz n1 np1, dt n1 pp-f dt n1, cc dt n1 pp-f np1, vmbx vvi, cc vvi av;
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no more then the same eyes at once, can looke vpon heauen and earth in the same instante.
no more then the same eyes At once, can look upon heaven and earth in the same instant.
av-dx dc cs dt d n2 p-acp a-acp, vmb vvi p-acp n1 cc n1 p-acp dt d n-jn.
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Being therefore so contrarie, God and the world, it cānot be, but that such as make themselues friends with the world; become enemies vnto God.
Being Therefore so contrary, God and the world, it cannot be, but that such as make themselves Friends with the world; become enemies unto God.
vbg av av j-jn, np1 cc dt n1, pn31 vmbx vbi, cc-acp cst d c-acp vvb px32 n2 p-acp dt n1; vvb n2 p-acp np1.
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Wherof they to whom Saint James speaketh, not ignorant: are sharply reprooued for louing the world with the hatred of God:
Whereof they to whom Saint James speaks, not ignorant: Are sharply reproved for loving the world with the hatred of God:
c-crq pns32 p-acp ro-crq n1 np1 vvz, xx j: vbr av-j vvn p-acp vvg dt n1 p-acp dt n1 pp-f np1:
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Ye adulterers, and adultresses, know ye not that the amitie of the world is enmitie with God? whosoeuer therefore will be a friend of the world, maketh himselfe the enemie of God.
You Adulterers, and Adulteresses, know you not that the amity of the world is enmity with God? whosoever Therefore will be a friend of the world, makes himself the enemy of God.
pn22 n2, cc n2, vvb pn22 xx d dt n1 pp-f dt n1 vbz n1 p-acp np1? r-crq av vmb vbi dt n1 pp-f dt n1, vvz px31 dt n1 pp-f np1.
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And this reason of the holy Apostle, holdeth not only in the propounded matter of ambitious and couetous desires, which men cannot loue, and loue God also;
And this reason of the holy Apostle, holds not only in the propounded matter of ambitious and covetous Desires, which men cannot love, and love God also;
cc d n1 pp-f dt j n1, vvz xx av-j p-acp dt vvn n1 pp-f j cc j n2, r-crq n2 vmbx vvi, cc n1 np1 av;
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but it holdeth in all worldly wickednes, and loue of earthlie things whatsoeuer: which men cannot possibly loue, and loue God together.
but it holds in all worldly wickedness, and love of earthly things whatsoever: which men cannot possibly love, and love God together.
cc-acp pn31 vvz p-acp d j n1, cc n1 pp-f j n2 q-crq: q-crq n2 vmbx av-j vvi, cc n1 np1 av.
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For then might a man be holy, and wicked; godly, & vnrighteous all together; for they which loue the world, are wicked and vnrighteous;
For then might a man be holy, and wicked; godly, & unrighteous all together; for they which love the world, Are wicked and unrighteous;
p-acp av vmd dt n1 vbi j, cc j; j, cc j av-d av; c-acp pns32 r-crq vvb dt n1, vbr j cc j-u;
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as the worlde it selfe lieth in wickednes:
as the world it self lies in wickedness:
c-acp dt n1 pn31 n1 vvz p-acp n1:
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and such as loue God, are godlie and holy, euen as God him selfe is holy.
and such as love God, Are godly and holy, even as God him self is holy.
cc d c-acp n1 np1, vbr j cc j, av c-acp np1 pno31 n1 vbz j.
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That wee cannot possiblie geue entertainment to God, and to the world together, and at once loue them both: the reason is their contrarietie;
That we cannot possibly give entertainment to God, and to the world together, and At once love them both: the reason is their contrariety;
cst pns12 vmbx av-j vvi n1 p-acp np1, cc p-acp dt n1 av, cc p-acp a-acp vvb pno32 av-d: dt n1 vbz po32 n1;
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for things contrarie cannot dwell at once in the same person.
for things contrary cannot dwell At once in the same person.
p-acp n2 j-jn vmbx vvi p-acp a-acp p-acp dt d n1.
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And the contrarietie betwixt the loue of the world, and the loue of God, in foure things appeareth.
And the contrariety betwixt the love of the world, and the love of God, in foure things appears.
cc dt n1 p-acp dt n1 pp-f dt n1, cc dt n1 pp-f np1, p-acp crd n2 vvz.
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1 In the repugnancie of their nature.
1 In the repugnancy of their nature.
vvn p-acp dt n1 pp-f po32 n1.
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GOD is by his nature pure, holy, vndefiled, without contagion of sinne, and without permixtion of any euill:
GOD is by his nature pure, holy, undefiled, without contagion of sin, and without permixtion of any evil:
np1 vbz p-acp po31 n1 j, j, j, p-acp n1 pp-f n1, cc p-acp n1 pp-f d n-jn:
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But the worlde is altogether wicked, defiled with sinne, spotted with many blemishes of vnrighteousnesse, full of all contagion, & deadly poyson of iniquitie:
But the world is altogether wicked, defiled with sin, spotted with many blemishes of unrighteousness, full of all contagion, & deadly poison of iniquity:
cc-acp dt n1 vbz av j, vvn p-acp n1, vvn p-acp d n2 pp-f n1-u, j pp-f d n1, cc j n1 pp-f n1:
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So that in nature there is a contraietie betwixt thē. Naturally therefore being contrarie, wee cannot loue them both together.
So that in nature there is a contraietie betwixt them. Naturally Therefore being contrary, we cannot love them both together.
av cst p-acp n1 a-acp vbz dt n1 p-acp pno32. np1 av vbg j-jn, pns12 vmbx vvi pno32 d av.
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2 As their natures are contrarie, so are their precepts contrarie: for other things by God, other thinges by the world are inioined: 2 As their nature's Are contrary, so Are their Precepts contrary: for other things by God, other things by the world Are enjoined:
crd c-acp po32 n2 vbr j-jn, av vbr po32 n2 j-jn: c-acp j-jn n2 p-acp np1, j-jn n2 p-acp dt n1 vbr vvn:
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wherein the contrarietie betwixt thē appeareth. God commaundeth mercie, liberalitie, pitie, compassion: the world perswadeth crueltie, mercilesnes, couetousnes, hardnes of heart, violence, iniurie, and oppression.
wherein the contrariety betwixt them appears. God commandeth mercy, liberality, pity, compassion: the world Persuadeth cruelty, mercilesnes, covetousness, hardness of heart, violence, injury, and oppression.
c-crq dt n1 p-acp pno32 vvz. np1 vvz n1, n1, n1, n1: dt n1 vvz n1, n1, n1, n1 pp-f n1, n1, n1, cc n1.
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God commaundeth holines, sanctification, to be fruitfull in all good works, to his glorie: and to encrease therein to ripenes, and a full measure in Iesus Christ.
God commandeth holiness, sanctification, to be fruitful in all good works, to his glory: and to increase therein to ripeness, and a full measure in Iesus christ.
np1 vvz n1, n1, pc-acp vbi j p-acp d j n2, p-acp po31 n1: cc pc-acp vvi av p-acp n1, cc dt j n1 p-acp np1 np1.
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But the world moueth vs to filthie conuersation, to defile our selues with carnall lustes, and all vngodlines:
But the world moves us to filthy Conversation, to defile our selves with carnal lusts, and all ungodliness:
p-acp dt n1 vvz pno12 p-acp j n1, pc-acp vvi po12 n2 p-acp j n2, cc d n1:
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to wearie & waste our selues with all fleshly pleasure, that wee may be vncleane in soule and in body.
to weary & waste our selves with all fleshly pleasure, that we may be unclean in soul and in body.
p-acp j cc vvb po12 n2 p-acp d j n1, cst pns12 vmb vbi j p-acp n1 cc p-acp n1.
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God commandeth vs not to lie, but speake the trueth one to another;
God commands us not to lie, but speak the truth one to Another;
np1 vvz pno12 xx pc-acp vvi, cc-acp vvb dt n1 crd p-acp n-jn;
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not to backbite, not to slaunder, not to deceaue, not to circumuent or defraud one another:
not to backbite, not to slander, not to deceive, not to circumvent or defraud one Another:
xx pc-acp vvi, xx pc-acp vvi, xx pc-acp vvi, xx pc-acp vvi cc vvi pi j-jn:
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not to sweare vainly, not to curse bitterly, and infinite the like: but the worlde would haue vs to lie, counterfette, slaunder, deceaue, circumuent, sweare, curse, banne,
not to swear vainly, not to curse bitterly, and infinite the like: but the world would have us to lie, counterfette, slander, deceive, circumvent, swear, curse, ban,
xx pc-acp vvi av-j, xx pc-acp vvi av-j, cc j dt j: cc-acp dt n1 vmd vhi pno12 pc-acp vvi, vvb, n1, vvi, vvi, vvb, vvb, vvi,
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and geue ouer all the powers of our mindes, and partes of our bodies, to committe iniquitie.
and give over all the Powers of our minds, and parts of our bodies, to commit iniquity.
cc vvi p-acp d dt n2 pp-f po12 n2, cc n2 pp-f po12 n2, pc-acp vvi n1.
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Seeing one commaundeth thee (saith Chrysostome) to geue of thine owne goods: the other violently to take the goods of others: Seeing one commandeth thee (Says Chrysostom) to give of thine own goods: the other violently to take the goods of Others:
vvg pi vvz pno21 (vvz np1) pc-acp vvi pp-f po21 d n2-j: dt n-jn av-j pc-acp vvi dt n2-j pp-f n2-jn:
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one to embrace chastitie, the other to follow intemperancie: the one to loue sobernes, the other to delight in gluttonie:
one to embrace chastity, the other to follow intemperancy: the one to love soberness, the other to delight in gluttony:
pi p-acp vvi n1, dt j-jn pc-acp vvi n1: dt pi pc-acp vvi n1, dt j-jn pc-acp vvi p-acp n1:
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how is it possible we shoulde obey these precepts, being so contrary: & so seem to loue them both together?
how is it possible we should obey these Precepts, being so contrary: & so seem to love them both together?
c-crq vbz pn31 j pns12 vmd vvi d n2, vbg av j-jn: cc av vvb pc-acp vvi pno32 d av?
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3 As their precepts are contrarie, so are the qualities of them which loue the one and the other, contrary. For other things please God; other things the world.
3 As their Precepts Are contrary, so Are the qualities of them which love the one and the other, contrary. For other things please God; other things the world.
crd c-acp po32 n2 vbr j-jn, av vbr dt n2 pp-f pno32 r-crq n1 dt crd cc dt n-jn, j-jn. p-acp j-jn n2 vvb np1; j-jn n2 dt n1.
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Other qualities are required in such as loue God; other things and qualities in them that loue the world.
Other qualities Are required in such as love God; other things and qualities in them that love the world.
av-jn n2 vbr vvn p-acp d c-acp n1 np1; j-jn n2 cc n2 p-acp pno32 cst vvb dt n1.
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The louers of God must be ledde by the spirite of God, & walke in the spirite of God,
The lovers of God must be led by the Spirit of God, & walk in the Spirit of God,
dt n2 pp-f np1 vmb vbi vvn p-acp dt n1 pp-f np1, cc vvi p-acp dt n1 pp-f np1,
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and bring foorth the fruites therof: as loue, ioy, peace, long suffering, gētlenes, goodnes, faith, meeknes, temperance, and such like:
and bring forth the fruits thereof: as love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperance, and such like:
cc vvi av dt n2 av: c-acp n1, n1, n1, av-j vvg, n1, n1, n1, n1, n1, cc d av-j:
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they must be indued with mercie, humblenes of minde, kindnes, forgeuing one another, euen as Christ forgeueth vs. But the seruants and louers of the world, are possest with crueltie, mercilesnes, wrath, ennie, currishnes, contention, fornication, vncleannes, wantonnes, hatred, debate, emulation, sedition, murther, drunkennes, gluttonie:
they must be endued with mercy, humbleness of mind, kindness, forgiving one Another, even as christ forgiveth us But the Servants and lovers of the world, Are possessed with cruelty, mercilesnes, wrath, ennie, currishnes, contention, fornication, uncleanness, wantonness, hatred, debate, emulation, sedition, murder, Drunkenness, gluttony:
pns32 vmb vbi vvn p-acp n1, n1 pp-f n1, n1, j-vvg pi j-jn, av c-acp np1 vvz pno12 p-acp dt n2 cc n2 pp-f dt n1, vbr vvn p-acp n1, n1, n1, n1, n1, n1, n1, n1, n1, n1, n1, n1, n1, n1, n1, n1:
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and the workes of the fleshe: which who committe, shall not inherite the kingdome of God, and of Christ.
and the works of the Flesh: which who commit, shall not inherit the Kingdom of God, and of christ.
cc dt n2 pp-f dt n1: q-crq q-crq vvi, vmb xx vvi dt n1 pp-f np1, cc pp-f np1.
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The louers of God are pure, vnrebukeable, blamelesse before him in loue, seruing him in spirit & in trueth.
The lovers of God Are pure, unrebukable, blameless before him in love, serving him in Spirit & in truth.
dt n2 pp-f np1 vbr j, j, j p-acp pno31 p-acp n1, vvg pno31 p-acp n1 cc p-acp n1.
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But the seruants of the world, are corrupt, deceitfull from the wombe, defiled with sinne, flattering God with their mouth,
But the Servants of the world, Are corrupt, deceitful from the womb, defiled with sin, flattering God with their Mouth,
p-acp dt n2 pp-f dt n1, vbr j, j p-acp dt n1, vvn p-acp n1, vvg np1 p-acp po32 n1,
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and dissembling with him in their double toung. The seruants of God, and such as loue him, are sober and temperate:
and dissembling with him in their double tongue. The Servants of God, and such as love him, Are Sobrium and temperate:
cc vvg p-acp pno31 p-acp po32 j-jn n1. dt n2 pp-f np1, cc d c-acp vvb pno31, vbr j cc j:
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but the louers of the world, make their bellie their God: whose end is damnation, whose glorie is to their shame, being earthly minded.
but the lovers of the world, make their belly their God: whose end is damnation, whose glory is to their shame, being earthly minded.
cc-acp dt n2 pp-f dt n1, vvb po32 n1 po32 n1: rg-crq n1 vbz n1, rg-crq n1 vbz p-acp po32 n1, vbg j vvn.
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Seeing therfore the qualities of the louers of God, and of the louers of the world, are contrarie and diuers;
Seeing Therefore the qualities of the lovers of God, and of the lovers of the world, Are contrary and diverse;
vvg av dt n2 pp-f dt n2 pp-f np1, cc pp-f dt n2 pp-f dt n1, vbr j-jn cc j;
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it cannot be that the same should loue God, and the world both together. 4 Finally, the very loue it selfe is in qualitie contrarie:
it cannot be that the same should love God, and the world both together. 4 Finally, the very love it self is in quality contrary:
pn31 vmbx vbi d dt d vmd vvi np1, cc dt n1 av-d av. crd av-j, dt j n1 pn31 n1 vbz p-acp n1 j-jn:
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for the loue of God is pure, chaste, and holy, spirituall: but the loue of the world is impure, vncleane, prophane, and sensuall:
for the love of God is pure, chaste, and holy, spiritual: but the love of the world is impure, unclean, profane, and sensual:
c-acp dt n1 pp-f np1 vbz j, j, cc j, j: cc-acp dt n1 pp-f dt n1 vbz j, j, j, cc j:
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wherefore no man canne loue god, and the world.
Wherefore no man can love god, and the world.
c-crq dx n1 vmb vvi n1, cc dt n1.
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Yea rather, they which endeuour to become friends of the world, make themselues therby the enemies of god. Wherefore (my deare brethren.
Yea rather, they which endeavour to become Friends of the world, make themselves thereby the enemies of god. Wherefore (my deer brothers.
uh av-c, pns32 r-crq n1 pc-acp vvi n2 pp-f dt n1, vvb px32 av dt n2 pp-f n1. c-crq (po11 j-jn n2.
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beloued in Iesus Christ) if we be the elect of god, chosen by him out of the world, to loue him,
Beloved in Iesus christ) if we be the elect of god, chosen by him out of the world, to love him,
j-vvn p-acp np1 np1) cs pns12 vbb dt j-vvn pp-f n1, vvn p-acp pno31 av pp-f dt n1, pc-acp vvi pno31,
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and serue him, in such holines as is acceptable vnto his diuine maiestie:
and serve him, in such holiness as is acceptable unto his divine majesty:
cc vvi pno31, p-acp d n1 c-acp vbz j p-acp po31 j-jn n1:
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If we be the professed Souldiers of Christ, to fight vnder his displaied banner, against Sathan and the world:
If we be the professed Soldiers of christ, to fight under his displayed banner, against Sathan and the world:
cs pns12 vbb dt j-vvn n2 pp-f np1, pc-acp vvi p-acp po31 vvn n1, p-acp np1 cc dt n1:
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shall we (as backsliders from god, traitors vnto Christ, enemies of our owne saluation, prophaners of our Christian profession) geue our selues to the loue of the world,
shall we (as backsliders from god, Traitors unto christ, enemies of our own salvation, profaners of our Christian profession) give our selves to the love of the world,
vmb pns12 (c-acp n2 p-acp n1, n2 p-acp np1, n2 pp-f po12 d n1, n2 pp-f po12 np1 n1) vvb po12 n2 p-acp dt n1 pp-f dt n1,
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and committe fornication against god? Cleaue thereunto in league and bonde of friendshippe, and so become enemies vnto the Lorde our god almightie? Let vaine, wicked, ambitious and contentious persons;
and commit fornication against god? Cleave thereunto in league and bond of friendship, and so become enemies unto the Lord our god almighty? Let vain, wicked, ambitious and contentious Persons;
cc vvi n1 p-acp n1? vvb av p-acp n1 cc n1 pp-f n1, cc av vvb n2 p-acp dt n1 po12 n1 j-jn? vvb j, j, j cc j n2;
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let greene flourishing youth, who thinke to loue god and the world also:
let green flourishing youth, who think to love god and the world also:
vvb j-jn j-vvg n1, r-crq vvb pc-acp vvi n1 cc dt n1 av:
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herence learne, that they cannot loue both, and that in making friendship with the world, they fall at variance with God.
Herein Learn, that they cannot love both, and that in making friendship with the world, they fallen At variance with God.
n1 vvb, cst pns32 vmbx vvi d, cc cst p-acp vvg n1 p-acp dt n1, pns32 vvb p-acp n1 p-acp np1.
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It is God that speaketh in his Apostle: it is the spirit of truth, which informeth vs:
It is God that speaks in his Apostle: it is the Spirit of truth, which Informeth us:
pn31 vbz np1 cst vvz p-acp po31 n1: pn31 vbz dt n1 pp-f n1, r-crq vvz pno12:
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it is Christ in his minister, that openeth his mouth and assureth vs: that whosoeuer will be a friend of the world, maketh himselfe the enemie of God.
it is christ in his minister, that Openeth his Mouth and assureth us: that whosoever will be a friend of the world, makes himself the enemy of God.
pn31 vbz np1 p-acp po31 n1, cst vvz po31 n1 cc vvz pno12: cst r-crq vmb vbi dt n1 pp-f dt n1, vvz px31 dt n1 pp-f np1.
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Seeing then there is such contrarietie betwixt the loue of God, and of the world, as who so making friendship with the world, procureth hatred with God:
Seeing then there is such contrariety betwixt the love of God, and of the world, as who so making friendship with the world, procureth hatred with God:
vvg av pc-acp vbz d n1 p-acp dt n1 pp-f np1, cc pp-f dt n1, p-acp r-crq av vvg n1 p-acp dt n1, vvz n1 p-acp np1:
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it is meete therefore that all professed Christians, should addresse themselues to the renouncing of worldly loue,
it is meet Therefore that all professed Christians, should address themselves to the renouncing of worldly love,
pn31 vbz j av cst d j-vvn np1, vmd vvi px32 p-acp dt vvg pp-f j n1,
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and seeke to holde fast the knotte of Gods loue without wauering, that we may remaine his friends for euer.
and seek to hold fast the knot of God's love without wavering, that we may remain his Friends for ever.
cc vvb pc-acp vvi av-j dt n1 pp-f npg1 n1 p-acp vvg, cst pns12 vmb vvi po31 n2 p-acp av.
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The case therefore thus standing with men, that who so seeketh the friendship of the world, therby professeth hatred against God;
The case Therefore thus standing with men, that who so seeks the friendship of the world, thereby Professes hatred against God;
dt n1 av av vvg p-acp n2, cst r-crq av vvz dt n1 pp-f dt n1, av vvz n1 p-acp np1;
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it appeareth manifestly, that many men and women which professe christian religion, are notwithstanding enemies vnto God.
it appears manifestly, that many men and women which profess christian Religion, Are notwithstanding enemies unto God.
pn31 vvz av-j, cst d n2 cc n2 r-crq vvb njp n1, vbr p-acp n2 p-acp np1.
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For whosoeuer maketh himselfe the friende of this worlde, thereby professeth himselfe, or at least maketh himselfe in deed the enemie of God;
For whosoever makes himself the friend of this world, thereby Professes himself, or At least makes himself in deed the enemy of God;
p-acp r-crq vvz px31 dt n1 pp-f d n1, av vvz px31, cc p-acp ds vvz px31 p-acp n1 dt n1 pp-f np1;
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and most men and women seeke dayly the friendship of this world; as the couetous, prowde, wanton persons:
and most men and women seek daily the friendship of this world; as the covetous, proved, wanton Persons:
cc ds n2 cc n2 vvb av-j dt n1 pp-f d n1; c-acp dt j, j, j-jn n2:
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ambitious men, adulterers, fornicatours, vncleane persons: vserers, extortioners, oppressours, dronkards, surfetters, liers, blasphemers, slaunderers, and the rest of the wicked route:
ambitious men, Adulterers, fornicators, unclean Persons: usurers, extortioners, Oppressors's, drunkards, surfetters, liers, blasphemers, slanderers, and the rest of the wicked rout:
j n2, n2, n2, j n2: n2, n2, ng2, n2, n2, n2, n2, n2, cc dt n1 pp-f dt j n1:
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in whose mouthes God is often, but he is farre from their hearts and raines:
in whose mouths God is often, but he is Far from their hearts and reins:
p-acp rg-crq n2 np1 vbz av, cc-acp pns31 vbz av-j p-acp po32 n2 cc n2:
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Then is it euident, that many (euen professing godlines) make themselues the enemies of God, in that they strike hands,
Then is it evident, that many (even professing godliness) make themselves the enemies of God, in that they strike hands,
av vbz pn31 j, cst d (av-j vvg n1) vvi px32 dt n2 pp-f np1, p-acp cst pns32 vvb n2,
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and enter league with this wicked world. Whom the holy Apostle therefore reproueth;
and enter league with this wicked world. Whom the holy Apostle Therefore Reproveth;
cc vvi n1 p-acp d j n1. ro-crq dt j n1 av vvz;
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Ye adulterers, & adultresses, know you not that the amitie of the world, is enmitie with God? Whosoeuer therefore will be a friend of the world, maketh himselfe the enemie of God.
You Adulterers, & Adulteresses, know you not that the amity of the world, is enmity with God? Whosoever Therefore will be a friend of the world, makes himself the enemy of God.
pn22 n2, cc n2, vvb pn22 xx d dt n1 pp-f dt n1, vbz n1 p-acp np1? r-crq av vmb vbi dt n1 pp-f dt n1, vvz px31 dt n1 pp-f np1.
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This is the voice of God, therefore must wee heare it: it is the sonnde of the spirite of trueth, therefore must we obey it:
This is the voice of God, Therefore must we hear it: it is the sonnde of the Spirit of truth, Therefore must we obey it:
d vbz dt n1 pp-f np1, av vmb pns12 vvi pn31: pn31 vbz dt vvn pp-f dt n1 pp-f n1, av vmb pns12 vvi pn31:
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it is Christ Iesus which thus reprooueth in his seruants, therefore must we beleeue him.
it is christ Iesus which thus Reproveth in his Servants, Therefore must we believe him.
pn31 vbz np1 np1 r-crq av vvz p-acp po31 n2, av vmb pns12 vvb pno31.
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And this is the reproofe of these desires, and the reason, wherefore they must bee auoided of the children of men,
And this is the reproof of these Desires, and the reason, Wherefore they must be avoided of the children of men,
cc d vbz dt n1 pp-f d n2, cc dt n1, c-crq pns32 vmb vbi vvn pp-f dt n2 pp-f n2,
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because they purchase hatred with God.
Because they purchase hatred with God.
c-acp pns32 vvb n1 p-acp np1.
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3. The last and thirde thing in this fourth braunch of the first part of this Chapter, is a preuenting of an obiection in the fifth and sixt verses contained.
3. The last and Third thing in this fourth branch of the First part of this Chapter, is a preventing of an objection in the fifth and sixt Verses contained.
crd dt ord cc ord n1 p-acp d ord n1 pp-f dt ord n1 pp-f d n1, vbz dt vvg pp-f dt n1 p-acp dt ord cc ord n2 vvn.
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They might haue sayde to Saint Iames: O blessed Apostle, howe is it that thou in heighest against these desires so sharpely,
They might have said to Saint James: Oh blessed Apostle, how is it that thou in highest against these Desires so sharply,
pns32 vmd vhi vvn p-acp n1 np1: uh j-vvn n1, q-crq vbz pn31 cst pns21 p-acp av-js p-acp d n2 av av-j,
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as to repute them for wicked adulterers and adultresses, which seeke and followe after them? are not these such as nature hath engraffed? Being therefore naturall, they ought not with such sharpenesse, such bitternesse, such vehemenice to be reproued. Hereunto the Apostle answereth:
as to repute them for wicked Adulterers and Adulteresses, which seek and follow After them? Are not these such as nature hath engrafted? Being Therefore natural, they ought not with such sharpness, such bitterness, such vehemenice to be reproved. Hereunto the Apostle Answers:
c-acp pc-acp vvi pno32 p-acp j n2 cc n2, r-crq vvb cc vvi p-acp pno32? vbr xx d d c-acp n1 vhz vvn? vbg av j, pns32 vmd xx p-acp d n1, d n1, d n1 pc-acp vbi vvn. av dt n1 vvz:
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doe you thinke that the Scripture sayeth in vaine:
do you think that the Scripture Saith in vain:
vdb pn22 vvi cst dt n1 vvz p-acp j:
(31) sermon (DIV2)
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The spirite that dwelleth in vs, lusteth after enuie? But the Scripture offereth more grace: and therefore sayth;
The Spirit that dwells in us, Lusteth After envy? But the Scripture Offereth more grace: and Therefore say;
dt n1 cst vvz p-acp pno12, vvz p-acp n1? p-acp dt n1 vvz dc n1: cc av vvz;
(31) sermon (DIV2)
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God resisteth the proud, but giueth grace vnto the humble. As who shoulde say.
God Resisteth the proud, but gives grace unto the humble. As who should say.
np1 vvz dt j, cc-acp vvz n1 p-acp dt j. p-acp r-crq vmd vvi.
(31) sermon (DIV2)
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True it is, that we are giuen to these vices naturally, and the Scripture confirmeth the same:
True it is, that we Are given to these vices naturally, and the Scripture confirmeth the same:
j pn31 vbz, cst pns12 vbr vvn p-acp d n2 av-j, cc dt n1 vvz dt d:
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yet doth not this excuse vs, but rather howe much more vehemently wee are by corruption of nature, caried away with these things:
yet does not this excuse us, but rather how much more vehemently we Are by corruption of nature, carried away with these things:
av vdz xx d vvi pno12, cc-acp av-c c-crq av-d av-dc av-j pns12 vbr p-acp n1 pp-f n1, vvd av p-acp d n2:
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so much more diligently must wee beware of them. Neither shall our labour therein be in vaine, but shall receyue a full rewarde:
so much more diligently must we beware of them. Neither shall our labour therein be in vain, but shall receive a full reward:
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in as much as GOD resisteth the proude, ambicious, couetous, which hunt after these desires, and leaue him:
in as much as GOD Resisteth the proud, ambitious, covetous, which hunt After these Desires, and leave him:
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and also ministreth grace, sendeth helpe, giueth ayde to such as are humble, and in true lowlinesse of minde, cleaue inseparably to him.
and also Ministereth grace, sends help, gives aid to such as Are humble, and in true lowliness of mind, cleave inseparably to him.
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Let vs a little vnfolde and rippe open the wordes, where he sayeth;
Let us a little unfold and rip open the words, where he Saith;
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Thinke you that the Scripture sayeth in vaine? VVhat meaneth the Apostle here by the worde, Scripture? Surely hee may thereby meane and vnderstande some place either of the olde,
Think you that the Scripture Saith in vain? What means the Apostle Here by the word, Scripture? Surely he may thereby mean and understand Some place either of the old,
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or of the newe Testament, though the place bee not manifest, neither this sentence verbatim, worde for worde,
or of the new Testament, though the place be not manifest, neither this sentence verbatim, word for word,
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as it lyeth here, there to bee founde:
as it lies Here, there to be found:
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so that this meaning may bee well gathered out of any place, as no doubt it might.
so that this meaning may be well gathered out of any place, as no doubt it might.
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Albeit then this Scripture it selfe can no where be found in holy Scripture: yet seeing it may therhence be gathered, it is inough:
Albeit then this Scripture it self can no where be found in holy Scripture: yet seeing it may therhence be gathered, it is enough:
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and therefore he calleth it Scripture.
and Therefore he calls it Scripture.
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The Apostles had this libertie, not only to giue out the plaine place of any Prophet,
The Apostles had this liberty, not only to give out the plain place of any Prophet,
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or of Christ himselfe, for Scripture:
or of christ himself, for Scripture:
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but also that which might bee gathered out of such places, they haue in their writings tendered for Scripture vnto posteritie.
but also that which might be gathered out of such places, they have in their writings tendered for Scripture unto posterity.
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As Saint Paul to the Ephesians at Miletum, alledgeth for Christs saying this: It is a blessed thing to giue, rather then to receyue.
As Saint Paul to the Ephesians At Miletus, allegeth for Christ saying this: It is a blessed thing to give, rather then to receive.
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VVhich Scripture is not orderly written, nor spoken by Christ in any place: yet may it bee gathered out of diuerse places of the Scripture in effect:
Which Scripture is not orderly written, nor spoken by christ in any place: yet may it be gathered out of diverse places of the Scripture in Effect:
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and therefore as Scripture he alledgeth it.
and Therefore as Scripture he allegeth it.
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In like maner, in the Epistle to the same Church and congregation, faith Saint Paul, (after many exhortations and arguments, to perswade them to holinesse and sanctification of life:) therefore he saith:
In like manner, in the Epistle to the same Church and congregation, faith Saint Paul, (After many exhortations and Arguments, to persuade them to holiness and sanctification of life:) Therefore he Says:
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awake thou that sleepest, and stand vp from the dead, and Christ shall giue you light.
awake thou that Sleepest, and stand up from the dead, and christ shall give you Light.
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This Scripture worde for worde is no where to be founde in any place of holy Scripture:
This Scripture word for word is no where to be found in any place of holy Scripture:
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yet because it may bee gathered out of diuerse places of Jsai, as out of the 9. Chapter 2. verse. 26, chap. ver. 19. 60 chap. ver. 1. or the like, either in him or other:
yet Because it may be gathered out of diverse places of Isai, as out of the 9. Chapter 2. verse. 26, chap. ver. 19. 60 chap. ver. 1. or the like, either in him or other:
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as sundrie are of sundrie opinions thereaboutes: therefore hee alledgeth it for Scripture.
as sundry Are of sundry opinions thereabouts: Therefore he allegeth it for Scripture.
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Saint James in like maner gathering this Sentence out of the Scripture, though worde for worde it bee not there to bee founde, alledgeth it for Scripture, and so calleth it:
Saint James in like manner gathering this Sentence out of the Scripture, though word for word it be not there to be found, allegeth it for Scripture, and so calls it:
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Doe you thinke that the Scripture sayeth in vaine: the Spirite that dwelleth in vs, lusteth after enuie?
Do you think that the Scripture Saith in vain: the Spirit that dwells in us, Lusteth After envy?
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This place may be gathered out of diuerse testimonies of Scriptures. For it may be gathered out of Moises, his booke of Genesis:
This place may be gathered out of diverse testimonies of Scriptures. For it may be gathered out of Moses, his book of Genesis:
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where it is thus written, that God sawe that the wickednesse of the earth, or man vpon the earth, was great,
where it is thus written, that God saw that the wickedness of the earth, or man upon the earth, was great,
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and the imaginations of his heart onely euill continually.
and the Imaginations of his heart only evil continually.
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VVhere the Prophet teacheth that man naturally is wicked, and all his imaginations of heart, euil: therehence Iames might gather:
Where the Prophet Teaches that man naturally is wicked, and all his Imaginations of heart, evil: therehence James might gather:
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that naturally our spirite lusteth after enuie, after euill things, seeing the imaginations of mans heart are all euill continually, It might bee gathered also out of that which after the deluge and floud, God saide in his heart, I will no more curse the ground for mans sake:
that naturally our Spirit Lusteth After envy, After evil things, seeing the Imaginations of men heart Are all evil continually, It might be gathered also out of that which After the deluge and flood, God said in his heart, I will no more curse the ground for men sake:
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for the imagination of mans heart is euill, euen from his youth:
for the imagination of men heart is evil, even from his youth:
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this also intimateth that man naturally is giuen to corrupt lusts, and euill desires, that therehence Saint James might say, Thinke you that the Scripture sayth in vaine, the spirite that dwelleth in vs, lusteth after enuie? Or else it may bee gathered out of Ieremie, when hee sayeth:
this also intimateth that man naturally is given to corrupt Lustiest, and evil Desires, that therehence Saint James might say, Think you that the Scripture say in vain, the Spirit that dwells in us, Lusteth After envy? Or Else it may be gathered out of Ieremie, when he Saith:
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The heart is deceytfull aboue all things:
The heart is deceitful above all things:
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who can knowe it? This in effect importeth thus much, that naturally wee lust after enuie, and euill things.
who can know it? This in Effect imports thus much, that naturally we lust After envy, and evil things.
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For hereby, and by other testimonies is auouched, that men not regenerate, are caryed naturally, with all force to euill.
For hereby, and by other testimonies is avouched, that men not regenerate, Are carried naturally, with all force to evil.
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Thus therefore hee answereth their obiection, though these lustes bee naturall, yet ought they to bee ouyded:
Thus Therefore he Answers their objection, though these lusts be natural, yet ought they to be ouyded:
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for the Scripture teacheth vs, that naturally we lust after enuie, and desire euill things. Thus the Scripture here signifieth that which out of the Scripture is gathered.
for the Scripture Teaches us, that naturally we lust After envy, and desire evil things. Thus the Scripture Here signifies that which out of the Scripture is gathered.
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Nowe hee sayeth, that the Scripture sayeth, that the spirite which dwelleth in vs, lusteth after enuie.
Now he Saith, that the Scripture Saith, that the Spirit which dwells in us, Lusteth After envy.
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By the Spirite, here the corrupt affection, and heart of man is vnderstoode: the crooked, crabbed, and corrupt disposition of nature:
By the Spirit, Here the corrupt affection, and heart of man is understood: the crooked, crabbed, and corrupt disposition of nature:
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the fancie, the inclination of our hearts naturally. In which sense and signification, the Prophet vseth the worde Spirite:
the fancy, the inclination of our hearts naturally. In which sense and signification, the Prophet uses the word Spirit:
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when God willed him to say to those Prophets which prophecied out of their owne hearts;
when God willed him to say to those prophets which prophesied out of their own hearts;
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He are the worde of the Lorde: Thus sayeth the Lorde GOD; Wo vnto the foolish prophets, that followe their owne spirite, and haue seene nothing.
He Are the word of the Lord: Thus Saith the Lord GOD; Woe unto the foolish Prophets, that follow their own Spirit, and have seen nothing.
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The Prophet Daniel speaking of King Belshazzar, sayeth, that when his heart was puft vp, and his Spirit hardened in pride:
The Prophet daniel speaking of King Belshazzar, Saith, that when his heart was puffed up, and his Spirit hardened in pride:
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then was hee deposed from his kingdome, and they tooke his honour from him.
then was he deposed from his Kingdom, and they took his honour from him.
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In which places and the like, the Spirite is taken for the heart, minde, and corrupt affection of man.
In which places and the like, the Spirit is taken for the heart, mind, and corrupt affection of man.
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The meaning then of this place is, that it is manifest by testimonies of Scripture tending thereunto, that the heart, spirit,
The meaning then of this place is, that it is manifest by testimonies of Scripture tending thereunto, that the heart, Spirit,
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and minde of man, is naturally set vpon enuie, euill, wickednesse, neither dooth the Scriptures speake in vaine thereof:
and mind of man, is naturally Set upon envy, evil, wickedness, neither doth the Scriptures speak in vain thereof:
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for we are giuen in deede to lust, to enuie, to desire, to quarrell, to contende:
for we Are given in deed to lust, to envy, to desire, to quarrel, to contend:
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either for encrease of wealth, or of honour among men. Therefore the Scripture sayeth not in vaine, for it is too sure and certaine:
either for increase of wealth, or of honour among men. Therefore the Scripture Saith not in vain, for it is too sure and certain:
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that the spirite, which dwelleth in vs: naturall corruption which possesseth the seate of our hearts, lusteth after enuie.
that the Spirit, which dwells in us: natural corruption which Possesses the seat of our hearts, Lusteth After envy.
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Some by spirite here vnderstande the Spirit of God, and reade the whole sentence interrogatiuely thinke you that the Scripture sayeth in vaine:
some by Spirit Here understand the Spirit of God, and read the Whole sentence interrogatively think you that the Scripture Saith in vain:
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the spirite that dwelleth in you, lusteth after enuie? Making this the meaning:
the Spirit that dwells in you, Lusteth After envy? Making this the meaning:
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dooth the Scripture teach, that Gods spirite moueth vs to enuie, debate, lust, and such like? No, it is not Gods Spirit that moueth men therunto:
doth the Scripture teach, that God's Spirit moves us to envy, debate, lust, and such like? No, it is not God's Spirit that moves men thereunto:
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wherwith we are not guided when we are quarrellous and contentious. But how, those words then, thinke you that the Scripture saith in vaine:
wherewith we Are not guided when we Are quarrellous and contentious. But how, those words then, think you that the Scripture Says in vain:
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may be vnderstood, I see not. Therefore I retaine the former sence as môst naturall. The other part of this answere, is:
may be understood, I see not. Therefore I retain the former sense as môst natural. The other part of this answer, is:
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but the Scripture offereth more grace, and therefore saith: God resisteth the proude: but giueth grace to the humble.
but the Scripture Offereth more grace, and Therefore Says: God Resisteth the proud: but gives grace to the humble.
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Whereas naturally wee are giuen to euill, and lust after enuie:
Whereas naturally we Are given to evil, and lust After envy:
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the Scripture offereth more grace, and giueth vs better counsell then to giue our selues to these quarrels,
the Scripture Offereth more grace, and gives us better counsel then to give our selves to these quarrels,
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and to be caried away with such desires: therefore it sayth, God resisteth the proude: but giueth grace to the humble.
and to be carried away with such Desires: Therefore it say, God Resisteth the proud: but gives grace to the humble.
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By the Scripture here, hee vnderstandeth euident testimonies: for this thing, is in sundrie places recited.
By the Scripture Here, he understandeth evident testimonies: for this thing, is in sundry places recited.
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By the proude, hee vnderstandeth such as in following their owne desires and lusts, rebell agaynst God.
By the proud, he understandeth such as in following their own Desires and Lustiest, rebel against God.
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By the humble, he meaneth such as in meekenesse of spirite and humilitie of minde, submit themselues to God with reuerence,
By the humble, he means such as in meekness of Spirit and humility of mind, submit themselves to God with Reverence,
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and endeuour to suppresse their euill affections in themselues: whose endeuour God fauoureth and furthereth:
and endeavour to suppress their evil affections in themselves: whose endeavour God favours and furthereth:
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giuing his grace vnto them, which is farre better then all worldly riches, wealth, honour whatsoeuer:
giving his grace unto them, which is Far better then all worldly riches, wealth, honour whatsoever:
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or delights and pleasures most precious among the sonnes of men. This saying: God resisteth the proude, but giueth grace vnto the humble:
or delights and pleasures most precious among the Sons of men. This saying: God Resisteth the proud, but gives grace unto the humble:
cc n2 cc n2 av-ds j p-acp dt n2 pp-f n2. d vvg: np1 vvz dt j, cc-acp vvz n1 p-acp dt j:
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eyther in the verie same woordes: or in woordes of the same sense, is often repeated:
either in the very same words: or in words of the same sense, is often repeated:
d p-acp dt av d n2: cc p-acp n2 pp-f dt d n1, vbz av vvn:
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and it consisteth of two members: 1 That God resisteth the proude. 2 That he giueth grace to the humble.
and it Consisteth of two members: 1 That God Resisteth the proud. 2 That he gives grace to the humble.
cc pn31 vvz pp-f crd n2: crd cst np1 vvz dt j. crd d pns31 vvz n1 p-acp dt j.
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For the first, God resisteth the proude: Dauid the princely Prophet auoucheth the same: God sayth he wil saue the poore people:
For the First, God Resisteth the proud: David the princely Prophet avoucheth the same: God say he will save the poor people:
p-acp dt ord, np1 vvz dt j: np1 dt j n1 vvz dt d: np1 vvz pns31 vmb p-acp dt j n1:
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but will cast downe the proude lookes. Which thing Almightie God also rhreatneth against the obstinate and rebellious people by his Prophet:
but will cast down the proud looks. Which thing Almighty God also rhreatneth against the obstinate and rebellious people by his Prophet:
cc-acp vmb vvi a-acp dt j n2. r-crq n1 j-jn np1 av vvz p-acp dt j cc j n1 p-acp po31 n1:
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the high looke of man shall be humbled: and the loftinesse of man shall be abased:
the high look of man shall be humbled: and the loftiness of man shall be abased:
dt j n1 pp-f n1 vmb vbi vvn: cc dt n1 pp-f n1 vmb vbi vvd:
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and the Lord onely shall be exalted in that day.
and the Lord only shall be exalted in that day.
cc dt n1 av-j vmb vbi vvn p-acp d n1.
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Ezechiel setting downe the Parable of the two Eagles, whereby, Nabuchodonosor king of Babylon, and Iochoniah the king of Israel were ment:Ezechiel setting down the Parable of the two Eagles, whereby, Nebuchadnezzar King of Babylon, and Iochoniah the King of Israel were meant:
np1 vvg a-acp dt n1 pp-f dt crd n2, c-crq, np1 n1 pp-f np1, cc np1 dt n1 pp-f np1 vbdr vvn:
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which Nabuchodonosor abounding in power, riches, and a mightie kingdome, should carie the other into captiuitie:
which Nebuchadnezzar abounding in power, riches, and a mighty Kingdom, should carry the other into captivity:
r-crq np1 vvg p-acp n1, n2, cc dt j n1, vmd vvi dt j-jn p-acp n1:
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and afterwarde shoulde bee plagued for his oppression of the Church and people of God;
and afterward should be plagued for his oppression of the Church and people of God;
cc av vmd vbi vvn p-acp po31 n1 pp-f dt n1 cc n1 pp-f np1;
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comforting the Saints, the Prophet telleth them, that God would beate downe the proude enemies of the Church,
comforting the Saints, the Prophet Telleth them, that God would beat down the proud enemies of the Church,
vvg dt n2, dt n1 vvz pno32, cst np1 vmd vvi a-acp dt j n2 pp-f dt n1,
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and exalt her, which was low and despised, and saith:
and exalt her, which was low and despised, and Says:
cc vvi pno31, r-crq vbds j cc j-vvn, cc vvz:
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All the trees of the field shall knowe, that I the Lorde haue brought downe the high tree, and exalted the lowe tree:
All the trees of the field shall know, that I the Lord have brought down the high tree, and exalted the low tree:
d dt n2 pp-f dt n1 vmb vvi, cst pns11 dt n1 vhb vvn a-acp dt j n1, cc vvn dt j n1:
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that I haue dried vp the greene tree, and made the drie tree to flourish: I the Lorde haue spoken it, and done it.
that I have dried up the green tree, and made the dry tree to flourish: I the Lord have spoken it, and done it.
cst pns11 vhb vvn a-acp dt j-jn n1, cc vvd dt j n1 pc-acp vvi: pns11 dt n1 vhb vvn pn31, cc vdn pn31.
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In like manner entreating of the fall of Zedechiah, and the captiuitie of Iehozadecke the Priest:
In like manner entreating of the fallen of Zedekiah, and the captivity of Iehozadecke the Priest:
p-acp j n1 vvg pp-f dt n1 pp-f np1, cc dt n1 pp-f np1 dt n1:
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in the person of GOD, the Prophet speaketh: thus sayeth the Lorde God:
in the person of GOD, the Prophet speaks: thus Saith the Lord God:
p-acp dt n1 pp-f np1, dt n1 vvz: av vvz dt n1 np1:
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I will take away the Diademe, and take away the crowne; (whereof the one might concerne the priest, the other the Prince.) I wil take away the diademe, and take of the crowne; they shalbe nomore the same;
I will take away the Diadem, and take away the crown; (whereof the one might concern the priest, the other the Prince.) I will take away the diadem, and take of the crown; they shall No more the same;
pns11 vmb vvi av dt n1, cc vvb av dt n1; (c-crq dt pi vmd vvi dt n1, dt j-jn dt n1.) pns11 vmb vvi av dt n1, cc vvb pp-f dt n1; pns32 vmb av dt d;
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I will exalte the base or humble, & abase him that is high. And cōparing Pharao with the king of Assiriah for prosperitie:
I will exalt the base or humble, & abase him that is high. And comparing Pharaoh with the King of Assiriah for Prosperity:
pns11 vmb vvi dt j cc j, cc vvi pno31 cst vbz j. np1 vvg np1 p-acp dt n1 pp-f np1 p-acp n1:
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& prophesying like destruction to them both: witnesseth that God would abate both their prides, and resist the insolencie of their spirites. & prophesying like destruction to them both: Witnesseth that God would abate both their prides, and resist the insolency of their spirits.
cc vvg av-j n1 p-acp pno32 d: vvz cst np1 vmd vvi d po32 n2, cc vvi dt n1 pp-f po32 n2.
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Nabuchodonosor being cast downe by God, and afterwarde exalted againe; breaketh forth into these wordes in Daniel the Prophete: Nebuchadnezzar being cast down by God, and afterward exalted again; breaks forth into these words in daniel the Prophet:
np1 vbg vvn a-acp p-acp np1, cc av vvn av; vvz av p-acp d n2 p-acp np1 dt n1:
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Now therefore I Nabuchodonosor, prayse and extoll, and magnifie the King of heauen ▪ whose workes are all truth,
Now Therefore I Nebuchadnezzar, praise and extol, and magnify the King of heaven ▪ whose works Are all truth,
av av pns11 np1, n1 cc vvi, cc vvi dt n1 pp-f n1 ▪ r-crq n2 vbr d n1,
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and his wayes iudgements, and those that walke in pride, he is able to abate.
and his ways Judgments, and those that walk in pride, he is able to abate.
cc po31 n2 n2, cc d cst vvb p-acp n1, pns31 vbz j pc-acp vvi.
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The whole 10. chapter of Sirach tendeth almost to no other purpose, but to teach that God resisteth the proude.
The Whole 10. chapter of Sirach tendeth almost to no other purpose, but to teach that God Resisteth the proud.
dt j-jn crd n1 pp-f np1 vvz av p-acp dx j-jn n1, cc-acp pc-acp vvi cst np1 vvz dt j.
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Salomon the wise, king ouer Israell, auoucheth the same truth; and saith, the pride of a man shall bring him lowe: Solomon the wise, King over Israel, avoucheth the same truth; and Says, the pride of a man shall bring him low:
np1 dt j, n1 p-acp np1, vvz dt d n1; cc vvz, dt n1 pp-f dt n1 vmb vvi pno31 av-j:
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because God euermore resisteth the proude as the Apostle teacheth. Saint Peter hath the very same sentence:
Because God evermore Resisteth the proud as the Apostle Teaches. Saint Peter hath the very same sentence:
c-acp np1 av vvz dt j c-acp dt n1 vvz. n1 np1 vhz dt j d n1:
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decke your selues with lowlinesse of minde; for God resisteth the proude, and giueth grace to the humble.
deck your selves with lowliness of mind; for God Resisteth the proud, and gives grace to the humble.
vvi po22 n2 p-acp n1 pp-f n1; p-acp np1 vvz dt j, cc vvz n1 p-acp dt j.
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The blessed virgin Marie in her song, singeth prayse vnto God, who had put downe the mighty from their seate,
The blessed Virgae marry in her song, sings praise unto God, who had put down the mighty from their seat,
dt j-vvn n1 vvi p-acp po31 n1, vvz n1 p-acp np1, r-crq vhd vvn a-acp dt j p-acp po32 n1,
(31) sermon (DIV2)
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and exalted the humble and meeke.
and exalted the humble and meek.
cc vvn dt j cc j.
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Our Sauiour Christ saith, that such as exalt themselues in their owne pride, shalbe abated and brought low.
Our Saviour christ Says, that such as exalt themselves in their own pride, shall abated and brought low.
po12 n1 np1 vvz, cst d c-acp vvi px32 p-acp po32 d n1, vmb|vbi vvn cc vvn av-j.
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And the heathenish Megera in Seneca saith to Lycus: rule being proude in minde: and beare a lofty and high stomacke:
And the Heathenish Megera in Senecca Says to Lycus: Rule being proud in mind: and bear a lofty and high stomach:
cc dt j np1 p-acp np1 vvz p-acp np1: n1 vbg j p-acp n1: cc vvb dt j cc j n1:
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for God followeth at the backe, the proude to punish them and resist them. for God follows At the back, the proud to Punish them and resist them.
p-acp np1 vvz p-acp dt n1, dt j pc-acp vvi pno32 cc vvi pno32.
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Who so through worldly desires therefore shall lift vp themselues against God, must looke to haue God to resist them,
Who so through worldly Desires Therefore shall lift up themselves against God, must look to have God to resist them,
r-crq av p-acp j n2 av vmb vvi a-acp px32 p-acp np1, vmb vvi pc-acp vhi n1 pc-acp vvi pno32,
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as an enemie, and with his mighty power to withstande them: for the Scripture teacheth, that God resisteth the proude. See Cyprian. 1. lib. epist. 3. fol. 7.
as an enemy, and with his mighty power to withstand them: for the Scripture Teaches, that God Resisteth the proud. See Cyprian. 1. lib. Epistle. 3. fol. 7.
c-acp dt n1, cc p-acp po31 j n1 pc-acp vvi pno32: p-acp dt n1 vvz, cst np1 vvz dt j. n1 jp. crd n1. vvn. crd n1 crd
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Now how, and by what meanes doth God resist the proud? by many meanes and sundry.
Now how, and by what means does God resist the proud? by many means and sundry.
av c-crq, cc p-acp r-crq n2 vdz np1 vvi dt j? p-acp d n2 cc j.
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1 He resisteth them by punishing them for their pride against him, as he did the builders of the Turret of Babel, whose toppe should haue reached to heauen;
1 He Resisteth them by punishing them for their pride against him, as he did the Builders of the Turret of Babel, whose top should have reached to heaven;
vvd pns31 vvz pno32 p-acp vvg pno32 p-acp po32 n1 p-acp pno31, c-acp pns31 vdd dt n2 pp-f dt n1 pp-f np1, rg-crq n1 vmd vhi vvn p-acp n1;
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if their purpose might haue bene effected.
if their purpose might have be effected.
cs po32 n1 vmd vhi vbn vvn.
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But God seeing the vanitie of their mindes, the pride of their hearts, and the insolencie of their spirites, punished them with confusion of their language, that one could not vnderstand another, and so they were resisted.
But God seeing the vanity of their minds, the pride of their hearts, and the insolency of their spirits, punished them with confusion of their language, that one could not understand Another, and so they were resisted.
p-acp np1 vvg dt n1 pp-f po32 n2, dt n1 pp-f po32 n2, cc dt n1 pp-f po32 n2, vvd pno32 p-acp n1 pp-f po32 n1, cst pi vmd xx vvi j-jn, cc av pns32 vbdr vvn.
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When Manasses was puft vp with pride, he was resisted by the punishment of God, who deliuered him vp into captiuitie wherein he was humbled.
When Manasses was puffed up with pride, he was resisted by the punishment of God, who Delivered him up into captivity wherein he was humbled.
c-crq np1 vbds vvd a-acp p-acp n1, pns31 vbds vvn p-acp dt n1 pp-f np1, r-crq vvd pno31 a-acp p-acp n1 c-crq pns31 vbds vvn.
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Nabuchodonosor waxing proude of his goodly and gorgious citie which he had builte:Nebuchadnezzar waxing proud of his goodly and gorgeous City which he had built:
np1 j-vvg j pp-f po31 j cc j n1 r-crq pns31 vhd vvn:
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was resisted by God through punishmentes, for the Lord made him seuen yeares to remaine in the fieldes as a beast,
was resisted by God through punishments, for the Lord made him seuen Years to remain in the fields as a beast,
vbds vvn p-acp np1 p-acp n2, p-acp dt n1 vvd pno31 crd n2 pc-acp vvi p-acp dt n2 p-acp dt n1,
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and bannished him the societie of man.
and banished him the society of man.
cc vvd pno31 dt n1 pp-f n1.
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So Jsai the prophet speaking against the proude Babilonians, bringeth in God threatening by punishments to resist them:
So Isai the Prophet speaking against the proud Babylonians, brings in God threatening by punishments to resist them:
av np1 dt n1 vvg p-acp dt j njp2, vvz p-acp np1 vvg p-acp n2 pc-acp vvi pno32:
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I will visite the wickednes vpon the world, and their iniquitie vpon the wicked:
I will visit the wickedness upon the world, and their iniquity upon the wicked:
pns11 vmb vvi dt n1 p-acp dt n1, cc po32 n1 p-acp dt j:
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and I will cause the arrogancie of the proude to cease, and caste downe the pryde of tyraunts.
and I will cause the arrogancy of the proud to cease, and cast down the pride of Tyrants.
cc pns11 vmb vvi dt n1 pp-f dt j pc-acp vvi, cc vvd a-acp dt n1 pp-f n2.
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Dauid mentioneth this way of resistance; the Lord preserueth the faithfull, and aboundantly rewardeth the wicked doer.David mentioneth this Way of resistance; the Lord Preserveth the faithful, and abundantly Rewardeth the wicked doer.
np1 vvz d n1 pp-f n1; dt n1 vvz dt j, cc av-j vvz dt j n1.
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Thus was the pryde of Goliah resisted, when God punished him by little Dauid, who with his sling stone patted him on the pate, cast him to ground,
Thus was the pride of Goliath resisted, when God punished him by little David, who with his sling stone patted him on the pate, cast him to ground,
av vbds dt n1 pp-f np1 vvn, c-crq np1 vvd pno31 p-acp j np1, r-crq p-acp po31 n1 n1 vvd pno31 p-acp dt n1, vvd pno31 p-acp n1,
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and with his owne svvorde cut of his head, and so abated the pride and glory of the Philistines.
and with his own sword Cut of his head, and so abated the pride and glory of the philistines.
cc p-acp po31 d n1 vvn pp-f po31 n1, cc av vvd dt n1 cc n1 pp-f dt njp2.
(31) sermon (DIV2)
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Thus God resisteth the pride of Assur, by bringing many punishments vpon him, for his arrogancie and insolencie of spirite.
Thus God Resisteth the pride of Assur, by bringing many punishments upon him, for his arrogancy and insolency of Spirit.
av np1 vvz dt n1 pp-f np1, p-acp vvg d n2 p-acp pno31, c-acp po31 n1 cc n1 pp-f n1.
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Thus God punished the pryde of Absalon and so resisted his seditious enterprices, by hanging him by the haire of his head in a thicked.
Thus God punished the pride of Absalom and so resisted his seditious enterprises, by hanging him by the hair of his head in a thicked.
av np1 vvd dt n1 pp-f np1 cc av vvd po31 j n2, p-acp vvg pno31 p-acp dt n1 pp-f po31 n1 p-acp dt j.
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Thus God resisted the pride of Antiochus, vvho in the hautinesse of his harte, had threatned to make Hierusalem a common buriall place for the Ievves:
Thus God resisted the pride of Antiochus, who in the haughtiness of his heart, had threatened to make Jerusalem a Common burial place for the Jewish:
av np1 vvd dt n1 pp-f np1, r-crq p-acp dt n1 pp-f po31 n1, vhd vvn pc-acp vvi np1 dt j n1 n1 p-acp dt np2:
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but immediatly GOD smote him vvith an incurable disease in his bovvels, vvherevvith till his death he vvas tormented.
but immediately GOD smote him with an incurable disease in his bowels, wherewith till his death he was tormented.
cc-acp av-j np1 vvd pno31 p-acp dt j n1 p-acp po31 n2, c-crq p-acp po31 n1 pns31 vbds vvn.
(31) sermon (DIV2)
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So resisted he Herode Agrippa, vvho making on oration to the people, vvhereat they cried, it is the voice of God, and not of man;
So resisted he Herod Agrippa, who making on oration to the people, whereat they cried, it is the voice of God, and not of man;
np1 vvd pns31 np1 np1, r-crq vvg p-acp n1 p-acp dt n1, c-crq pns32 vvd, pn31 vbz dt n1 pp-f np1, cc xx pp-f n1;
(31) sermon (DIV2)
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he proudly chalenging this praise, was resisted by God, by like punishments. Capanêus in great pryde, being one of the captaines which besieged Thebes;
he proudly challenging this praise, was resisted by God, by like punishments. Capanêus in great pride, being one of the Captains which besieged Thebes;
pns31 av-j vvg d n1, vbds vvn p-acp np1, p-acp j n2. np1 p-acp j n1, vbg crd pp-f dt n2 r-crq vvd np1;
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saide he would besiege it in despite of GOD, whose pryde God resisted by punishment;
said he would besiege it in despite of GOD, whose pride God resisted by punishment;
vvd pns31 vmd vvi pn31 p-acp n1 pp-f np1, rg-crq n1 np1 vvd p-acp n1;
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for a thunder bo••e as some say, or as other write, a stone from the wall fell vpon him and slewe him.
for a thunder bo••e as Some say, or as other write, a stone from the wall fell upon him and slew him.
p-acp dt n1 n1 p-acp d vvb, cc c-acp n-jn vvb, dt n1 p-acp dt n1 vvd p-acp pno31 cc vvd pno31.
(31) sermon (DIV2)
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Finally, when Apryes king of Aegypt had proudely sayd, that neyther man nor God colde take his kingdome from him;
Finally, when Apryes King of Egypt had proudly said, that neither man nor God cold take his Kingdom from him;
av-j, c-crq vvz n1 pp-f np1 vhd av-j vvn, cst dx n1 ccx np1 j-jn vvb po31 n1 p-acp pno31;
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he was by the iust punishment of god resisted, for he was choked and so destroied.
he was by the just punishment of god resisted, for he was choked and so destroyed.
pns31 vbds p-acp dt j n1 pp-f n1 vvn, c-acp pns31 vbds vvn cc av vvn.
(31) sermon (DIV2)
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Thus by sending punishments vpon the proude; the Lord resisteth them. 2. Sometimes he resisteth the proude, by hindring their purposes, by some meane vnlooked for.
Thus by sending punishments upon the proud; the Lord Resisteth them. 2. Sometime he Resisteth the proud, by hindering their Purposes, by Some mean unlooked for.
av p-acp vvg n2 p-acp dt j; dt n1 vvz pno32. crd av pns31 vvz dt j, p-acp vvg po32 n2, p-acp d j j p-acp.
(31) sermon (DIV2)
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As when the proude king of Assiriah had intended the destruction of Hierusalem, god resisted him,
As when the proud King of Assiriah had intended the destruction of Jerusalem, god resisted him,
p-acp c-crq dt j n1 pp-f np1 vhd vvn dt n1 pp-f np1, n1 vvd pno31,
(31) sermon (DIV2)
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first in raysing vp Tirrhaka the king of the Blackemores to fight against him, for which he departed;
First in raising up Tirrhaka the King of the Blackemores to fight against him, for which he departed;
ord p-acp vvg a-acp np1 dt n1 pp-f dt n2 pc-acp vvi p-acp pno31, c-acp r-crq pns31 vvd;
(31) sermon (DIV2)
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and afterward vpon a second siege, by sending his Angell to destroy his people: which when he sawe, he departed and went to his owne countrie.
and afterwards upon a second siege, by sending his Angel to destroy his people: which when he saw, he departed and went to his own country.
cc av p-acp dt ord n1, p-acp vvg po31 n1 pc-acp vvi po31 n1: r-crq c-crq pns31 vvd, pns31 vvd cc vvd p-acp po31 d n1.
(31) sermon (DIV2)
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In like manner was Saules proude and malitious heart a bated, who purposing the destruction of Dauid: hearde say by a messenger vpon the sudden, that the Philistines had inuaded the lande,
In like manner was Saul's proud and malicious heart a bated, who purposing the destruction of David: heard say by a Messenger upon the sudden, that the philistines had invaded the land,
p-acp j n1 vbds np1 j cc j n1 dt j-vvn, zz vvg dt n1 pp-f np1: vvd vvi p-acp dt n1 p-acp dt j, cst dt njp2 vhd vvn dt n1,
(31) sermon (DIV2)
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for which cause he returned from pursuing Dauid, and so he was resisted. 3. God also resisteth the proude, when hee turneth their deuises vpon their owne neckes:
for which cause he returned from pursuing David, and so he was resisted. 3. God also Resisteth the proud, when he turns their devises upon their own necks:
p-acp r-crq n1 pns31 vvd p-acp vvg np1, cc av pns31 vbds vvn. crd np1 av vvz dt j, c-crq pns31 vvz po32 n2 p-acp po32 d n2:
(31) sermon (DIV2)
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and maketh them fall into the mischiefe and snares which they haue prepared for others.
and makes them fallen into the mischief and snares which they have prepared for Others.
cc vv2 pno32 vvi p-acp dt n1 cc n2 r-crq pns32 vhb vvn p-acp n2-jn.
(31) sermon (DIV2)
890
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6513
When Haman in intollerable pride had determined the destruction of the Iewes, and had prepared a iubbet or gallowes for Mardocai; the Lorde resisted his proude purpose,
When Haman in intolerable pride had determined the destruction of the Iewes, and had prepared a iubbet or gallows for Mardocai; the Lord resisted his proud purpose,
c-crq np1 p-acp j n1 vhd vvd dt n1 pp-f dt np2, cc vhd vvn dt n1 cc n2 p-acp np1; dt n1 vvd po31 j n1,
(31) sermon (DIV2)
890
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6514
and caused him to be hongevpon the same gallowes, which he had prepared for another.
and caused him to be hongevpon the same gallows, which he had prepared for Another.
cc vvd pno31 pc-acp vbi av dt d n2, r-crq pns31 vhd vvn p-acp j-jn.
(31) sermon (DIV2)
890
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6515
When the proude princes of the prouinces of Babylon, had diuised and determined the death of Daniel, and by a false accusation had condemned him to the denne of Lions;
When the proud Princes of the Provinces of Babylon, had devised and determined the death of daniel, and by a false accusation had condemned him to the den of Lions;
c-crq dt j n2 pp-f dt n2 pp-f np1, vhd vvn cc vvd dt n1 pp-f np1, cc p-acp dt j n1 vhd vvn pno31 p-acp dt n1 pp-f n2;
(31) sermon (DIV2)
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6516
God resisted their proude and malitious deuise; and caused that the same Lions deuoured them, their wiues and children;
God resisted their proud and malicious devise; and caused that the same Lions devoured them, their wives and children;
np1 vvd po32 j cc j n1; cc vvd cst dt d n2 vvn pno32, po32 n2 cc n2;
(31) sermon (DIV2)
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6517
whom they had thought should haue bene the death of Daniel.
whom they had Thought should have be the death of daniel.
r-crq pns32 vhd vvn vmd vhi vbn dt n1 pp-f np1.
(31) sermon (DIV2)
891
Page 197
6518
When Cush one of Saules kinsmen had falsly accused Dauid: the man of god threateneth that God would in this wise resist him, and therfore saith:
When Cush one of Saul's kinsmen had falsely accused David: the man of god threateneth that God would in this wise resist him, and Therefore Says:
c-crq np1 crd pp-f np1 n2 vhd av-j vvn np1: dt n1 pp-f n1 vvz cst np1 vmd p-acp d n1 vvi pno31, cc av vvz:
(31) sermon (DIV2)
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Page 197
6519
that he hath made a pitte, and himselfe was fallen thereinto:
that he hath made a pit, and himself was fallen thereinto:
cst pns31 vhz vvn dt n1, cc px31 vbds vvn av:
(31) sermon (DIV2)
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6520
and that his mischiefe should fall vpon his owne pate, and his crueltie vpon his owne head.
and that his mischief should fallen upon his own pate, and his cruelty upon his own head.
cc cst po31 n1 vmd vvi p-acp po31 d n1, cc po31 n1 p-acp po31 d n1.
(31) sermon (DIV2)
892
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6521
In another place shevving how God resisted the wicked and proude men of the earth, by ouerthrovving them in their ovvne enterprises,
In Another place showing how God resisted the wicked and proud men of the earth, by overthrowing them in their own enterprises,
p-acp j-jn n1 vvg c-crq np1 vvd dt j cc j n2 pp-f dt n1, p-acp vvg pno32 p-acp po32 d n2,
(31) sermon (DIV2)
892
Page 197
6522
and causing their ovvne vvicked and mischieuous deuises to sall vpon themselues: affirmeth that the Heathen were sunke dovvne in the pitte that they made;
and causing their own wicked and mischievous devises to shall upon themselves: Affirmeth that the Heathen were sunk down in the pit that they made;
cc vvg po32 d j cc j n2 p-acp vmb p-acp px32: vvz cst dt j-jn vbdr vvn a-acp p-acp dt n1 cst pns32 vvd;
(31) sermon (DIV2)
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6523
and that their feete were taken in the same nette they had spredde for other.
and that their feet were taken in the same net they had spread for other.
cc cst po32 n2 vbdr vvn p-acp dt d n1 pns32 vhd vvn p-acp n-jn.
(31) sermon (DIV2)
892
Page 197
6524
Againe witnessing that the vvicked enterprises of the proude should turne to their ovvne destruction, the Prophet saith;
Again witnessing that the wicked enterprises of the proud should turn to their own destruction, the Prophet Says;
av vvg cst dt j n2 pp-f dt j vmd vvi p-acp po32 d n1, dt n1 vvz;
(31) sermon (DIV2)
893
Page 197
6525
wickednesse and malice shall slay the wicked; and they which hate the righteous shall perish. To that purpose is that saying:
wickedness and malice shall slay the wicked; and they which hate the righteous shall perish. To that purpose is that saying:
n1 cc n1 vmb vvi dt j; cc pns32 r-crq vvb dt j vmb vvi. p-acp d n1 vbz d vvg:
(31) sermon (DIV2)
893
Page 197
6526
the wicked haue drawen their sword, and bente their bowe, to caste dovvne the poore and needie;
the wicked have drawn their sword, and bent their bow, to cast down the poor and needy;
dt j vhb vvn po32 n1, cc vvn po32 n1, pc-acp vvd a-acp dt j cc j;
(31) sermon (DIV2)
893
Page 197
6527
and to slay such as are of an vpright conuersation: but their svvord shal enter into their owne harts, and their bovves shalbe broken. Therefore Salomon his sonne saith:
and to slay such as Are of an upright Conversation: but their sword shall enter into their own hearts, and their bows shall broken. Therefore Solomon his son Says:
cc pc-acp vvi d c-acp vbr pp-f dt av-j n1: cc-acp po32 n1 vmb vvi p-acp po32 d n2, cc po32 n2 vmb|vbi vvn. av np1 po31 n1 vvz:
(31) sermon (DIV2)
893
Page 197
6528
he that diggeth a pitte shal fall therinto: & he that rolleth a stone, it shal returne vpon him.
he that diggeth a pit shall fallen thereinto: & he that rolleth a stone, it shall return upon him.
pns31 cst vvz dt n1 vmb vvi av: cc pns31 cst vvz dt n1, pn31 vmb vvi p-acp pno31.
(31) sermon (DIV2)
893
Page 197
6529
To turne the wicked deuises of the proude vpon their owne pates; to make the mischiefes of the vngodly, to light vpon themselues:
To turn the wicked devises of the proud upon their own pates; to make the mischiefs of the ungodly, to Light upon themselves:
p-acp vvi dt j n2 pp-f dt j p-acp po32 d n2; pc-acp vvi dt n2 pp-f dt j, pc-acp vvi p-acp px32:
(31) sermon (DIV2)
893
Page 197
6530
to bring the proude into the pitte of perdition which they haue deuised for other men:
to bring the proud into the pit of perdition which they have devised for other men:
p-acp vvi dt j p-acp dt n1 pp-f n1 r-crq pns32 vhb vvn p-acp j-jn n2:
(31) sermon (DIV2)
893
Page 197
6531
is a way whereby also god resisteth them. 4. Moreouer GOD resisteth the proude, by confounding their councels, enterprises and deuises:
is a Way whereby also god Resisteth them. 4. Moreover GOD Resisteth the proud, by confounding their Counsels, enterprises and devises:
vbz dt n1 c-crq av n1 vvz pno32. crd av np1 vvz dt j, p-acp vvg po32 n2, n2 cc n2:
(31) sermon (DIV2)
893
Page 197
6532
as appeareth in proude Achittaphell and others.
as appears in proud Achittaphell and Others.
c-acp vvz p-acp j np1 cc n2-jn.
(31) sermon (DIV2)
894
Page 197
6533
As in the inuincible nauie of the proude Spaniardes (so they called it) sent against little England,
As in the invincible navy of the proud Spaniards (so they called it) sent against little England,
p-acp p-acp dt j n1 pp-f dt j np2 (av pns32 vvd pn31) vvd p-acp j np1,
(31) sermon (DIV2)
894
Page 197
6534
so miraculously confounded, and in greatest parte destroyed by the mightie hand of God.
so miraculously confounded, and in greatest part destroyed by the mighty hand of God.
av av-j vvn, cc p-acp js n1 vvn p-acp dt j n1 pp-f np1.
(31) sermon (DIV2)
894
Page 197
6535
5. Neyther thus onely are the proude resisted, but also God resisteth the proude by remouing and taking avvay frō them, the things vvhereof they haue bin proude:
5. Neither thus only Are the proud resisted, but also God Resisteth the proud by removing and taking away from them, the things whereof they have been proud:
crd av-dx av av-j vbr dt j vvd, cc-acp av np1 vvz dt j p-acp vvg cc vvg av p-acp pno32, dt n2 c-crq pns32 vhb vbn j:
(31) sermon (DIV2)
895
Page 197
6536
as he threatened the damsels of Israell, to take avvay all their brauerie and excellent ornamentes, because they vvere proude thereof.
as he threatened the damsels of Israel, to take away all their bravery and excellent Ornament, Because they were proud thereof.
c-acp pns31 vvd dt n2 pp-f np1, pc-acp vvi av d po32 n1 cc j n2, c-acp pns32 vbdr j av.
(31) sermon (DIV2)
895
Page 197
6537
Novv some are proude of riches, as he that said to his soule; soule eate and drinke, and take thy pleasure:
Now Some Are proud of riches, as he that said to his soul; soul eat and drink, and take thy pleasure:
av d vbr j pp-f n2, c-acp pns31 cst vvd p-acp po31 n1; n1 vvb cc vvi, cc vvb po21 n1:
(31) sermon (DIV2)
895
Page 197
6538
for thou hast much goods reposed for many yeares; him God resisted, by remouing him & his riches. Some are proude of beautie:
for thou hast much goods reposed for many Years; him God resisted, by removing him & his riches. some Are proud of beauty:
c-acp pns21 vh2 d n2-j vvn p-acp d n2; pno31 np1 vvd, p-acp vvg pno31 cc po31 n2. d vbr j pp-f n1:
(31) sermon (DIV2)
895
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6539
vvhom God resisted by sending sicknes or other meanes to hinder and remoue that from them.
whom God resisted by sending sickness or other means to hinder and remove that from them.
r-crq np1 vvd p-acp vvg n1 cc j-jn n2 pc-acp vvi cc vvi d p-acp pno32.
(31) sermon (DIV2)
895
Page 197
6540
Some are proude of their vvitte:
some Are proud of their wit:
d vbr j pp-f po32 n1:
(31) sermon (DIV2)
895
Page 197
6541
those he resisteth by causing thē to fall eyther by palsies or such like, into doting follie.
those he Resisteth by causing them to fallen either by palsies or such like, into doting folly.
d pns31 vvz p-acp vvg pno32 pc-acp vvi d p-acp n2 cc d av-j, p-acp j-vvg n1.
(31) sermon (DIV2)
895
Page 197
6542
Some are proude of their strength: vvhich languishing sicknes abateth. Some are proude of their powre:
some Are proud of their strength: which languishing sickness abateth. some Are proud of their pour:
d vbr j pp-f po32 n1: r-crq vvg n1 vvz. d vbr j pp-f po32 n1:
(31) sermon (DIV2)
895
Page 197
6543
as Nabuchodonosor, Senecherib, Antiochus, Pompey, Alexander, & the like: whom God resisted, partly by taking away life:
as Nebuchadnezzar, Senecherib, Antiochus, Pompey, Alexander, & the like: whom God resisted, partly by taking away life:
c-acp n1, np1, np1, np1, np1, cc dt j: r-crq np1 vvd, av p-acp vvg av n1:
(31) sermon (DIV2)
895
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6544
partly by remouing their power wherin they trusted frō them. Which thing Job insinuateth;
partly by removing their power wherein they trusted from them. Which thing Job insinuates;
av p-acp vvg po32 n1 c-crq pns32 vvd p-acp pno32. r-crq n1 n1 vvz;
(31) sermon (DIV2)
895
Page 197
6545
when he saith that God loseth the color of princes, and causeth them to be girte with a girdle:
when he Says that God loses the colour of Princes, and Causes them to be girt with a girdle:
c-crq pns31 vvz cst np1 vvz dt n1 pp-f n2, cc vvz pno32 pc-acp vbi vvn p-acp dt n1:
(31) sermon (DIV2)
895
Page 197
6546
he leadeth away Princes as a pray, and ouerthroweth the mightie: he taketh away speach from the counseller, & taketh away the iudgement of the auncient:
he leads away Princes as a prey, and Overthroweth the mighty: he Takes away speech from the Counsellor, & Takes away the judgement of the ancient:
pns31 vvz av n2 p-acp dt n1, cc vvz dt j: pns31 vvz av n1 p-acp dt n1, cc vvz av dt n1 pp-f dt j-jn:
(31) sermon (DIV2)
895
Page 197
6547
he powreth contempt vpon princes, and maketh the strength of the mightie weake.
he poureth contempt upon Princes, and makes the strength of the mighty weak.
pns31 vvz n1 p-acp n2, cc vv2 dt n1 pp-f dt j j.
(31) sermon (DIV2)
895
Page 197
6548
This God doth not only to punish the people in the defects of their Magistrates and Princes:
This God does not only to Punish the people in the defects of their Magistrates and Princes:
np1 np1 vdz xx av-j pc-acp vvi dt n1 p-acp dt n2 pp-f po32 n2 cc n2:
(31) sermon (DIV2)
895
Page 197
6549
but also when men are proude of any of their gifts, they are resisted by losing the things whereof they are proude:
but also when men Are proud of any of their Gifts, they Are resisted by losing the things whereof they Are proud:
cc-acp av c-crq n2 vbr j pp-f d pp-f po32 n2, pns32 vbr vvn p-acp vvg dt n2 c-crq pns32 vbr j:
(31) sermon (DIV2)
895
Page 197
6550
and this vvay doth God also resist the proude not seldome.
and this Way does God also resist the proud not seldom.
cc d n1 vdz np1 av vvi dt j xx av.
(31) sermon (DIV2)
895
Page 197
6551
6. God resisteth the proude also, when he turneth their ambition and vaine glory into ignomie and shame:
6. God Resisteth the proud also, when he turns their ambition and vain glory into ignomy and shame:
crd np1 vvz dt j av, c-crq pns31 vvz po32 n1 cc j n1 p-acp n1 cc n1:
(31) sermon (DIV2)
896
Page 197
6552
as is apparent by the priestes, vvhich seeing the office of the priests to be in contempt, vvould haue chaunged their estate by their names: as is apparent by the Priests, which seeing the office of the Priests to be in contempt, would have changed their estate by their names:
c-acp vbz j p-acp dt n2, r-crq vvg dt n1 pp-f dt n2 pc-acp vbi p-acp n1, vmd vhi vvn po32 n1 p-acp po32 n2:
(31) sermon (DIV2)
896
Page 197
6553
and so called thēselues by straunge names: vvho seeking their vvriting in the Geneologie by the names they pretended, found them not,
and so called themselves by strange names: who seeking their writing in the Geneologie by the names they pretended, found them not,
cc av vvn px32 p-acp j n2: r-crq vvg po32 n-vvg p-acp dt n1 p-acp dt n2 pns32 vvd, vvd pno32 xx,
(31) sermon (DIV2)
896
Page 197
6554
and therefore vvere depriued of their offices. Thus such as do ambitiously seeke honour and glorie;
and Therefore were deprived of their Offices. Thus such as do ambitiously seek honour and glory;
cc av vbdr vvn pp-f po32 n2. av d c-acp vdb av-j vvi n1 cc n1;
(31) sermon (DIV2)
896
Page 197
6555
by the iuste iudgement of God lose both their offices oftentimes, and also their estimation with men: and so are they resisted.
by the just judgement of God loose both their Offices oftentimes, and also their estimation with men: and so Are they resisted.
p-acp dt j n1 pp-f np1 vvi d po32 n2 av, cc av po32 n1 p-acp n2: cc av vbr pns32 vvn.
(31) sermon (DIV2)
897
Page 198
6556
Salomon noting this kinde of resisting, when God causeth a downefall into all miserie, in them which were puffed vp with pride,Solomon noting this kind of resisting, when God Causes a downfall into all misery, in them which were puffed up with pride,
np1 vvg d n1 pp-f vvg, c-crq np1 vvz dt n1 p-acp d n1, p-acp pno32 r-crq vbdr vvn a-acp p-acp n1,
(31) sermon (DIV2)
897
Page 198
6557
and swelled in arrogancie of spirite: affirmeth, that pride goeth before destruction, and an high mind before the fall.
and swelled in arrogancy of Spirit: Affirmeth, that pride Goes before destruction, and an high mind before the fallen.
cc vvd p-acp n1 pp-f n1: vvz, cst n1 vvz p-acp n1, cc dt j n1 p-acp dt n1.
(31) sermon (DIV2)
897
Page 198
6558
Thus the fall followeth their ambitious exaltation; confusion, their vaine glorie; ignominie, their hautines and arrogancie; and so they are resisted.
Thus the fallen follows their ambitious exaltation; confusion, their vain glory; ignominy, their haughtiness and arrogancy; and so they Are resisted.
av dt n1 vvz po32 j n1; n1, po32 j n1; n1, po32 n1 cc n1; cc av pns32 vbr vvn.
(31) sermon (DIV2)
897
Page 198
6559
7 Finally, God resisteth the proud, in destroying their remembrance, and cutting off their posteritie from the earth, for their pride and wickednes.
7 Finally, God Resisteth the proud, in destroying their remembrance, and cutting off their posterity from the earth, for their pride and wickedness.
crd av-j, np1 vvz dt j, p-acp vvg po32 n1, cc vvg a-acp po32 n1 p-acp dt n1, p-acp po32 n1 cc n1.
(31) sermon (DIV2)
898
Page 198
6560
Thereof the holy Prophet Dauid may be vnderstood;
Thereof the holy Prophet David may be understood;
av dt j n1 np1 vmb vbi vvn;
(31) sermon (DIV2)
898
Page 198
6561
The face of the Lord is against them which doe euill, to cut off their remembrance from the earth. The wise Sirach saith;
The face of the Lord is against them which doe evil, to Cut off their remembrance from the earth. The wise Sirach Says;
dt n1 pp-f dt n1 vbz p-acp pno32 r-crq n1 j-jn, pc-acp vvi a-acp po32 n1 p-acp dt n1. dt j np1 vvz;
(31) sermon (DIV2)
898
Page 198
6562
that god cutteth off the remembrance of the proud.
that god cutteth off the remembrance of the proud.
d n1 vvz a-acp dt n1 pp-f dt j.
(31) sermon (DIV2)
898
Page 198
6563
Thus did God by Elias threaten to resist Achab, by destroying him, and cutting off his posteritie for their pride and rebellion against him.
Thus did God by Elias threaten to resist Ahab, by destroying him, and cutting off his posterity for their pride and rebellion against him.
av vdd np1 p-acp np1 vvb pc-acp vvi np1, p-acp vvg pno31, cc vvg a-acp po31 n1 p-acp po32 n1 cc n1 p-acp pno31.
(31) sermon (DIV2)
898
Page 198
6564
When proud persons, therefore, think to make their names immortall, and seeke to make their houses and habitations to continue for euer,
When proud Persons, Therefore, think to make their names immortal, and seek to make their houses and habitations to continue for ever,
c-crq j n2, av, vvb pc-acp vvi po32 n2 j, cc vvb pc-acp vvi po32 n2 cc n2 pc-acp vvi p-acp av,
(31) sermon (DIV2)
899
Page 198
6565
and call their landes also by their names:
and call their Lands also by their names:
cc vvi po32 n2 av p-acp po32 n2:
(31) sermon (DIV2)
899
Page 198
6566
then (contrarie to their expectation) to roote out their remembrance, is a mightie resistance of God against them.
then (contrary to their expectation) to root out their remembrance, is a mighty resistance of God against them.
av (j-jn p-acp po32 n1) pc-acp vvi av po32 n1, vbz dt j n1 pp-f np1 p-acp pno32.
(31) sermon (DIV2)
899
Page 198
6567
By these, and the like waies the proud are resisted by God, and this place of the Apostle is found true; God resisteth the proud.
By these, and the like ways the proud Are resisted by God, and this place of the Apostle is found true; God Resisteth the proud.
p-acp d, cc dt j n2 dt j vbr vvn p-acp np1, cc d n1 pp-f dt n1 vbz vvn j; np1 vvz dt j.
(31) sermon (DIV2)
899
Page 198
6568
Now as God resisteth the proud, so he geueth grace vnto the humble: which is the other member of this sentence of the Apostle.
Now as God Resisteth the proud, so he Giveth grace unto the humble: which is the other member of this sentence of the Apostle.
av p-acp np1 vvz dt j, av pns31 vvz n1 p-acp dt j: r-crq vbz dt j-jn n1 pp-f d n1 pp-f dt n1.
(31) sermon (DIV2)
900
Page 198
6569
Such as forsaking all worldly things, addict themselues wholly vnto him, to serue and worship him in humilite:
Such as forsaking all worldly things, addict themselves wholly unto him, to serve and worship him in humility:
d a-acp vvg d j n2, vvi px32 av-jn p-acp pno31, pc-acp vvi cc vvi pno31 p-acp n1:
(31) sermon (DIV2)
900
Page 198
6570
who cast the crowne of their owne wit, riches, wealth, glorie, at the feete of God,
who cast the crown of their own wit, riches, wealth, glory, At the feet of God,
r-crq vvd dt n1 pp-f po32 d n1, n2, n1, n1, p-acp dt n2 pp-f np1,
(31) sermon (DIV2)
900
Page 198
6571
and prefer him before all creatures: These doeth God helpe; these hee furthereth; to them he geueth increase, and greater measure of his grace;
and prefer him before all creatures: These doth God help; these he furthereth; to them he Giveth increase, and greater measure of his grace;
cc vvi pno31 p-acp d n2: d vdz np1 vvi; d pns31 vvz; p-acp pno32 pns31 vvz n1, cc jc n1 pp-f po31 n1;
(31) sermon (DIV2)
900
Page 198
6572
as to those only, whom he looketh vnto: As by his Prophet Isai he recordeth;
as to those only, whom he looks unto: As by his Prophet Isaiah he recordeth;
c-acp p-acp d av-j, ro-crq pns31 vvz p-acp: c-acp p-acp po31 n1 np1 pns31 vvz;
(31) sermon (DIV2)
900
Page 198
6573
To whom shoulde I looke, but to him that is poore, and of an humble and contrite hart, and trembleth at my words.
To whom should I look, but to him that is poor, and of an humble and contrite heart, and Trembleth At my words.
p-acp ro-crq vmd pns11 vvb, cc-acp p-acp pno31 cst vbz j, cc pp-f dt j cc j n1, cc vvz p-acp po11 n2.
(31) sermon (DIV2)
900
Page 198
6574
These are they in whom he multiplieth his graces, and furthereth with his fauour, as our Apostle speaketh:
These Are they in whom he multiplieth his graces, and furthereth with his favour, as our Apostle speaks:
d vbr pns32 p-acp ro-crq pns31 vvz po31 n2, cc vvz p-acp po31 n1, c-acp po12 n1 vvz:
(31) sermon (DIV2)
900
Page 198
6575
GOD resisteth the proud, but geueth grace to the humble. This song Anna the mother of Samuel, song in her psalme of praise;
GOD Resisteth the proud, but Giveth grace to the humble. This song Anna the mother of Samuel, song in her psalm of praise;
np1 vvz dt j, cc-acp vvz n1 p-acp dt j. d n1 np1 dt n1 pp-f np1, n1 p-acp po31 n1 pp-f n1;
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The Lord raiseth vp the poore out of the dunghill, to set him among the Princes,
The Lord Raiseth up the poor out of the dunghill, to Set him among the Princes,
dt n1 vvz a-acp dt j av pp-f dt n1, pc-acp vvi pno31 p-acp dt n2,
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and to make him inherite the seat of glorie. Whereunto holy Iob agreeth; The Lord setteth vp on high those that are lowe:
and to make him inherit the seat of glory. Whereunto holy Job agreeth; The Lord sets up on high those that Are low:
cc pc-acp vvi pno31 vvi dt n1 pp-f n1. c-crq j np1 vvz; dt n1 vvz a-acp p-acp j d cst vbr j:
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that the sorowfull may be exalted to saluation. Salomon auoucheth the same trueth; The pride of a man shal bring him low;
that the sorrowful may be exalted to salvation. Solomon avoucheth the same truth; The pride of a man shall bring him low;
cst dt j vmb vbi vvn p-acp n1. np1 vvz dt d n1; dt n1 pp-f dt n1 vmb vvi pno31 av-j;
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but the humble in spirite shall enioy great glorie.
but the humble in Spirit shall enjoy great glory.
cc-acp dt j p-acp n1 vmb vvi j n1.
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And what is the glorie of the humble? is it not the increase of the graces of God here, and the recompence of our humilitie in the life to come? S. Peter vseth the same words which S. James here geueth out;
And what is the glory of the humble? is it not the increase of the graces of God Here, and the recompense of our humility in the life to come? S. Peter uses the same words which S. James Here Giveth out;
cc q-crq vbz dt n1 pp-f dt j? vbz pn31 xx dt n1 pp-f dt n2 pp-f np1 av, cc dt n1 pp-f po12 n1 p-acp dt n1 pc-acp vvi? np1 np1 vvz dt d n2 r-crq n1 np1 av vvz av;
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God resisteth the proud, but geueth grace to the hūble. In many of the former cited places, both mēbers are in one sentēce expressed:
God Resisteth the proud, but Giveth grace to the humble. In many of the former cited places, both members Are in one sentence expressed:
np1 vvz dt j, cc-acp vvz n1 p-acp dt j. p-acp d pp-f dt j vvn n2, d n2 vbr p-acp crd n1 vvn:
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that as god resisteth the proud; so he geueth grace to the humble. These he blesseth with plentifull benefits:
that as god Resisteth the proud; so he Giveth grace to the humble. These he Blesses with plentiful benefits:
cst p-acp n1 vvz dt j; av pns31 vvz n1 p-acp dt j. np1 pns31 vvz p-acp j n2:
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to these he giueth a greater measure of his holy spirite; to these he sheweth his louing fauour and mercie in ample manner;
to these he gives a greater measure of his holy Spirit; to these he shows his loving favour and mercy in ample manner;
p-acp d pns31 vvz dt jc n1 pp-f po31 j n1; p-acp d pns31 vvz po31 j-vvg n1 cc n1 p-acp j n1;
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these he daily ladeth with greater and greater blessings from his hand; these he mightely exalteth of his fatherly goodnes;
these he daily ladeth with greater and greater blessings from his hand; these he mightily Exalteth of his fatherly Goodness;
d pns31 av-j vvz p-acp jc cc jc n2 p-acp po31 n1; d pns31 av-j vvz pp-f po31 j n1;
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and thus sheweth, or geueth he grace vnto the humble.
and thus shows, or Giveth he grace unto the humble.
cc av vvz, cc vvz pns31 n1 p-acp dt j.
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Which thing Chylo the heathē Philosopher (perchance) meant, who being asked what god Iubiter did, answered;
Which thing Chylo the heathen Philosopher (perchance) meant, who being asked what god Iubiter did, answered;
r-crq n1 np1 dt j-jn n1 (av) vvd, r-crq vbg vvn r-crq n1 np1 vdd, vvd;
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hee casteth downe high things, and exalteth the things which are lowe.
he Cast down high things, and Exalteth the things which Are low.
pns31 vvz a-acp j n2, cc vvz dt n2 r-crq vbr j.
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This thing is manifest in Moses, who being of an humble spirite, and walking lowly before the Lord, receaued grace many waies from God.
This thing is manifest in Moses, who being of an humble Spirit, and walking lowly before the Lord, received grace many ways from God.
d n1 vbz j p-acp np1, r-crq vbg pp-f dt j n1, cc vvg av-j p-acp dt n1, vvd n1 d n2 p-acp np1.
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Dauid being humble in spirite, was therefore taken from the flock of sheepe, to rule the people of the Lord.David being humble in Spirit, was Therefore taken from the flock of sheep, to Rule the people of the Lord.
np1 vbg j p-acp n1, vbds av vvn p-acp dt n1 pp-f n1, pc-acp vvi dt n1 pp-f dt n1.
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Elizabeth the mother of Iohn B. and Anna the mother of Samuel, Marie the virgin,Elizabeth the mother of John B. and Anna the mother of Samuel, Marry the Virgae,
np1 dt n1 pp-f np1 np1 cc np1 dt n1 pp-f np1, uh dt n1,
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& mother of Christ, seruing God in their humilitie, receaued grace, and plentifull fauour from the hands of God.
& mother of christ, serving God in their humility, received grace, and plentiful favour from the hands of God.
cc n1 pp-f np1, vvg np1 p-acp po32 n1, vvd n1, cc j n1 p-acp dt n2 pp-f np1.
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Finally, the Lord encreaseth his blessings;
Finally, the Lord increases his blessings;
av-j, dt n1 vvz po31 n2;
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multiplieth his graces, enlargeth his promises, extendeth his fauourable countenance to those, which setting aparte all worldlie things: cleaue immoueablie vnto him;
multiplieth his graces, enlarges his promises, extendeth his favourable countenance to those, which setting apart all worldly things: cleave immoveably unto him;
vvz po31 n2, vvz po31 n2, vvz po31 j n1 p-acp d, r-crq vvg av d j n2: vvb av-j p-acp pno31;
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according to this place of the Apostle; God resisteth the proud, but geueth grace to the humble.
according to this place of the Apostle; God Resisteth the proud, but Giveth grace to the humble.
vvg p-acp d n1 pp-f dt n1; np1 vvz dt j, cc-acp vvz n1 p-acp dt j.
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Almightie God therefore hath his two hands outstretched:
Almighty God Therefore hath his two hands outstretched:
j-jn n1 av vhz po31 crd n2 vvn:
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the one, wherewith as with a mallet, or hammer, he bruiseth, and beateth downe the proud:
the one, wherewith as with a mallet, or hammer, he bruiseth, and beats down the proud:
dt pi, c-crq c-acp p-acp dt n1, cc n1, pns31 vvz, cc vvz a-acp dt j:
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the other, wherwith he poureth out his plentifull graces vpon the hūble:
the other, wherewith he pours out his plentiful graces upon the humble:
dt n-jn, c-crq pns31 vvz av po31 j n2 p-acp dt j:
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the one, wherewith he resisteth, and withstandeth those, who through loue of worldly things, rebell against him:
the one, wherewith he Resisteth, and withstandeth those, who through love of worldly things, rebel against him:
dt pi, c-crq pns31 vvz, cc vvz d, r-crq p-acp n1 pp-f j n2, vvb p-acp pno31:
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the other, wherwith he fauorably entreteth, & greatly enlargeth such, as renouncing worldly vanities, cleaue vnto him in humilitie of their mindes.
the other, wherewith he favorably entreateth, & greatly enlarges such, as renouncing worldly vanities, cleave unto him in humility of their minds.
dt n-jn, c-crq pns31 av-j vvz, cc av-j vvz d, c-acp vvg j n2, vvb p-acp pno31 p-acp n1 pp-f po32 n2.
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Seing then this is true, let vs cast downe our proud lookes, and hornes, which are set vp on high:
Sing then this is true, let us cast down our proud looks, and horns, which Are Set up on high:
vvb av d vbz j, vvb pno12 vvi a-acp po12 j n2, cc n2, r-crq vbr vvn a-acp p-acp j:
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and let vs with all humble reuerēce cleaue vnto the Lord, that he may increase his heauenly graces in vs:
and let us with all humble Reverence cleave unto the Lord, that he may increase his heavenly graces in us:
cc vvb pno12 p-acp d j n1 vvi p-acp dt n1, cst pns31 vmb vvi po31 j n2 p-acp pno12:
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for he resisteth the proud, but giueth grace vnto the humble.
for he Resisteth the proud, but gives grace unto the humble.
c-acp pns31 vvz dt j, cc-acp vvz n1 p-acp dt j.
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And this I take to be the plaine meaning of the Apostle in these two verses.
And this I take to be the plain meaning of the Apostle in these two Verses.
cc d pns11 vvb pc-acp vbi dt j n1 pp-f dt n1 p-acp d crd n2.
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Notwithstanding, if any be of an other opinion, I contend not: Euery one may abound in his owne sence to edification.
Notwithstanding, if any be of an other opinion, I contend not: Every one may abound in his own sense to edification.
a-acp, cs d vbb pp-f dt j-jn n1, pns11 vvb xx: d pi vmb vvi p-acp po31 d n1 p-acp n1.
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For some expound it, as I haue saide, thus; Thinke you that the Scripture saith in vaine;
For Some expound it, as I have said, thus; Think you that the Scripture Says in vain;
p-acp d vvb pn31, c-acp pns11 vhb vvd, av; vvb pn22 d dt n1 vvz p-acp j;
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the Spirite that dwelleth in you, lusteth after enuie? doe you thinke that the Scripture teacheth, that wee are stirred vp to enuie by Gods spirite? is his spirit a spirit of enuie, of quarrelling, of contention? The spirite of God which dwelleth in you,
the Spirit that dwells in you, Lusteth After envy? do you think that the Scripture Teaches, that we Are stirred up to envy by God's Spirit? is his Spirit a Spirit of envy, of quarreling, of contention? The Spirit of God which dwells in you,
dt n1 cst vvz p-acp pn22, vvz p-acp n1? vdb pn22 vvi cst dt n1 vvz, cst pns12 vbr vvn a-acp pc-acp vvi p-acp ng1 n1? vbz po31 n1 dt n1 pp-f n1, pp-f vvg, pp-f n1? dt n1 pp-f np1 r-crq vvz p-acp pn22,
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and whereby you are sealed vp to the day of redemption, moueth you not thereunto: but rather the spirit of Sathan, which was a murtherer from the beginning;
and whereby you Are sealed up to the day of redemption, moves you not thereunto: but rather the Spirit of Sathan, which was a murderer from the beginning;
cc c-crq pn22 vbr vvn a-acp p-acp dt n1 pp-f n1, vvz pn22 xx av: cc-acp av-c dt n1 pp-f np1, r-crq vbds dt n1 p-acp dt n1;
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who is also that enuious man, which soweth sedition, debates, contentions, braules and broiles, hartburning, and all mischiefe, in the hearts of men.
who is also that envious man, which Soweth sedition, debates, contentions, braules and broils, heartburning, and all mischief, in the hearts of men.
r-crq vbz av d j n1, r-crq vvz n1, n2, n2, n2 cc n2, j-vvg, cc d n1, p-acp dt n2 pp-f n2.
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If you thinke thus, you are deceaued, for the Scripture offereth more grace: and therefore saith;
If you think thus, you Are deceived, for the Scripture Offereth more grace: and Therefore Says;
cs pn22 vvb av, pn22 vbr vvn, p-acp dt n1 vvz dc n1: cc av vvz;
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God resisteth the proud, &c. Whereby, as by a reason of contraries, he proueth that Gods spirite is not cause of contentions, which come of pride:
God Resisteth the proud, etc. Whereby, as by a reason of contraries, he Proves that God's Spirit is not cause of contentions, which come of pride:
np1 vvz dt j, av c-crq, c-acp p-acp dt n1 pp-f n2-jn, pns31 vvz cst ng1 n1 vbz xx n1 pp-f n2, r-crq vvb pp-f n1:
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because he resisteth the proud and contentious, and geueth grace to the humble. Some others expound it in this wise;
Because he Resisteth the proud and contentious, and Giveth grace to the humble. some Others expound it in this wise;
c-acp pns31 vvz dt j cc j, cc vvz n1 p-acp dt j. d n2-jn vvb pn31 p-acp d n1;
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Think you that the Scripture saith in vaine, The spirite that dwelleth in you lusteth after enuie? Thinke you that the Scripture saith in vaine, That Gods spirite in you is iealous;
Think you that the Scripture Says in vain, The Spirit that dwells in you Lusteth After envy? Think you that the Scripture Says in vain, That God's Spirit in you is jealous;
vvb pn22 d dt n1 vvz p-acp j, dt n1 cst vvz p-acp pn22 vvz p-acp n1? vvb pn22 d dt n1 vvz p-acp j, cst ng1 n1 p-acp pn22 vbz j;
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that it enuyeth that you should loue any other;
that it enuyeth that you should love any other;
cst pn31 vvz cst pn22 vmd vvi d n-jn;
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that you should geue your selues to the loue of the world? Nay, the Scripture saith not that in vaine:
that you should give your selves to the love of the world? Nay, the Scripture Says not that in vain:
cst pn22 vmd vvi po22 n2 p-acp dt n1 pp-f dt n1? uh-x, dt n1 vvz xx d p-acp j:
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For the Spirite of God is a ielous Spirite, and taketh in euill parte, that you shoulde forsake him, to loue the world:
For the Spirit of God is a jealous Spirit, and Takes in evil part, that you should forsake him, to love the world:
c-acp dt n1 pp-f np1 vbz dt j n1, cc vvz p-acp j-jn n1, cst pn22 vmd vvi pno31, pc-acp vvi dt n1:
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he enuieth, that any part of your loue should be deriued from him, to creatures:
he Envieth, that any part of your love should be derived from him, to creatures:
pns31 vvz, cst d n1 pp-f po22 n1 vmd vbi vvn p-acp pno31, p-acp n2:
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seing-you are commanded to loue him, with all your harts, strength, power, might, and all that is in you.
seing-you Are commanded to love him, with all your hearts, strength, power, might, and all that is in you.
j vbr vvn pc-acp vvi pno31, p-acp d po22 n2, n1, n1, n1, cc d cst vbz p-acp pn22.
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And if you say, it is hard not at all to desire worldlie things, and cleaue wholly to God; I denie it not:
And if you say, it is heard not At all to desire worldly things, and cleave wholly to God; I deny it not:
cc cs pn22 vvb, pn31 vbz vvn xx p-acp d pc-acp vvi j n2, cc vvb av-jn p-acp np1; pns11 vvb pn31 xx:
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yet God geueth more grace vnto you, whereby you shalbe able to doe this. They which thus expound it, (as many doe,) leaue out this whole sentence;
yet God Giveth more grace unto you, whereby you shall able to do this. They which thus expound it, (as many do,) leave out this Whole sentence;
av np1 vvz dc n1 p-acp pn22, c-crq pn22 vmb j pc-acp vdi d. pns32 r-crq av vvb pn31, (c-acp d vdb,) vvb av d j-jn n1;
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God resisteth the proude, and geueth grace to the humble. These being the common expositions, and fathered vpon the best Authours:
God Resisteth the proud, and Giveth grace to the humble. These being the Common expositions, and fathered upon the best Authors:
np1 vvz dt j, cc vvz n1 p-acp dt j. np1 vbg dt j n2, cc vvn p-acp dt js n2:
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thereof, that which most agreeth with the circumstance of the place, (as me thinketh the first doeth) let it runne for the most currante.
thereof, that which most agreeth with the circumstance of the place, (as me Thinketh the First doth) let it run for the most current.
av, cst r-crq av-ds vvz p-acp dt n1 pp-f dt n1, (c-acp pno11 vvz dt ord vdz) vvb pn31 vvi p-acp dt av-ds j.
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And thus much touching these verses, & the first part of this Chapter. Now let vs pray, &c.
And thus much touching these Verses, & the First part of this Chapter. Now let us pray, etc.
cc av av-d vvg d n2, cc dt ord n1 pp-f d n1. av vvb pno12 vvi, av
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Iames Chap. 4. verses 7. 8. Sermon 19. Verse 7 Submitte your selues to God, resist the deuill, and hee will flye from you. 8 Drawe neere to God, and he wil drawe neere to you:
James Chap. 4. Verses 7. 8. Sermon 19. Verse 7 Submit your selves to God, resist the Devil, and he will fly from you. 8 Draw near to God, and he will draw near to you:
np1 np1 crd n2 crd crd n1 crd n1 crd vvi po22 n2 p-acp np1, vvb dt n1, cc pns31 vmb vvi p-acp pn22. crd vvb av-j p-acp np1, cc pns31 vmb vvi av-j p-acp pn22:
(32) sermon (DIV2)
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cleanse your hands, ye sinners, and purge your heartes, yee double minded. These wordes conteine the secōd thing in this Chapter, touching our duetie to God.
cleanse your hands, you Sinners, and purge your hearts, ye double minded. These words contain the secōd thing in this Chapter, touching our duty to God.
vvb po22 n2, pn22 n2, cc vvb po22 n2, pn22 vvb vvn. d n2 vvi dt ord n1 p-acp d n1, vvg po12 n1 p-acp np1.
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Which cōsisteth of 2. things. 1. Submissiō to god: wherein three things are noted. Namely: 1 What be commaundeth: to submit our selues to God. Which Consisteth of 2. things. 1. Submission to god: wherein three things Are noted. Namely: 1 What be commandeth: to submit our selves to God.
r-crq vvz pp-f crd n2. crd n1 p-acp n1: c-crq crd n2 vbr vvn. av: crd q-crq vbb vvz: pc-acp vvb po12 n2 p-acp np1.
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2. The contrarie: to resiste the deuill.
2. The contrary: to resist the Devil.
crd dt n-jn: pc-acp vvi dt n1.
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3. The reason why: that hee might flie from vs. 2. Approching & drawing nere to God:
3. The reason why: that he might fly from us 2. Approaching & drawing never to God:
crd dt n1 c-crq: d pns31 vmd vvi p-acp pno12 crd vvg cc vvg av-j p-acp np1:
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wherein three thinges are to be considered. Namely, 1. What he commaundeth: to drawe neere to God. wherein three things Are to be considered. Namely, 1. What he commandeth: to draw near to God.
c-crq crd n2 vbr pc-acp vbi vvn. av, crd r-crq pns31 vvz: pc-acp vvi av-j p-acp np1.
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2. What he promiseth to such as doe so: that god wil draw neere to them.
2. What he promises to such as do so: that god will draw near to them.
crd r-crq pns31 vvz p-acp d c-acp vdb av: cst n1 vmb vvi av-j p-acp pno32.
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3. How it is done. 1. By cleansing of hands. 2. By purging of hearts.
3. How it is done. 1. By cleansing of hands. 2. By purging of hearts.
crd c-crq pn31 vbz vdn. crd p-acp vvg pp-f n2. crd p-acp vvg pp-f n2.
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THe holy Apostle James, hauing now ended the first part of the Chapter, concerning contention, which in the ende of the former he had spoaken of;
THe holy Apostle James, having now ended the First part of the Chapter, Concerning contention, which in the end of the former he had spoken of;
dt j n1 np1, vhg av vvn dt ord n1 pp-f dt n1, vvg n1, r-crq p-acp dt n1 pp-f dt j pns31 vhd vvn pp-f;
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and set downe the causes of contentions: the lustes and desires of men, fighting in their members:
and Set down the Causes of contentions: the lusts and Desires of men, fighting in their members:
cc vvd a-acp dt n2 pp-f n2: dt n2 cc n2 pp-f n2, vvg p-acp po32 n2:
(32) sermon (DIV2)
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and rendered the reasons and causes why mens desires are oftentimes without effect: and finally, answered the obiection, which might haue concerning that matter, beene made against him:
and rendered the Reasons and Causes why men's Desires Are oftentimes without Effect: and finally, answered the objection, which might have Concerning that matter, been made against him:
cc vvd dt n2 cc n2 c-crq ng2 n2 vbr av p-acp n1: cc av-j, vvd dt n1, r-crq vmd vhb vvg d n1, vbn vvn p-acp pno31:
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In the second place hee commeth to our duetie to God warde: which thing the Apostle opposeth to the other vices before mencioned:
In the second place he comes to our duty to God ward: which thing the Apostle Opposeth to the other vices before mentioned:
p-acp dt ord n1 pns31 vvz p-acp po12 n1 p-acp np1 n1: r-crq n1 dt n1 vvz p-acp dt j-jn n2 a-acp vvn:
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shewing that as in contention, enuie, ambitious and fleshly desires men follow the suggestions of Satan:
showing that as in contention, envy, ambitious and fleshly Desires men follow the suggestions of Satan:
vvg cst c-acp p-acp n1, n1, j cc j n2 n2 vvb dt n2 pp-f np1:
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so ought they nowe to obey God, and resist Satan the generall enemie of all mankinde:
so ought they now to obey God, and resist Satan the general enemy of all mankind:
av vmd pns32 av pc-acp vvi np1, cc vvi np1 dt j n1 pp-f d n1:
(32) sermon (DIV2)
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and that with sure and certaine hope of victorie: and finally to draw neere vnto God in integritie, innocencie, and puritie of their life. Whereunto these two verses serue.
and that with sure and certain hope of victory: and finally to draw near unto God in integrity, innocence, and purity of their life. Whereunto these two Verses serve.
cc cst p-acp j cc j n1 pp-f n1: cc av-j pc-acp vvi av-j p-acp np1 p-acp n1, n1, cc n1 pp-f po32 n1. c-crq d crd n2 vvi.
(32) sermon (DIV2)
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Now our dutie to God is here set downe in two thinges, in submitting our selues to God, and drawing neere vnto him. Concerning submission to God;
Now our duty to God is Here Set down in two things, in submitting our selves to God, and drawing near unto him. Concerning submission to God;
av po12 n1 p-acp np1 vbz av vvn a-acp p-acp crd n2, p-acp vvg po12 n2 p-acp np1, cc vvg av-j p-acp pno31. vvg n1 p-acp np1;
(32) sermon (DIV2)
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therin three things are to be noted. 1. what is inioyned. 2. the contrarie. 3. the reason.
therein three things Are to be noted. 1. what is enjoined. 2. the contrary. 3. the reason.
av crd n2 vbr pc-acp vbi vvn. crd q-crq vbz vvn. crd dt n-jn. crd dt n1.
(32) sermon (DIV2)
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1. The thing inioyned is submission to God: then which nothing is or can be more acceptable or pleasant vnto him: nothing more commendable among men.
1. The thing enjoined is submission to God: then which nothing is or can be more acceptable or pleasant unto him: nothing more commendable among men.
crd dt n1 vvn vbz n1 p-acp np1: av r-crq pix vbz cc vmb vbi av-dc j cc j p-acp pno31: pix av-dc j p-acp n2.
(32) sermon (DIV2)
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For what doth God better accept of, then of our holy obedience vnto him? this is more acceptable to God,
For what does God better accept of, then of our holy Obedience unto him? this is more acceptable to God,
p-acp q-crq vdz np1 vvi vvi pp-f, av pp-f po12 j n1 p-acp pno31? d vbz av-dc j p-acp np1,
(32) sermon (DIV2)
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then sacrifice, this is more pleasant then the fatte of rammes. This duetie men are necessarilie to perfourme vnto God, and vnto his sonne Iesus Christ;
then sacrifice, this is more pleasant then the fat of rams. This duty men Are necessarily to perform unto God, and unto his son Iesus christ;
cs n1, d vbz av-dc j cs dt j pp-f ng1. np1 n1 n2 vbr av-j pc-acp vvi p-acp np1, cc p-acp po31 n1 np1 np1;
(32) sermon (DIV2)
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to whom they are betrothed, as to an husband.
to whom they Are betrothed, as to an husband.
p-acp ro-crq pns32 vbr vvn, c-acp p-acp dt n1.
(32) sermon (DIV2)
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God witnesseth by Ose his Prophet, that he had maried the Saints vnto himselfe, in the words which he vttered vnto his chosen people;
God Witnesseth by Ose his Prophet, that he had married the Saints unto himself, in the words which he uttered unto his chosen people;
np1 vvz p-acp np1 po31 n1, cst pns31 vhd vvn dt n2 p-acp px31, p-acp dt n2 r-crq pns31 vvd p-acp po31 j-vvn n1;
(32) sermon (DIV2)
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I haue maried thee vnto my selfe in faithfulnes, and thou shalt know the Lord. The Church is espoused vnto Iesus Christ: therfore saint Paul saith;
I have married thee unto my self in faithfulness, and thou shalt know the Lord. The Church is espoused unto Iesus christ: Therefore saint Paul Says;
pns11 vhb vvn pno21 p-acp po11 n1 p-acp n1, cc pns21 vm2 vvi dt n1. dt n1 vbz vvn p-acp np1 np1: av n1 np1 vvz;
(32) sermon (DIV2)
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I haue prepared you for one husbād, to present you as a pure virgin vnto Christ.
I have prepared you for one husband, to present you as a pure Virgae unto christ.
pns11 vhb vvn pn22 p-acp crd n1, pc-acp vvi pn22 p-acp dt j n1 p-acp np1.
(32) sermon (DIV2)
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Therefore, as the Spouse and maried wife, oweth her subiection, submission, and obedience vnto him, whose wife she is;
Therefore, as the Spouse and married wife, owes her subjection, submission, and Obedience unto him, whose wife she is;
av, c-acp dt n1 cc j-vvn n1, vvz po31 n1, n1, cc n1 p-acp pno31, rg-crq n1 pns31 vbz;
(32) sermon (DIV2)
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and in all honestie, duetifulnesse ought to applie her selfe to the will of her husbande:
and in all honesty, duetifulnesse ought to apply her self to the will of her husband:
cc p-acp d n1, n1 vmd pc-acp vvi po31 n1 p-acp dt n1 pp-f po31 n1:
(32) sermon (DIV2)
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euen so ought the Church and Saintes of God in all duetifull obedience to submit themselues to God, and his sonne Iesus Christ.
even so ought the Church and Saints of God in all dutiful Obedience to submit themselves to God, and his son Iesus christ.
av av vmd dt n1 cc n2 pp-f np1 p-acp d j n1 pc-acp vvi px32 p-acp np1, cc po31 n1 np1 np1.
(32) sermon (DIV2)
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For this cause Saint Paul instituteth and maketh a large comparison betwixt the wife and the Church: Christ, and the husbande:
For this cause Saint Paul instituteth and makes a large comparison betwixt the wife and the Church: christ, and the husband:
p-acp d n1 n1 np1 vvz cc vvz dt j n1 p-acp dt n1 cc dt n1: np1, cc dt n1:
(32) sermon (DIV2)
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that by the mutuall collation of the Church, and the maried wife: and the anologicall proportion betwixt them:
that by the mutual collation of the Church, and the married wife: and the anologicall proportion betwixt them:
cst p-acp dt j n1 pp-f dt n1, cc dt j-vvn n1: cc dt j n1 p-acp pno32:
(32) sermon (DIV2)
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both the wife might learne obedience to her husband, and the Church and Saints, their subiection to God.
both the wife might Learn Obedience to her husband, and the Church and Saints, their subjection to God.
d dt n1 vmd vvi n1 p-acp po31 n1, cc dt n1 cc n2, po32 n1 p-acp np1.
(32) sermon (DIV2)
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Whose onely worde, must be the rule of our whole life: whose will in al things we must obey.
Whose only word, must be the Rule of our Whole life: whose will in all things we must obey.
rg-crq j n1, vmb vbi dt n1 pp-f po12 j-jn n1: r-crq vmb p-acp d n2 pns12 vmb vvi.
(32) sermon (DIV2)
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To whose commandement we must be applyable: which is our reuerende submission vnto God. Laying therefore aside all enuie, malice, contention, wrath, indignation, fighting, quarrelling:
To whose Commandment we must be appliable: which is our reverend submission unto God. Laying Therefore aside all envy, malice, contention, wrath, Indignation, fighting, quarreling:
p-acp rg-crq n1 pns12 vmb vbi j: r-crq vbz po12 j-jn n1 p-acp np1. vvg av av d n1, n1, n1, n1, n1, vvg, vvg:
(32) sermon (DIV2)
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Whereunto wee are mooued by the contentious spirite of Satan:
Whereunto we Are moved by the contentious Spirit of Satan:
c-crq pns12 vbr vvn p-acp dt j n1 pp-f np1:
(32) sermon (DIV2)
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wee must in all humilitie of our mindes submit our selues vnto God, as the Apostle exhorteth: Submit your selues to God.
we must in all humility of our minds submit our selves unto God, as the Apostle exhorteth: Submit your selves to God.
pns12 vmb p-acp d n1 pp-f po12 n2 vvi po12 n2 p-acp np1, c-acp dt n1 vvz: vvb po22 n2 p-acp np1.
(32) sermon (DIV2)
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Men submit themselues vnto God, diuerse wayes. 1 In obediently and reuerently yeelding themselues to his worde and will, in hearing what he commaundeth:
Men submit themselves unto God, diverse ways. 1 In obediently and reverently yielding themselves to his word and will, in hearing what he commandeth:
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(32) sermon (DIV2)
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and carefully perfourming, what hee inioyneth. For as the sonne is subiect to his father:
and carefully performing, what he enjoin. For as the son is Subject to his father:
cc av-j vvg, r-crq pns31 vvb. p-acp p-acp dt n1 vbz j-jn p-acp po31 n1:
(32) sermon (DIV2)
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and the seruant submitteth himselfe to his maister, then when the sonne heareth and obeyeth the will of his father,
and the servant submitteth himself to his master, then when the son hears and Obeyeth the will of his father,
cc dt n1 vvz px31 p-acp po31 n1, av c-crq dt n1 vvz cc vvz dt n1 pp-f po31 n1,
(32) sermon (DIV2)
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and the seruant of his maister: euen so the Saints of God are subiect to God, and submit themselues to him,
and the servant of his master: even so the Saints of God Are Subject to God, and submit themselves to him,
cc dt n1 pp-f po31 n1: av av dt n2 pp-f np1 vbr j-jn p-acp np1, cc vvi px32 p-acp pno31,
(32) sermon (DIV2)
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when they obey the will and comaundement of God: which thing vndone, wee submit not our selues to him, but rebell against him.
when they obey the will and Commandment of God: which thing undone, we submit not our selves to him, but rebel against him.
c-crq pns32 vvb dt n1 cc n1 pp-f np1: r-crq n1 vvn, pns12 vvb xx po12 n2 p-acp pno31, cc-acp vvb p-acp pno31.
(32) sermon (DIV2)
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VVherefore as all the Prephets, so Isai chiefly, in the person of God, calleth Israel the people of GOD, rebelles agaynst him, in that they neglected his commaundements.
Wherefore as all the Prophets, so Isaiah chiefly, in the person of God, calls Israel the people of GOD, rebels against him, in that they neglected his Commandments.
c-crq p-acp d dt n2, av np1 av-jn, p-acp dt n1 pp-f np1, vvz np1 dt n1 pp-f np1, n2 p-acp pno31, p-acp cst pns32 vvd po31 n2.
(32) sermon (DIV2)
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Almightie God in like manner, measureth our submission by our obedience, confessing that wee haue cast off his Lordly and fatherly yoke:
Almighty God in like manner, measureth our submission by our Obedience, confessing that we have cast off his Lordly and fatherly yoke:
j-jn n1 p-acp j n1, vvz po12 n1 p-acp po12 n1, vvg cst pns12 vhb vvn a-acp po31 j cc j n1:
(32) sermon (DIV2)
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where wee denie him honourable obedience, as vnto a father: and fearefull reuerence, as to a maister.
where we deny him honourable Obedience, as unto a father: and fearful Reverence, as to a master.
c-crq pns12 vvb pno31 j n1, c-acp p-acp dt n1: cc j n1, c-acp p-acp dt n1.
(32) sermon (DIV2)
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All the Prophets, our Sauiour Christ: Steuen the martyr:
All the prophets, our Saviour christ: Stephen the martyr:
av-d dt n2, po12 n1 np1: np1 dt n1:
(32) sermon (DIV2)
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the blessed Apostles, haue condemned the Israelites and Iewes as a rebellious people, in that they woulde not obey his worde:
the blessed Apostles, have condemned the Israelites and Iewes as a rebellious people, in that they would not obey his word:
dt j-vvn n2, vhb vvn dt np2 cc np2 p-acp dt j n1, p-acp cst pns32 vmd xx vvi po31 n1:
(32) sermon (DIV2)
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and therein chiefly shewe their submission. Nowe the will of God what is it, but our sanctification:
and therein chiefly show their submission. Now the will of God what is it, but our sanctification:
cc av av-jn vvi po32 n1. av dt n1 pp-f np1 r-crq vbz pn31, cc-acp po12 n1:
(32) sermon (DIV2)
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that we shoulde abstaine from fornication:
that we should abstain from fornication:
cst pns12 vmd vvi p-acp n1:
(32) sermon (DIV2)
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that euerie one might knowe howe to possesse his vessell in holinesse and honour? And wherein is our obedience to him shewed? Is it not in the puritie of our life? As obedient children sayeth Peter, fashion not your selues vnto the former lustes of your ignoraunce,
that every one might know how to possess his vessel in holiness and honour? And wherein is our Obedience to him showed? Is it not in the purity of our life? As obedient children Saith Peter, fashion not your selves unto the former lusts of your ignorance,
cst d crd vmd vvi c-crq pc-acp vvi po31 n1 p-acp n1 cc n1? cc q-crq vbz po12 n1 p-acp pno31 vvd? vbz pn31 xx p-acp dt n1 pp-f po12 n1? p-acp j n2 vvz np1, vvb xx po22 n2 p-acp dt j n2 pp-f po22 n1,
(32) sermon (DIV2)
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but as he that hath called you is holy:
but as he that hath called you is holy:
cc-acp c-acp pns31 cst vhz vvn pn22 vbz j:
(32) sermon (DIV2)
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so bee ye holy in all conuersation, because it is written, be ye holy, for I am holy. so be you holy in all Conversation, Because it is written, be you holy, for I am holy.
av vbb pn22 j p-acp d n1, c-acp pn31 vbz vvn, vbb pn22 j, c-acp pns11 vbm j.
(32) sermon (DIV2)
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If then our submission to God shewe it selfe in the obedience to his will and worde:
If then our submission to God show it self in the Obedience to his will and word:
cs av po12 n1 p-acp np1 vvb pn31 n1 p-acp dt n1 p-acp po31 n1 cc n1:
(32) sermon (DIV2)
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then neither idolatours, neither cursed couetous persons, neither filthie fornicatours, neither pestilent vsurers, neither blasphemous swearers,
then neither Idolaters, neither cursed covetous Persons, neither filthy fornicators, neither pestilent usurers, neither blasphemous swearers,
av dx n2, dx j-vvn j n2, dx j n2, dx j n2, dx j n2,
(32) sermon (DIV2)
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neither bitter backebiters, neither cruell extorcioners, neither violent oppressours, neither proude Peacockes, neither bloudie murtherers, neither shamefull lyers, neither beastly drunkards, neither deceitfull dealers:
neither bitter backbiters, neither cruel extortioners, neither violent Oppressors's, neither proud Peacocks, neither bloody murderers, neither shameful liars, neither beastly drunkards, neither deceitful dealers:
dx j n2, dx j n2, dx j ng2, d j n2, dx j n2, dx j n2, dx j n2, dx j n2:
(32) sermon (DIV2)
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neither any such like, of the rabblement and route of the wicked, submit themselues to God:
neither any such like, of the rabblement and rout of the wicked, submit themselves to God:
d d d j, pp-f dt n1 cc n1 pp-f dt j, vvb px32 p-acp np1:
(32) sermon (DIV2)
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but rather therein rebell against him. 2 As by obeying his will, men submit themselues vnto God:
but rather therein rebel against him. 2 As by obeying his will, men submit themselves unto God:
cc-acp av-c av vvi p-acp pno31. crd a-acp p-acp vvg po31 n1, n2 vvb px32 p-acp np1:
(32) sermon (DIV2)
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so by yeelding themselues to Gods pleasure to doe with them after his will: men submit themselues vnto him.
so by yielding themselves to God's pleasure to do with them After his will: men submit themselves unto him.
av p-acp vvg px32 p-acp npg1 n1 pc-acp vdi p-acp pno32 p-acp po31 n1: n2 vvb px32 p-acp pno31.
(32) sermon (DIV2)
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Thus the three children, yeeldinng themselues to the pleasure of God, either to deliuer them, or not to deliuer them from the fierie fornace: submitted themselues to him.
Thus the three children, yeeldinng themselves to the pleasure of God, either to deliver them, or not to deliver them from the fiery furnace: submitted themselves to him.
av dt crd n2, j px32 p-acp dt n1 pp-f np1, av-d pc-acp vvi pno32, cc xx pc-acp vvi pno32 p-acp dt j n1: vvd px32 p-acp pno31.
(32) sermon (DIV2)
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Dauid the king of Israel submitted himselfe to God in like manner, when hee sayeth:David the King of Israel submitted himself to God in like manner, when he Saith:
np1 dt n1 pp-f np1 vvd px31 p-acp np1 p-acp j n1, c-crq pns31 vvz:
(32) sermon (DIV2)
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If I haue founde fauour in the eyes of the Lorde, he will bring me againe into the Citie,
If I have found favour in the eyes of the Lord, he will bring me again into the city,
cs pns11 vhb vvd n1 p-acp dt n2 pp-f dt n1, pns31 vmb vvi pno11 av p-acp dt n1,
(32) sermon (DIV2)
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and shewe me the Arke and Tabernacle thereof: But if he say I haue no delight in thee:
and show me the Ark and Tabernacle thereof: But if he say I have no delight in thee:
cc vvb pno11 dt n1 cc n1 av: cc-acp cs pns31 vvb pns11 vhb dx n1 p-acp pno21:
(32) sermon (DIV2)
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beholde here I am, let him doe with me as seemeth good in his eyes. Our Sauiour Christ was subiect, and submitted him selfe to God:
behold Here I am, let him do with me as seems good in his eyes. Our Saviour christ was Subject, and submitted him self to God:
vvb av pns11 vbm, vvb pno31 vdi p-acp pno11 p-acp vvz j p-acp po31 n2. po12 n1 np1 vbds j-jn, cc vvd pno31 n1 p-acp np1:
(32) sermon (DIV2)
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when he yeelded himselfe applyable to the pleasure of his father, concerning the drinking of the bitter cuppe of his passion:
when he yielded himself appliable to the pleasure of his father, Concerning the drinking of the bitter cup of his passion:
c-crq pns31 vvd px31 j p-acp dt n1 pp-f po31 n1, vvg dt n-vvg pp-f dt j n1 pp-f po31 n1:
(32) sermon (DIV2)
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Father take from me this cuppe, if it bee possible:
Father take from me this cup, if it be possible:
n1 vvb p-acp pno11 d n1, cs pn31 vbb j:
(32) sermon (DIV2)
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but if this cuppe can not passe away, but I must drinke thereof, thy will bee done.
but if this cup can not pass away, but I must drink thereof, thy will be done.
cc-acp cs d n1 vmb xx vvi av, cc-acp pns11 vmb vvi av, po21 n1 vbi vdn.
(32) sermon (DIV2)
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So when in all our temporall estate, for honour, orignominie on earth: when for health, or sickenesse:
So when in all our temporal estate, for honour, orignominie on earth: when for health, or sickness:
av c-crq p-acp d po12 j n1, p-acp n1, n1 p-acp n1: c-crq p-acp n1, cc n1:
(32) sermon (DIV2)
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when for children, or for other things whatsoeuer, wee yeelde our selues wholy and obediently vnto God:
when for children, or for other things whatsoever, we yield our selves wholly and obediently unto God:
c-crq p-acp n2, cc p-acp j-jn n2 r-crq, pns12 vvb po12 n2 av-jn cc av-j p-acp np1:
(32) sermon (DIV2)
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when we freely and voluntarily abide his pleasure therein: when without grudging or groyning: muttering or murmuring:
when we freely and voluntarily abide his pleasure therein: when without grudging or groining: muttering or murmuring:
c-crq pns12 av-j cc av-jn vvi po31 n1 av: c-crq p-acp vvg cc vvg: vvg cc j-vvg:
(32) sermon (DIV2)
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wee can pray as our Sauiour teacheth: Thy will be done in earth, as it is in heauen: we can pray as our Saviour Teaches: Thy will be done in earth, as it is in heaven:
pns12 vmb vvi p-acp po12 n1 vvz: po21 n1 vbi vdn p-acp n1, c-acp pn31 vbz p-acp n1:
(32) sermon (DIV2)
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when wee prescribe not to God, eyther time:
when we prescribe not to God, either time:
c-crq pns12 vvb xx p-acp np1, d n1:
(32) sermon (DIV2)
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or place, or manner, or meane, or measure in any thing, but subscribe wholly and in all things vnto him:
or place, or manner, or mean, or measure in any thing, but subscribe wholly and in all things unto him:
cc n1, cc n1, cc j, cc n1 p-acp d n1, cc-acp vvb av-jn cc p-acp d n2 p-acp pno31:
(32) sermon (DIV2)
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then submitte wee our selues vnto GOD: but if wee otherwise doe: then submitte wee not our selues to God, but rebell against him.
then submit we our selves unto GOD: but if we otherwise do: then submit we not our selves to God, but rebel against him.
av vvi pns12 po12 n2 p-acp np1: cc-acp cs pns12 av vdi: av vvi pns12 xx po12 n2 p-acp np1, cc-acp vvb p-acp pno31.
(32) sermon (DIV2)
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3 Neyther thus onely submit men themselues vn-God, but also when they beare with pacience the crosse which the Lorde layeth vpon them,
3 Neither thus only submit men themselves vn-God, but also when they bear with patience the cross which the Lord Layeth upon them,
crd av-dx av av-j vvi n2 px32 np1, cc-acp av c-crq pns32 vvb p-acp n1 dt n1 r-crq dt n1 vvz p-acp pno32,
(32) sermon (DIV2)
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then submitte men themselues to God. Thus the holy Prophets afflicted of the princes and people:
then submit men themselves to God. Thus the holy prophets afflicted of the Princes and people:
av vvi n2 px32 p-acp np1. av dt j n2 vvn pp-f dt n2 cc n1:
(32) sermon (DIV2)
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thus our Sauiour Christ reuyled, slaundered, falsely accused, cruelly executed by the Iewes:
thus our Saviour christ reviled, slandered, falsely accused, cruelly executed by the Iewes:
av po12 n1 np1 vvn, vvn, av-j vvn, av-j vvn p-acp dt np2:
(32) sermon (DIV2)
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thus holy Iob: spoyled of the Ismaelites, or Sabeans, robbed of the Caldeans, tempted of Satan, vprayded of his wife, condemned of his friendes:
thus holy Job: spoiled of the Ismaelites, or Sabeans, robbed of the Chaldaeans, tempted of Satan, upbraided of his wife, condemned of his Friends:
av j np1: vvd pp-f dt np2, cc n2-jn, vvn pp-f dt njp2, vvn pp-f np1, vvn pp-f po31 n1, vvn pp-f po31 n2:
(32) sermon (DIV2)
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the Apostles suffering manifolde iniuries of the aduersaries of the gospell:
the Apostles suffering manifold injuries of the Adversaries of the gospel:
dt n2 vvg j n2 pp-f dt n2 pp-f dt n1:
(32) sermon (DIV2)
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6698
Finally, the holy martyrs, and all Gods Saints suffering with pacience manifolde afflictions, and bearing willingly the crosse imposed and layde vppon them: thereby submitted themselues vnto God: VVhereunto the Apostle here exhorteth:
Finally, the holy Martyrs, and all God's Saints suffering with patience manifold afflictions, and bearing willingly the cross imposed and laid upon them: thereby submitted themselves unto God: Whereunto the Apostle Here exhorteth:
av-j, dt j n2, cc d ng1 n2 vvg p-acp n1 j n2, cc vvg av-j dt n1 vvn cc vvn p-acp pno32: av vvn px32 p-acp np1: c-crq dt n1 av vvz:
(32) sermon (DIV2)
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6699
Submit your selues vnto god, which is the thing which the Apostle commaundeth: and the first thing in the first point of our duetie obserued.
Submit your selves unto god, which is the thing which the Apostle commandeth: and the First thing in the First point of our duty observed.
vvb po22 n2 p-acp n1, r-crq vbz dt n1 r-crq dt n1 vvz: cc dt ord n1 p-acp dt ord n1 pp-f po12 n1 vvn.
(32) sermon (DIV2)
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2 The next thing in this first part of duetie is the contrarie: wee must submit our selues to God:
2 The next thing in this First part of duty is the contrary: we must submit our selves to God:
crd dt ord n1 p-acp d ord n1 pp-f n1 vbz dt n-jn: pns12 vmb vvi po12 n2 p-acp np1:
(32) sermon (DIV2)
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6701
but we must resist the diuell: which thing the holy Apostle Saint Peter in like manner commendeth vnto vs: bee sober and watch:
but we must resist the Devil: which thing the holy Apostle Saint Peter in like manner commends unto us: be Sobrium and watch:
cc-acp pns12 vmb vvi dt n1: r-crq n1 dt j n1 n1 np1 p-acp j n1 vvz p-acp pno12: vbi j cc n1:
(32) sermon (DIV2)
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6702
for your aduersarie the diuell like a roaring lion, goeth about, seeking whome hee may deuoure:
for your adversary the Devil like a roaring Lion, Goes about, seeking whom he may devour:
c-acp po22 n1 dt n1 av-j dt j-vvg n1, vvz a-acp, vvg r-crq pns31 vmb vvi:
(32) sermon (DIV2)
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6703
whom resist steadfast in the fayth.
whom resist steadfast in the faith.
r-crq vvb j p-acp dt n1.
(32) sermon (DIV2)
922
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6704
To this purpose not altogether impartinently serueth that of Saint Paul: bee angrie and sinne not:
To this purpose not altogether impartinently serveth that of Saint Paul: be angry and sin not:
p-acp d n1 xx av av-j vvz d pp-f n1 np1: vbb j cc vvb xx:
(32) sermon (DIV2)
922
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6705
let not the Sunne go downe vpon your wrath: neither giue place to the diuell. VVhich thing had Euah our great grandmother learned: which lesson had shee conc•yued:
let not the Sun go down upon your wrath: neither give place to the Devil. Which thing had Eve our great grandmother learned: which Lesson had she conc•yued:
vvb xx dt n1 vvb a-acp p-acp po22 n1: av-dx vvb n1 p-acp dt n1. r-crq n1 vhd np1 po12 j n1 j: r-crq n1 vhd pns31 vvn:
(32) sermon (DIV2)
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6706
to haue resisted and withstoode the subtile s•eights of Satan the diuell, who egged her to disobedience to God,
to have resisted and withstood the subtle s•eights of Satan the Devil, who egged her to disobedience to God,
pc-acp vhi vvn cc vvd dt j n2 pp-f np1 dt n1, r-crq vvd pno31 p-acp n1 p-acp np1,
(32) sermon (DIV2)
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6707
and drewe from her submission to him:
and drew from her submission to him:
cc vvd p-acp po31 n1 p-acp pno31:
(32) sermon (DIV2)
922
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6708
shee had not tasted of the forbidden fruite, whereby she plunged herselfe and all her posteritie into perdition.
she had not tasted of the forbidden fruit, whereby she plunged herself and all her posterity into perdition.
pns31 vhd xx vvn pp-f dt j-vvn n1, c-crq pns31 vvd px31 cc d po31 n1 p-acp n1.
(32) sermon (DIV2)
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6709
Had the Israelites learned to haue resisted the diuell, when by the beautie of the daughters of Moab he tempted them:
Had the Israelites learned to have resisted the Devil, when by the beauty of the daughters of Moab he tempted them:
vhd dt np2 vvd pc-acp vhi vvn dt n1, c-crq p-acp dt n1 pp-f dt n2 pp-f np1 pns31 vvd pno32:
(32) sermon (DIV2)
922
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6710
they had not burnt in lust, neither committed fornication with them, where by the wrath of god was prouoked, and they therefore destroyed.
they had not burned in lust, neither committed fornication with them, where by the wrath of god was provoked, and they Therefore destroyed.
pns32 vhd xx vvn p-acp n1, av-dx vvn n1 p-acp pno32, c-crq p-acp dt n1 pp-f n1 vbds vvn, cc pns32 av vvn.
(32) sermon (DIV2)
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6711
Had the men of the first world rmembred to haue resisted Satan, when with carnall pleasure they were tempted:
Had the men of the First world rmembred to have resisted Satan, when with carnal pleasure they were tempted:
vhd dt n2 pp-f dt ord n1 vvd pc-acp vhi vvn np1, c-crq p-acp j n1 pns32 vbdr vvn:
(32) sermon (DIV2)
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6712
they had not caused the doores and windowes of heauen to open, and poure downe water vpon them, whereby they and all the worlde was drowned.
they had not caused the doors and windows of heaven to open, and pour down water upon them, whereby they and all the world was drowned.
pns32 vhd xx vvd dt n2 cc n2 pp-f n1 pc-acp vvi, cc vvb a-acp n1 p-acp pno32, c-crq pns32 cc d dt n1 vbds vvn.
(32) sermon (DIV2)
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6713
Had the Sodomites beene hereof mindfull (as no doubt they were taught by Lot the preacher of righteousnesse) when they burnt in vnnaturall lust one with the other:
Had the Sodomites been hereof mindful (as no doubt they were taught by Lot the preacher of righteousness) when they burned in unnatural lust one with the other:
vhd dt n2 vbi av j (c-acp dx n1 pns32 vbdr vvn p-acp n1 dt n1 pp-f n1) c-crq pns32 vvd p-acp j n1 crd p-acp dt n-jn:
(32) sermon (DIV2)
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6714
they had not so sore offended, as thereby to call fire and brimstone from heauen, by which they perished.
they had not so soar offended, as thereby to call fire and brimstone from heaven, by which they perished.
pns32 vhd xx av av-j vvn, c-acp av pc-acp vvi n1 cc n1 p-acp n1, p-acp r-crq pns32 vvd.
(32) sermon (DIV2)
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6715
Had Absalon remembred to haue resisted Satan, when by ambition he pricked him on to rebell agaynst his owne father Dauid the Lordes annoynted:
Had Absalom remembered to have resisted Satan, when by ambition he pricked him on to rebel against his own father David the lords anointed:
vhd np1 vvd pc-acp vhi vvn np1, c-crq p-acp n1 pns31 vvd pno31 a-acp pc-acp vvi p-acp po31 d n1 np1 dt n2 vvn:
(32) sermon (DIV2)
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6716
he had not endeuoured to haue thrust him from his royall seate of honour, neither had he taken sworde in hande against Dauid, the cause of his iust destruction.
he had not endeavoured to have thrust him from his royal seat of honour, neither had he taken sword in hand against David, the cause of his just destruction.
pns31 vhd xx vvd pc-acp vhi vvn pno31 p-acp po31 j n1 pp-f n1, av-dx vhd pns31 vvn n1 p-acp n1 p-acp np1, dt n1 pp-f po31 j n1.
(32) sermon (DIV2)
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6717
Had Iudas the traitour learned to resist the diuell, when hee put into his minde for lucre to betray his maister:
Had Iudas the traitor learned to resist the Devil, when he put into his mind for lucre to betray his master:
vhd np1 dt n1 j pc-acp vvi dt n1, c-crq pns31 vvd p-acp po31 n1 p-acp n1 pc-acp vvi po31 n1:
(32) sermon (DIV2)
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6718
hee had not for that sinne fallen into dispaire, wherein he was his owne hangman, the testimonie of his euerlasting damnation.
he had not for that sin fallen into despair, wherein he was his own hangman, the testimony of his everlasting damnation.
pns31 vhd xx p-acp cst n1 vvn p-acp n1, c-crq pns31 vbds po31 d n1, dt n1 pp-f po31 j n1.
(32) sermon (DIV2)
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6719
If the rebels in the north, not long since, and the villainous traytours now of late, with the traiterous conspiratours fresh in memorie, had learned and endeuoured to resist the diuell, when to shedde innocent blood:
If the rebels in the north, not long since, and the villainous Traitors now of late, with the traitorous conspirators fresh in memory, had learned and endeavoured to resist the Devil, when to shed innocent blood:
cs dt n2 p-acp dt n1, xx av-j a-acp, cc dt j n2 av pp-f av-j, p-acp dt j n2 j p-acp n1, vhd vvn cc vvd pc-acp vvi dt n1, c-crq pc-acp vvi j-jn n1:
(32) sermon (DIV2)
922
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6720
when to depose the Lordes annnointed, Elizabeth by the grace of God, our soueraigne Ladie and Queene of Englande, France and Ireland:
when to depose the lords annnointed, Elizabeth by the grace of God, our sovereign Lady and Queen of England, France and Ireland:
c-crq pc-acp vvi dt n2 vvd, np1 p-acp dt n1 pp-f np1, po12 j-jn n1 cc n1 pp-f np1, np1 cc np1:
(32) sermon (DIV2)
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6721
to bring in forraine nations, to set vp a murtherer of her husband, and the onely cause of many miseries and mischiefes, both here and elsewhere in like manner:
to bring in foreign Nations, to Set up a murderer of her husband, and the only cause of many misery's and mischiefs, both Here and elsewhere in like manner:
pc-acp vvi p-acp j n2, pc-acp vvi a-acp dt n1 pp-f po31 n1, cc dt j n1 pp-f d n2 cc n2, av-d av cc av p-acp j n1:
(32) sermon (DIV2)
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6722
to endeuour the vtter calamitie and finall destruction of their natiue soyle and Countrey, they were by him sollicited and mooued:
to endeavour the utter calamity and final destruction of their native soil and Country, they were by him solicited and moved:
p-acp n1 dt j n1 cc j n1 pp-f po32 j-jn n1 cc n1, pns32 vbdr p-acp pno31 vvn cc vvn:
(32) sermon (DIV2)
922
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6723
neyther had their bodyes beene dismembred, (too gentle a punishment for so hainous iniquitie:) neither their soules endaungered to damnation,
neither had their bodies been dismembered, (too gentle a punishment for so heinous iniquity:) neither their Souls endangered to damnation,
av-dx vhd po32 n2 vbn vvn, (av j dt n1 c-acp av j n1:) d po32 n2 vvn p-acp n1,
(32) sermon (DIV2)
922
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6724
as theirs were all, which died in finall impenitencie. Had we our selues, men and women, learned to resist the diuell: when nowe by pride: nowe by ambition: nowe by couetousnesse: nowe by extortion: nowe by adulterie: nowe by enuie:
as theirs were all, which died in final impenitency. Had we our selves, men and women, learned to resist the Devil: when now by pride: now by ambition: now by covetousness: now by extortion: now by adultery: now by envy:
c-acp png32 vbdr d, r-crq vvd p-acp j n1. vhd pns12 po12 n2, n2 cc n2, j pc-acp vvi dt n1: c-crq av p-acp n1: av p-acp n1: av p-acp n1: av p-acp n1: av p-acp n1: av p-acp n1:
(32) sermon (DIV2)
922
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6725
nowe by one iniquitie, nowe by another, by him we are tempted to rebell agaynst GOD:
now by one iniquity, now by Another, by him we Are tempted to rebel against GOD:
av p-acp crd n1, av p-acp j-jn, p-acp pno31 pns12 vbr vvn pc-acp vvi p-acp np1:
(32) sermon (DIV2)
922
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6726
then shoulde wee not by committing these and the like sinnes, so iustly open the mouthes of our Prophets and preachers, to thunder out the heauie iudgement of God against vs, and our Countrie:
then should we not by committing these and the like Sins, so justly open the mouths of our prophets and Preachers, to thunder out the heavy judgement of God against us, and our Country:
av vmd pns12 xx p-acp vvg d cc dt j n2, av av-j vvi dt n2 pp-f po12 n2 cc n2, pc-acp vvi av dt j n1 pp-f np1 p-acp pno12, cc po12 n1:
(32) sermon (DIV2)
922
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6727
neither should we be subiect to so many strange and newe diseases, as the punishment of our new sinnes:
neither should we be Subject to so many strange and new diseases, as the punishment of our new Sins:
av-dx vmd pns12 vbi j-jn p-acp av d j cc j n2, c-acp dt n1 pp-f po12 j n2:
(32) sermon (DIV2)
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6728
as raigne and abound among vs from yeare to yeare. VVherefore, both to auoyde manie mischiefes and miseries in our common and temporall life:
as Reign and abound among us from year to year. Wherefore, both to avoid many mischiefs and misery's in our Common and temporal life:
c-acp n1 cc vvi p-acp pno12 p-acp n1 p-acp n1. c-crq, d pc-acp vvi d n2 cc n2 p-acp po12 j cc j n1:
(32) sermon (DIV2)
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6729
and also to flie the daunger of future calamitie, and euerlasting damnation to come:
and also to fly the danger of future calamity, and everlasting damnation to come:
cc av pc-acp vvi dt n1 pp-f j-jn n1, cc j n1 pc-acp vvi:
(32) sermon (DIV2)
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6730
wee must euermore remember the exhortation which is giuen vs, and holde fast the admonition of the Apostle: Resist the diuell.
we must evermore Remember the exhortation which is given us, and hold fast the admonition of the Apostle: Resist the Devil.
pns12 vmb av vvi dt n1 r-crq vbz vvn pno12, cc vvb av-j dt n1 pp-f dt n1: vvb dt n1.
(32) sermon (DIV2)
923
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6731
VVho beeing the auncient enemie of mankinde, seeketh by all meanes to drawe vs from the loue and embracing of GOD,
Who being the ancient enemy of mankind, seeks by all means to draw us from the love and embracing of GOD,
r-crq vbg dt j-jn n1 pp-f n1, vvz p-acp d n2 pc-acp vvi pno12 p-acp dt n1 cc vvg pp-f np1,
(32) sermon (DIV2)
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6732
and to couple vs in loue and league with himselfe:
and to couple us in love and league with himself:
cc pc-acp vvi pno12 p-acp n1 cc n1 p-acp px31:
(32) sermon (DIV2)
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6733
therefore ought we to oppose our selues vnto him as to our mortall enemie, & withstand all carnall lustes;
Therefore ought we to oppose our selves unto him as to our Mortal enemy, & withstand all carnal lusts;
av vmd pns12 pc-acp vvi po12 n2 p-acp pno31 a-acp p-acp po12 j-jn n1, cc vvi d j n2;
(32) sermon (DIV2)
923
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6734
all fleshly desires, all wordly prouokements as the instruments of Satan: that hauing peace with men without contention:
all fleshly Desires, all wordly provokements as the Instruments of Satan: that having peace with men without contention:
d j n2, d j n2 p-acp dt n2 pp-f np1: cst vhg n1 p-acp n2 p-acp n1:
(32) sermon (DIV2)
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6735
and performing reuerent obedience to God, without rebellion; we may rise vp against the deuill; and in all things resist him, as we are exhorted.
and performing reverent Obedience to God, without rebellion; we may rise up against the Devil; and in all things resist him, as we Are exhorted.
cc vvg j n1 p-acp np1, p-acp n1; pns12 vmb vvi a-acp p-acp dt n1; cc p-acp d n2 vvi pno31, c-acp pns12 vbr vvn.
(32) sermon (DIV2)
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6736
Now satan the deuill is sundry wise resisted of men.
Now satan the Devil is sundry wise resisted of men.
av j-jn dt n1 vbz j n1 vvn pp-f n2.
(32) sermon (DIV2)
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6737
First, by faith in Iesus Christ, wherewith we armed, stande fast without wauering, & thereby resist the assaults of satan the deuill. First, by faith in Iesus christ, wherewith we armed, stand fast without wavering, & thereby resist the assaults of satan the Devil.
ord, p-acp n1 p-acp np1 np1, c-crq pns12 vvd, vvb av-j p-acp vvg, cc av vvi dt n2 pp-f n1 dt n1.
(32) sermon (DIV2)
924
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6738
S. Paule arming men against all spirituall assaults by satan and his ministers, and preparing them to the spiritual battle with the deuill & his members, exhorteth them to stand fast in the faith;
S. Paul arming men against all spiritual assaults by satan and his Ministers, and preparing them to the spiritual battle with the Devil & his members, exhorteth them to stand fast in the faith;
np1 np1 vvg n2 p-acp d j n2 p-acp n1 cc po31 n2, cc vvg pno32 p-acp dt j n1 p-acp dt n1 cc po31 n2, vvz pno32 pc-acp vvi av-j p-acp dt n1;
(32) sermon (DIV2)
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6739
wherby especially our spiritual enemies are beaten back, resisted & put to flight: watch saith he, stand fast in the faith;
whereby especially our spiritual enemies Are beaten back, resisted & put to flight: watch Says he, stand fast in the faith;
c-crq av-j po12 j n2 vbr vvn av, vvn cc vvn p-acp n1: n1 vvz pns31, vvb av-j p-acp dt n1;
(32) sermon (DIV2)
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6740
acquite you like mē, be strong.
acquit you like men, be strong.
vvb pn22 j n2, vbb j.
(32) sermon (DIV2)
924
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6741
S. Paul calleth faith the spirituall shield, whereby we are able to beare of, and quench the firie dartes of the deuill:
S. Paul calls faith the spiritual shield, whereby we Are able to bear of, and quench the firy darts of the Devil:
np1 np1 vvz n1 dt j n1, c-crq pns12 vbr j pc-acp vvi pp-f, cc vvi dt j n2 pp-f dt n1:
(32) sermon (DIV2)
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6742
therfore exhorting men to put on the whole armour of god, he willeth them chiefly to take vnto them the shield of faith, that thereby they may quench the firie dartes of the deuill.
Therefore exhorting men to put on the Whole armour of god, he wills them chiefly to take unto them the shield of faith, that thereby they may quench the firy darts of the Devil.
av vvg n2 pc-acp vvi p-acp dt j-jn n1 pp-f n1, pns31 vvz pno32 av-jn pc-acp vvi p-acp pno32 dt n1 pp-f n1, cst av pns32 vmb vvi dt j n2 pp-f dt n1.
(32) sermon (DIV2)
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6743
The Apostle Peter preparing vs, and arming vs against satan, willeth vs to resist him by faith:
The Apostle Peter preparing us, and arming us against satan, wills us to resist him by faith:
dt n1 np1 vvg pno12, cc vvg pno12 p-acp n1, vvz pno12 pc-acp vvi pno31 p-acp n1:
(32) sermon (DIV2)
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6744
be sober, saith he, and watch, for your aduersary the deuill goeth about seeking whom he may deuoure;
be Sobrium, Says he, and watch, for your adversary the Devil Goes about seeking whom he may devour;
vbb j, vvz pns31, cc n1, p-acp po22 n1 dt n1 vvz p-acp vvg r-crq pns31 vmb vvi;
(32) sermon (DIV2)
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6745
whom resist stedfast in the faith.
whom resist steadfast in the faith.
ro-crq vvb j p-acp dt n1.
(32) sermon (DIV2)
924
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6746
For which cause S. Augustine attribubuteth this effect vnto faith, that it vanquished, ouercommeth and resisteth the deuill.
For which cause S. Augustine attribubuteth this Effect unto faith, that it vanquished, Overcometh and Resisteth the Devil.
p-acp r-crq n1 np1 np1 vvz d n1 p-acp n1, cst pn31 vvd, vvz cc vvz dt n1.
(32) sermon (DIV2)
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6747
S. Basill vpon Psalm. 32. What man is able to wage warre with the deuill,
S. Basil upon Psalm. 32. What man is able to wage war with the Devil,
np1 np1 p-acp n1. crd q-crq n1 vbz j pc-acp vvi n1 p-acp dt n1,
(32) sermon (DIV2)
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6748
vnles he flie to the helpe of the Captaine of the hoste? therehence therefore through our faith in him, wee wounde and thrust through our enemie.
unless he fly to the help of the Captain of the host? therehence Therefore through our faith in him, we wound and thrust through our enemy.
cs pns31 vvb p-acp dt n1 pp-f dt n1 pp-f dt n1? j av p-acp po12 n1 p-acp pno31, pns12 n1 cc vvi p-acp po12 n1.
(32) sermon (DIV2)
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6749
When •atan then assaulteth with any temptation, there is no way better to resist him,
When •atan then assaulteth with any temptation, there is no Way better to resist him,
c-crq n1 av vvz p-acp d n1, pc-acp vbz dx n1 jc pc-acp vvi pno31,
(32) sermon (DIV2)
924
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6750
then by trusting perfectly in the grace of God, vvhich is brought vnto vs by the reuelation of Iesus Christ:
then by trusting perfectly in the grace of God, which is brought unto us by the Revelation of Iesus christ:
av p-acp vvg av-j p-acp dt n1 pp-f np1, r-crq vbz vvn p-acp pno12 p-acp dt n1 pp-f np1 np1:
(32) sermon (DIV2)
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6751
and to be assured that seeing we are marked with the seale of the spirite for the sheepe of Christ:
and to be assured that seeing we Are marked with the seal of the Spirit for the sheep of christ:
cc pc-acp vbi vvn cst vvg pns12 vbr vvn p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f np1:
(32) sermon (DIV2)
924
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therefore we cannot be plucked out of his handes;
Therefore we cannot be plucked out of his hands;
av pns12 vmbx vbi vvn av pp-f po31 n2;
(32) sermon (DIV2)
924
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6753
that sith our names are written in the booke of life, therefore vve cannot perish for euer, by the temptation of Satan:
that sith our names Are written in the book of life, Therefore we cannot perish for ever, by the temptation of Satan:
cst c-acp po12 n2 vbr vvn p-acp dt n1 pp-f n1, av pns12 vmbx vvi p-acp av, p-acp dt n1 pp-f np1:
(32) sermon (DIV2)
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6754
that in asmuch as we are chosen by God and predestinate from euerlasting of the meere fauour of God, to be conformable to the image of Christ;
that in as as we Are chosen by God and predestinate from everlasting of the mere favour of God, to be conformable to the image of christ;
cst p-acp av c-acp pns12 vbr vvn p-acp np1 cc j p-acp j pp-f dt j n1 pp-f np1, pc-acp vbi j p-acp dt n1 pp-f np1;
(32) sermon (DIV2)
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6755
therefore no creature, in heauen aboue, or in earth beneath: nor in any infernall place:
Therefore no creature, in heaven above, or in earth beneath: nor in any infernal place:
av dx n1, p-acp n1 a-acp, cc p-acp n1 a-acp: ccx p-acp d j n1:
(32) sermon (DIV2)
924
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6756
no not Satan himselfe, shalbe able to seperate vs from the loue of God which is in Iesus Christ our Lord. This assurance of our hope; this persuasion of our faith; this certaintie of our saluation;
no not Satan himself, shall able to separate us from the love of God which is in Iesus christ our Lord. This assurance of our hope; this persuasion of our faith; this certainty of our salvation;
dx xx np1 px31, vmb j pc-acp vvi pno12 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1 po12 n1. d n1 pp-f po12 n1; d n1 pp-f po12 n1; d n1 pp-f po12 n1;
(32) sermon (DIV2)
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if we hold out before satan without wauering; we shall in his temptations resist him: and thus by faith is he resisted.
if we hold out before satan without wavering; we shall in his temptations resist him: and thus by faith is he resisted.
cs pns12 vvb av p-acp n1 p-acp vvg; pns12 vmb p-acp po31 n2 vvi pno31: cc av p-acp n1 vbz pns31 vvn.
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2. As we resist him by faith, so also we resist him by prayer:
2. As we resist him by faith, so also we resist him by prayer:
crd c-acp pns12 vvb pno31 p-acp n1, av av pns12 vvb pno31 p-acp n1:
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when in our manifolde temptations we flie by prayer vnto God for succour, against the deuill our auncient enemie:
when in our manifold temptations we fly by prayer unto God for succour, against the Devil our ancient enemy:
c-crq p-acp po12 j n2 pns12 vvb p-acp n1 p-acp np1 p-acp n1, p-acp dt n1 po12 j-jn n1:
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when in the midst of the greatest assaultes of satan, we runne for strength vnto God, who is the defence;
when in the midst of the greatest assaults of satan, we run for strength unto God, who is the defence;
c-crq p-acp dt n1 pp-f dt js n2 pp-f n1, pns12 vvb p-acp n1 p-acp np1, r-crq vbz dt n1;
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the protectour, shielde and deliuerie of his people:
the protector, shield and delivery of his people:
dt n1, n1 cc n1 pp-f po31 n1:
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and by whom all they which trust in him, do not onely treade downe men their enemies,
and by whom all they which trust in him, do not only tread down men their enemies,
cc p-acp ro-crq d pns32 r-crq vvb p-acp pno31, vdb xx av-j vvi a-acp n2 po32 n2,
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but satan himselfe, the aduersarie of all the sonnes of God, by which meanes the assaultes of satan are expelled.
but satan himself, the adversary of all the Sons of God, by which means the assaults of satan Are expelled.
cc-acp n1 px31, dt n1 pp-f d dt n2 pp-f np1, p-acp r-crq vvz dt n2 pp-f n1 vbr vvd.
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This way of resisting the deuill, our Sauiour Christ commendeth vnto men, when he willeth vs among other things to pray for deliuerance from all euill, and temptations of the enemie:
This Way of resisting the Devil, our Saviour christ commends unto men, when he wills us among other things to pray for deliverance from all evil, and temptations of the enemy:
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lead vs not into temptations, but deliuer vs from euill.
led us not into temptations, but deliver us from evil.
vvb pno12 xx p-acp n2, cc-acp vvb pno12 p-acp n-jn.
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Saint Paul setting downe the partes of our spirituall armour, which beyng put on and first girte and buckled about vs, we shalbe able to withstande our aduersarie the deuill:
Saint Paul setting down the parts of our spiritual armour, which being put on and First girt and buckled about us, we shall able to withstand our adversary the Devil:
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after the girding of our loynes with veritie, the putting on the brest plate of righteousnesse,
After the girding of our loins with verity, the putting on the breast plate of righteousness,
c-acp dt j-vvg pp-f po12 n2 p-acp n1, dt vvg p-acp dt n1 n1 pp-f n1,
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and the shooing of our feete with the preparation of the Gospell of peace, and the taking in hande of the shielde of faith, the helmet of saluation, the sworde of the spirite, which is the worde of GOD:
and the shooing of our feet with the preparation of the Gospel of peace, and the taking in hand of the shield of faith, the helmet of salvation, the sword of the Spirit, which is the word of GOD:
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he ioyneth vnto all these, prayer; wherevvith satan is also repelled.
he Joineth unto all these, prayer; wherewith satan is also repelled.
pns31 vvz p-acp d d, n1; c-crq n1 vbz av vvn.
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And experience teacheth the saints of God, that if vvhen they are assaulted by satan, they giue themselues incōtinently to praier, then is the deuill foorthwith repelled and resisted.
And experience Teaches the Saints of God, that if when they Are assaulted by satan, they give themselves incontinently to prayer, then is the Devil forthwith repelled and resisted.
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For God is neare to those that call vpon him, and will fulfill the desire of them that feare him, and deliuer them:
For God is near to those that call upon him, and will fulfil the desire of them that Fear him, and deliver them:
p-acp np1 vbz av-j p-acp d cst vvb p-acp pno31, cc vmb vvi dt n1 pp-f pno32 cst vvb pno31, cc vvi pno32:
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vvherefore when soeuer wee are tempted by satan to any kinde of wickednesse: whether it be by couetousnesse to riches, or ambition to honour, or enuy to murther,
Wherefore when soever we Are tempted by satan to any kind of wickedness: whither it be by covetousness to riches, or ambition to honour, or envy to murder,
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or concupiscence to adultery, or malice to slaunder, or intemperancie to gluttonie, or any other sinne to iniquitie:
or concupiscence to adultery, or malice to slander, or intemperancy to gluttony, or any other sin to iniquity:
cc n1 p-acp n1, cc n1 pc-acp vvi, cc n1 p-acp n1, cc d j-jn n1 p-acp n1:
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let vs incontinently flie to God for helpe by prayer, that we may ouer come these temptations,
let us incontinently fly to God for help by prayer, that we may over come these temptations,
vvb pno12 av-j vvi p-acp np1 p-acp n1 p-acp n1, cst pns12 vmb p-acp vvi d n2,
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and resist the deuill our enemie. Thus haue the holy Fathers in former times; thus haue the Saints of God in all ages;
and resist the Devil our enemy. Thus have the holy Father's in former times; thus have the Saints of God in all ages;
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thus must we resist the deuill in like manner, if we will submit our selues obediently vnto God.
thus must we resist the Devil in like manner, if we will submit our selves obediently unto God.
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3. Moreouer the saincts resist the deuill, when they earnestly giue themselues ouer to the studie of vertue,
3. Moreover the Saints resist the Devil, when they earnestly give themselves over to the study of virtue,
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and practise of godlinesse, seruing the Lorde in righteousnesse and true holinesse of life. Hereby all entrie, to satan, is shut vp;
and practice of godliness, serving the Lord in righteousness and true holiness of life. Hereby all entry, to satan, is shut up;
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hereby all holes of our hearts are stopped, so that he cannot inuade vs. Wherefore it is called by Paul a breste plate, which he exhorteth all men in the encountring with the deuill to put on, put ye on the breste plate of righteousnesse:
hereby all holes of our hearts Are stopped, so that he cannot invade us Wherefore it is called by Paul a breast plate, which he exhorteth all men in the encountering with the Devil to put on, put you on the breast plate of righteousness:
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vvhich is not meant onely of the imputed righteousnesse of Christ, but also of the inherent righteousnes, which floweth there fro,
which is not meant only of the imputed righteousness of christ, but also of the inherent righteousness, which flows there from,
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& is wrought in vs by the spirite of sanctification:
& is wrought in us by the Spirit of sanctification:
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and this righteousnesse may be called a breste plate very well, and in a iuste comparison.
and this righteousness may be called a breast plate very well, and in a just comparison.
cc d n1 vmb vbi vvn dt n1 n1 av av, cc p-acp dt j n1.
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For as a breste plate defendeth the heart, the liuer, the intrels and vitall partes of man:
For as a breast plate defendeth the heart, the liver, the intrels and vital parts of man:
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vvhich beyng wounded, man falleth dovvne and perished:
which being wounded, man falls down and perished:
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so doth sinceritie, vprightnes, and holinesse of life, keepe the mind, the hart, the conscience from inuasion of satan;
so does sincerity, uprightness, and holiness of life, keep the mind, the heart, the conscience from invasion of satan;
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so that his firie darte cannot wound vs with infidelitie, wante of conscience, coldnesse of religion, wickednesse of life, corruption in conuersation,
so that his firy dart cannot wound us with infidelity, want of conscience, coldness of Religion, wickedness of life, corruption in Conversation,
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or any the like iniquitie, wherewith man stroken is greatly endaungered.
or any the like iniquity, wherewith man stroken is greatly endangered.
cc d dt j n1, c-crq n1 vvn vbz av-j vvn.
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Wherefore as bodily souldiours, by their breste plates of iron, steele or such like defensed, boldly and with courage withstande and resist their bodily enemies:
Wherefore as bodily Soldiers, by their breast Plataea of iron, steel or such like defenced, boldly and with courage withstand and resist their bodily enemies:
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euen so do the spirituall souldiours, who fight vnder the displayed banner of Iesus Christ, armed with this breste plate of righteousnesse, with inuincible courage and fortitude resist satan the deuill, the spirituall enemie of mankinde.
even so do the spiritual Soldiers, who fight under the displayed banner of Iesus christ, armed with this breast plate of righteousness, with invincible courage and fortitude resist satan the Devil, the spiritual enemy of mankind.
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Seeing then wee haue not to fight onely with flesh and bloud, but much rather with principalities & powers,
Seeing then we have not to fight only with Flesh and blood, but much rather with principalities & Powers,
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yea vvith the prince of the darkenesse of this worlde, and with all spirituall wickednes in heauenly things; it greatly standeth vs vpon;
yea with the Prince of the darkness of this world, and with all spiritual wickedness in heavenly things; it greatly Stands us upon;
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to put on the brest plate of true holinesse and righteousnesse of life, that thereby our enemie the deuill may bekepte out, put of, repelled and resisted;
to put on the breast plate of true holiness and righteousness of life, that thereby our enemy the Devil may bekepte out, put of, repelled and resisted;
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yea put to flight also, and finally dispatched:
yea put to flight also, and finally dispatched:
uh vvb pc-acp vvi av, cc av-j vvn:
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and this is done by the carefull studie of good works, and the painefull practise of true godlines.
and this is done by the careful study of good works, and the painful practice of true godliness.
cc d vbz vdn p-acp dt j n1 pp-f j n2, cc dt j n1 pp-f j n1.
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Now as satan by sincerity and integrity of life is withstood & resisted:
Now as satan by sincerity and integrity of life is withstood & resisted:
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so by loosenes and licenciousnes of the flesh, by lewdenes of our life, by iniquitie and vngodlines, he is animated, fleshed,
so by looseness and licenciousnes of the Flesh, by Lewdness of our life, by iniquity and ungodliness, he is animated, fleshed,
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& enboldned daily to tempt and to assault vs;
& enboldned daily to tempt and to assault us;
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foreseeing in vs, an inclination to any wickednes, thereof he bloweth the bellowes and kindleth the flame, thereunto he prouoketh, stirreth vs vp,
Foreseeing in us, an inclination to any wickedness, thereof he blows the bellows and kindleth the flame, thereunto he provoketh, stirs us up,
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and daily pricketh forwarde, till he haue cast vs downe headlong into the bottomlesse pitte of finall perdition:
and daily pricks forward, till he have cast us down headlong into the bottomless pit of final perdition:
cc av-j vvz av-j, c-acp pns31 vhb vvn pno12 p-acp av-j p-acp dt j n1 pp-f j n1:
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thus all couetous, lecherous, luxurious, wanton, proude, and vvicked persons, falling away from grace, from vertue, from godlinesse:
thus all covetous, lecherous, luxurious, wanton, proud, and wicked Persons, falling away from grace, from virtue, from godliness:
av d j, j, j, j-jn, j, cc j n2, vvg av p-acp n1, p-acp n1, p-acp n1:
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giuing their members as instrumentes of vnrighteousnesse to iniquitie;
giving their members as Instruments of unrighteousness to iniquity;
vvg po32 n2 c-acp n2 pp-f n1-u pc-acp n1;
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are so farre from resisting satan, as that they helpe and promote his kingdome in them,
Are so Far from resisting satan, as that they help and promote his Kingdom in them,
vbr av av-j p-acp j-vvg n1, c-acp cst pns32 vvb cc vvi po31 n1 p-acp pno32,
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and suffer him to rule, raigne, and rage ouer them at his pleasure.
and suffer him to Rule, Reign, and rage over them At his pleasure.
cc vvi pno31 pc-acp vvi, n1, cc n1 p-acp pno32 p-acp po31 n1.
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But let all those before whose eyes is the feare of God, in whose heartes Christ dwelleth by fayth, vvho vvill bee thought to performe their reuerent submission vnto GOD, put on the newe man created after God, in holinesse and righteousnesse of life, that they may be able to stand fast in the day of their temptation,
But let all those before whose eyes is the Fear of God, in whose hearts christ dwells by faith, who will be Thought to perform their reverent submission unto GOD, put on the new man created After God, in holiness and righteousness of life, that they may be able to stand fast in the day of their temptation,
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and in all thinges resist the deuill, as we are exhorted.
and in all things resist the Devil, as we Are exhorted.
cc p-acp d n2 vvi dt n1, c-acp pns12 vbr vvn.
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4. Satan is besides this, resisted of the saints, when we oppose the law and commandement, the will and the worde of God, to his suggestions and wicked temptations.
4. Satan is beside this, resisted of the Saints, when we oppose the law and Commandment, the will and the word of God, to his suggestions and wicked temptations.
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And this is also a parte of the spirituall armour and heauenly harnesse, wherewith Saint Paul would haue vs armed in this daungerous combat and conflict with the deuill:
And this is also a part of the spiritual armour and heavenly harness, wherewith Saint Paul would have us armed in this dangerous combat and conflict with the Devil:
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this is the svvorde of the spirite, which is the worde of God:
this is the sword of the Spirit, which is the word of God:
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hereby satan is kepte of, as a man keepeth his enemie at the point of his sworde.
hereby satan is kept of, as a man Keepeth his enemy At the point of his sword.
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This wise did our holy and most blessed Sauiour Christ resiste satan when he tempted him;
This wise did our holy and most blessed Saviour christ resist satan when he tempted him;
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and kept him of that he could not hurte him: as when the deuill moued Christ for wante of bread in the wildernesse; to turne stones into bread:
and kept him of that he could not hurt him: as when the Devil moved christ for want of bred in the Wilderness; to turn stones into bred:
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Christ drewe out the sworde of the spirite, which is the worde of God, against him:
christ drew out the sword of the Spirit, which is the word of God, against him:
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and saide, it is written, man shall not lyue by bread onely, but by euery worde that proceedeth out of the mouth of God.
and said, it is written, man shall not live by bred only, but by every word that Proceedeth out of the Mouth of God.
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Whē satan tempted him to cast himself dovvne from the pinnacle of the temple, because God had giuen his angels charge ouer him, to keepe him in their hāds,
When satan tempted him to cast himself down from the pinnacle of the temple, Because God had given his Angels charge over him, to keep him in their hands,
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least he dash his foote against a stone: Christ drewe out the svvorde againe, and vvithstoode him;
lest he dash his foot against a stone: christ drew out the sword again, and withstood him;
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it is vvritten, thou shalt not tempte the Lord thy God:
it is written, thou shalt not tempt the Lord thy God:
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when finally he tempted Christ with promise of all the kingdomes of the vvorld to fall downe and worship him:
when finally he tempted christ with promise of all the kingdoms of the world to fallen down and worship him:
c-crq av-j pns31 vvd np1 p-acp n1 pp-f d dt n2 pp-f dt n1 pc-acp vvi a-acp cc vvi pno31:
(32) sermon (DIV2)
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by the same sword he resisted;
by the same sword he resisted;
p-acp dt d n1 pns31 vvd;
(32) sermon (DIV2)
932
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6819
Auoid satan, for it is written, thou shalt worship the Lord thy God, and him onely shalt thou serue.
Avoid satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve.
vvb n1, c-acp pn31 vbz vvn, pns21 vm2 vvi dt n1 po21 n1, cc pno31 av-j vm2 pns21 vvi.
(32) sermon (DIV2)
932
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6820
Now then as our maister & head captaine Christ resisted the deuill in his ovvne person:
Now then as our master & head captain christ resisted the Devil in his own person:
av av c-acp po12 n1 cc n1 n1 np1 vvd dt n1 p-acp po31 d n1:
(32) sermon (DIV2)
933
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6821
by the same meanes must vve also resist him, vvhen either by himself, or by his ministers vve shalbe assaulted to vvickednes.
by the same means must we also resist him, when either by himself, or by his Ministers we shall assaulted to wickedness.
p-acp dt d n2 vmb pns12 av vvi pno31, c-crq d p-acp px31, cc p-acp po31 n2 pns12 vmb|vbi vvn p-acp n1.
(32) sermon (DIV2)
933
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6822
Wherfore if he tempt vs to malice, hatred, enuie, oppression, iniury;
Wherefore if he tempt us to malice, hatred, envy, oppression, injury;
q-crq cs pns31 vvb pno12 p-acp n1, n1, n1, n1, n1;
(32) sermon (DIV2)
933
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6823
let vs dravv the svvord of the spirite against him, and say, it is vvritten, thou shalt loue thy neighbour as thy selfe ▪ If he tempt vs to vncleannes of the flesh, fornication, adultery, chambering & vvantonnes, let vs resist him vvith thi• sword, it is written;
let us draw the sword of the Spirit against him, and say, it is written, thou shalt love thy neighbour as thy self ▪ If he tempt us to uncleanness of the Flesh, fornication, adultery, chambering & wantonness, let us resist him with thi• sword, it is written;
vvb pno12 vvi dt n1 pp-f dt n1 p-acp pno31, cc vvi, pn31 vbz vvn, pns21 vm2 vvi po21 n1 p-acp po21 n1 ▪ cs pns31 vvb pno12 p-acp n1 pp-f dt n1, n1, n1, vvg cc n1, vvb pno12 vvi pno31 p-acp n1 n1, pn31 vbz vvn;
(32) sermon (DIV2)
933
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6824
Fornicators and adulterers the Lord will iudge: yea although wee shroude and shadow it neuer so secretly;
Fornicators and Adulterers the Lord will judge: yea although we shroud and shadow it never so secretly;
n2 cc n2 dt n1 vmb vvi: uh cs pns12 vvi cc vvi pn31 av-x av av-jn;
(32) sermon (DIV2)
933
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6825
though wee keepe and couer the matter neuer so cunningly; though wee hide it neuer so curiouslie.
though we keep and cover the matter never so cunningly; though we hide it never so curiously.
cs pns12 vvb cc vvi dt n1 av-x av av-jn; cs pns12 vvb pn31 av-x av av-j.
(32) sermon (DIV2)
933
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6826
If he tempt vs to steale, resist him with this; It is written, thou shalt not steale.
If he tempt us to steal, resist him with this; It is written, thou shalt not steal.
cs pns31 vvb pno12 pc-acp vvi, vvb pno31 p-acp d; pn31 vbz vvn, pns21 vm2 xx vvi.
(32) sermon (DIV2)
933
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6827
If hee moue vs to lying, let vs draw out this sword against him; thou shalt not beare false witnes against thy neighbour.
If he move us to lying, let us draw out this sword against him; thou shalt not bear false witness against thy neighbour.
cs pns31 vvb pno12 p-acp vvg, vvb pno12 vvb av d n1 p-acp pno31; pns21 vm2 xx vvi j n1 p-acp po21 n1.
(32) sermon (DIV2)
933
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6828
If he moue vs to pride, then let vs say, it is written; God resisteth the proud, and geueth grace to the humble.
If he move us to pride, then let us say, it is written; God Resisteth the proud, and Giveth grace to the humble.
cs pns31 vvb pno12 p-acp n1, av vvb pno12 vvi, pn31 vbz vvn; np1 vvz dt j, cc vvz n1 p-acp dt j.
(32) sermon (DIV2)
933
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6829
If he tempt vs to blasphemy, let vs resist him, with it is written;
If he tempt us to blasphemy, let us resist him, with it is written;
cs pns31 vvb pno12 p-acp n1, vvb pno12 vvi pno31, p-acp pn31 vbz vvn;
(32) sermon (DIV2)
933
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6830
Thou shalt not take the name of the Lord thy God in vaine, for he will not holde him giltlesse, that taketh his name in vaine.
Thou shalt not take the name of the Lord thy God in vain, for he will not hold him guiltless, that Takes his name in vain.
pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j, c-acp pns31 vmb xx vvi pno31 j, cst vvz po31 n1 p-acp j.
(32) sermon (DIV2)
933
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6831
If hee tempt vs to vsurie, drawe out this sword of the spirit, this word of God, it is written;
If he tempt us to Usury, draw out this sword of the Spirit, this word of God, it is written;
cs pns31 vvb pno12 p-acp n1, vvb av d n1 pp-f dt n1, d n1 pp-f np1, pn31 vbz vvn;
(32) sermon (DIV2)
933
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6832
thou shalt not geue to vsurie vnto thy brother, vsurie of money, vsurie of meate, or of any thing which is put to vsurie:
thou shalt not give to Usury unto thy brother, Usury of money, Usury of meat, or of any thing which is put to Usury:
pns21 vm2 xx vvi p-acp n1 p-acp po21 n1, n1 pp-f n1, n1 pp-f n1, cc pp-f d n1 r-crq vbz vvn p-acp n1:
(32) sermon (DIV2)
933
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6833
which who so doeth, shall not dwell in the Lords tabernacle, nor rest vpon his holy mountain.
which who so doth, shall not dwell in the lords tabernacle, nor rest upon his holy mountain.
q-crq r-crq av vdz, vmb xx vvi p-acp dt n2 n1, ccx n1 p-acp po31 j n1.
(32) sermon (DIV2)
933
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6834
If we be tempted to deceite, and sraudulent dealing, let vs resist by this, it is written; If we be tempted to deceit, and sraudulent dealing, let us resist by this, it is written;
cs pns12 vbb vvn p-acp n1, cc j n-vvg, vvb pno12 vvi p-acp d, pn31 vbz vvn;
(32) sermon (DIV2)
933
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6835
let no man oppresse, or deceaue his brother in bargaining, for the Lord is a iudge of such things.
let no man oppress, or deceive his brother in bargaining, for the Lord is a judge of such things.
vvb dx n1 vvi, cc vvi po31 n1 p-acp vvg, p-acp dt n1 vbz dt n1 pp-f d n2.
(32) sermon (DIV2)
933
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6836
If he moue vs to dronkennes, remember it is written; the dronkard shall not inherite the kingdome of God and of Christ.
If he move us to Drunkenness, Remember it is written; the drunkard shall not inherit the Kingdom of God and of christ.
cs pns31 vvb pno12 p-acp n1, vvb pn31 vbz vvn; dt n1 vmb xx vvi dt n1 pp-f np1 cc pp-f np1.
(32) sermon (DIV2)
933
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6837
If he moue vs to disloyaltie, and disobedience to Princes, let vs resist him with that of Paul; let euerie soule be subiect to the higher powers:
If he move us to disloyalty, and disobedience to Princes, let us resist him with that of Paul; let every soul be Subject to the higher Powers:
cs pns31 vvb pno12 p-acp n1, cc n1 p-acp n2, vvb pno12 vvi pno31 p-acp d pp-f np1; vvb d n1 vbb j-jn p-acp dt jc n2:
(32) sermon (DIV2)
933
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6838
for there is no power but of God:
for there is no power but of God:
c-acp pc-acp vbz dx n1 cc-acp pp-f np1:
(32) sermon (DIV2)
933
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6839
and who so resisteth power, resisteth the ordinance of God, and shall receaue vnto themselues condemnation.
and who so Resisteth power, Resisteth the Ordinance of God, and shall receive unto themselves condemnation.
cc r-crq av vvz n1, vvz dt n1 pp-f np1, cc vmb vvi p-acp px32 n1.
(32) sermon (DIV2)
933
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6840
If he sollicite vs to vnnaturalnes to our parents, let vs driue him back, and say, it is written;
If he solicit us to unnaturalness to our Parents, let us driven him back, and say, it is written;
cs pns31 vvb pno12 p-acp n1 p-acp po12 n2, vvb pno12 vvi pno31 av, cc vvi, pn31 vbz vvn;
(32) sermon (DIV2)
933
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6841
honour thy father and thy mother, that thy daies may be long vp pon the land which the Lord thy God geueth thee.
honour thy father and thy mother, that thy days may be long up pon the land which the Lord thy God Giveth thee.
n1 po21 n1 cc po21 n1, cst po21 n2 vmb vbi av-j a-acp av dt n1 r-crq dt n1 po21 np1 vvz pno21.
(32) sermon (DIV2)
933
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6842
If hee moue vs to slaunder, and backbiting; if he moue vs to bribery & corruption;
If he move us to slander, and backbiting; if he move us to bribery & corruption;
cs pns31 vvb pno12 pc-acp vvi, cc n1; cs pns31 vvb pno12 p-acp n1 cc n1;
(32) sermon (DIV2)
933
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6843
if he moue vs to false iudgement; if he moue vs to filthie talke and ribaldrie;
if he move us to false judgement; if he move us to filthy talk and ribaldry;
cs pns31 vvb pno12 p-acp j n1; cs pns31 vvb pno12 p-acp j n1 cc n1;
(32) sermon (DIV2)
933
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6844
if hee moue vs to wastfulnes and prodigalitie:
if he move us to wastfulnes and prodigality:
cs pns31 vvb pno12 p-acp n1 cc n1:
(32) sermon (DIV2)
933
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6845
finally, to what sinne or iniquitie soeuer he moueth vs, we must resist him with this;
finally, to what sin or iniquity soever he moves us, we must resist him with this;
av-j, p-acp r-crq n1 cc n1 av pns31 vvz pno12, pns12 vmb vvi pno31 p-acp d;
(32) sermon (DIV2)
933
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6846
we are by God commaunded the contrarie. And thus shall we haue him alwaies at a bay;
we Are by God commanded the contrary. And thus shall we have him always At a bay;
pns12 vbr p-acp np1 vvd dt n-jn. cc av vmb pns12 vhi pno31 av p-acp dt n1;
(32) sermon (DIV2)
933
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6847
thus shal we keep him still at swords point; and thus shall we resist him that hee hurt vs not,
thus shall we keep him still At swords point; and thus shall we resist him that he hurt us not,
av vmb pns12 vvi pno31 av p-acp ng1 n1; cc av vmb pns12 vvi pno31 cst pns31 vvd pno12 xx,
(32) sermon (DIV2)
933
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6848
5 To conclude, this our enemie is resisted by the aide of Gods spirite, and by the presence of his power, whereby we subdue our enemies:
5 To conclude, this our enemy is resisted by the aid of God's Spirit, and by the presence of his power, whereby we subdue our enemies:
crd pc-acp vvi, d po12 n1 vbz vvn p-acp dt n1 pp-f npg1 n1, cc p-acp dt n1 pp-f po31 n1, c-crq pns12 vvb po12 n2:
(32) sermon (DIV2)
934
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6849
therefore are we exhorted to be strong in the Lord, & in the power of his might:
Therefore Are we exhorted to be strong in the Lord, & in the power of his might:
av vbr pns12 vvn pc-acp vbi j p-acp dt n1, cc p-acp dt n1 pp-f po31 n1:
(32) sermon (DIV2)
934
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6850
therefore is the spirite of power, the spirite of might, the spirite of wisdome, the spirite of strength, the spirit of fortitude, the spirite of boldnes, promised the Church:
Therefore is the Spirit of power, the Spirit of might, the Spirit of Wisdom, the Spirit of strength, the Spirit of fortitude, the Spirit of boldness, promised the Church:
av vbz dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, vvd dt n1:
(32) sermon (DIV2)
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6851
that by the help thereof, not onely our mortall enemies, but our ghostly aduersaries, might be resisted.
that by the help thereof, not only our Mortal enemies, but our ghostly Adversaries, might be resisted.
cst p-acp dt n1 av, xx av-j po12 j-jn n2, cc-acp po12 j n2, vmd vbi vvn.
(32) sermon (DIV2)
934
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6852
By these or the like waies, ought al the saints of god to oppose themselues to Sathan,
By these or the like ways, ought all the Saints of god to oppose themselves to Sathan,
p-acp d cc dt j n2, vmd d dt n2 pp-f n1 pc-acp vvi px32 p-acp np1,
(32) sermon (DIV2)
935
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6853
and resist the deuill, as they are admonished: thus should Adam and Euah; thus should the men of the first world; thus should the Sodomites; thus should the Israelites;
and resist the Devil, as they Are admonished: thus should Adam and Eve; thus should the men of the First world; thus should the Sodomites; thus should the Israelites;
cc vvi dt n1, c-acp pns32 vbr vvn: av vmd np1 cc np1; av vmd dt n2 pp-f dt ord n1; av vmd dt n2; av vmd dt np1;
(32) sermon (DIV2)
935
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6854
thus should Dauid; thus should Salomon; thus should the Iewes;
thus should David; thus should Solomon; thus should the Iewes;
av vmd np1; av vmd np1; av vmd dt np2;
(32) sermon (DIV2)
935
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6855
thus should Judas haue resisted, when by satā they were solicited, and stirred vp to wickednes:
thus should Judas have resisted, when by satan they were solicited, and stirred up to wickedness:
av vmd np1 vhb vvn, c-crq p-acp n1 pns32 vbdr vvn, cc vvd a-acp p-acp n1:
(32) sermon (DIV2)
935
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6856
thus finally, must all Gods seruants resist him, if they will perfourme true submission vnto God.
thus finally, must all God's Servants resist him, if they will perform true submission unto God.
av av-j, vmb d ng1 n2 vvb pno31, cs pns32 vmb vvi j n1 p-acp np1.
(32) sermon (DIV2)
935
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6857
Very well therefore admonisheth S. Cyprian, fol. 196. de zelo & liuore.
Very well Therefore Admonisheth S. Cyprian, fol. 196. de Zeal & liuore.
j av av vvz n1 jp, n1 crd fw-fr fw-la cc fw-la.
(32) sermon (DIV2)
935
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6858
3 The precept, and the contrarie being thus sette downe, the thirde thing in this former part of duetie, is the reason of the contrarie:
3 The precept, and the contrary being thus Set down, the Third thing in this former part of duty, is the reason of the contrary:
crd dt n1, cc dt n-jn vbg av vvn a-acp, dt ord n1 p-acp d j n1 pp-f n1, vbz dt n1 pp-f dt n-jn:
(32) sermon (DIV2)
936
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6859
why wee shoulde oppose our selues vnto Sathan, and set our selues to resist him. Which reason is drawen from hope of victorie:
why we should oppose our selves unto Sathan, and Set our selves to resist him. Which reason is drawn from hope of victory:
c-crq pns12 vmd vvi po12 n2 p-acp np1, cc vvb po12 n2 pc-acp vvi pno31. r-crq n1 vbz vvn p-acp n1 pp-f n1:
(32) sermon (DIV2)
936
Page 206
6860
if we thus, and by al meanes resist him, then he flieth from vs; then is he put to flight, repelled, and put back.
if we thus, and by all means resist him, then he flies from us; then is he put to flight, repelled, and put back.
cs pns12 av, cc p-acp d n2 vvi pno31, cs pns31 vvz p-acp pno12; av vbz pns31 vvn p-acp n1, vvn, cc vvd av.
(32) sermon (DIV2)
936
Page 206
6861
Resist the deuill, and hee will flie from you:
Resist the Devil, and he will fly from you:
vvb dt n1, cc pns31 vmb vvi p-acp pn22:
(32) sermon (DIV2)
936
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6862
that they may put Sathan to flight, and triumph victoriouslie ouer him, men ought by all meanes to resist him.
that they may put Sathan to flight, and triumph victoriously over him, men ought by all means to resist him.
cst pns32 vmb vvi np1 p-acp n1, cc vvi av-j p-acp pno31, n2 vmd p-acp d n2 pc-acp vvi pno31.
(32) sermon (DIV2)
936
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6863
Sathan, the deuill, is of a dastardlie and cowardlie nature; fierce and furious against the fearefull:
Sathan, the Devil, is of a dastardly and cowardly nature; fierce and furious against the fearful:
np1, dt n1, vbz pp-f dt j cc j n1; j cc j p-acp dt j:
(32) sermon (DIV2)
937
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6864
but flieth away from such as withstand and resist him. Saint Barnard saith to this purpose truely of him;
but flies away from such as withstand and resist him. Saint Barnard Says to this purpose truly of him;
cc-acp vvz av p-acp d c-acp vvi cc vvi pno31. n1 np1 vvz p-acp d n1 av-j pp-f pno31;
(32) sermon (DIV2)
937
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6865
The enemie more willingly pursueth thee flying, thē sustaineth thee resisting: & more audaciouslie and boldly followeth at the back, then resisteth to the face.
The enemy more willingly pursueth thee flying, them sustaineth thee resisting: & more audaciously and boldly follows At the back, then Resisteth to the face.
dt n1 av-dc av-j vvz pno21 vvg, pno32 vvz pno21 vvg: cc av-dc av-j cc av-j vvz p-acp dt n1, av vvz p-acp dt n1.
(32) sermon (DIV2)
937
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6866
Wherefore he may very worthely be compared and resembled to the Crocodile:
Wherefore he may very worthily be compared and resembled to the Crocodile:
c-crq pns31 vmb av av-j vbi vvn cc vvd p-acp dt n1:
(32) sermon (DIV2)
937
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6867
who (as it is affirmed) flieth away when a man turneth boldely vnto him:
who (as it is affirmed) flies away when a man turns boldly unto him:
r-crq (c-acp pn31 vbz vvd) vvz av c-crq dt n1 vvz av-j p-acp pno31:
(32) sermon (DIV2)
937
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6868
but followeth very fiercely, when he is not resisted. So Sathan, that olde dragon, that cruell crocodile, flieth when he is resisted:
but follows very fiercely, when he is not resisted. So Sathan, that old dragon, that cruel crocodile, flies when he is resisted:
cc-acp vvz av av-j, c-crq pns31 vbz xx vvn. av np1, cst j n1, cst j n1, vvz c-crq pns31 vbz vvn:
(32) sermon (DIV2)
937
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6869
but followeth vs hardly when we geue place vnto him.
but follows us hardly when we give place unto him.
cc-acp vvz pno12 av c-crq pns12 vvb n1 p-acp pno31.
(32) sermon (DIV2)
937
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6870
Seeing men to withstande him by strong faith, earnest praier, true holines, the sword of Gods Spirite, (which is the word of God) and by the aide of the power and Spirite of God he flieth:
Seeing men to withstand him by strong faith, earnest prayer, true holiness, the sword of God's Spirit, (which is the word of God) and by the aid of the power and Spirit of God he flies:
vvg n2 pc-acp vvi pno31 p-acp j n1, j n1, j n1, dt n1 pp-f npg1 n1, (r-crq vbz dt n1 pp-f np1) cc p-acp dt n1 pp-f dt n1 cc n1 pp-f np1 pns31 vvz:
(32) sermon (DIV2)
937
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6871
wherefore wee hauing this hope of victorie ouer him, we ought to be encouraged to resist him.
Wherefore we having this hope of victory over him, we ought to be encouraged to resist him.
c-crq pns12 vhg d n1 pp-f n1 p-acp pno31, pns12 vmd pc-acp vbi vvn pc-acp vvi pno31.
(32) sermon (DIV2)
937
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6872
But how is this true, that if we resist the deuill, hee flieth from vs, when daily experience teacheth the contrarie? See we not that where he is withstood,
But how is this true, that if we resist the Devil, he flies from us, when daily experience Teaches the contrary? See we not that where he is withstood,
cc-acp q-crq vbz d j, cst cs pns12 vvb dt n1, pns31 vvz p-acp pno12, c-crq j n1 vvz dt j-jn? n1 pns12 xx cst c-crq pns31 vbz vvn,
(32) sermon (DIV2)
938
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6873
yet not long after he renueth his battle, and giueth a new attempt and assault against vs? I answere;
yet not long After he Reneweth his battle, and gives a new attempt and assault against us? I answer;
av xx av-j c-acp pns31 vvz po31 n1, cc vvz dt j n1 cc vvi p-acp pno12? pns11 vvb;
(32) sermon (DIV2)
938
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6874
that albeit the deuill be infatigable, and neuer wearied:
that albeit the Devil be infatigable, and never wearied:
cst cs dt n1 vbb j, cc av-x vvn:
(32) sermon (DIV2)
939
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6875
albeit in one battle put to flight, hee renue his assaults, and prepare new temptations for vs;
albeit in one battle put to flight, he renew his assaults, and prepare new temptations for us;
cs p-acp crd n1 vvn p-acp n1, pns31 vvb po31 n2, cc vvb j n2 p-acp pno12;
(32) sermon (DIV2)
939
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6876
yet so often as he tempteth and setteth vpon vs, if wee thus resiste him, he shal flie from vs:
yet so often as he tempts and sets upon us, if we thus resist him, he shall fly from us:
av av av c-acp pns31 vvz cc vvz p-acp pno12, cs pns12 av vvi pno31, pns31 vmb vvi p-acp pno12:
(32) sermon (DIV2)
939
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6877
and we in al temptatiōs shall haue the vpper, and better hand of him. He is therfore like a malicious & professed enemie, who oftentimes put to the soile, and ouercome;
and we in all temptations shall have the upper, and better hand of him. He is Therefore like a malicious & professed enemy, who oftentimes put to the soil, and overcome;
cc pns12 p-acp d n2 vmb vhi dt jc, cc jc n1 pp-f pno31. pns31 vbz av av-j dt j cc j-vvn n1, r-crq av vvd p-acp dt n1, cc vvn;
(32) sermon (DIV2)
939
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6878
driuen out of the field, and put to flight: yet, so long as he liueth, he is alwaies rising and resisting:
driven out of the field, and put to flight: yet, so long as he lives, he is always rising and resisting:
vvn av pp-f dt n1, cc vvd p-acp n1: av, av av-j c-acp pns31 vvz, pns31 vbz av vvg cc vvg:
(32) sermon (DIV2)
940
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6879
daiely preparing newe force, to geue a fresh battle:
daily preparing new force, to give a fresh battle:
av-j vvg j n1, pc-acp vvi dt j n1:
(32) sermon (DIV2)
940
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6880
Euen so Sathan, bearing a tyrannous hatred, and malicious minde against the sonnes of God, by whom (through Gods resisting grace) repelled,
Even so Sathan, bearing a tyrannous hatred, and malicious mind against the Sons of God, by whom (through God's resisting grace) repelled,
av av np1, vvg dt j n1, cc j n1 p-acp dt n2 pp-f np1, p-acp ro-crq (p-acp npg1 j-vvg n1) vvn,
(32) sermon (DIV2)
940
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6881
and driuen back often, yet euer & anon renueth his battle, and geueth new assaults vnto vs. Neitheir is his subtiltie altogether vnlike the order of Players;
and driven back often, yet ever & anon Reneweth his battle, and Giveth new assaults unto us Neither is his subtlety altogether unlike the order of Players;
cc vvn av av, av av cc av vvz po31 n1, cc vvz j n2 p-acp pno12 d vbz po31 n1 av av-j dt n1 pp-f n2;
(32) sermon (DIV2)
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who hauing for a time spoken, for a time again voyde the Stage, & goe out:
who having for a time spoken, for a time again void the Stage, & go out:
r-crq vhg p-acp dt n1 vvn, p-acp dt n1 av j dt n1, cc vvi av:
(32) sermon (DIV2)
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6883
disguize thēselues, & change their apparel, & so at length come in again, as if they were others:
disguise themselves, & change their apparel, & so At length come in again, as if they were Others:
vvb px32, cc vvi po32 n1, cc av p-acp n1 vvb p-acp av, c-acp cs pns32 vbdr n2-jn:
(32) sermon (DIV2)
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6884
so satan somtimes leaueth the stage of tēptations, and departeth from vs for a season:
so satan sometimes Leaveth the stage of temptations, and departeth from us for a season:
av n1 av vvz dt n1 pp-f n2, cc vvz p-acp pno12 p-acp dt n1:
(32) sermon (DIV2)
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6885
in the meane time hee disguiseth himselfe, and changeth (as it were) his apparell,
in the mean time he disguiseth himself, and changes (as it were) his apparel,
p-acp dt j n1 pns31 vvz px31, cc vvz (c-acp pn31 vbdr) po31 n1,
(32) sermon (DIV2)
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6886
& transformeth himselfe, euen as it were into an angel of light, and entreth the place againe,
& Transformeth himself, even as it were into an angel of Light, and entereth the place again,
cc vvz px31, av c-acp pn31 vbdr p-acp dt n1 pp-f n1, cc vvz dt n1 av,
(32) sermon (DIV2)
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6887
as if he were some other, and then plaieth a new part and prize to deceiue vs.
as if he were Some other, and then playeth a new part and prize to deceive us
c-acp cs pns31 vbdr d n-jn, cc av vvz dt j n1 cc n1 pc-acp vvi pno12
(32) sermon (DIV2)
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6888
Finally, as the beast Camelion turneth it selfe into all formes and fashions:
Finally, as the beast Chameleon turns it self into all forms and fashions:
av-j, c-acp dt n1 n1 vvz pn31 n1 p-acp d n2 cc n2:
(32) sermon (DIV2)
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6889
so this great beast, the deuill and satanas, changeth himselfe into a thousand shapes, & tenne thousand fashions:
so this great beast, the Devil and satanas, changes himself into a thousand shapes, & tenne thousand fashions:
av d j n1, dt n1 cc n2, vvz px31 p-acp dt crd n2, cc crd crd n2:
(32) sermon (DIV2)
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6890
with all wilines, falshoode, lying wonders, all craftines, and spirituall wickednes in high places; assaulting and assailing men, to drawe them to iniquitie:
with all wiliness, falsehood, lying wonders, all craftiness, and spiritual wickedness in high places; assaulting and assailing men, to draw them to iniquity:
p-acp d n1, n1, vvg n2, d n1, cc j n1 p-acp j n2; vvg cc vvg n2, pc-acp vvi pno32 p-acp n1:
(32) sermon (DIV2)
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6891
In all which conflicts, the Apostle exhorteth vs to resiste him. To which endeuour he promiseth assured victorie;
In all which conflicts, the Apostle exhorteth us to resist him. To which endeavour he promises assured victory;
p-acp d r-crq n2, dt n1 vvz pno12 pc-acp vvi pno31. p-acp r-crq n1 pns31 vvz j-vvn n1;
(32) sermon (DIV2)
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6892
resist the deuill, and he shall flee from you. This must be our comfort in this dangerous skirmige;
resist the Devil, and he shall flee from you. This must be our Comfort in this dangerous skirmige;
vvb dt n1, cc pns31 vmb vvi p-acp pn22. d vmb vbi po12 n1 p-acp d j n1;
(32) sermon (DIV2)
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6893
this must be our encouragement in this fearefull conflicte; this must perswade vs, neither to feare nor faint;
this must be our encouragement in this fearful conflict; this must persuade us, neither to Fear nor faint;
d vmb vbi po12 n1 p-acp d j n1; d vmb vvi pno12, av-dx pc-acp vvi ccx vvi;
(32) sermon (DIV2)
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6894
neither quinche nor quaile in this spirituall battle; seeing prosperous successe, and certain victorie is promised.
neither quinche nor quail in this spiritual battle; seeing prosperous success, and certain victory is promised.
dx n1 ccx vvi p-acp d j n1; vvg j n1, cc j n1 vbz vvn.
(32) sermon (DIV2)
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6895
And this is the first point of our duetie and submission to GOD, with the thinges therein conteined.
And this is the First point of our duty and submission to GOD, with the things therein contained.
cc d vbz dt ord n1 pp-f po12 n1 cc n1 p-acp np1, p-acp dt n2 av vvn.
(32) sermon (DIV2)
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6896
As our obedience to God standeth in submitting of our selues to him: so also it standeth in our drawing nee• vnto him in like manner: whereof Saint Iames saith;
As our Obedience to God Stands in submitting of our selves to him: so also it Stands in our drawing nee• unto him in like manner: whereof Saint James Says;
p-acp po12 n1 p-acp np1 vvz p-acp vvg pp-f po12 n2 p-acp pno31: av av pn31 vvz p-acp po12 vvg n1 p-acp pno31 p-acp j n1: c-crq n1 np1 vvz;
(32) sermon (DIV2)
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6897
draw neere to God, and he wil drawe neere to you: cleanse your hands ye sinners, and purge your heartes ye double minded.
draw near to God, and he will draw near to you: cleanse your hands you Sinners, and purge your hearts you double minded.
vvb av-j p-acp np1, cc pns31 vmb vvi av-j p-acp pn22: vvb po22 n2 pn22 n2, cc vvb po22 n2 pn22 vvb vvn.
(32) sermon (DIV2)
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6898
In which words 3. thinges are to be noted. 1 What he commandeth. 2 What he promiseth. 3. How we shal performe the thing he enioyneth.
In which words 3. things Are to be noted. 1 What he commands. 2 What he promises. 3. How we shall perform the thing he enjoineth.
p-acp r-crq vvz crd n2 vbr pc-acp vbi vvn. crd q-crq pns31 vvz. crd q-crq pns31 vvz. crd c-crq pns12 vmb vvi dt n1 pns31 vvz.
(32) sermon (DIV2)
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6899
1 Touching the commandement, and the precept enioyned, it is; drawe neer to God.
1 Touching the Commandment, and the precept enjoined, it is; draw near to God.
vvd vvg dt n1, cc dt n1 vvn, pn31 vbz; vvb av-j p-acp np1.
(32) sermon (DIV2)
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6900
That we are commanded to drawe neere vnto God, doeth it not insinuate vnto vs, that naturally we are estranged & alienated from god? which is by sinne, originally drawen from Adam, and actually committed by our selues,
That we Are commanded to draw near unto God, doth it not insinuate unto us, that naturally we Are estranged & alienated from god? which is by sin, originally drawn from Adam, and actually committed by our selves,
cst pns12 vbr vvn pc-acp vvi av-j p-acp np1, vdz pn31 xx vvi p-acp pno12, cst av-j pns12 vbr vvn cc vvn p-acp n1? r-crq vbz p-acp n1, av-j vvn p-acp np1, cc av-j vvn p-acp po12 n2,
(32) sermon (DIV2)
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6901
as the Prophet of the Lord auoucheth to Israel; your iniquities haue seperated betwixt you and your God:
as the Prophet of the Lord avoucheth to Israel; your iniquities have separated betwixt you and your God:
c-acp dt n1 pp-f dt n1 vvz p-acp np1; po22 n2 vhb vvn p-acp pn22 cc po22 n1:
(32) sermon (DIV2)
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6902
and your sinnes haue hidde his face from you, that he wil not heare you. Saint Paul intreating of this naturall seperatiō from God, writeth in this wise;
and your Sins have hid his face from you, that he will not hear you. Saint Paul entreating of this natural separation from God, Writeth in this wise;
cc po22 n2 vhb vvn po31 n1 p-acp pn22, cst pns31 vmb xx vvi pn22. n1 np1 vvg pp-f d j n1 p-acp np1, vvz p-acp d n1;
(32) sermon (DIV2)
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6903
Wherefore remember that yee being in time past Gentiles in the flesh, and called vncircumcision of them which are called circumcision in the flesh, (that is, the Iewes) that you were (I say) at that time without Christ, alients from the commonwealth of Israel;
Wherefore Remember that ye being in time passed Gentiles in the Flesh, and called uncircumcision of them which Are called circumcision in the Flesh, (that is, the Iewes) that you were (I say) At that time without christ, aliens from the commonwealth of Israel;
q-crq vvb cst pn22 vbg p-acp n1 p-acp np1 p-acp dt n1, cc vvd n1 pp-f pno32 r-crq vbr vvn n1 p-acp dt n1, (cst vbz, dt np2) cst pn22 vbdr (pns11 vvb) p-acp d n1 p-acp np1, n2-jn p-acp dt n1 pp-f np1;
(32) sermon (DIV2)
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6904
strangers frō the couenants of promise: & had no hope, & were without God in the world.
Strangers from the Covenants of promise: & had no hope, & were without God in the world.
n2 p-acp dt n2 pp-f n1: cc vhd dx n1, cc vbdr p-acp np1 p-acp dt n1.
(32) sermon (DIV2)
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6905
And a little after, describing the liues of the Gentiles, as they were naturallie giuen, not called,
And a little After, describing the lives of the Gentiles, as they were naturally given, not called,
cc dt j a-acp, vvg dt n2 pp-f dt n2-j, c-acp pns32 vbdr av-j vvn, xx vvn,
(32) sermon (DIV2)
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6906
nor reformed, not regenerate by the spirit of God: he witnesseth the same, and saith;
nor reformed, not regenerate by the Spirit of God: he Witnesseth the same, and Says;
ccx vvd, xx vvn p-acp dt n1 pp-f np1: pns31 vvz dt d, cc vvz;
(32) sermon (DIV2)
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6907
This I say therfore, and witnesse in the Lord, that ye hencefoorth walke not (as other Gentiles) in the vanitie of their mindes, hauing their vnderstanding darkened,
This I say Therefore, and witness in the Lord, that you henceforth walk not (as other Gentiles) in the vanity of their minds, having their understanding darkened,
d pns11 vvb av, cc vvi p-acp dt n1, cst pn22 av vvb xx (c-acp j-jn np1) p-acp dt n1 pp-f po32 n2, vhg po32 n1 vvn,
(32) sermon (DIV2)
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6908
and being strangers from the life of God: Strangers from the life of god, wherby God liueth in his Saints;
and being Strangers from the life of God: Strangers from the life of god, whereby God lives in his Saints;
cc vbg n2 p-acp dt n1 pp-f np1: n2 p-acp dt n1 pp-f n1, c-crq np1 vvz p-acp po31 n2;
(32) sermon (DIV2)
945
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6909
whereby, the alienation, and diuorce from God by Adam; and the breach and seperation betwixt God and mankinde, by our prime parents, and first father committed;
whereby, the alienation, and divorce from God by Adam; and the breach and separation betwixt God and mankind, by our prime Parents, and First father committed;
c-crq, dt n1, cc n1 p-acp np1 p-acp np1; cc dt n1 cc n1 p-acp np1 cc n1, p-acp po12 j-jn n2, cc ord n1 vvn;
(32) sermon (DIV2)
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6910
is intimated vnto vs. Seeing then men are thus fallē away from God, the Apostle exhorteth them to remember themselues,
is intimated unto us Seeing then men Are thus fallen away from God, the Apostle exhorteth them to Remember themselves,
vbz vvn p-acp pno12 vvg av n2 vbr av vvn av p-acp np1, dt n1 vvz pno32 pc-acp vvi px32,
(32) sermon (DIV2)
945
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6911
and come againe to God, and so drawe neere vnto him.
and come again to God, and so draw near unto him.
cc vvb av p-acp np1, cc av vvb av-j p-acp pno31.
(32) sermon (DIV2)
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6912
Which exhortation is very necessarie to all men, in as much as all men dailie fall away from God.
Which exhortation is very necessary to all men, in as much as all men daily fallen away from God.
r-crq n1 vbz av j p-acp d n2, p-acp c-acp d c-acp d n2 av-j vvi av p-acp np1.
(32) sermon (DIV2)
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6913
For if mē dailie seperate themselues, & sequester themselues, falling away, and making a diuorce from God:
For if men daily separate themselves, & sequester themselves, falling away, and making a divorce from God:
p-acp cs n2 av-j vvi px32, cc vvi px32, vvg av, cc vvg dt n1 p-acp np1:
(32) sermon (DIV2)
946
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6914
some by horrible idolatrie in religion; some by shamefull corruption in cōuersation; some by impenitencie of their hearts;
Some by horrible idolatry in Religion; Some by shameful corruption in Conversation; Some by impenitency of their hearts;
d p-acp j n1 p-acp n1; d p-acp j n1 p-acp n1; d p-acp n1 pp-f po32 n2;
(32) sermon (DIV2)
946
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6915
some by adulterie in their liues; some pu•t vp in minde; some burning and boyling in hatefull malice towardes their brethren; some by blasphemie against God; some by iniquitie against men;
Some by adultery in their lives; Some pu•t up in mind; Some burning and boiling in hateful malice towards their brothers; Some by blasphemy against God; Some by iniquity against men;
d p-acp n1 p-acp po32 n2; d n1 a-acp p-acp n1; d j-vvg cc vvg p-acp j n1 p-acp po32 n2; d p-acp n1 p-acp np1; d p-acp n1 p-acp n2;
(32) sermon (DIV2)
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6916
some by slaunder of their tongue; some by lies of their lippes; some by cruell oppression; some by cut sed couetousnes;
Some by slander of their tongue; Some by lies of their lips; Some by cruel oppression; Some by Cut said covetousness;
d p-acp n1 pp-f po32 n1; d p-acp n2 pp-f po32 n2; d p-acp j n1; d p-acp n1 vvd n1;
(32) sermon (DIV2)
946
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6917
some by one wickednes, some by another:
Some by one wickedness, Some by Another:
d p-acp crd n1, d p-acp n-jn:
(32) sermon (DIV2)
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6918
is it not needfull that we be taught to lay aside these things, and renue a league with God? Which thing, (as a part of christian duetie) the Apostle here perswadeth vs;
is it not needful that we be taught to lay aside these things, and renew a league with God? Which thing, (as a part of christian duty) the Apostle Here Persuadeth us;
vbz pn31 xx j cst pns12 vbb vvn pc-acp vvi av d n2, cc vvi dt n1 p-acp np1? r-crq n1, (c-acp dt n1 pp-f njp n1) dt n1 av vvz pno12;
(32) sermon (DIV2)
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6919
drawe neere therefore (saith he) to God. 2 To which short precept is set downe a like promise:
draw near Therefore (Says he) to God. 2 To which short precept is Set down a like promise:
vvb av-j av (vvz pns31) p-acp np1. crd pc-acp r-crq j n1 vbz vvn a-acp dt j n1:
(32) sermon (DIV2)
946
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6920
drawe neare to God, and hee will drawe neare to you. Which promise is as a reason to moue vs to drawe neare to God.
draw near to God, and he will draw near to you. Which promise is as a reason to move us to draw near to God.
vvb av-j p-acp np1, cc pns31 vmb vvi av-j p-acp pn22. r-crq n1 vbz p-acp dt n1 pc-acp vvi pno12 pc-acp vvi av-j p-acp np1.
(32) sermon (DIV2)
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6921
Wherein the louing kindnesse of God, and his merciful affection to mankind appeareth who hath no delight in vnreconcilable hatred:
Wherein the loving kindness of God, and his merciful affection to mankind appears who hath no delight in unreconcilable hatred:
c-crq dt j-vvg n1 pp-f np1, cc po31 j n1 p-acp n1 vvz q-crq vhz dx n1 p-acp j n1:
(32) sermon (DIV2)
947
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6922
neither pleasure in the death & destruction of men, which by withdrawing themselues from God, they purchase:
neither pleasure in the death & destruction of men, which by withdrawing themselves from God, they purchase:
dx n1 p-acp dt n1 cc n1 pp-f n2, r-crq p-acp vvg px32 p-acp np1, pns32 vvb:
(32) sermon (DIV2)
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6923
but would rather they should drawe neare vnto him, and liue.
but would rather they should draw near unto him, and live.
cc-acp vmd av-c pns32 vmd vvi av-j p-acp pno31, cc vvi.
(32) sermon (DIV2)
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6924
He is readie to offet himselfe, and is prest and at hande to all such as returne and come neare vnto him:
He is ready to offet himself, and is pressed and At hand to all such as return and come near unto him:
pns31 vbz j pc-acp vvi px31, cc vbz vvn cc p-acp n1 p-acp d d c-acp vvi cc vvi av-j p-acp pno31:
(32) sermon (DIV2)
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6925
to make them to feele the comfort of his presence, which drawe neare to him, and seeke him with their whole hart.
to make them to feel the Comfort of his presence, which draw near to him, and seek him with their Whole heart.
pc-acp vvi pno32 pc-acp vvi dt n1 pp-f po31 n1, r-crq vvb av-j p-acp pno31, cc vvi pno31 p-acp po32 j-jn n1.
(32) sermon (DIV2)
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6926
Which thing Moses the great prophete of God published and preached vnto Israell;
Which thing Moses the great Prophet of God published and preached unto Israel;
r-crq n1 np1 dt j n1 pp-f np1 vvn cc vvn p-acp np1;
(32) sermon (DIV2)
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6927
protesting vnto them, that if from their idolatries and iniquities committed against him, they would seeke the Lord their God, they should find him:
protesting unto them, that if from their idolatries and iniquities committed against him, they would seek the Lord their God, they should find him:
vvg p-acp pno32, cst cs p-acp po32 n2 cc n2 vvn p-acp pno31, pns32 vmd vvi dt n1 po32 n1, pns32 vmd vvi pno31:
(32) sermon (DIV2)
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6928
if they sought him with their whole heart. Thus is God founde of them which seeke him;
if they sought him with their Whole heart. Thus is God found of them which seek him;
cs pns32 vvd pno31 p-acp po32 j-jn n1. av vbz np1 vvn pp-f pno32 r-crq vvb pno31;
(32) sermon (DIV2)
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6929
neare vnto them, which drawe neare vnto him. So God promiseth to turne vnto those which turne vnto him:
near unto them, which draw near unto him. So God promises to turn unto those which turn unto him:
av-j p-acp pno32, r-crq vvb av-j p-acp pno31. av np1 vvz pc-acp vvi p-acp d r-crq vvb p-acp pno31:
(32) sermon (DIV2)
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6930
this being an vnspeakeable and incomparable benefit, to haue God fauourable, prest, ready, and at hand,
this being an unspeakable and incomparable benefit, to have God favourable, pressed, ready, and At hand,
d vbg dt j cc j n1, pc-acp vhi np1 j, vvn, j, cc p-acp n1,
(32) sermon (DIV2)
947
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6931
and to drawe neare vnto vs; and is compassed and brought to passe by our drawing neare to God:
and to draw near unto us; and is compassed and brought to pass by our drawing near to God:
cc pc-acp vvi av-j p-acp pno12; cc vbz vvn cc vvd pc-acp vvi p-acp po12 vvg av-j p-acp np1:
(32) sermon (DIV2)
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6932
shall not the promise allure vs to the performing of the precepte, and his drawing neere to vs, moue vs to drawe neer vnto him?
shall not the promise allure us to the performing of the precept, and his drawing near to us, move us to draw near unto him?
vmb xx dt n1 vvb pno12 p-acp dt n-vvg pp-f dt n1, cc po31 vvg av-j p-acp pno12, vvb pno12 pc-acp vvi av-j p-acp pno31?
(32) sermon (DIV2)
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6933
Where Saint Iames promiseth, that God will drawe neere to vs, if wee drawe neere vnto him:
Where Saint James promises, that God will draw near to us, if we draw near unto him:
q-crq n1 np1 vvz, cst np1 vmb vvi av-j p-acp pno12, cs pns12 vvb av-j p-acp pno31:
(32) sermon (DIV2)
948
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6934
wee must not thinke, that our drawing neere vnto God, is the first mouing cause, to prouoke and stirre vp God to drawe neere vnto vs,
we must not think, that our drawing near unto God, is the First moving cause, to provoke and stir up God to draw near unto us,
pns12 vmb xx vvi, cst po12 vvg av-j p-acp np1, vbz dt ord j-vvg n1, pc-acp vvi cc vvi a-acp np1 pc-acp vvi av-j p-acp pno12,
(32) sermon (DIV2)
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6935
as preuenting him, and mouing him first to loue, and then his grace shoulde followe vs:
as preventing him, and moving him First to love, and then his grace should follow us:
c-acp vvg pno31, cc vvg pno31 ord pc-acp vvi, cc av po31 n1 vmd vvi pno12:
(32) sermon (DIV2)
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6936
For it is apparant by manifest testimonies of God, that Gods grace doeth preuent vs: as Ieremie the Prophet plainly auoucheth:
For it is apparent by manifest testimonies of God, that God's grace doth prevent us: as Ieremie the Prophet plainly avoucheth:
c-acp pn31 vbz j p-acp j n2 pp-f np1, cst ng1 n1 vdz vvi pno12: c-acp np1 dt n1 av-j vvz:
(32) sermon (DIV2)
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6937
and Saint Paul willingly, both to the Romanes, and also to the Philippians confesseth:
and Saint Paul willingly, both to the Romans, and also to the Philippians Confesses:
cc n1 np1 av-j, av-d p-acp dt njp2, cc av p-acp dt njp2 vvz:
(32) sermon (DIV2)
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6938
and Saint Iohn the blessed Apostle in his first Canonicall Epistle subscribeth, the Prophet confessing the beginning of repentaunce:
and Saint John the blessed Apostle in his First Canonical Epistle subscribeth, the Prophet confessing the beginning of Repentance:
cc n1 np1 dt vvd np1 p-acp po31 ord j n1 vvz, dt n1 vvg dt n1 pp-f n1:
(32) sermon (DIV2)
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6939
Saint Paul the inclination of the will: Saint John the originall of all dutie to be from God:
Saint Paul the inclination of the will: Saint John the original of all duty to be from God:
n1 np1 dt n1 pp-f dt n1: n1 np1 dt n-jn pp-f d n1 pc-acp vbi p-acp np1:
(32) sermon (DIV2)
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6940
who first mooueth vs and inclineth our mindes to all manner of goodnesse.
who First moveth us and Inclineth our minds to all manner of Goodness.
r-crq ord vvz pno12 cc vvz po12 n2 p-acp d n1 pp-f n1.
(32) sermon (DIV2)
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6941
But this Apostle teacheth, that neither God himselfe, neither his heauenly grace, leaueth vs at any time,
But this Apostle Teaches, that neither God himself, neither his heavenly grace, Leaveth us At any time,
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vnlesse wee stubbornely alienate our selues from him, and fall from our dutie vnto his diuine maiestie:
unless we stubbornly alienate our selves from him, and fallen from our duty unto his divine majesty:
cs pns12 av-j vvi po12 n2 p-acp pno31, cc vvi p-acp po12 n1 p-acp po31 j-jn n1:
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yea his grace mightily followeth all those which endeuour in holy feare to draw neare vnto him:
yea his grace mightily follows all those which endeavour in holy Fear to draw near unto him:
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wherefore he saith, draw neare vnto God, and God will draw neare vnto you.
Wherefore he Says, draw near unto God, and God will draw near unto you.
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God may be sayd to drawe neare vnto man diuerse wayes. 1 By the manifestation of his Maiestie,
God may be said to draw near unto man diverse ways. 1 By the manifestation of his Majesty,
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as to Moses, Abraham, Isaac, Iacob, and others, both Patriarches, and Prophets hee drewe neare, when hee made his Maiestie knowne vnto them.
as to Moses, Abraham, Isaac, Iacob, and Others, both Patriarchs, and prophets he drew near, when he made his Majesty known unto them.
c-acp pc-acp np1, np1, np1, np1, cc n2-jn, d n2, cc n2 pns31 vvd av-j, c-crq pns31 vvd po31 n1 vvn p-acp pno32.
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Exod. 33, verse 23 24. ver. 1. Exod. 3. 2,
Exod 33, verse 23 24. ver. 1. Exod 3. 2,
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2 He draweth neare also vnto man, by the reuelation of his will, which thing publishing and opening vnto men, thereby he draweth neare vnto them,
2 He draws near also unto man, by the Revelation of his will, which thing publishing and opening unto men, thereby he draws near unto them,
crd pns31 vvz av-j av p-acp n1, p-acp dt n1 pp-f po31 n1, r-crq n1 vvg cc vvg p-acp n2, av pns31 vvz av-j p-acp pno32,
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as of all Nations he drewe nearest thus to Israell his people, to whom he gaue his lawe and statutes, whereby he became familiar vnto them.
as of all nations he drew nearest thus to Israel his people, to whom he gave his law and statutes, whereby he became familiar unto them.
c-acp pp-f d n2 pns31 vvd av-j av p-acp np1 po31 n1, p-acp ro-crq pns31 vvd po31 n1 cc n2, c-crq pns31 vvd j-jn p-acp pno32.
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3 By the graces of his spirite, which imparting vnto men, he draweth neere thereby vnto them.
3 By the graces of his Spirit, which imparting unto men, he draws near thereby unto them.
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Wherefore Christ speaking of the sending of his spirite vnto his disciples, calleth it his comming vnto them,
Wherefore christ speaking of the sending of his Spirit unto his Disciples, calls it his coming unto them,
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because by the giftes and graces thereof, hee draweth neare vnto the Saintes. I will not leaue you comfortlesse, but I will come vnto you:
Because by the Gifts and graces thereof, he draws near unto the Saints. I will not leave you comfortless, but I will come unto you:
c-acp p-acp dt n2 cc n2 av, pns31 vvz av-j p-acp dt np1. pns11 vmb xx vvi pn22 av-j, cc-acp pns11 vmb vvi p-acp pn22:
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not by bodily presence before the iudgement, but by the graces of his spirite, whereby he draweth neare dayly to his Church.
not by bodily presence before the judgement, but by the graces of his Spirit, whereby he draws near daily to his Church.
xx p-acp j n1 p-acp dt n1, cc-acp p-acp dt n2 pp-f po31 n1, c-crq pns31 vvz av-j av-j p-acp po31 n1.
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Thus hee drewe neare vnto the Apostles, when in the day of Pentecost hee sent his Spirite in visible manner and fourme vnto them.
Thus he drew near unto the Apostles, when in the day of Pentecost he sent his Spirit in visible manner and Form unto them.
av pns31 vvd av-j p-acp dt n2, c-crq p-acp dt n1 pp-f np1 pns31 vvd po31 n1 p-acp j n1 cc n1 p-acp pno32.
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4 God draweth neare to men, by powring out his temporall benefites vppon them, health, wealth, honour:
4 God draws near to men, by Pouring out his temporal benefits upon them, health, wealth, honour:
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and sending them deliueraunce out of their trouble: Thus he drewe neare to Israell, whereof Moises speaketh:
and sending them deliverance out of their trouble: Thus he drew near to Israel, whereof Moses speaks:
cc vvg pno32 n1 av pp-f po32 n1: av pns31 vvd av-j p-acp np1, c-crq np1 vvz:
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What nation is so great, whome the gods come so neare vnto them, as the Lorde our God is neare vs in all that we call vnto him for? Thus he drew neare to Moises, Israel, Dauid, Hezekiah, and the like.
What Nation is so great, whom the God's come so near unto them, as the Lord our God is near us in all that we call unto him for? Thus he drew near to Moses, Israel, David, Hezekiah, and the like.
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5 God draweth neare vnto man, in offering his mercie, shewing his fauour, assisting with his helpe, multiplying his louing kindnesse vnto them.
5 God draws near unto man, in offering his mercy, showing his favour, assisting with his help, multiplying his loving kindness unto them.
crd np1 vvz av-j p-acp n1, p-acp vvg po31 n1, vvg po31 n1, vvg p-acp po31 n1, vvg po31 j-vvg n1 p-acp pno32.
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6 God finally draweth neare vnto vs, in a spirituall vnion with man, through the incarnation of Iesus Christ, whereby God is vnited vnto vs,
6 God finally draws near unto us, in a spiritual Union with man, through the incarnation of Iesus christ, whereby God is united unto us,
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and wee to him, in the vnion of the two natures in the person of Iesus Christ:
and we to him, in the Union of the two nature's in the person of Iesus christ:
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by which meane God dwelleth among vs, and is made manifest in the flesh, as Saint Iohn, and Saint Paul speake, And therefore Christ Emmanuel.
by which mean God dwells among us, and is made manifest in the Flesh, as Saint John, and Saint Paul speak, And Therefore christ Emmanuel.
p-acp r-crq j np1 vvz p-acp pno12, cc vbz vvd j p-acp dt n1, c-acp n1 np1, cc n1 np1 vvb, cc av np1 np1.
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Where then the Apostle sayth, drawe neare to God, and he will drawe neare to you:
Where then the Apostle say, draw near to God, and he will draw near to you:
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he speaketh chiefly of drawing neare by his grace, fauour, mercie, who enlargeth his louing kindnesse towards all those, which with reuerence and feare, draw neare vnto him.
he speaks chiefly of drawing near by his grace, favour, mercy, who enlarges his loving kindness towards all those, which with Reverence and Fear, draw near unto him.
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3 These things thus set downe, in the last place, we are taught howe wee should drawe neare to God:
3 These things thus Set down, in the last place, we Are taught how we should draw near to God:
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which the Apostle expresseth in these wordes: Clense your handes you sinners, and pourge your heartes, you double minded.
which the Apostle Expresses in these words: Cleanse your hands you Sinners, and purge your hearts, you double minded.
r-crq dt n1 vvz p-acp d n2: vvb po22 n2 pn22 n2, cc vvi po22 n2, pn22 vvb vvn.
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Which woordes howsoeuer they may seeme to others a newe, or another exhortation ▪ yet to me they seeme orderly to follovv,
Which words howsoever they may seem to Others a new, or Another exhortation ▪ yet to me they seem orderly to follow,
r-crq n2 c-acp pns32 vmb vvi pc-acp n2-jn dt j, cc j-jn n1 ▪ av p-acp pno11 pns32 vvb av-j pc-acp vvi,
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as the manner how we should drawe neare vnto God, namely in puritie and sincerenesse of life.
as the manner how we should draw near unto God, namely in purity and sincereness of life.
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To enlarge this circumstance a little, we may consider, that as God by many wayes draweth neare vnto vs:
To enlarge this circumstance a little, we may Consider, that as God by many ways draws near unto us:
pc-acp vvi d n1 dt j, pns12 vmb vvi, cst c-acp np1 p-acp d n2 vvz av-j p-acp pno12:
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so we by no lesse draw neare vnto him.
so we by no less draw near unto him.
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1 Men draw neare to God by outward profession, though it be not alwayes in sinceritie of heart:
1 Men draw near to God by outward profession, though it be not always in sincerity of heart:
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thus did the people of Israel in outwarde profession, and with their mouthes drawe neare to God, which as a token of hypocrisie is condemned. God therefore speaking there-against, sayeth:
thus did the people of Israel in outward profession, and with their mouths draw near to God, which as a token of hypocrisy is condemned. God Therefore speaking thereagainst, Saith:
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This people commeth neare vnto mee with their mouth, and honour mee with their lippes, but their hearts haue they remooued farre from mee. Against which Jeremie breaketh out:
This people comes near unto me with their Mouth, and honour me with their lips, but their hearts have they removed Far from me. Against which Jeremiah breaks out:
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thou hast planted them, and they haue taken roote: they growe and bring foorth fruite: thou art neare in their mouth, and farre from their reynes.
thou hast planted them, and they have taken root: they grow and bring forth fruit: thou art near in their Mouth, and Far from their reins.
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Thus inueyed hee against such as in mouth professed God, but denyed him in heart, which hee meaneth by reynes.
Thus inveighed he against such as in Mouth professed God, but denied him in heart, which he means by reins.
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This is that hypocrysie worthily condemned by Paul: in wordes they professe they knowe God: but haue denied him in deed, beeing abhominable, disobedient, and to euerie good worke reprobate.
This is that Hypocrisy worthily condemned by Paul: in words they profess they know God: but have denied him in deed, being abominable, disobedient, and to every good work Reprobate.
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Thus men in the outward profession of the Gospell, though sometimes it bee in hypocrisie, are said to draw neare to God: as now most men doe.
Thus men in the outward profession of the Gospel, though sometime it be in hypocrisy, Are said to draw near to God: as now most men do.
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2 Men also drawe neare to God by fayth in Iesus Christ, whereby they haue enteraunce vnto God.
2 Men also draw near to God by faith in Iesus christ, whereby they have Entrance unto God.
crd n2 av vvi av-j p-acp np1 p-acp n1 p-acp np1 np1, c-crq pns32 vhb n1 p-acp np1.
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Of which kinde the holy Apostle Saint Paul speaketh: being iustified by faith, wee haue peace with God, through our Lorde Iesus Christ:
Of which kind the holy Apostle Saint Paul speaks: being justified by faith, we have peace with God, through our Lord Iesus christ:
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by whome we haue also accesse through faith, vnto this grace wherein we stande.
by whom we have also access through faith, unto this grace wherein we stand.
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Which grace is to be reconciled vnto GOD, and knitte in a moste holie league of heauenly and spirituall fellovvship vvith him.
Which grace is to be reconciled unto GOD, and knit in a most holy league of heavenly and spiritual fellowship with him.
r-crq n1 vbz pc-acp vbi vvn p-acp np1, cc vvn p-acp dt av-ds j n1 pp-f j cc j n1 p-acp pno31.
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This in another place is also mencioned, vvhere to the Church of Ephesus he auoucheth, that by faith both Ievve and Gentile haue accesse and entraunce to the father by one Spirite.
This in Another place is also mentioned, where to the Church of Ephesus he avoucheth, that by faith both Jew and Gentile have access and Entrance to the father by one Spirit.
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A little after in like manner sayeth Saint Paul: by our Lorde Iesus Christ haue vvee boldnesse,
A little After in like manner Saith Saint Paul: by our Lord Iesus christ have we boldness,
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and entraunce vvith confidence by faith in him. By fayth in the mediation of Christ vve come boldly vnto god:
and Entrance with confidence by faith in him. By faith in the mediation of christ we come boldly unto god:
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vvhereunto the Authour to the Hebrues exhorteth.
whereunto the Author to the Hebrews exhorteth.
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VVe haue not an high priest, vvhich cannot bee touched vvith the feeling of our infirmities,
We have not an high priest, which cannot be touched with the feeling of our infirmities,
pns12 vhb xx dt j n1, r-crq vmbx vbi vvn p-acp dt n-vvg pp-f po12 n2,
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but vvas in all things tempted in like sort, yet vvithout sinne.
but was in all things tempted in like sort, yet without sin.
cc-acp vbds p-acp d n2 vvn p-acp j n1, av p-acp n1.
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Let vs therefore go boldely vnto throne of grace, that vvee may receyue mercie, and finde grace to helpe in time of neede.
Let us Therefore go boldly unto throne of grace, that we may receive mercy, and find grace to help in time of need.
vvb pno12 av vvi av-j p-acp n1 pp-f n1, cst pns12 vmb vvi n1, cc vvi n1 pc-acp vvi p-acp n1 pp-f n1.
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In another place, the same authour speaking of this drawing neare to God, writeth and exhorteth in this wise:
In Another place, the same author speaking of this drawing near to God, Writeth and exhorteth in this wise:
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Seeing we haue an high Priest which is ouer the house of God, let vs drawe neare with a true heart, in assuraunce of faith, sptinckled in our hearts from an euill conscience,
Seeing we have an high Priest which is over the house of God, let us draw near with a true heart, in assurance of faith, sptinckled in our hearts from an evil conscience,
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and washed in our bodies with pure water.
and washed in our bodies with pure water.
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Let vs (sayeth he) draw neare with a true heart in assurance of faith.
Let us (Saith he) draw near with a true heart in assurance of faith.
vvb pno12 (vvz pns31) vvi av-j p-acp dt j n1 p-acp n1 pp-f n1.
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Finally, shewing the verie high way which leadeth vnto God, and whereby wee draw neare and come vnto him, hee maketh that to bee faith:
Finally, showing the very high Way which leads unto God, and whereby we draw near and come unto him, he makes that to be faith:
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whereby the holy fathers haue approched and drawne neare vnto him: whereof hee thus concludeth: withour fayth, it is impossible to please God.
whereby the holy Father's have approached and drawn near unto him: whereof he thus Concludeth: withour faith, it is impossible to please God.
c-crq dt j n2 vhb vvn cc vvn av-j p-acp pno31: c-crq pns31 av vvz: n1 n1, pn31 vbz j pc-acp vvi np1.
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For hee which commeth to God, must beleeue that he is, and that he is a rewarder of them that seeke him.
For he which comes to God, must believe that he is, and that he is a rewarder of them that seek him.
p-acp pns31 r-crq vvz p-acp np1, vmb vvi cst pns31 vbz, cc cst pns31 vbz dt n1 pp-f pno32 cst vvb pno31.
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VVherefore as through infidelitie we were estraunged from God:
Wherefore as through infidelity we were estranged from God:
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so by faith are wee reconciled vnto him, and knit into a misticall coniunction with God, whereby we drawe neare vnto him.
so by faith Are we reconciled unto him, and knit into a mystical conjunction with God, whereby we draw near unto him.
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To trust therefore perfectly in the grace of God by Iesus Christ: assuredly to beleeue the promises of God, made vnto vs in his beloued:
To trust Therefore perfectly in the grace of God by Iesus christ: assuredly to believe the promises of God, made unto us in his Beloved:
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to repose all our hope of happinesse vpon God, through the mediation and merits of Christ crucified:
to repose all our hope of happiness upon God, through the mediation and merits of christ Crucified:
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to looke for eternall saluation from God by fayth, in the onely passion of our blessed Sauiour,
to look for Eternal salvation from God by faith, in the only passion of our blessed Saviour,
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and so in our consciences to haue peace with God, and bee reconciled vnto him: is another and second way, whereby we drawe neare vnto God.
and so in our Consciences to have peace with God, and be reconciled unto him: is Another and second Way, whereby we draw near unto God.
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3 Men drawe neare to God also by prayer, wherby we ascend, as it were to heauen,
3 Men draw near to God also by prayer, whereby we ascend, as it were to heaven,
crd n2 vvi av-j p-acp np1 av p-acp n1, c-crq pns12 vvb, c-acp pn31 vbdr p-acp n1,
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and approch neare to the presence of God, which is, as it were, a paire of wings to carie vs to him:
and approach near to the presence of God, which is, as it were, a pair of wings to carry us to him:
cc vvi av-j p-acp dt n1 pp-f np1, r-crq vbz, c-acp pn31 vbdr, dt n1 pp-f n2 pc-acp vvi pno12 p-acp pno31:
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whereby, as by a key, saith Saint Augustine, the doore of heauen is opened:
whereby, as by a key, Says Saint Augustine, the door of heaven is opened:
c-crq, c-acp p-acp dt n1, vvz n1 np1, dt n1 pp-f n1 vbz vvn:
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and our praier ascendeth to him, & the mercie of God descendeth to vs. Thus the Patriarchs had their passage and entraunce to God.
and our prayer Ascendeth to him, & the mercy of God Descendeth to us Thus the Patriarchs had their passage and Entrance to God.
cc po12 n1 vvz p-acp pno31, cc dt n1 pp-f np1 vvz p-acp pno12 av dt n2 vhd po32 n1 cc n1 p-acp np1.
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Thus the Prophet Moises in the departing out of Aegypt, and in the encountering in battle with the Amalakites, drew neare to God.
Thus the Prophet Moses in the departing out of Egypt, and in the encountering in battle with the Amalekites, drew near to God.
av dt n1 np1 p-acp dt vvg av pp-f np1, cc p-acp dt vvg p-acp n1 p-acp dt n2, vvd av-j p-acp np1.
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Thus Iosua drew neare to him, when by his praier the Sunne stoode still for the space of two dayes, vntill his enimies were discomfited.
Thus Iosua drew near to him, when by his prayer the Sun stood still for the Molle of two days, until his enemies were discomfited.
av np1 vvd av-j p-acp pno31, c-crq p-acp po31 n1 dt n1 vvd av p-acp dt n1 pp-f crd n2, c-acp po31 n2 vbdr vvn.
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Thus the saints and church of Christ, for Peters deliuerance drewe neare vnto god by praier.
Thus the Saints and Church of christ, for Peter's deliverance drew near unto god by prayer.
av dt n2 cc n1 pp-f np1, p-acp npg1 n1 vvd av-j p-acp n1 p-acp n1.
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Thus Paul & Silas drew neare to god, when at their praier ihe very foundations of the earth shooke and trembled.
Thus Paul & Silas drew near to god, when At their prayer ihe very foundations of the earth shook and trembled.
av np1 cc np1 vvd av-j p-acp n1, c-crq p-acp po32 n1 av j n2 pp-f dt n1 vvd cc vvd.
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Thus the praiers of gods Saints shake heauen and earth, and make away for vs, wherby we draw neare vnto God.
Thus the Prayers of God's Saints shake heaven and earth, and make away for us, whereby we draw near unto God.
av dt n2 pp-f n2 n2 vvb n1 cc n1, cc vvi av p-acp pno12, c-crq pns12 vvb av-j p-acp np1.
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Thus flie we to God in our needes: thus drawe we neare vnto him:
Thus fly we to God in our needs: thus draw we near unto him:
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(32) sermon (DIV2)
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thus are we ioined vnto god, to whom we draw neare by praier, which leadeth vs to the presence of god, and of Christ.
thus Are we joined unto god, to whom we draw near by prayer, which leads us to the presence of god, and of christ.
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4 Neither do men draw neare to god by praier only, but also by repentance, which is a returning again to god, vvhom through the sinnes and iniquities of our liues, we had left and forsaken.
4 Neither do men draw near to god by prayer only, but also by Repentance, which is a returning again to god, whom through the Sins and iniquities of our lives, we had left and forsaken.
crd av-dx vdb n2 vvi av-j p-acp n1 p-acp n1 av-j, p-acp av p-acp n1, r-crq vbz dt vvg av p-acp n1, r-crq p-acp dt n2 cc n2 pp-f po12 n2, pns12 vhd vvn cc vvn.
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Thereof thus saith the Lord by his prophet: turne againe vnto me, and I will turne vnto you saith the lord of hosts.
Thereof thus Says the Lord by his Prophet: turn again unto me, and I will turn unto you Says the lord of hosts.
av av vvz dt n1 p-acp po31 n1: vvb av p-acp pno11, cc pns11 vmb vvi p-acp pn22 vvz dt n1 pp-f n2.
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In another of his Prophets the lord speaketh in like maner of drawing nere to god by repentance, O Israel,
In Another of his prophets the lord speaks in like manner of drawing never to god by Repentance, Oh Israel,
p-acp j-jn pp-f po31 n2 dt n1 vvz p-acp j n1 pp-f vvg av-j p-acp n1 p-acp n1, uh np1,
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if thou returne, returne vnto me, saith the lord. Thus did Dauid draw nere to the lord, when after his horrible sinnes, he repented, & was reconciled vnto god.
if thou return, return unto me, Says the lord. Thus did David draw never to the lord, when After his horrible Sins, he repented, & was reconciled unto god.
cs pns21 vvb, vvb p-acp pno11, vvz dt n1. av vdd np1 vvb av-j p-acp dt n1, c-crq p-acp po31 j n2, pns31 vvd, cc vbds vvn p-acp n1.
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Thus Manasses the king falling away from god by shamefull idolatrie, and wilfull obstinacie: by his repentaunce in prison returned and drewe neare to God. Thus Manasses the King falling away from god by shameful idolatry, and wilful obstinacy: by his Repentance in prison returned and drew near to God.
av np1 dt n1 vvg av p-acp n1 p-acp j n1, cc j n1: p-acp po31 n1 p-acp n1 vvn cc vvd av-j p-acp np1.
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Marie Magdalen, running away from god by loose life, drewe neare vnto him, by repentaunce. VVhen the prodigall childe by his doting follie had forsaken his father:Marry Magdalen, running away from god by lose life, drew near unto him, by Repentance. When the prodigal child by his doting folly had forsaken his father:
uh np1, vvg av p-acp n1 p-acp j n1, vvd av-j p-acp pno31, p-acp n1. c-crq dt j-jn n1 p-acp po31 j-vvg n1 vhd vvn po31 n1:
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yet by confession and earnest repentaunce hee drewe neare vnto him.
yet by Confessi and earnest Repentance he drew near unto him.
av p-acp n1 cc j n1 pns31 vvd av-j p-acp pno31.
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So when wee our selues by the transgression of our liues, sequester and separate our selues from god:
So when we our selves by the Transgression of our lives, sequester and separate our selves from god:
av c-crq pns12 po12 n2 p-acp dt n1 pp-f po12 n2, n1 cc vvi po12 n2 p-acp n1:
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by our vnfeined repentaunce, and sorrowe of our hearts, vve returne and dravve neare vnto him.
by our unfeigned Repentance, and sorrow of our hearts, we return and draw near unto him.
p-acp po12 j n1, cc n1 pp-f po12 n2, pns12 vvb cc vvi av-j p-acp pno31.
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This thing is greatly neglected of vs:
This thing is greatly neglected of us:
d n1 vbz av-j vvn pp-f pno12:
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men and vomen chuse rather to run, and raunge further & further from god by levvdnes & loosnes of their liues:
men and vomen choose rather to run, and range further & further from god by Lewdness & looseness of their lives:
n2 cc n2 vvb av pc-acp vvi, cc vvi jc cc av-jc p-acp n1 p-acp n1 cc n1 pp-f po32 n2:
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then by sorow of hart, remorse of conscience repētance for their sins, to returne & dravv nere vnto him,
then by sorrow of heart, remorse of conscience Repentance for their Sins, to return & draw never unto him,
av p-acp n1 pp-f n1, n1 pp-f n1 n1 p-acp po32 n2, pc-acp vvi cc vvi av-j p-acp pno31,
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& surely this is a most necessary approching & dravving nere vnto god then which there is nothing more expedient in the vvhole life of man For seeing the iust man falleth seuen times a day, frō god;
& surely this is a most necessary approaching & drawing never unto god then which there is nothing more expedient in the Whole life of man For seeing the just man falls seuen times a day, from god;
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& euery man so long as he liueth by his iniquitie, he seperated himselfe frō the Lord dayly;
& every man so long as he lives by his iniquity, he separated himself from the Lord daily;
cc d n1 av av-j c-acp pns31 vvz p-acp po31 n1, pns31 vvn px31 p-acp dt n1 av-j;
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neither is there any bord left for vs to swim out by, but this of repentance, wherby we grow in fauour a fresh, and drawe neare vnto God:
neither is there any board left for us to swim out by, but this of Repentance, whereby we grow in favour a fresh, and draw near unto God:
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then must repentaunce needs be a necessary thing in the life of man, for which cause it is so often and so highly commended vnto vs.
then must Repentance needs be a necessary thing in the life of man, for which cause it is so often and so highly commended unto us
av vmb n1 av vbi dt j n1 p-acp dt n1 pp-f n1, p-acp r-crq n1 pn31 vbz av av cc av av-j vvn p-acp pno12
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5. Men are said more ouer to drawe neare to God, when they seeke to his holy arke,
5. Men Are said more over to draw near to God, when they seek to his holy Ark,
crd n2 vbr vvn av-dc p-acp pc-acp vvi av-j p-acp np1, c-crq pns32 vvb p-acp po31 j n1,
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when they runne to his word to aske counsell.
when they run to his word to ask counsel.
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As Moses oftentimes, in matters which were hard and difficult, or whereof he had not manifest cōmission from God, drew neare to God, by asking counsell from him.
As Moses oftentimes, in matters which were hard and difficult, or whereof he had not manifest commission from God, drew near to God, by asking counsel from him.
p-acp np1 av, p-acp n2 r-crq vbdr j cc j, cc c-crq pns31 vhd xx j n1 p-acp np1, vvd av-j p-acp np1, p-acp vvg n1 p-acp pno31.
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When Saul was to follow the Philistians; the priest, willed that they might draw neare vnto God;
When Saul was to follow the Philistians; the priest, willed that they might draw near unto God;
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whereby was meant the asking of counsell at the mouth of God, and of his word.
whereby was meant the asking of counsel At the Mouth of God, and of his word.
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Thus such as in matters wherof they are ignorant: seeke counsell from the mouth and word of God, in his preachers and prophets: drawe neare vnto God.
Thus such as in matters whereof they Are ignorant: seek counsel from the Mouth and word of God, in his Preachers and Prophets: draw near unto God.
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6. By reposing all trust and confidence in God, and cleauing constantly vnto him: wherof Psal. 73. 28. 7. Of none of all these the Apostle here seemeth to speak properly, but of an other drawing neare, which is by puritie & sincerenes of life:
6. By reposing all trust and confidence in God, and cleaving constantly unto him: whereof Psalm 73. 28. 7. Of none of all these the Apostle Here seems to speak properly, but of an other drawing near, which is by purity & sincerenes of life:
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wherof chiefly in this place he speaketh: which he commendeth vnto vs in these words: cleanse your hands your sinners;
whereof chiefly in this place he speaks: which he commends unto us in these words: cleanse your hands your Sinners;
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(32) sermon (DIV2)
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and purge your harts you double minded.
and purge your hearts you double minded.
cc vvb po22 n2 pn22 vvb vvn.
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Which I take not for a new precept, but with Bede & others, as the meane & māner of performing that which here now is enioyned;
Which I take not for a new precept, but with Bede & Others, as the mean & manner of performing that which Here now is enjoined;
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(32) sermon (DIV2)
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that we drawe neare to God in puritie and sinceritie of life, which consisteth in the cleansing of our hands,
that we draw near to God in purity and sincerity of life, which Consisteth in the cleansing of our hands,
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(32) sermon (DIV2)
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and purging of our hearts before the Lord.
and purging of our hearts before the Lord.
cc vvg pp-f po12 n2 p-acp dt n1.
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Let vs then cōsider the place. 1. In calling them sinners, he meaneth not them which are subiect by naturall infirmitie to the committing of sinne;
Let us then Consider the place. 1. In calling them Sinners, he means not them which Are Subject by natural infirmity to the committing of sin;
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as all men are so long as they rest & remaine vpon the face of the earth:
as all men Are so long as they rest & remain upon the face of the earth:
c-acp d n2 vbr av av-j c-acp pns32 vvb cc vvi p-acp dt n1 pp-f dt n1:
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but hereby he noteth their hainous and hornble iniquities whereunto they were giuen. 2. By wauering or double minded, he noteth the shamefull hipocrisie:
but hereby he notes their heinous and hornble iniquities whereunto they were given. 2. By wavering or double minded, he notes the shameful hypocrisy:
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(32) sermon (DIV2)
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which vvas crept in euen into their liues, vvhich made some shewe of religion, and had a pretence of godlines:
which was crept in even into their lives, which made Some show of Religion, and had a pretence of godliness:
r-crq vbds vvn p-acp av p-acp po32 n2, r-crq vvd d n1 pp-f n1, cc vhd dt n1 pp-f n1:
(32) sermon (DIV2)
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such as in outward shevv, seemed deuout, religious, righteous, & holy: but in their harts, vvere full of vngodlinesse and impietie:
such as in outward show, seemed devout, religious, righteous, & holy: but in their hearts, were full of ungodliness and impiety:
d c-acp p-acp j vvi, vvd j, j, j, cc j: cc-acp p-acp po32 n2, vbdr j pp-f n1 cc n1:
(32) sermon (DIV2)
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7045
thus they seeme outvvardly one, invvardly another: in vvorde one, in vvorke another: one in talke, another in truth;
thus they seem outwardly one, inwardly Another: in word one, in work Another: one in talk, Another in truth;
av pns32 vvb av-j pi, av-j j-jn: p-acp n1 crd, p-acp n1 j-jn: pi p-acp n1, j-jn p-acp n1;
(32) sermon (DIV2)
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7046
therfore are they called double minded. Like Ianus whom some take for Iapheth one of the sonnes of Noe;
Therefore Are they called double minded. Like Ianus whom Some take for Japheth one of the Sons of Noah;
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others for Saturne, whom the Heathen paint double faced.
Others for Saturn, whom the Heathen paint double faced.
n2-jn p-acp np1, ro-crq dt j-jn n1 av-jn vvn.
(32) sermon (DIV2)
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7048
These the prophet Dauid often sharply reproueth, for that they speake with a double heart, hauing one thing prōpt in their mouthes; another couered in their minds:
These the Prophet David often sharply Reproveth, for that they speak with a double heart, having one thing prompt in their mouths; Another covered in their minds:
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(32) sermon (DIV2)
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a sinne, euill and odious before God and man. Therfore if we will draw neare to God, our double harts must be purged:
a sin, evil and odious before God and man. Therefore if we will draw near to God, our double hearts must be purged:
dt n1, j-jn cc j p-acp np1 cc n1. av cs pns12 vmb vvi av-j p-acp np1, po12 j-jn n2 vmb vbi vvn:
(32) sermon (DIV2)
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that we may be such indeed, as we pretende to be in shew: least we heare with our great shame;
that we may be such indeed, as we pretend to be in show: lest we hear with our great shame;
cst pns12 vmb vbi d av, c-acp pns12 vvb pc-acp vbi p-acp n1: cs pns12 vvb p-acp po12 j n1;
(32) sermon (DIV2)
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blush you not at it, that when as in shew you beare the person of noble Agamemnon; in deed you play the parte of cruell and deformed Thersites? in being one in shew, and another in deed?
blush you not At it, that when as in show you bear the person of noble Agamemnon; in deed you play the part of cruel and deformed Thersites? in being one in show, and Another in deed?
vvb pn22 xx p-acp pn31, cst c-crq c-acp p-acp vvi pn22 vvb dt n1 pp-f j np1; p-acp n1 pn22 vvb dt n1 pp-f j cc j-vvn np1? p-acp vbg pi p-acp vvi, cc j-jn p-acp n1?
(32) sermon (DIV2)
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If this holy Apostle, did so earnestly call vpon them for reformatiō of their liues, which were double minded:
If this holy Apostle, did so earnestly call upon them for Reformation of their lives, which were double minded:
cs d j n1, vdd av av-j vvi p-acp pno32 p-acp n1 pp-f po32 n2, r-crq vbdr av-jn vvn:
(32) sermon (DIV2)
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what shall wee do to such as are triple, quadruple;
what shall we do to such as Are triple, quadruple;
r-crq vmb pns12 vdi p-acp d c-acp vbr j, j;
(32) sermon (DIV2)
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three minded, foure minded, yea of hundreth minds? what voice shall we sounde, what speach shall we vtter;
three minded, foure minded, yea of Hundredth minds? what voice shall we sound, what speech shall we utter;
crd vvn, crd j-vvn, uh pp-f ord n2? q-crq n1 vmb pns12 vvi, r-crq n1 vmb pns12 vvi;
(32) sermon (DIV2)
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7055
what mouth shall we open against such? Who with the Camelion can turne themselues into all shapes:
what Mouth shall we open against such? Who with the Chameleon can turn themselves into all shapes:
r-crq n1 vmb pns12 vvi p-acp d? r-crq p-acp dt n1 vmb vvi px32 p-acp d n2:
(32) sermon (DIV2)
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who are now hote, now colde in religion: now professours, now Romanish Catholikes; now thus, now otherwise minded and affected, to bleare the eyes of the simple;
who Are now hight, now cold in Religion: now professors, now Romanish Catholics; now thus, now otherwise minded and affected, to blear the eyes of the simple;
r-crq vbr av j, av j-jn p-acp n1: av n2, av j njp2; av av, av av vvn cc vvn, pc-acp vvi dt n2 pp-f dt j;
(32) sermon (DIV2)
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7057
is it not high time, that we call out a lowde to them to be cleansed,
is it not high time, that we call out a loud to them to be cleansed,
vbz pn31 xx j n1, cst pns12 vvb av dt j p-acp pno32 pc-acp vbi vvn,
(32) sermon (DIV2)
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and with open mouth crie to them to be purged? 3. The wordes bearing this signification, the matter followeth:
and with open Mouth cry to them to be purged? 3. The words bearing this signification, the matter follows:
cc p-acp j n1 vvi p-acp pno32 pc-acp vbi vvn? crd dt n2 vvg d n1, dt n1 vvz:
(32) sermon (DIV2)
969
Page 212
7059
that men in puritie & sinceritie of their liues, draw neare vnto God; which cōsisteth in two things. 1. In cleansing of their hands;
that men in purity & sincerity of their lives, draw near unto God; which Consisteth in two things. 1. In cleansing of their hands;
d n2 p-acp n1 cc n1 pp-f po32 n2, vvb av-j p-acp np1; r-crq vvz p-acp crd n2. crd p-acp vvg pp-f po32 n2;
(32) sermon (DIV2)
970
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2. In purging of their hartes before God.
2. In purging of their hearts before God.
crd p-acp vvg pp-f po32 n2 p-acp np1.
(32) sermon (DIV2)
970
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7061
Cleansing of the handes, noteth the redresse and reformation of all the outward life of man, the correcting of all his actions and deedes, of all which though it bee not,
Cleansing of the hands, notes the redress and Reformation of all the outward life of man, the correcting of all his actions and Deeds, of all which though it be not,
vvg pp-f dt n2, vvz dt n1 cc n1 pp-f d dt j n1 pp-f n1, dt vvg pp-f d po31 n2 cc n2, pp-f d r-crq cs pn31 vbb xx,
(32) sermon (DIV2)
971
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yet of most of them, the hande is the instrument; wherefore the outward workes of men, are vsually called the works of mens hands;
yet of most of them, the hand is the Instrument; Wherefore the outward works of men, Are usually called the works of men's hands;
av pp-f ds pp-f pno32, dt n1 vbz dt n1; c-crq dt j n2 pp-f n2, vbr av-j vvn dt n2 pp-f ng2 n2;
(32) sermon (DIV2)
971
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because most of them haue the helpe of the hande, as the instrument to bring them to passe:
Because most of them have the help of the hand, as the Instrument to bring them to pass:
p-acp ds pp-f pno32 vhb dt n1 pp-f dt n1, c-acp dt n1 pc-acp vvi pno32 pc-acp vvi:
(32) sermon (DIV2)
971
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as robberies, theft, picking, stealing, murther, oppression, beating, bribery, corruption, & such like.
as robberies, theft, picking, stealing, murder, oppression, beating, bribery, corruption, & such like.
c-acp n2, n1, vvg, vvg, n1, n1, vvg, n1, n1, cc d av-j.
(32) sermon (DIV2)
971
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Vnder the word hand, S. Iames comprising the whole life of man, & all his outward actions:
Under the word hand, S. James comprising the Whole life of man, & all his outward actions:
p-acp dt n1 n1, n1 np1 vvg dt j-jn n1 pp-f n1, cc d po31 j n2:
(32) sermon (DIV2)
971
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requireth such as would draw neare to God, to cleanse their hands: cleanse your hands you sinners.
requires such as would draw near to God, to cleanse their hands: cleanse your hands you Sinners.
vvz d c-acp vmd vvi av-j p-acp np1, pc-acp vvi po32 n2: vvb po22 n2 pn22 n2.
(32) sermon (DIV2)
971
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Which in effect is the same which the Prophet exhorted the people of Israell vnto:
Which in Effect is the same which the Prophet exhorted the people of Israel unto:
r-crq p-acp n1 vbz dt d r-crq dt n1 vvd dt n1 pp-f np1 p-acp:
(32) sermon (DIV2)
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who teaching them information of their liues, exhorteth them to vvash themselues, and make themselues cleane;
who teaching them information of their lives, exhorteth them to wash themselves, and make themselves clean;
r-crq vvg pno32 n1 pp-f po32 n2, vvz pno32 pc-acp vvi px32, cc vvi px32 av-j;
(32) sermon (DIV2)
971
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7069
to take away the euill of their workes from before the eyes of the Lorde.
to take away the evil of their works from before the eyes of the Lord.
pc-acp vvi av dt n-jn pp-f po32 n2 p-acp p-acp dt n2 pp-f dt n1.
(32) sermon (DIV2)
971
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The princely Prophete in like manner shewing who they were, which by entring into the Lordes sanctuary, drawe neare vnto God:
The princely Prophet in like manner showing who they were, which by entering into the lords sanctuary, draw near unto God:
dt j n1 p-acp j n1 vvg r-crq pns32 vbdr, r-crq p-acp vvg p-acp dt ng1 n1, vvb av-j p-acp np1:
(32) sermon (DIV2)
971
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saith, they were such as were purged from the filthie soile of this world; whose hands were innocent, and whose hearts pure.
Says, they were such as were purged from the filthy soil of this world; whose hands were innocent, and whose hearts pure.
vvz, pns32 vbdr d c-acp vbdr vvn p-acp dt j n1 pp-f d n1; rg-crq n2 vbdr j-jn, cc rg-crq n2 j.
(32) sermon (DIV2)
971
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7072
He that hath innocent hands (saith he) and a pure heart, and hath not lift vp his minde to vanitie,
He that hath innocent hands (Says he) and a pure heart, and hath not lift up his mind to vanity,
pns31 cst vhz j-jn n2 (vvz pns31) cc dt j n1, cc vhz xx vvn a-acp po31 n1 p-acp n1,
(32) sermon (DIV2)
971
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nor sworne to deceaue his neighbour:
nor sworn to deceive his neighbour:
ccx vvn pc-acp vvi po31 n1:
(32) sermon (DIV2)
971
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7074
he shall receiue a blessing from the Lord, and righteousnes from the God of his saluation.
he shall receive a blessing from the Lord, and righteousness from the God of his salvation.
pns31 vmb vvi dt n1 p-acp dt n1, cc n1 p-acp dt n1 pp-f po31 n1.
(32) sermon (DIV2)
971
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7075
Cleansing and washing of handes, signifieth the innocencie of our outwarde life: therefore when the Iewes besought Pilate to put Iesus to death;
Cleansing and washing of hands, signifies the innocence of our outward life: Therefore when the Iewes besought Pilate to put Iesus to death;
vvg cc vvg pp-f n2, vvz dt n1 pp-f po12 j n1: av c-crq dt np2 vvd np1 pc-acp vvi np1 p-acp n1;
(32) sermon (DIV2)
971
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to shew himself guiltlesse and innocent therein, he called for water and washed his hand before them;
to show himself guiltless and innocent therein, he called for water and washed his hand before them;
pc-acp vvi px31 j cc j-jn av, pns31 vvd p-acp n1 cc vvd po31 n1 p-acp pno32;
(32) sermon (DIV2)
971
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7077
and said, I am guiltlesse of this mans bloud, looke you vnto it. To which sence this of James soundeth: clense your handes you sinners.
and said, I am guiltless of this men blood, look you unto it. To which sense this of James soundeth: cleanse your hands you Sinners.
cc vvd, pns11 vbm j pp-f d ng1 n1, vvb pn22 p-acp pn31. p-acp r-crq n1 d pp-f np1 vvz: vvb po22 n2 pn22 n2.
(32) sermon (DIV2)
971
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7078
But least we should thinke it enough outwardly to be clensed as hypocrites do; albeit out harts remayne full of all corruption and filthines:
But lest we should think it enough outwardly to be cleansed as Hypocrites do; albeit out hearts remain full of all corruption and filthiness:
cc-acp cs pns12 vmd vvi pn31 av-d av-j pc-acp vbi vvd c-acp n2 vdb; cs av n2 vvb j pp-f d n1 cc n1:
(32) sermon (DIV2)
972
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7079
therefore to the cleansing of the handes, which containeth the reformation of our outward life; the Apostle ioyneth the purging of their hearts;
Therefore to the cleansing of the hands, which Containeth the Reformation of our outward life; the Apostle Joineth the purging of their hearts;
av p-acp dt vvg pp-f dt n2, r-crq vvz dt n1 pp-f po12 j n1; dt n1 vvz dt n-vvg pp-f po32 n2;
(32) sermon (DIV2)
972
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7080
as an inward reformation, in all such as by puritie and sincerenes of life, will draw neare to God.
as an inward Reformation, in all such as by purity and sincerenes of life, will draw near to God.
c-acp dt j n1, p-acp d d c-acp p-acp n1 cc n1 pp-f n1, vmb vvi av-j p-acp np1.
(32) sermon (DIV2)
972
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Which thing he doth most necessarily.
Which thing he does most necessarily.
r-crq n1 pns31 vdz ds av-j.
(32) sermon (DIV2)
973
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For the heart is the fountaine of all our actions, from whence all wickednesse & euill proceedeth,
For the heart is the fountain of all our actions, from whence all wickedness & evil Proceedeth,
p-acp dt n1 vbz dt n1 pp-f d po12 n2, p-acp c-crq d n1 cc n-jn vvz,
(32) sermon (DIV2)
973
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7083
as to the Iewes our Sauiour auouched.
as to the Iewes our Saviour avouched.
c-acp p-acp dt np2 po12 n1 vvn.
(32) sermon (DIV2)
973
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Which when holy Dauid perceaued, he desirous to reforme his life acceptably to God, desireth that he might haue a new heart,
Which when holy David perceived, he desirous to reform his life acceptably to God, Desires that he might have a new heart,
r-crq c-crq j np1 vvd, pns31 j pc-acp vvi po31 n1 av-j p-acp np1, vvz cst pns31 vmd vhi dt j n1,
(32) sermon (DIV2)
973
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7085
and a right spirite with in him.
and a right Spirit with in him.
cc dt j-jn n1 p-acp p-acp pno31.
(32) sermon (DIV2)
973
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7086
And to this purpose almighty God himselfe in the people of Israell requireth not onely the puritie of the outward workes,
And to this purpose almighty God himself in the people of Israel requires not only the purity of the outward works,
cc p-acp d n1 j-jn np1 px31 p-acp dt n1 pp-f np1 vvz xx av-j dt n1 pp-f dt j n2,
(32) sermon (DIV2)
973
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7087
but the innocencie of their hearts also; and therefore willeth them to circumcise the foreskinne of their hearts.
but the innocence of their hearts also; and Therefore wills them to circumcise the foreskin of their hearts.
cc-acp dt n1 pp-f po32 n2 av; cc av vvz pno32 pc-acp vvi dt n1 pp-f po32 n2.
(32) sermon (DIV2)
973
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7088
And generally in his prophetes he requireth the purging of their hearts, that their consciences, mindes and inward partes, might be purged from euill workes:
And generally in his Prophets he requires the purging of their hearts, that their Consciences, minds and inward parts, might be purged from evil works:
cc av-j p-acp po31 n2 pns31 vvz dt n-vvg pp-f po32 n2, cst po32 n2, n2 cc j n2, vmd vbi vvn p-acp j-jn n2:
(32) sermon (DIV2)
973
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7089
that in bodie and soule, in life and heart, they might serue him and glorifie his name.
that in body and soul, in life and heart, they might serve him and Glorify his name.
cst p-acp n1 cc n1, p-acp n1 cc n1, pns32 vmd vvi pno31 cc vvi po31 n1.
(32) sermon (DIV2)
973
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7090
Saint Paul seeing that true innocencie and puritie must be first grounded in the hearts, without reformation wherof, al is hypocrisie, both to the church of Rome, and of Ephesus also, entreating of true reformation and sanctification, willeth that they be renewed in the spirite of their mindes.
Saint Paul seeing that true innocence and purity must be First grounded in the hearts, without Reformation whereof, all is hypocrisy, both to the Church of Room, and of Ephesus also, entreating of true Reformation and sanctification, wills that they be renewed in the Spirit of their minds.
n1 np1 vvg cst j n1 cc n1 vmb vbi ord vvn p-acp dt n2, p-acp n1 c-crq, d vbz n1, av-d p-acp dt n1 pp-f n1, cc pp-f np1 av, vvg pp-f j n1 cc n1, vvz cst pns32 vbb vvn p-acp dt n1 pp-f po32 n2.
(32) sermon (DIV2)
974
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7091
Lactantius in many wordes shewing that the heart and minde is the fountaine of all wickednes: Lactantius in many words showing that the heart and mind is the fountain of all wickedness:
np1 p-acp d n2 vvg cst dt n1 cc n1 vbz dt n1 pp-f d n1:
(32) sermon (DIV2)
974
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7092
and that thereis no puritie or chastitie when the hart is not purged, saith:
and that There is no purity or chastity when the heart is not purged, Says:
cc d n2 dx n1 cc n1 c-crq dt n1 vbz xx vvn, vvz:
(32) sermon (DIV2)
974
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7093
Howbeit the body be stained and defiled with no euill, yet is there not therefore perfect chastitie, if the minde be incestious:
Howbeit the body be stained and defiled with no evil, yet is there not Therefore perfect chastity, if the mind be incestuous:
a-acp dt n1 vbb vvn cc vvn p-acp dx j-jn, av vbz pc-acp xx av j n1, cs dt n1 vbb j:
(32) sermon (DIV2)
974
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7094
neither may that be counted vndefiled chastitie, when lust hath defiled the cōscience. Wherefore as in perticular, there is no pure chastitie, though our outward man be cleane,
neither may that be counted undefiled chastity, when lust hath defiled the conscience. Wherefore as in particular, there is no pure chastity, though our outward man be clean,
av-dx vmb d vbi vvn j n1, c-crq n1 vhz vvn dt n1. c-crq c-acp p-acp j, pc-acp vbz dx j n1, cs po12 j n1 vbb j,
(32) sermon (DIV2)
974
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7095
vnlesse our affections of heart be pure in like manner:
unless our affections of heart be pure in like manner:
cs po12 n2 pp-f n1 vbb j p-acp j n1:
(32) sermon (DIV2)
974
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7096
euen so generally, there is no true innocencie, though the outward man be reformed, vnlesse the hart be also purged before God.
even so generally, there is no true innocence, though the outward man be reformed, unless the heart be also purged before God.
av av av-j, pc-acp vbz dx j n1, cs dt j n1 vbi vvn, cs dt n1 vbb av vvn p-acp np1.
(32) sermon (DIV2)
974
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7097
Saint Iames to remoue all hypocrisie from men, requireth in such as will drawe neare to GOD in puritie of life:
Saint James to remove all hypocrisy from men, requires in such as will draw near to GOD in purity of life:
n1 np1 pc-acp vvi d n1 p-acp n2, vvz p-acp d c-acp vmb vvi av-j p-acp np1 p-acp n1 pp-f n1:
(32) sermon (DIV2)
974
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7098
not onely that their handes bee cleansed, but also their heartes purged; that both inwardly and outwardly they might bee holy.
not only that their hands be cleansed, but also their hearts purged; that both inwardly and outwardly they might be holy.
xx j cst po32 n2 vbb vvn, cc-acp av po32 n2 vvn; cst d av-j cc av-j pns32 vmd vbi j.
(32) sermon (DIV2)
974
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7099
Now that S. Iames exhorteth men to cleanse their hands and purge their heartes: as other Scriptures also speake;
Now that S. James exhorteth men to cleanse their hands and purge their hearts: as other Scriptures also speak;
av cst np1 np1 vvz n2 pc-acp vvi po32 n2 cc vvi po32 n2: c-acp j-jn n2 av vvi;
(32) sermon (DIV2)
975
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7100
we may not take him, as if this cleansing and purging were in our selues, or of our selues;
we may not take him, as if this cleansing and purging were in our selves, or of our selves;
pns12 vmb xx vvi pno31, c-acp cs d vvg cc vvg vbdr p-acp po12 n2, cc pp-f po12 n2;
(32) sermon (DIV2)
975
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7101
for there is no motion or inclination naturally in our selues to any thing that is good:
for there is no motion or inclination naturally in our selves to any thing that is good:
c-acp pc-acp vbz dx n1 cc n1 av-j p-acp po12 n2 p-acp d n1 cst vbz j:
(32) sermon (DIV2)
975
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7102
for of our selues, as of our selues, we are not able to thinke a good thought, much lesse to performe a good action, pleasant and acceptable to God.
for of our selves, as of our selves, we Are not able to think a good Thought, much less to perform a good actium, pleasant and acceptable to God.
c-acp pp-f po12 n2, c-acp pp-f po12 n2, pns12 vbr xx j pc-acp vvi dt j n1, av-d av-dc pc-acp vvi dt j n1, j cc j p-acp np1.
(32) sermon (DIV2)
975
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7103
Yea all our sufficiencie is from God:
Yea all our sufficiency is from God:
uh d po12 n1 vbz p-acp np1:
(32) sermon (DIV2)
975
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7104
who worketh in vs both to will, and also to performe according to his good pleasure.
who works in us both to will, and also to perform according to his good pleasure.
r-crq vvz p-acp pno12 d p-acp n1, cc av pc-acp vvi vvg p-acp po31 j n1.
(32) sermon (DIV2)
975
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7105
And the Lord God is saide in Moses to purge all our euill and wicked affections, to circumcise and purge the heart of his people. And the Lord God is said in Moses to purge all our evil and wicked affections, to circumcise and purge the heart of his people.
cc dt n1 np1 vbz vvn p-acp np1 pc-acp vvi d po12 n-jn cc j n2, pc-acp vvi cc vvi dt n1 pp-f po31 n1.
(32) sermon (DIV2)
975
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7106
Which is the truth of Gods promise, who promised by the mouth of his seruaunt Ezechiell, to giue them new harts;
Which is the truth of God's promise, who promised by the Mouth of his servant Ezekiel, to give them new hearts;
r-crq vbz dt n1 pp-f npg1 n1, r-crq vvd p-acp dt n1 pp-f po31 n1 np1, pc-acp vvi pno32 j n2;
(32) sermon (DIV2)
975
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7107
to take their harde & stonie hearts from them, and giue them hearts of flesh, which might be reformed.
to take their harden & stony hearts from them, and give them hearts of Flesh, which might be reformed.
pc-acp vvi po32 j cc j n2 p-acp pno32, cc vvi pno32 n2 pp-f n1, r-crq vmd vbi vvn.
(32) sermon (DIV2)
975
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7108
Wherefore when Israel and Ephraim the people of God saw, that it was not in themselues to returne, repent and draw neare to God, they desire to haue repenting hearts, and relenting mindes from him:
Wherefore when Israel and Ephraim the people of God saw, that it was not in themselves to return, Repent and draw near to God, they desire to have repenting hearts, and relenting minds from him:
c-crq c-crq np1 cc np1 dt n1 pp-f np1 vvd, cst pn31 vbds xx p-acp px32 pc-acp vvi, vvb cc vvi av-j p-acp np1, pns32 vvb pc-acp vhi vvg n2, cc j-vvg n2 p-acp pno31:
(32) sermon (DIV2)
975
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7109
and therefore pray in this wise to God; Turne thou me ô Lord, and I shalbe turned;
and Therefore pray in this wise to God; Turn thou me o Lord, and I shall turned;
cc av vvb p-acp d n1 p-acp np1; vvb pns21 pno11 uh n1, cc pns11 vmb|vbi vvn;
(32) sermon (DIV2)
975
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7110
conuert thou me and I shalbe conuerted: for thou art the Lord my God. In like manner in the Lamentations, the saints & church say to God; Turne thou vs vnto thee: and we shalbe turned.
convert thou me and I shall converted: for thou art the Lord my God. In like manner in the Lamentations, the Saints & Church say to God; Turn thou us unto thee: and we shall turned.
vvi pns21 pno11 cc pns11 vmb|vbi vvn: c-acp pns21 vb2r dt n1 po11 np1. p-acp j n1 p-acp dt n2, dt n2 cc n1 vvb p-acp np1; vvb pns21 pno12 p-acp pno21: cc pns12 vmb vvn.
(32) sermon (DIV2)
975
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7111
Which Dauid wisely considered, when he desired reformation and correction of his heart from God. Purge me (saith he to God) with Isope, and I shalbe cleane:
Which David wisely considered, when he desired Reformation and correction of his heart from God. Purge me (Says he to God) with Hysop, and I shall clean:
r-crq np1 av-j vvn, c-crq pns31 vvd n1 cc n1 pp-f po31 n1 p-acp np1. vvb pno11 (vvz pns31 p-acp np1) p-acp np1, cc pns11 vmb|vbi j:
(32) sermon (DIV2)
975
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7112
wash mee, and I shalbe vvhither then snovve. And a little after: Create in me a cleane heart ô God, and renevv a right spirite in mee.
wash me, and I shall whither then snow. And a little After: Create in me a clean heart o God, and renew a right Spirit in me.
vvb pno11, cc pns11 vmb|vbi q-crq av n1. cc dt j p-acp: vvb p-acp pno11 dt j n1 uh np1, cc vvi dt j-jn n1 p-acp pno11.
(32) sermon (DIV2)
975
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7113
So that the cleansing of our handes, and purging of our hea•ts, are not in our ovvne povver,
So that the cleansing of our hands, and purging of our hea•ts, Are not in our own power,
av cst dt vvg pp-f po12 n2, cc vvg pp-f po12 n2, vbr xx p-acp po12 d n1,
(32) sermon (DIV2)
975
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7114
but are vvrought by God in the Saints.
but Are wrought by God in the Saints.
cc-acp vbr vvn p-acp np1 p-acp dt n2.
(32) sermon (DIV2)
975
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7115
Why do the Prophets thē vvill vs to do these things? Why doth Saint James here vvill sinners to cleanse their handes,
Why do the prophets them will us to do these things? Why does Saint James Here will Sinners to cleanse their hands,
q-crq vdb dt n2 pno32 vmb pno12 pc-acp vdi d n2? q-crq vdz n1 np1 av vmb n2 pc-acp vvi po32 n2,
(32) sermon (DIV2)
976
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7116
and double minded persons to purge their heartes?
and double minded Persons to purge their hearts?
cc j-jn j-vvn n2 pc-acp vvi po32 n2?
(32) sermon (DIV2)
976
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7117
Surely, to teach vs, that when God by his Spirite goeth about to reforme vs, we must not drawe backward;
Surely, to teach us, that when God by his Spirit Goes about to reform us, we must not draw backward;
av-j, pc-acp vvi pno12, cst c-crq np1 p-acp po31 n1 vvz a-acp pc-acp vvi pno12, pns12 vmb xx vvi av-j;
(32) sermon (DIV2)
977
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7118
but in all things geue token of true repentance;
but in all things give token of true Repentance;
cc-acp p-acp d n2 vvi n1 pp-f j n1;
(32) sermon (DIV2)
977
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7119
continually shewe foorth the fruites of the spirite in the whole course, but especially, in the reformation of our liues.
continually show forth the fruits of the Spirit in the Whole course, but especially, in the Reformation of our lives.
av-j vvb av dt n2 pp-f dt n1 p-acp dt j-jn n1, cc-acp av-j, p-acp dt n1 pp-f po12 n2.
(32) sermon (DIV2)
977
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7120
And this is the meane or maner how we may draw neere vnto God, euen by cleansing our hands,
And this is the mean or manner how we may draw near unto God, even by cleansing our hands,
cc d vbz dt j cc n1 c-crq pns12 vmb vvi av-j p-acp np1, av p-acp vvg po12 n2,
(32) sermon (DIV2)
977
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and purging our hearts before him. These things being so: if then we submit our selues to God; if we resist the deuill;
and purging our hearts before him. These things being so: if then we submit our selves to God; if we resist the Devil;
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if we drawe neere to God in puritie of our liues; if with open eyes we embrace light, & flie darkenes:
if we draw near to God in purity of our lives; if with open eyes we embrace Light, & fly darkness:
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then shal the sunne of righteousnes shine in our heartes: then shall Christ Iesus dwell in our mindes;
then shall the sun of righteousness shine in our hearts: then shall christ Iesus dwell in our minds;
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then shall God himselfe draw neere in louing fauour vnto vs, and ouershadowe vs with the presence a•; brightnes of his countenance:
then shall God himself draw near in loving favour unto us, and overshadow us with the presence a•; brightness of his countenance:
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then shall we be one in t•• God, and God with vs: then shall hee dwell & re•• affli•• with vs for euer.
then shall we be one in t•• God, and God with us: then shall he dwell & re•• affli•• with us for ever.
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Which thing he geue and graunt vnto vs, who hath not spared his only sonne for vs:
Which thing he give and grant unto us, who hath not spared his only son for us:
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Euē god the father, to whom, with the sonne, and the holy Ghost, one one God in glorious trinitie, bee praise, dominion,
Even god the father, to whom, with the son, and the holy Ghost, one one God in glorious trinity, be praise, dominion,
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and maiestie, now, and for euer, Amen.
and majesty, now, and for ever, Amen.
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Iames Chap. 4. verses 9. 10. Sermon 20. Verse 9 Suffer afflictions, and sorrowe ye, and weepe:
James Chap. 4. Verses 9. 10. Sermon 20. Verse 9 Suffer afflictions, and sorrow you, and weep:
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let your laughter be turned into mourning, and your ioy into heauines. 10 Caste downe your selues before the Lord, and he will lift you vp.
let your laughter be turned into mourning, and your joy into heaviness. 10 Cast down your selves before the Lord, and he will lift you up.
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THese wordes conteine the thirde part and place of this 4. Chapter, which is, touching our humiliation,
THese words contain the Third part and place of this 4. Chapter, which is, touching our humiliation,
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and humbling our selues before God: which cōsisteth in two things, as here by the Apostle is set downe.
and humbling our selves before God: which Consisteth in two things, as Here by the Apostle is Set down.
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Namely: 1. In chastising our selues throgh repentance and mortification of life: Namely: 1. In chastising our selves through Repentance and mortification of life:
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wherein are two things to be obserued of vs. 1. What he commaundeth: To suffer affliction. wherein Are two things to be observed of us 1. What he commandeth: To suffer affliction.
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2 How it is to be done.
2 How it is to be done.
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1. Sorrowing. 2. Weeping. 3. Turning laughter into mourning. 4. Ioy into heauines. 2. In casting downe, and prostrating our selues before the Lord:
1. Sorrowing. 2. Weeping. 3. Turning laughter into mourning. 4. Joy into heaviness. 2. In casting down, and prostrating our selves before the Lord:
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wherein two things are to be noted. 1. What hee commaundeth. To prostrate our selues before God. wherein two things Are to be noted. 1. What he commandeth. To prostrate our selves before God.
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2. Why? That God may exalt vs.
2. Why? That God may exalt us
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Now concerning this place, it is the doctrine of humiliation, and humbling our selues before God,
Now Concerning this place, it is the Doctrine of humiliation, and humbling our selves before God,
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for the iniquities and sinnes, by vs, dayly against him committed. Wherein the Apostle opposeth to the former vices in man, things contrarie:
for the iniquities and Sins, by us, daily against him committed. Wherein the Apostle Opposeth to the former vices in man, things contrary:
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to their wantonnes and pleasures, the afflicting and humiliating of themselues; to their pride and arrogancie, Christian modestie;
to their wantonness and pleasures, the afflicting and humiliating of themselves; to their pride and arrogancy, Christian modesty;
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to their carnal delights, lasciuious and lewde mirth, he setteth down vnfained sorow and griefe, whereby their repentance might be shewed: whereunto these two verses serue;
to their carnal delights, lascivious and lewd mirth, he sets down unfeigned sorrow and grief, whereby their Repentance might be showed: whereunto these two Verses serve;
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Suffer affliction, sorrowe and weepe, &c. wherin two things are to be considered. 1. The chastising of our selues. 2. And our casting downe our selues before God.
Suffer affliction, sorrow and weep, etc. wherein two things Are to be considered. 1. The chastising of our selves. 2. And our casting down our selves before God.
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1 Touching the chastising of our selues, therin two things may bee obserued: 1. what hee commaundeth. 2 how the same is to be perfourmed. The precept; Suffer afflictions:
1 Touching the chastising of our selves, therein two things may be observed: 1. what he commandeth. 2 how the same is to be performed. The precept; Suffer afflictions:
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which is not an exhortatiō to patience in trouble; wherof afterward, c. 5. 7. but to chastise and afflict our selues by true repentance, and mortification of our liues:
which is not an exhortation to patience in trouble; whereof afterwards, c. 5. 7. but to chastise and afflict our selves by true Repentance, and mortification of our lives:
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suffer affliction, be you afflicted, afflict your selues by true repentance before the Lord. Which exhortation is right necessarie:
suffer affliction, be you afflicted, afflict your selves by true Repentance before the Lord. Which exhortation is right necessary:
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because the whole life of worldly & carnally minded men, whose happines is in pleasure, lust, delights of the flesh:
Because the Whole life of worldly & carnally minded men, whose happiness is in pleasure, lust, delights of the Flesh:
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is altogether spent in riot, wantonnes, banquetting, iollitie, laughter, mi•th, and wicked reioising: wherin men drowned, forget & neglect their duetie vnto God:
is altogether spent in riot, wantonness, banqueting, jollity, laughter, mi•th, and wicked rejoicing: wherein men drowned, forget & neglect their duty unto God:
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neither remember they the iudgements of god, and his heauie wrath, which therfore hangeth ouer them:
neither Remember they the Judgments of god, and his heavy wrath, which Therefore hangs over them:
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as the storie of the first world, in the daies of Noe, declareth:
as the story of the First world, in the days of No, Declareth:
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Wherein they were geuen to eating, to drinking, to riotousnes, to wantonnes, and all pleasures of the flesh;
Wherein they were given to eating, to drinking, to riotousness, to wantonness, and all pleasures of the Flesh;
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vntill such time as the floud came vpon them, and destroyed them.
until such time as the flood Come upon them, and destroyed them.
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And the example of Sodom confirmeth, in the dayes of Lot, whereof the men and the women, with al the people, gaue themselues whollie to the satisfying and fulfilling of al the lustes and desires of the flesh, and excesse of their liues:
And the Exampl of Sodom confirmeth, in the days of Lot, whereof the men and the women, with all the people, gave themselves wholly to the satisfying and fulfilling of all the lusts and Desires of the Flesh, and excess of their lives:
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till the Lord rained fire and brimston vpon them from heauen, and miserablie destroyed them.
till the Lord reigned fire and brimstone upon them from heaven, and miserably destroyed them.
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Which negligence, rising from the plentie and prosperitie of worldly thinges, almighty GOD foreseeing, gaue charge thereof vnto Israel his people, that when they came into the land of Canaan, where they shoulde possesse great and goodly Cities, which they builded not;
Which negligence, rising from the plenty and Prosperity of worldly things, almighty GOD Foreseeing, gave charge thereof unto Israel his people, that when they Come into the land of Canaan, where they should possess great and goodly Cities, which they built not;
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houses replenished with all manner of goods, which houses they filled not: welles digged, which they digged not: vineyardes, which they planted not:
houses replenished with all manner of goods, which houses they filled not: wells dug, which they dug not: vineyards, which they planted not:
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When they had eatē and droken, and were full, abounding and flourishing in all worldly prosperitie;
When they had eaten and droken, and were full, abounding and flourishing in all worldly Prosperity;
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they should take heede, least they forgat the Lord, who had geuen them all these thinges.
they should take heed, lest they forgot the Lord, who had given them all these things.
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Seeing then prosperitie and worldly wealth;
Seeing then Prosperity and worldly wealth;
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seeing carnall delightes, and fleshly pleasures make vs stubborne, forgetfull, and negligent in our dueties to God:
seeing carnal delights, and fleshly pleasures make us stubborn, forgetful, and negligent in our duties to God:
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is it not necessarie that we be often admonished, and earnestlie exhorted, thus to chastise our selues by repentance,
is it not necessary that we be often admonished, and earnestly exhorted, thus to chastise our selves by Repentance,
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& true mortification, least we be carried away with the sway of earthly things, vnto finall destruction?
& true mortification, lest we be carried away with the sway of earthly things, unto final destruction?
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Which when our Apostle Saint James had considered, as hauing care of our soules health, exhorting vs to true humiliation,
Which when our Apostle Saint James had considered, as having care of our Souls health, exhorting us to true humiliation,
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and chastising of our selues, saith;
and chastising of our selves, Says;
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Suffer affliction, or be chastised, and sorowe, and weepe, that therby our repentance, which is to saluation, not to be repented of, might be witnessed.
Suffer affliction, or be chastised, and sorrow, and weep, that thereby our Repentance, which is to salvation, not to be repented of, might be witnessed.
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Will we liue for euer? then must we die here, by repentance, and mortification, to sinne.
Will we live for ever? then must we die Here, by Repentance, and mortification, to sin.
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Will we obteine eternall rest? then in this life must we be afflicted.
Will we obtain Eternal rest? then in this life must we be afflicted.
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Wil we reioyce with ioy vnspeakeable and glorious? then must we here sorowe for a season.
Wil we rejoice with joy unspeakable and glorious? then must we Here sorrow for a season.
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Will we haue mirth without end? then must wee lament our iniquities in the bodie, that our soules may liue in heauen for euermore with God.
Will we have mirth without end? then must we lament our iniquities in the body, that our Souls may live in heaven for evermore with God.
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They which haue their pleasure in this world, shall surely haue their paine in the world to come;
They which have their pleasure in this world, shall surely have their pain in the world to come;
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as Abraham witnessed to the rich glutton in the Gospell: they which are here full, shall there want:
as Abraham witnessed to the rich glutton in the Gospel: they which Are Here full, shall there want:
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they which here laugh, shall there weepe, waile, and lamente:
they which Here laugh, shall there weep, wail, and lament:
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they that liue in pleasure vpon the earth, shal suffer punishment and torments in the world to come;
they that live in pleasure upon the earth, shall suffer punishment and torments in the world to come;
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vnlesse here they mortifie thēselues and be chastised through repentance: let vs there fore be admonished by the Apostle:
unless Here they mortify themselves and be chastised through Repentance: let us there before be admonished by the Apostle:
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let vs holde fast the exhortation of S. Iames; Suffer afflictions.
let us hold fast the exhortation of S. James; Suffer afflictions.
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The afflictions which here we are exhorted to suffer, are nothing els but the conceauing of griefe for sinne:
The afflictions which Here we Are exhorted to suffer, Are nothing Else but the conceiving of grief for sin:
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true and vnfeined repentance for the life past: the chastising of our selues, by fasting, watching, praying, and such like, before the Lord:
true and unfeigned Repentance for the life past: the chastising of our selves, by fasting, watching, praying, and such like, before the Lord:
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the true mortification of our earthlie members, and the subduing of all carnall desires in our selues, that thereby we may bee truely humbled before God.
the true mortification of our earthly members, and the subduing of all carnal Desires in our selves, that thereby we may be truly humbled before God.
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This affliction holy Dauid suffered, thus did he chastise himselfe, thus was he afflicted before the Lord:
This affliction holy David suffered, thus did he chastise himself, thus was he afflicted before the Lord:
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when he washed his couch with his teares in the night season, and watered his bed with weeping:
when he washed his couch with his tears in the night season, and watered his Bed with weeping:
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when in the sicknesse of his enemies he humbled himselfe with fasting, and his prayer was turned into his bosome:
when in the sickness of his enemies he humbled himself with fasting, and his prayer was turned into his bosom:
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when his iniquities were gone ouer his head, and as a weightie burthen, they were too heauie for him to beare:
when his iniquities were gone over his head, and as a weighty burden, they were too heavy for him to bear:
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when his wounds were putrified and corrupt, because of his foolishnes: when he was bowed, and crooked very sore:
when his wounds were Putrified and corrupt, Because of his foolishness: when he was bowed, and crooked very soar:
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when he went mourning all the day long: when his reines were full of burning, and nothing sound in his flesh:
when he went mourning all the day long: when his reins were full of burning, and nothing found in his Flesh:
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when he was weakened very much, & greatly broken: when he roared for very griefe of his heart.
when he was weakened very much, & greatly broken: when he roared for very grief of his heart.
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Daniel, the holy Saint and man of God, in like manner afflicted and chastised himselfe with sackcloth, fasting and ashes, daniel, the holy Saint and man of God, in like manner afflicted and chastised himself with Sackcloth, fasting and Ashes,
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for his owne sinnes, and the sinnes of the people.
for his own Sins, and the Sins of the people.
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Thus haue the Saints of God done, thus must all they doe which feare God, by true repentance of their heartes,
Thus have the Saints of God done, thus must all they do which Fear God, by true Repentance of their hearts,
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and true mortification of their liues, chastise themselues: which is the suffering of affliction, which the Apostle here teacheth; Suffer afflictions.
and true mortification of their lives, chastise themselves: which is the suffering of affliction, which the Apostle Here Teaches; Suffer afflictions.
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This place nothing fauoureth their heresie, which holde that they ought to beate themselues with scourges:
This place nothing favours their heresy, which hold that they ought to beat themselves with scourges:
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for that it did more put away sinne, then any confession. Which their doating follie, they compared with martyrdome. for that it did more put away sin, then any Confessi. Which their doting folly, they compared with martyrdom.
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Of which sect of heretiques Alphonsus speaketh. Who, because they scourged themselues, were called Flagellarij, or Flagellantes se, beating themselues.
Of which sect of Heretics Alphonsus speaks. Who, Because they scourged themselves, were called Flagellarij, or Flagellantes see, beating themselves.
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Whose heresie hath patronage, neither in the olde, nor in the newe testament: neither of man nor woman, in all the whole Scripture commended. Whose heresy hath patronage, neither in the old, nor in the new Testament: neither of man nor woman, in all the Whole Scripture commended.
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Neither must it foster the foolish opinion of wicked Iesuites, and popish persons, who for vaine-glorie:
Neither must it foster the foolish opinion of wicked Iesuites, and popish Persons, who for vainglory:
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for opinion of desert and merite at the hand of God, at certaine times scourge and beate themselues in like maner.
for opinion of desert and merit At the hand of God, At certain times scourge and beat themselves in like manner.
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But of that popish practise, we haue no example, either of holy Patriarch, Prince or Prophet:
But of that popish practice, we have no Exampl, either of holy Patriarch, Prince or Prophet:
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either of blessed Apostle, Euangelist, or Martyr: neither of man, woman, or saint whatsoeuer, in Scripture mentioned;
either of blessed Apostle, Evangelist, or Martyr: neither of man, woman, or saint whatsoever, in Scripture mentioned;
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neither any commaundement, counsell or exhortation, either in the olde or in the new testament, neither from God, Christ, the Prophets or Apostles of Iesus Christ:
neither any Commandment, counsel or exhortation, either in the old or in the new Testament, neither from God, christ, the prophets or Apostles of Iesus christ:
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neither finde we any iote, title, sillable, in all the worde of God: therefore is that practise, as drawen from heretiques, condemned and disallowed.
neither find we any jot, title, Syllable, in all the word of God: Therefore is that practice, as drawn from Heretics, condemned and disallowed.
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Here the chastising of our selues, & the suffering of affliction by the Apostle specified, is the vnfained repentaunce of our hearts for sinnes cōmitted:
Here the chastising of our selves, & the suffering of affliction by the Apostle specified, is the unfeigned Repentance of our hearts for Sins committed:
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& our true humiliation before God for the same: which S. Iames here commendeth vnto vs, suffer affliction.
& our true humiliation before God for the same: which S. James Here commends unto us, suffer affliction.
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2. The way whereby this our humbling and chastising of our selues is performed, is also here expressed,
2. The Way whereby this our humbling and chastising of our selves is performed, is also Here expressed,
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and it is in foure thinges: which are as signes and tokens of the true chastening of our selues before God.
and it is in foure things: which Are as Signs and tokens of the true chastening of our selves before God.
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1 Men shewe their chastising in their sorrowe and heauines of heart, which is not the least token of afflicting our selues:
1 Men show their chastising in their sorrow and heaviness of heart, which is not the least token of afflicting our selves:
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and of our suffering affliction prescribed by the Apostle: which is the inseperable companion of our true repentance before God.
and of our suffering affliction prescribed by the Apostle: which is the inseparable Companion of our true Repentance before God.
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This sorrowing, and heauines of our heartes, is that contrite spirite, that humbled and broken heart, which is a sacrifice acceptable and pleasant before God.
This sorrowing, and heaviness of our hearts, is that contrite Spirit, that humbled and broken heart, which is a sacrifice acceptable and pleasant before God.
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Which sorrowe Saint Paul commendeth, euen that sorow which leadeth to repentance, not to be repented of.
Which sorrow Saint Paul commends, even that sorrow which leads to Repentance, not to be repented of.
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I now reioyce, saith hee, not that you sorrowed: but that you sorrowed to repentance.
I now rejoice, Says he, not that you sorrowed: but that you sorrowed to Repentance.
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This godly sorrow Saint Paul required in the Corinthians, for that they had tollerated the incestuous adulterer:
This godly sorrow Saint Paul required in the Corinthians, for that they had tolerated the incestuous adulterer:
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ye are puft vp, and haue not rather sorrowed, that he that hath done this deed, might be put from among you.
you Are puffed up, and have not rather sorrowed, that he that hath done this deed, might be put from among you.
pn22 vbr vvn a-acp, cc vhb xx av vvn, cst pns31 cst vhz vdn d n1, vmd vbi vvn p-acp p-acp pn22.
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This is that inward grife of the Saints which in their hearts they conceiue for their sinnes committed agaynst God,
This is that inward grife of the Saints which in their hearts they conceive for their Sins committed against God,
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and thereby shewe their afflicting and chastising of themselues before him.
and thereby show their afflicting and chastising of themselves before him.
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Thus holy Dauid by vnfeyned sorrowe for his sinnes committed, shewed himselfe humbled and afflicted before God:
Thus holy David by unfeigned sorrow for his Sins committed, showed himself humbled and afflicted before God:
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as both in the storie, and in his Psalme of lamentable repentance is affirmed. Manasses hauing done manie things agaynst God, to despite the Lorde withall:
as both in the story, and in his Psalm of lamentable Repentance is affirmed. Manasses having done many things against God, to despite the Lord withal:
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being caried away into captiuitie, humbled himselfe and afflicted himselfe by repentance, which in his sorrow and griefe he conceyued, appeared.
being carried away into captivity, humbled himself and afflicted himself by Repentance, which in his sorrow and grief he conceived, appeared.
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Marie Magdalen chastising and afflicting herselfe for sinne, by repentance, gaue manifest token thereof in the great sorrowe which she shewed herselfe to haue conceyued euen in the presence of Iesus Christ.Marry Magdalen chastising and afflicting herself for sin, by Repentance, gave manifest token thereof in the great sorrow which she showed herself to have conceived even in the presence of Iesus christ.
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Saint Peter hauing denied his maister, shewed himselfe to haue bene therefore chastened, in conceiuing such great griefe and heauines of heart,
Saint Peter having denied his master, showed himself to have be Therefore chastened, in conceiving such great grief and heaviness of heart,
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as forced him to go out of the iudgement hall, which was the house of the high priest, and to weepe bittetly.
as forced him to go out of the judgement hall, which was the house of the high priest, and to weep bittetly.
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Thus the holy men of god, calling to remembrance their iniquities and sinnes againg God committed:
Thus the holy men of god, calling to remembrance their iniquities and Sins againg God committed:
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and therfore afflicting themselues by repentance before the Lord: begin their afflicting and chastising them selues with sorow.
and Therefore afflicting themselves by Repentance before the Lord: begin their afflicting and chastising them selves with sorrow.
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And this sorow bewraieth it selfe, partly in hanging downe of the heade: in the casting downe of the countenance:
And this sorrow bewrayeth it self, partly in hanging down of the head: in the casting down of the countenance:
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partly in outwart behauiour and gesture of the bodie:
partly in outwart behaviour and gesture of the body:
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partly in our speeches and words, which are the witnesses of our affections, and giue testimonie of our heartie sorrowe.
partly in our Speeches and words, which Are the Witnesses of our affections, and give testimony of our hearty sorrow.
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And this is the first thing wherein the chastising and afflicting our selues appeareth.
And this is the First thing wherein the chastising and afflicting our selves appears.
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2 As the chastising and afflicting of our selues consisteth in sorow and griefe conceiued for sinne:
2 As the chastising and afflicting of our selves Consisteth in sorrow and grief conceived for sin:
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so doth it in like maner appeare in our weeping and lamenting for the same: vvhen we povvre out teares before God in token of our vnfeigned repentaunce vnto him.
so does it in like manner appear in our weeping and lamenting for the same: when we power out tears before God in token of our unfeigned Repentance unto him.
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VVhich thing must not be counted altogether effeminate, and such as becommeth women onely:
Which thing must not be counted altogether effeminate, and such as becomes women only:
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but it is euen in the best men, and most holy Saintes of God, a thing commendable and highly to be praysed, being ioyned with true faith in Iesus Christ.
but it is even in the best men, and most holy Saints of God, a thing commendable and highly to be praised, being joined with true faith in Iesus christ.
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For which cause Dauid the princely Prophet and holy man of God vvas not ashamed to confesse, that in signe of his chastising of himselfe by true repentaunce, hee wette his bedde,
For which cause David the princely Prophet and holy man of God was not ashamed to confess, that in Signen of his chastising of himself by true Repentance, he wet his Bed,
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and watered his couse with teares.
and watered his couse with tears.
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VVhen the booke of the lawe of God was founde, and brought to Iosiah, the godly and vertuous prince:
When the book of the law of God was found, and brought to Josiah, the godly and virtuous Prince:
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and he thereby had perceyued howe greatly the people had offended, in signe of his humilitie and chastising of himselfe with true repentaunce, he wept before the Lord.
and he thereby had perceived how greatly the people had offended, in Signen of his humility and chastising of himself with true Repentance, he wept before the Lord.
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The Prophet Ioel calling the people to this afflicting of themselues by true repentaunce, therein hee requireth weeping:
The Prophet Joel calling the people to this afflicting of themselves by true Repentance, therein he requires weeping:
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Turne (saith hee) vnto the Lord with weeping, fasting and mourning.
Turn (Says he) unto the Lord with weeping, fasting and mourning.
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The Prophets calling the people to repentaunce, haue exhorted them to mourne & weepe before the Lorde.
The prophets calling the people to Repentance, have exhorted them to mourn & weep before the Lord.
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Saint Peter for feare of the Iewes hauing denied and for sworne his master Christ:
Saint Peter for Fear of the Iewes having denied and for sworn his master christ:
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at the looking backe of Christ, he remembred himselfe, he repented him of his sinne, his heart melted and rent in peeces, as it were, for sorrowe:
At the looking back of christ, he remembered himself, he repented him of his sin, his heart melted and rend in Pieces, as it were, for sorrow:
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and to testifie his humiliating of himselfe for the sinne committed, he went out and vvept bitterly.
and to testify his humiliating of himself for the sin committed, he went out and wept bitterly.
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To this purpose therefore, this Apostle exhorting the Saints to suffer affliction, to chastice themselues by vnfeigned repentaunce, shevving the vvay and manner hovve it must be done:
To this purpose Therefore, this Apostle exhorting the Saints to suffer affliction, to chastise themselves by unfeigned Repentance, showing the Way and manner how it must be done:
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teacheth that it must bee in sorrovv and vveeping. Herehence then vve see vvhat the true vse of vveeping is:
Teaches that it must be in sorrow and weeping. Herehence then we see what the true use of weeping is:
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and for vvhat cause vve may vveepe lavvfully: to vtter the sorrovv of our hearts: to testifie our true repentance to God:
and for what cause we may weep lawfully: to utter the sorrow of our hearts: to testify our true Repentance to God:
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to vvitnesse our afflicting of our selues for our sinnes agaynst God committed, vve are exhorted to vveepe.
to witness our afflicting of our selves for our Sins against God committed, we Are exhorted to weep.
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Saint Augustine that graue and reuerend father of the Church, searching and seeking out rhe true causes for vvhich the Saintes of God might lavvfully vveepe, vvriteth that there be tvvo causes for vvhich they may so do. 1 Because they haue omitted through negligence many things vvhich they should haue done. 2 Because they haue committed through boldnesse manie things also, vvhich should haue beene vndone by them:
Saint Augustine that graven and reverend father of the Church, searching and seeking out rhe true Causes for which the Saints of God might lawfully weep, writes that there be tvvo Causes for which they may so do. 1 Because they have omitted through negligence many things which they should have done. 2 Because they have committed through boldness many things also, which should have been undone by them:
n1 np1 cst j cc j-jn n1 pp-f dt n1, vvg cc vvg av dt j vvz p-acp r-crq dt n2 pp-f np1 vmd av-j vvi, vvz cst pc-acp vbi crd n2 p-acp r-crq pns32 vmb av vdi. crd c-acp pns32 vhb vvn p-acp n1 d n2 r-crq pns32 vmd vhi vdn. crd c-acp pns32 vhb vvn p-acp n1 d n2 av, r-crq vmd vhi vbn vvn p-acp pno32:
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the one he calleth the sinne of omitting: the other, the sinne of committing: and for both ought men to vveepe before God.
the one he calls the sin of omitting: the other, the sin of committing: and for both ought men to weep before God.
dt pi pns31 vvz dt n1 pp-f vvg: dt n-jn, dt n1 pp-f vvg: cc p-acp d pi n2 pc-acp vvi p-acp np1.
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Let vs therefore looke hereinto vvith vvakefull and vvatchfull eyes:
Let us Therefore look hereinto with vvakefull and watchful eyes:
vvb pno12 av vvi av p-acp j cc j n2:
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let vs recorde and recounte vvith our selues, vvhat dueties and good things vve haue omitted, vvhich vvee shoulde haue done, either to God or man, either to our selues or others:
let us record and recount with our selves, what duties and good things we have omitted, which we should have done, either to God or man, either to our selves or Others:
vvb pno12 n1 cc vvi p-acp po12 n2, r-crq n2 cc j n2 pns12 vhb vvn, r-crq pns12 vmd vhi vdn, av-d p-acp np1 cc n1, av-d p-acp po12 n2 cc n2-jn:
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to our ovvne charge, or to straungers: to our friends, or to our enemies:
to our own charge, or to Strangers: to our Friends, or to our enemies:
p-acp po12 d n1, cc p-acp n2: p-acp po12 n2, cc p-acp po12 n2:
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let vs call to minde vvhat euill we haue done, vvhereby God hath beene dishonoured, our neighbours iniuried, our selues defiled, other by our euill example allured to vvickednesse.
let us call to mind what evil we have done, whereby God hath been dishonoured, our neighbours injuried, our selves defiled, other by our evil Exampl allured to wickedness.
vvb pno12 vvi pc-acp vvi r-crq n-jn pns12 vhb vdn, c-crq np1 vhz vbn vvn, po12 n2 vvn, po12 n2 vvn, j-jn p-acp po12 j-jn n1 vvn p-acp n1.
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Hovv vve haue dishonoured God, by blasphemie: oppressed our neighbours by iniurie, vsurie, extortion, deceite, and couetousnesse:
How we have dishonoured God, by blasphemy: oppressed our neighbours by injury, Usury, extortion, deceit, and covetousness:
c-crq pns12 vhb vvn np1, p-acp n1: j-vvn po12 n2 p-acp n1, n1, n1, n1, cc n1:
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hovve vvee haue defiled our selues vvith fornications, adulteries, vvantonnesse, and fleshly vncleannes: vvith drunkennesse, surfetting, or the like enormities:
how we have defiled our selves with fornications, adulteries, wantonness, and fleshly uncleanness: with Drunkenness, surfeiting, or the like enormities:
c-crq pns12 vhb vvn po12 n2 p-acp n2, n2, n1, cc j n1: p-acp n1, vvg, cc dt j n2:
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hovv vve haue dravvne on others to like sinne, by sight, by persvvasion, by action, by motion:
how we have drawn on Others to like sin, by sighed, by persuasion, by actium, by motion:
c-crq pns12 vhb vvn p-acp n2-jn p-acp j n1, p-acp n1, p-acp n1, p-acp n1, p-acp n1:
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shall it not make vs to vtter our repentance by vveeping? If vve forget not, that vve haue omitted our dutie of praier and inuocation to god,
shall it not make us to utter our Repentance by weeping? If we forget not, that we have omitted our duty of prayer and invocation to god,
vmb pn31 xx vvi pno12 pc-acp vvi po12 n1 p-acp vvg? cs pns12 vvb xx, cst pns12 vhb vvn po12 n1 pp-f n1 cc n1 p-acp n1,
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and the performance of humble seruice vnto him:
and the performance of humble service unto him:
cc dt n1 pp-f j n1 p-acp pno31:
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that vve haue omitted the ministring to the necessitie of the Saints, and the helpe vve should haue shevved to the needie brethren:
that we have omitted the ministering to the necessity of the Saints, and the help we should have showed to the needy brothers:
cst pns12 vhb vvn dt j-vvg p-acp dt n1 pp-f dt n2, cc dt n1 pns12 vmd vhi vvn p-acp dt j n2:
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that vvee haue omitted many good opportunities vvhich haue beene offered for the encrease of our vertue, fayeth, pacience, mercie and such like:
that we have omitted many good opportunities which have been offered for the increase of our virtue, Faith, patience, mercy and such like:
cst pns12 vhb vvn d j n2 r-crq vhb vbn vvn p-acp dt n1 pp-f po12 n1, vvz, n1, n1 cc d av-j:
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that vvee haue neglected the carefull visiting of the poore destitute, vvhich liue in our streetes and complaine,
that we have neglected the careful visiting of the poor destitute, which live in our streets and complain,
cst pns12 vhb vvn dt j vvg pp-f dt j j, r-crq vvb p-acp po12 n2 cc vvi,
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and perish before our eyes for lacke of reliefe:
and perish before our eyes for lack of relief:
cc vvi p-acp po12 n2 p-acp n1 pp-f n1:
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that wee haue omitted many exercises of prayer, of preaching, of reading and meditating in the lawe of God:
that we have omitted many exercises of prayer, of preaching, of reading and meditating in the law of God:
cst pns12 vhb vvn d n2 pp-f n1, pp-f vvg, pp-f vvg cc vvg p-acp dt n1 pp-f np1:
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that we haue omitted the doing of manie things, which appertaine vnto godlinesse and true sanctification,
that we have omitted the doing of many things, which appertain unto godliness and true sanctification,
cst pns12 vhb vvn dt vdg pp-f d n2, r-crq vvi p-acp n1 cc j n1,
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and committed much wickednes, priuately, publikely, openly, secretely, in our soules, in our bodies: at home and abroade, agaynst God and men:
and committed much wickedness, privately, publicly, openly, secretly, in our Souls, in our bodies: At home and abroad, against God and men:
cc vvd d n1, av-j, av-j, av-j, av-jn, p-acp po12 n2, p-acp po12 n2: p-acp av-an cc av, p-acp np1 cc n2:
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in our conuersation, in our communication:
in our Conversation, in our communication:
p-acp po12 n1, p-acp po12 n1:
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haue wee not iust cause to chastise and afflict our selues by weeping? When wee heare of our cruell dealings, our intollerable pride:
have we not just cause to chastise and afflict our selves by weeping? When we hear of our cruel dealings, our intolerable pride:
vhb pns12 xx j n1 pc-acp vvi cc vvi po12 n2 p-acp vvg? c-crq pns12 vvb pp-f po12 j n2-vvg, po12 j n1:
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our silthinesse of the flesh, our riotousnesse of life: our great falsehoode, lying, deceyte, vnderminding one of another:
our filthiness of the Flesh, our riotousness of life: our great falsehood, lying, deceit, underminding one of Another:
po12 n1 pp-f dt n1, po12 n1 pp-f n1: po12 j n1, vvg, n1, vvg pi pp-f n-jn:
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our enuie, hatred, malice, slaunder, reproch, backebytings, and all iniquitie, which nowe reigneth in our whole life:
our envy, hatred, malice, slander, reproach, backebytings, and all iniquity, which now Reigneth in our Whole life:
po12 n1, n1, n1, n1, n1, n2, cc d n1, r-crq av vvz p-acp po12 j-jn n1:
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mercifull God, what fountaines, what welles of teares shoulde it cause in vs?
merciful God, what fountains, what wells of tears should it cause in us?
j np1, r-crq n2, r-crq n2 pp-f n2 vmd pn31 vvi p-acp pno12?
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VVherefore if Democritus the Philosopher, wept continually, to see the ignoraunce, blindnesse, and doting follie of man:
Wherefore if Democritus the Philosopher, wept continually, to see the ignorance, blindness, and doting folly of man:
q-crq cs np1 dt n1, vvd av-j, pc-acp vvi dt n1, n1, cc j-vvg n1 pp-f n1:
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shall not wee weepe day and night, to see the blindnesse, ignorance, wretchednesse, and wickednes of our selues, whereby we continually prouoke the wrathfull indignation of God against vs?
shall not we weep day and night, to see the blindness, ignorance, wretchedness, and wickedness of our selves, whereby we continually provoke the wrathful Indignation of God against us?
vmb xx pns12 vvi n1 cc n1, pc-acp vvi dt n1, n1, n1, cc n1 pp-f po12 n2, c-crq pns12 av-j vvi dt j n1 pp-f np1 p-acp pno12?
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VVhen our goods are taken by pirates: our wealth consumed by shipwracke: our houses burnt with fire:
When our goods Are taken by pirates: our wealth consumed by shipwreck: our houses burned with fire:
c-crq po12 n2-j vbr vvn p-acp n2: po12 n1 vvn p-acp n1: po12 n2 vvn p-acp n1:
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our landes taken from vs by violent oppression: our riches wasted by pestilent vsurie: our libertie restrained by cruell persecution: our children miscarie suddenly:
our Lands taken from us by violent oppression: our riches wasted by pestilent Usury: our liberty restrained by cruel persecution: our children miscarry suddenly:
po12 n2 vvn p-acp pno12 p-acp j n1: po12 n2 vvn p-acp j n1: po12 n1 vvn p-acp j n1: po12 n2 vvi av-j:
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our friendes die from vs dayly: and one misfortune fall on the heeles of another:
our Friends die from us daily: and one misfortune fallen on the heals of Another:
po12 n2 vvi p-acp pno12 av-j: cc crd n1 vvi p-acp dt n2 pp-f n-jn:
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what crying, what wringing of handes, what lamenting, what weeping is there among vs? But that God by our wickednesse is offended:
what crying, what wringing of hands, what lamenting, what weeping is there among us? But that God by our wickedness is offended:
r-crq vvg, r-crq vvg pp-f n2, r-crq vvg, r-crq vvg vbz a-acp p-acp pno12? p-acp cst np1 p-acp po12 n1 vbz vvn:
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his name through vs blasphemed, his lawe and holy worde contemned: his pacience and long sufferance dayly prouoked and abused:
his name through us blasphemed, his law and holy word contemned: his patience and long sufferance daily provoked and abused:
png31 n1 p-acp pno12 vvn, po31 n1 cc j n1 vvd: png31 n1 cc j n1 av-j vvn cc vvn:
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his threatnings, his admonitions, his counsels neglected: his louing mercie forgotten, and his great benefites not remembred:
his threatenings, his admonitions, his Counsels neglected: his loving mercy forgotten, and his great benefits not remembered:
png31 n2-vvg, po31 n2, po31 n2 vvn: po31 j-vvg n1 vvn, cc po31 j n2 xx vvn:
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that many good things pertaining to duetie haue beene through our follies omitted:
that many good things pertaining to duty have been through our follies omitted:
cst d j n2 vvg p-acp n1 vhb vbn p-acp po12 n2 vvn:
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and manie wickednesses whereof we should haue beene cleare, committed by vs, who weepeth? who lamenteth? Let vs deare Christians in the feare of God euermore remember,
and many Wickednesses whereof we should have been clear, committed by us, who weeps? who lamenteth? Let us deer Christians in the Fear of God evermore Remember,
cc d n2 c-crq pns12 vmd vhi vbn j, vvn p-acp pno12, r-crq vvz? q-crq vvz? vvb pno12 j-jn np1 p-acp dt n1 pp-f np1 av vvi,
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& alwayes holde fast this councell of the Apostle:
& always hold fast this council of the Apostle:
cc av vvb av-j d n1 pp-f dt n1:
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that by sorrowing and weeping wee may shew our affliction and chastising our selues by repentance.
that by sorrowing and weeping we may show our affliction and chastising our selves by Repentance.
cst p-acp vvg cc vvg pns12 vmb vvi po12 n1 cc vvg po12 n2 p-acp n1.
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3. A thirde way of afflicting our selues, is by turning our laughter into mourning:
3. A Third Way of afflicting our selves, is by turning our laughter into mourning:
crd dt ord n1 pp-f vvg po12 n2, vbz p-acp vvg po12 n1 p-acp n1:
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our wanton laughing, which proceedeth frō the dissolutenes of our minds, must bee turned into mourning.
our wanton laughing, which Proceedeth from the dissoluteness of our minds, must be turned into mourning.
po12 j-jn n-vvg, r-crq vvz p-acp dt n1 pp-f po12 n2, vmb vbi vvn p-acp n1.
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Here by laughter is vnderstoode that lasciuious and wanton mirth, and giggling which is rife among fooles and vaine persons,
Here by laughter is understood that lascivious and wanton mirth, and giggling which is rife among Fools and vain Persons,
av p-acp n1 vbz vvd cst j cc j-jn n1, cc vvg r-crq vbz av-j p-acp n2 cc j n2,
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and which they take vp vpon euerie vaine occasion in the world, whereby their follie appeareth, as Sirach witnesseth:
and which they take up upon every vain occasion in the world, whereby their folly appears, as Sirach Witnesseth:
cc r-crq pns32 vvb a-acp p-acp d j n1 p-acp dt n1, c-crq po32 n1 vvz, c-acp np1 vvz:
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who making the vaine laughter of men an argument of folly, sayth, A mans garments, excessiue laughter,
who making the vain laughter of men an argument of folly, say, A men garments, excessive laughter,
r-crq vvg dt j n1 pp-f n2 dt n1 pp-f n1, vvz, dt ng1 n2, j n1,
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and going, declare what he is, descrie his follie. And in another place not long after:
and going, declare what he is, descry his folly. And in Another place not long After:
cc vvg, vvb r-crq pns31 vbz, vvi po31 n1. cc p-acp j-jn n1 xx av-j a-acp:
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A foole lifteth vp his voice with laughter, but a wise man doth scarse smile secretly. And Salomon in his preacher:
A fool lifts up his voice with laughter, but a wise man does scarce smile secretly. And Solomon in his preacher:
dt n1 vvz a-acp po31 n1 p-acp n1, p-acp dt j n1 vdz av-j vvi av-jn. np1 np1 p-acp po31 n1:
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like as the noise of thornes vnder the pot which for a time crackle but profite nothing,
like as the noise of thorns under the pot which for a time crackle but profit nothing,
av-j c-acp dt n1 pp-f n2 p-acp dt n1 r-crq p-acp dt n1 n1 cc-acp vvb pix,
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for they are consumed suddenly, and quickely.) So is the laughter of a foole: this is also vanitie.
for they Are consumed suddenly, and quickly.) So is the laughter of a fool: this is also vanity.
c-acp pns32 vbr vvn av-j, cc av-j.) np1 vbz dt n1 pp-f dt n1: d vbz av n1.
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This laughter our Sauiour Christ condemneth:
This laughter our Saviour christ Condemneth:
d n1 po12 n1 np1 vvz:
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crying out wo, and denouncing vengeance against such as gaue themselues to wanton mirth, and vaine laughter:
crying out woe, and denouncing vengeance against such as gave themselves to wanton mirth, and vain laughter:
vvg av n1, cc vvg n1 p-acp d c-acp vvd px32 p-acp j-jn n1, cc j n1:
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Wo vnto you that now laugh, for you shall waile and weepe.
Woe unto you that now laugh, for you shall wail and weep.
n1 p-acp pn22 cst av vvi, c-acp pn22 vmb vvi cc vvi.
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Our foolish giggling, our prophane laughter, our dissolute mirth, our wanton screaming and scrcking, our disordered lifting vp of our voices in our incontinent mirth:
Our foolish giggling, our profane laughter, our dissolute mirth, our wanton screaming and scrcking, our disordered lifting up of our voices in our incontinent mirth:
po12 j n-vvg, po12 j n1, po12 j n1, po12 j-jn vvg cc n-vvg, po12 j-vvn n-vvg a-acp pp-f po12 n2 p-acp po12 j n1:
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must be laid aside, and be turned into mourning: if so be we wil humble our selues by true repentance vnto God.
must be laid aside, and be turned into mourning: if so be we will humble our selves by true Repentance unto God.
vmb vbi vvn av, cc vbi vvn p-acp n1: cs av vbb pns12 vmb vvi po12 n2 p-acp j n1 p-acp np1.
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And here vnder laughter and mirth, are vnderstood also all those delicates and delightes, all those merry conceyts and pleasant pastimes, all those iollities & sportings wherein men take pleasure,
And Here under laughter and mirth, Are understood also all those delicates and delights, all those merry conceits and pleasant pastimes, all those Jollities & sportings wherein men take pleasure,
cc av p-acp n1 cc n1, vbr vvn av d d n2-j cc n2, d d j n2 cc j n2, d d n2 cc n2-vvg c-crq n2 vvb n1,
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and so become forgetfull of the iudgements of God, and neglect the chastising of themselues for their wealth vnto God.
and so become forgetful of the Judgments of God, and neglect the chastising of themselves for their wealth unto God.
cc av vvb j pp-f dt n2 pp-f np1, cc vvi dt vvg pp-f px32 p-acp po32 n1 p-acp np1.
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Whereunto our Sauiour Christ witnesseth the world should be giuen towardes the end thereof: yea and at the very appearing of the Sonne of God in iudgement: whereof the saith;
Whereunto our Saviour christ Witnesseth the world should be given towards the end thereof: yea and At the very appearing of the Son of God in judgement: whereof the Says;
c-crq po12 n1 np1 vvz dt n1 vmd vbi vvn p-acp dt n1 av: uh cc p-acp dt j vvg pp-f dt n1 pp-f np1 p-acp n1: c-crq dt vvz;
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As the dayes of Noe were; so shall the comming of the Sonne of man be:
As the days of Noah were; so shall the coming of the Son of man be:
c-acp dt n2 pp-f np1 vbdr; av vmb dt n-vvg pp-f dt n1 pp-f n1 vbb:
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for as in the dayes before the floude, they did eate, and drinke;
for as in the days before the flood, they did eat, and drink;
c-acp c-acp p-acp dt n2 p-acp dt n1, pns32 vdd vvi, cc vvi;
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marie, and giue in marriage, vnto the day that Noe went into the Arke, and knew nothing till the floud came, and tooke them away;
marry, and give in marriage, unto the day that No went into the Ark, and knew nothing till the flood Come, and took them away;
uh, cc vvi p-acp n1, p-acp dt n1 cst dx vvd p-acp dt n1, cc vvd pix p-acp dt n1 vvd, cc vvd pno32 av;
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euen so shall also the comming of the Sonne of man be.
even so shall also the coming of the Son of man be.
av av vmb av dt n-vvg pp-f dt n1 pp-f n1 vbi.
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Wherein hee shevveth that in the latter dayes men shalbe giuen to brutish pleasures, delights and pastimes;
Wherein he Showeth that in the latter days men shall given to brutish pleasures, delights and pastimes;
c-crq pns31 vvz cst p-acp dt d ng2 n2 vmb|vbi vvn p-acp j n2, n2 cc n2;
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which the Apostle in the Saints of God would haue to be turned into mourning: suffer affliction; sorrow and weepe:
which the Apostle in the Saints of God would have to be turned into mourning: suffer affliction; sorrow and weep:
r-crq dt n1 p-acp dt n2 pp-f np1 vmd vhi pc-acp vbi vvn p-acp n1: vvb n1; n1 cc n1:
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let your laughter be turned into mourning.
let your laughter be turned into mourning.
vvb po22 n1 vbi vvn p-acp n1.
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4. Finally, as our laughter must be turned into mourning, so must also our ioy be turned into heauines:
4. Finally, as our laughter must be turned into mourning, so must also our joy be turned into heaviness:
crd av-j, c-acp po12 n1 vmb vbi vvn p-acp n1, av vmb av po12 n1 vbi vvn p-acp n1:
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the ioy vvhich worldly minded men conceyue of worldly thinges, the wanton reioycing of men, must be turned into heauinesse, hanging downe of head, casting downe of countenance in signe of shame for our sinnes:
the joy which worldly minded men conceive of worldly things, the wanton rejoicing of men, must be turned into heaviness, hanging down of head, casting down of countenance in Signen of shame for our Sins:
dt n1 r-crq j j-vvn n2 vvi pp-f j n2, dt j-jn vvg pp-f n2, vmb vbi vvn p-acp n1, vvg a-acp pp-f n1, vvg a-acp pp-f n1 p-acp n1 pp-f n1 p-acp po12 n2:
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the ioy which vve take in vayne or wicked things, must vvholy be lefte of,
the joy which we take in vain or wicked things, must wholly be left of,
dt n1 r-crq pns12 vvb p-acp j cc j n2, vmb av-jn vbi vvn pp-f,
(33) sermon (DIV2)
1008
Page 219
7305
and turned into heauinesse, if by suffering afflictions and chastising our selues before God, we will shew our selues humbled.
and turned into heaviness, if by suffering afflictions and chastising our selves before God, we will show our selves humbled.
cc vvd p-acp n1, cs p-acp vvg n2 cc vvg po12 n2 p-acp np1, pns12 vmb vvi po12 n2 vvn.
(33) sermon (DIV2)
1008
Page 219
7306
Euen such ioy as wee conceaue in our wealth and worldly condition; such ioy as of our dignities & honours here arise in our harts:
Eve such joy as we conceive in our wealth and worldly condition; such joy as of our dignities & honours Here arise in our hearts:
np1 d n1 c-acp pns12 vvi p-acp po12 n1 cc j n1; d n1 c-acp pp-f po12 n2 cc n2 av vvb p-acp po12 n2:
(33) sermon (DIV2)
1008
Page 219
7307
such ioy as of any worldly thing whatsoeuer is gathered;
such joy as of any worldly thing whatsoever is gathered;
d n1 c-acp pp-f d j n1 r-crq vbz vvn;
(33) sermon (DIV2)
1008
Page 219
7308
such mirth and ioy as eyther wee cause to our selues, or counterfeit fooles make vnto vs:
such mirth and joy as either we cause to our selves, or counterfeit Fools make unto us:
d n1 cc n1 p-acp d pns12 vvb p-acp po12 n2, cc j-jn n2 vvi p-acp pno12:
(33) sermon (DIV2)
1008
Page 219
7309
such vaine merimentes as for wanton recreation men deuise for their dissolute and disordered solace & cheering vp of thēselues:
such vain merimentes as for wanton recreation men devise for their dissolute and disordered solace & cheering up of themselves:
d j n2 c-acp p-acp j-jn n1 n2 vvi p-acp po32 j cc j-vvn n1 cc vvg a-acp pp-f px32:
(33) sermon (DIV2)
1008
Page 219
7310
such ioy as the couetuous man taketh of his riches: the proude man or woman of their brauery:
such joy as the covetous man Takes of his riches: the proud man or woman of their bravery:
d n1 p-acp dt j n1 vvz pp-f po31 n2: dt j n1 cc n1 pp-f po32 n1:
(33) sermon (DIV2)
1008
Page 219
7311
the leacherous and adulterous person of his filthie vncleannes, or any other, maketh of any vanitie whatsoeuer, must be turned into heauines, as the Apostle exhorteth:
the lecherous and adulterous person of his filthy uncleanness, or any other, makes of any vanity whatsoever, must be turned into heaviness, as the Apostle exhorteth:
dt j cc j n1 pp-f po31 j n1, cc d n-jn, vvz pp-f d n1 r-crq, vmb vbi vvn p-acp n1, c-acp dt n1 vvz:
(33) sermon (DIV2)
1008
Page 219
7312
that so wee may shewe foorth the true humiliation and chastising of our selues by repentance, wherevnto the Apostle moueth: suffer affliction;
that so we may show forth the true humiliation and chastising of our selves by Repentance, whereunto the Apostle moves: suffer affliction;
cst av pns12 vmb vvi av dt j n1 cc vvg pp-f po12 n2 p-acp n1, c-crq dt n1 vvz: vvb n1;
(33) sermon (DIV2)
1008
Page 220
7313
sorrowe and weepe, let your laughter be turned into mourning, and your ioy into heauinesse. Neyther must such like mirth and ioy onely be remoued:
sorrow and weep, let your laughter be turned into mourning, and your joy into heaviness. Neither must such like mirth and joy only be removed:
n1 cc n1, vvb po22 n1 vbi vvn p-acp n1, cc po22 n1 p-acp n1. av-dx vmb d j n1 cc n1 av-j vbi vvn:
(33) sermon (DIV2)
1008
Page 220
7314
but in the dayes of our heauinesse, in the time of our repentaunce, in the affliction of our selues before God;
but in the days of our heaviness, in the time of our Repentance, in the affliction of our selves before God;
cc-acp p-acp dt n2 pp-f po12 n1, p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f po12 n2 p-acp np1;
(33) sermon (DIV2)
1009
Page 220
7315
euen honest and lawfull mirth for a time must be layd a parte, and we must wholy giue our selues to mourning:
even honest and lawful mirth for a time must be laid a part, and we must wholly give our selves to mourning:
av j cc j n1 p-acp dt n1 vmb vbi vvn dt n1, cc pns12 vmb av-jn vvi po12 n2 p-acp n1:
(33) sermon (DIV2)
1009
Page 220
7316
whereunto Saint Iames called the men of his time; suffer affliction, sorrow, weepe; let your laughter be turned into mourning, and your ioy into heanines.
whereunto Saint James called the men of his time; suffer affliction, sorrow, weep; let your laughter be turned into mourning, and your joy into heanines.
c-crq n1 np1 vvn dt n2 pp-f po31 n1; vvb n1, n1, vvb; vvb po22 n1 vbi vvn p-acp n1, cc po22 n1 p-acp n2-j.
(33) sermon (DIV2)
1009
Page 220
7317
And haue not we as great and as iuste cause to exhort men in these daies? haue not we cause to suffer afflictions? ought not wee to sorrowe,
And have not we as great and as just cause to exhort men in these days? have not we cause to suffer afflictions? ought not we to sorrow,
cc vhb xx pns12 c-acp j cc p-acp j n1 pc-acp vvi n2 p-acp d n2? vhb xx pns12 vvi pc-acp vvi n2? vmd xx pns12 pc-acp n1,
(33) sermon (DIV2)
1010
Page 220
7318
and weepe? is there not cause now ministred vnto vs, why our laughter should be turned into mourning,
and weep? is there not cause now ministered unto us, why our laughter should be turned into mourning,
cc vvi? vbz pc-acp xx n1 av vvn p-acp pno12, c-crq po12 n1 vmd vbi vvn p-acp n1,
(33) sermon (DIV2)
1010
Page 220
7319
and our ioy into heauinesse? 1. If wee waigh and ponder our sinnes aright, vvhich euerie one in perticular committeth;
and our joy into heaviness? 1. If we weigh and ponder our Sins aright, which every one in particular Committeth;
cc po12 n1 p-acp n1? crd cs pns12 vvb cc vvi po12 n2 av, r-crq d pi p-acp j-jn vvz;
(33) sermon (DIV2)
1010
Page 220
7320
or if wee caste our eyes vpon the sinnes generally committed in the world, and what punishment might both specially hange ouer euery one,
or if we cast our eyes upon the Sins generally committed in the world, and what punishment might both specially hang over every one,
cc cs pns12 vvd po12 n2 p-acp dt n2 av-j vvn p-acp dt n1, cc r-crq n1 vmd av-d av-j vvi p-acp d crd,
(33) sermon (DIV2)
1010
Page 220
7321
and generally ouer vs all for the same; is it not cause enough why we should sorrow and weepe:
and generally over us all for the same; is it not cause enough why we should sorrow and weep:
cc av-j p-acp pno12 d p-acp dt d; vbz pn31 xx n1 av-d c-crq pns12 vmd n1 cc n1:
(33) sermon (DIV2)
1010
Page 220
7322
why our laughter should be turned into mourning, and our ioy into heauinesse?
why our laughter should be turned into mourning, and our joy into heaviness?
q-crq po12 n1 vmd vbi vvn p-acp n1, cc po12 n1 p-acp n1?
(33) sermon (DIV2)
1010
Page 220
7323
When the princely prophet Dauid tooke the suruey and vewe of his owne sinnes, and recounted the due punishment which he had deserued for the same;
When the princely Prophet David took the survey and view of his own Sins, and recounted the due punishment which he had deserved for the same;
c-crq dt j n1 np1 vvd dt n1 cc n1 pp-f po31 d n2, cc vvd dt j-jn n1 r-crq pns31 vhd vvn p-acp dt d;
(33) sermon (DIV2)
1011
Page 220
7324
then sorrowed he and wept, then was his laughter turned into mourning, and his ioy into heauinesse.
then sorrowed he and wept, then was his laughter turned into mourning, and his joy into heaviness.
av vvd pns31 cc vvn, av vbds po31 n1 vvn p-acp n1, cc po31 n1 p-acp n1.
(33) sermon (DIV2)
1011
Page 220
7325
When the king of Niniue considered at Jonas his preaching, the greatnesse of his sinne, and the destruction of the citie within fortie dayes for the same;
When the King of Nineveh considered At Jonah his preaching, the greatness of his sin, and the destruction of the City within fortie days for the same;
c-crq dt n1 pp-f np1 vvd p-acp np1 po31 vvg, dt n1 pp-f po31 n1, cc dt n1 pp-f dt n1 p-acp crd n2 p-acp dt d;
(33) sermon (DIV2)
1011
Page 220
7326
then turned he all his laughter into mourning, and his ioy into heauinesse:
then turned he all his laughter into mourning, and his joy into heaviness:
av vvd pns31 d po31 n1 p-acp n1, cc po31 n1 p-acp n1:
(33) sermon (DIV2)
1011
Page 220
7327
and shall not we, whose eyes are full of adulteries, whose handes are replenished with bribes, whose feete are swifte to shedde innocent bloud, whose lippes are giuen to lying, whose tongues can tell no truth, whose mouthes are full of blaspemie, cursing and bitternes, whose mindes are set on mischiefe, whose hearts burne and boile with malice:
and shall not we, whose eyes Are full of adulteries, whose hands Are replenished with Bribes, whose feet Are swift to shed innocent blood, whose lips Are given to lying, whose tongues can tell no truth, whose mouths Are full of blasphemy, cursing and bitterness, whose minds Are Set on mischief, whose hearts burn and boil with malice:
cc vmb xx pns12, rg-crq n2 vbr j pp-f n2, rg-crq n2 vbr vvn p-acp n2, rg-crq n2 vbr j pc-acp vvi j-jn n1, rg-crq n2 vbr vvn p-acp vvg, rg-crq n2 vmb vvi dx n1, rg-crq n2 vbr j pp-f n1, vvg cc n1, rg-crq n2 vbr vvn p-acp n1, rg-crq n2 vvb cc vvi p-acp n1:
(33) sermon (DIV2)
1011
Page 220
7328
whose liues are puft vp with pride, whose bodies are stayned with all iniquitie: sorow and weepe for these sinnes? shall not our laughter be turned into mourning,
whose lives Are puffed up with pride, whose bodies Are stained with all iniquity: sorrow and weep for these Sins? shall not our laughter be turned into mourning,
rg-crq n2 vbr vvn a-acp p-acp n1, rg-crq n2 vbr vvn p-acp d n1: n1 cc vvi p-acp d n2? vmb xx po12 n1 vbi vvn p-acp n1,
(33) sermon (DIV2)
1011
Page 220
7329
and our ioy into heauines for these iniquities against God committed?
and our joy into heaviness for these iniquities against God committed?
cc po12 n1 p-acp n1 p-acp d n2 p-acp np1 vvn?
(33) sermon (DIV2)
1011
Page 220
7330
When Isai and Jeremie the holy Prophets & men of God saw, the sinne of Iuda and Hierusalem,
When Isaiah and Jeremiah the holy prophets & men of God saw, the sin of Iuda and Jerusalem,
c-crq np1 cc np1 dt j n2 cc n2 pp-f np1 vvd, dt n1 pp-f np1 cc np1,
(33) sermon (DIV2)
1012
Page 220
7331
and the heauy punishment hanging ouer them for their grieuous iniquities, so turned all their laughter into mourning, and their ioy into heauinesse:
and the heavy punishment hanging over them for their grievous iniquities, so turned all their laughter into mourning, and their joy into heaviness:
cc dt j n1 vvg p-acp pno32 p-acp po32 j n2, av vvd d po32 n1 p-acp n1, cc po32 n1 p-acp n1:
(33) sermon (DIV2)
1012
Page 220
7332
as that the one wepte day and night therefore, and would not be comforted:
as that the one wept day and night Therefore, and would not be comforted:
c-acp cst dt pi vvd n1 cc n1 av, cc vmd xx vbi vvn:
(33) sermon (DIV2)
1012
Page 220
7333
the other desired a fountaine of teares in his head to bewayle the calamitie that was imminent.
the other desired a fountain of tears in his head to bewail the calamity that was imminent.
dt n-jn vvd dt n1 pp-f n2 p-acp po31 n1 pc-acp vvi dt n1 cst vbds j.
(33) sermon (DIV2)
1012
Page 220
7334
When holy Dauid sawe that men kepte not the lawe of God, his laughter was so turned into mourning, and his ioy into heauinesse:
When holy David saw that men kept not the law of God, his laughter was so turned into mourning, and his joy into heaviness:
c-crq j np1 vvd cst n2 vvd xx dt n1 pp-f np1, po31 n1 vbds av vvn p-acp n1, cc po31 n1 p-acp n1:
(33) sermon (DIV2)
1012
Page 220
7335
as that his eyes gushed out with water for the transgression of his people.
as that his eyes gushed out with water for the Transgression of his people.
c-acp cst po31 n2 vvd av p-acp n1 p-acp dt n1 pp-f po31 n1.
(33) sermon (DIV2)
1012
Page 220
7336
When Esdras the scribe sawe the shamefull and horrible abominatiō of the people, in mixing the holy seede with the people of the lande, wherein the handes of the princes and peeres of the people were the chiefe;
When Ezra the scribe saw the shameful and horrible abomination of the people, in mixing the holy seed with the people of the land, wherein the hands of the Princes and Peers of the people were the chief;
c-crq np1 dt n1 vvd dt j cc j n1 pp-f dt n1, p-acp vvg dt j n1 p-acp dt n1 pp-f dt n1, c-crq dt n2 pp-f dt n2 cc n2 pp-f dt n1 vbdr dt j-jn;
(33) sermon (DIV2)
1012
Page 220
7337
he rente his clothes for sorowe, he tore of the hayre of his bearde for griefe; he sat downe astonied;
he rend his clothes for sorrow, he tore of the hair of his beard for grief; he sat down astonished;
pns31 vvi po31 n2 p-acp n1, pns31 vvd pp-f dt n1 pp-f po31 n1 p-acp n1; pns31 vvd a-acp vvn;
(33) sermon (DIV2)
1012
Page 220
7338
turning all his laughter into mourning, and his ioy into heauinesse. When our blessed Sauiour sawe the obstinacie and hardnes of the peoples harts;
turning all his laughter into mourning, and his joy into heaviness. When our blessed Saviour saw the obstinacy and hardness of the peoples hearts;
vvg d po31 n1 p-acp n1, cc po31 n1 p-acp n1. c-crq po12 j-vvn n1 vvd dt n1 cc n1 pp-f dt ng1 n2;
(33) sermon (DIV2)
1012
Page 220
7339
whose cogitations were so darkned, they could not see the day of their visitation; and perceyued in his spirite their destruction approching:
whose cogitations were so darkened, they could not see the day of their Visitation; and perceived in his Spirit their destruction approaching:
rg-crq n2 vbdr av vvn, pns32 vmd xx vvi dt n1 pp-f po32 n1; cc vvd p-acp po31 n1 po32 n1 vvg:
(33) sermon (DIV2)
1012
Page 220
7340
euē his mirth, such as it was (for his laughter we read not) seemed to haue bene turned into mourning, and his ioy into heauines:
even his mirth, such as it was (for his laughter we read not) seemed to have be turned into mourning, and his joy into heaviness:
av po31 n1, d c-acp pn31 vbds (c-acp po31 n1 pns12 vvb xx) vvd pc-acp vhi vbn vvn p-acp n1, cc po31 n1 p-acp n1:
(33) sermon (DIV2)
1012
Page 220
7341
whē he burst out into weeping watry tears ouer the city of Hierusalem, & said:
when he burst out into weeping watery tears over the City of Jerusalem, & said:
c-crq pns31 vvd av p-acp vvg j n2 p-acp dt n1 pp-f np1, cc vvd:
(33) sermon (DIV2)
1012
Page 220
7342
ô that thou hadst euen knowē, at the least in this thy day the things which appertaine vnto thy peace? But now are they hidden from thee. Shal these men of god:
o that thou Hadst even known, At the least in this thy day the things which appertain unto thy peace? But now Are they hidden from thee. Shall these men of god:
uh cst pns21 vhd2 av-j vvn, p-acp dt ds p-acp d po21 n1 dt n2 r-crq vvi p-acp po21 n1? p-acp av vbr pns32 vvn p-acp pno21. vmb d n2 pp-f n1:
(33) sermon (DIV2)
1012
Page 220
7343
for these causes turn their laughter into mourning, and their ioy into heauines:
for these Causes turn their laughter into mourning, and their joy into heaviness:
c-acp d n2 vvb po32 n1 p-acp n1, cc po32 n1 p-acp n1:
(33) sermon (DIV2)
1012
Page 220
7344
& in the publike breach of Gods lawes, in the diminishing of his maiestie, in blemishing of his glory, in falsifiyng of his truth:
& in the public breach of God's laws, in the diminishing of his majesty, in blemishing of his glory, in falsifiyng of his truth:
cc p-acp dt j n1 pp-f npg1 n2, p-acp dt n-vvg pp-f po31 n1, p-acp vvg pp-f po31 n1, p-acp vvg pp-f po31 n1:
(33) sermon (DIV2)
1012
Page 221
7345
prophaning of his Gospell, counterfeyting in his profession, abusing of his patience, contemning of his threatenings:
profaning of his Gospel, counterfeiting in his profession, abusing of his patience, contemning of his threatenings:
vvg pp-f po31 n1, n-vvg p-acp po31 n1, vvg pp-f po31 n1, vvg pp-f po31 n2-vvg:
(33) sermon (DIV2)
1012
Page 221
7346
shall not our laughter be turned into mourning, and our ioy into heauines?
shall not our laughter be turned into mourning, and our joy into heaviness?
vmb xx po12 n1 vbi vvn p-acp n1, cc po12 n1 p-acp n1?
(33) sermon (DIV2)
1012
Page 221
7347
2. Moreouer if we consider, how the malice of the whole worlde, and the hatred of the greatest princes and men of might is kindled and inflamed against vs;
2. Moreover if we Consider, how the malice of the Whole world, and the hatred of the greatest Princes and men of might is kindled and inflamed against us;
crd av cs pns12 vvb, c-crq dt n1 pp-f dt j-jn n1, cc dt n1 pp-f dt js n2 cc n2 pp-f n1 vbz vvn cc vvn p-acp pno12;
(33) sermon (DIV2)
1013
Page 221
7348
how they are confederate and haue combined themselues against the truth of God, and against the Lordes annointed for the defence of the same:
how they Are confederate and have combined themselves against the truth of God, and against the lords anointed for the defence of the same:
c-crq pns32 vbr j-jn cc vhb vvn px32 p-acp dt n1 pp-f np1, cc p-acp dt n2 vvn p-acp dt n1 pp-f dt d:
(33) sermon (DIV2)
1013
Page 221
7349
who by secrete conspiracies, and open attempts of horrible treason:
who by secret conspiracies, and open attempts of horrible treason:
r-crq p-acp j-jn n2, cc j n2 pp-f j n1:
(33) sermon (DIV2)
1013
Page 221
7350
by raysing the subiect against the Prince, and the people against their lawfull Soueraigne, haue at many times, by diuerse wayes endeuoured the death of her Royall person, decay of religion, destruction and vtter calamitie of this our natiue counttie;
by raising the Subject against the Prince, and the people against their lawful Sovereign, have At many times, by diverse ways endeavoured the death of her Royal person, decay of Religion, destruction and utter calamity of this our native county;
p-acp vvg dt n-jn p-acp dt n1, cc dt n1 p-acp po32 j n-jn, vhb p-acp d n2, p-acp j n2 vvd dt n1 pp-f po31 j n1, n1 pp-f n1, n1 cc j n1 pp-f d po12 j-jn n1;
(33) sermon (DIV2)
1013
Page 221
7351
whose determinations had they effected according to their mindes, our streates had runne with streames of bloud;
whose determinations had they effected according to their minds, our streets had run with streams of blood;
rg-crq n2 vhd pns32 vvd vvg p-acp po32 n2, po12 n2 vhd vvn p-acp n2 pp-f n1;
(33) sermon (DIV2)
1013
Page 221
7352
our children had bene slayne before our faces; our daughters rauished in our owne sightes: our wiues abused before our eyes:
our children had be slain before our faces; our daughters ravished in our own sights: our wives abused before our eyes:
po12 n2 vhd vbn vvn p-acp po12 n2; po12 n2 vvn p-acp po12 d n2: po12 n2 vvn p-acp po12 n2:
(33) sermon (DIV2)
1013
Page 221
7353
our houses on flaming fire in our presence; our selues finally murthered in moste cruell manner;
our houses on flaming fire in our presence; our selves finally murdered in most cruel manner;
po12 n2 p-acp j-vvg n1 p-acp po12 n1; po12 n2 av-j vvn p-acp ds j n1;
(33) sermon (DIV2)
1013
Page 221
7354
Gods truth had perished from among vs; religion and the Gospell had beene put to flight:
God's truth had perished from among us; Religion and the Gospel had been put to flight:
npg1 n1 vhd vvn p-acp p-acp pno12; n1 cc dt n1 vhd vbn vvn p-acp n1:
(33) sermon (DIV2)
1013
Page 221
7355
Romish superstition had inuaded this lande againe, to the destruction of innumerables soules:
Romish Superstition had invaded this land again, to the destruction of innumerables Souls:
np1 n1 vhd vvn d n1 av, p-acp dt n1 pp-f n2-j n2:
(33) sermon (DIV2)
1013
Page 221
7356
when with thankfull harts for this miraculous deliuerance out of the iawes of so cruell Lions;
when with thankful hearts for this miraculous deliverance out of the Jaws of so cruel Lions;
c-crq p-acp j n2 p-acp d j n1 av pp-f dt n2 pp-f av j n2;
(33) sermon (DIV2)
1013
Page 221
7357
& gratefull memorie to God, for so wōderfull safety frō so bloudy enemies, we shal reméber these things:
& grateful memory to God, for so wonderful safety from so bloody enemies, we shall reméber these things:
cc j n1 p-acp np1, c-acp av j n1 p-acp av j n2, pns12 vmb vvi d n2:
(33) sermon (DIV2)
1013
Page 221
7358
shal not our laughter be turned into mourning, and our ioy into heauines?
shall not our laughter be turned into mourning, and our joy into heaviness?
vmb xx po12 n1 vbi vvn p-acp n1, cc po12 n1 p-acp n1?
(33) sermon (DIV2)
1013
Page 221
7359
3. When we consider besides this, that the hope of our happines, the state of our wealth;
3. When we Consider beside this, that the hope of our happiness, the state of our wealth;
crd c-crq pns12 vvb a-acp d, cst dt n1 pp-f po12 n1, dt n1 pp-f po12 n1;
(33) sermon (DIV2)
1014
Page 221
7360
the continuance of the gospell, the terme and time of our peace, the prolonging of our prosperitie standeth in the life of one most tēder womā,
the Continuance of the gospel, the term and time of our peace, the prolonging of our Prosperity Stands in the life of one most tender woman,
dt n1 pp-f dt n1, dt n1 cc n1 pp-f po12 n1, dt vvg pp-f po12 n1 vvz p-acp dt n1 pp-f crd av-ds j n1,
(33) sermon (DIV2)
1014
Page 221
7361
& vertuous princes, vnder the shadow of whose winges, by the great prouidēce of God, we haue these 33. yeares beene shrowded from many dangers,
& virtuous Princes, under the shadow of whose wings, by the great providence of God, we have these 33. Years been shrouded from many dangers,
cc j n2, p-acp dt n1 pp-f rg-crq n2, p-acp dt j n1 pp-f np1, pns12 vhb d crd n2 vbn vvn p-acp d n2,
(33) sermon (DIV2)
1014
Page 221
7362
and mightily protected from sundry perils, at home and abroade, by our enemies, and our owne countriemen;
and mightily protected from sundry perils, At home and abroad, by our enemies, and our own countrymen;
cc av-j vvn p-acp j n2, p-acp n1-an cc av, p-acp po12 n2, cc po12 d n2;
(33) sermon (DIV2)
1014
Page 221
7363
by whose godly zeale, religion hath bene erected; the truth of Gods vvorde established, the glorious gospell of Christ maintained:
by whose godly zeal, Religion hath be erected; the truth of God's word established, the glorious gospel of christ maintained:
p-acp rg-crq j n1, n1 vhz vbn vvn; dt n1 pp-f npg1 n1 vvn, dt j n1 pp-f np1 vvd:
(33) sermon (DIV2)
1014
Page 221
7364
though the Princes of the world, haue snuffed and raged, frette and fumed, stampt and starde thereat;
though the Princes of the world, have snuffed and raged, fret and fumed, stamped and starde thereat;
cs dt n2 pp-f dt n1, vhb vvn cc vvn, vvb cc vvn, vvn cc vvd av;
(33) sermon (DIV2)
1014
Page 221
7365
by whose gratious gouernement, euery man hath hetherto in peace eatē the fruits of his owne orchard, the grapes of his owne vine, the cōmoditie.
by whose gracious government, every man hath hitherto in peace eaten the fruits of his own orchard, the grapes of his own vine, the commodity.
p-acp rg-crq j n1, d n1 vhz av p-acp n1 vvn dt n2 pp-f po31 d n1, dt n2 pp-f po31 d n1, dt n1.
(33) sermon (DIV2)
1014
Page 221
7366
of his owne land, vvithout either hostile inuasion, or ciuile discention, to any great dammage: vvhose terme of daies, cannot be but the end of our prosperitie;
of his own land, without either hostile invasion, or civil dissension, to any great damage: whose term of days, cannot be but the end of our Prosperity;
pp-f po31 d n1, p-acp d j n1, cc j n1, p-acp d j n1: r-crq n1 pp-f n2, vmbx vbi p-acp dt n1 pp-f po12 n1;
(33) sermon (DIV2)
1014
Page 221
7367
vvhose day of death, shalbe the beginning of our vvoful vvretchednes, whose rest vvith God in eternal peace, our entrāce into troubles in this cōmonvvealth:
whose day of death, shall the beginning of our woeful wretchedness, whose rest with God in Eternal peace, our Entrance into Troubles in this commonwealth:
rg-crq n1 pp-f n1, vmb dt n-vvg pp-f po12 j n1, rg-crq n1 p-acp np1 p-acp j n1, po12 n1 p-acp n2 p-acp d n1:
(33) sermon (DIV2)
1014
Page 221
7368
her yeelding to nature, (vvhich the Lord differre long to his glory, & her endlesse comfort) the first steppe and degree as it vvere to our miserable calamitie:
her yielding to nature, (which the Lord differre long to his glory, & her endless Comfort) the First step and degree as it were to our miserable calamity:
po31 vvg p-acp n1, (r-crq dt n1 fw-la j p-acp po31 n1, cc po31 j n1) dt ord n1 cc n1 c-acp pn31 vbdr p-acp po12 j n1:
(33) sermon (DIV2)
1014
Page 221
7369
this I say vvhen vve do consider, shall not our laughter be turned into mourning, and our ioy into heauines?
this I say when we do Consider, shall not our laughter be turned into mourning, and our joy into heaviness?
d pns11 vvb c-crq pns12 vdb vvi, vmb xx po12 n1 vbi vvn p-acp n1, cc po12 n1 p-acp n1?
(33) sermon (DIV2)
1014
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7370
4. If vve recount that for tvvo yeares of late past 1585. & 1586. God hath seuerely punished the prophanation of his gospell, the contēpt of his vvorde, the dishonour of his name, our counterfetting of religion;
4. If we recount that for tvvo Years of late passed 1585. & 1586. God hath severely punished the profanation of his gospel, the contempt of his word, the dishonour of his name, our counterfeiting of Religion;
crd cs pns12 vvb cst p-acp crd n2 pp-f j p-acp crd cc crd np1 vhz av-j vvn dt n1 pp-f po31 n1, dt n1 pp-f po31 n1, dt n1 pp-f po31 n1, po12 vvg pp-f n1;
(33) sermon (DIV2)
1015
Page 221
7371
our impietie & impuritie of our liues, our manifolde sinnes, and great iniquities, vvhich in euery state and condition of men ouerflovv and abound:
our impiety & impurity of our lives, our manifold Sins, and great iniquities, which in every state and condition of men overflow and abound:
po12 n1 cc n1 pp-f po12 n2, po12 j n2, cc j n2, r-crq p-acp d n1 cc n1 pp-f n2 vvb cc vvi:
(33) sermon (DIV2)
1015
Page 221
7372
by great famine, by much penurie, by extreame dearth:
by great famine, by much penury, by extreme dearth:
p-acp j n1, p-acp d n1, p-acp j-jn n1:
(33) sermon (DIV2)
1015
Page 221
7373
vvhiche famine if it vvill not serue to reclaime vs and call vs vnto repentaunce, to make vs thereby to chastē our selues before God:
which famine if it will not serve to reclaim us and call us unto Repentance, to make us thereby to chasten our selves before God:
r-crq n1 cs pn31 vmb xx vvi pc-acp vvi pno12 cc vvb pno12 p-acp n1, pc-acp vvi pno12 av pc-acp vvi po12 n2 p-acp np1:
(33) sermon (DIV2)
1015
Page 221
7374
then is it to be feared, that he vvill sende of al famine the most grieuous, not a famine of bodily bread as novv vve haue suffered;
then is it to be feared, that he will send of all famine the most grievous, not a famine of bodily bred as now we have suffered;
av vbz pn31 pc-acp vbi vvn, cst pns31 vmb vvi pp-f d n1 dt av-ds j, xx dt n1 pp-f j n1 c-acp av pns12 vhb vvn;
(33) sermon (DIV2)
1015
Page 221
7375
but a famine of the bread of life, euen of the vvorde of GOD, vvhereby our soules are nourished, threatened by the Prophet;
but a famine of the bred of life, even of the word of GOD, whereby our Souls Are nourished, threatened by the Prophet;
cc-acp dt n1 pp-f dt n1 pp-f n1, av pp-f dt n1 pp-f np1, c-crq po12 n2 vbr vvn, vvn p-acp dt n1;
(33) sermon (DIV2)
1015
Page 221
7376
vvhen vvee shall v•ander from sea to sea: from North to East seeking the vvorde of God and shall not finde it:
when we shall v•ander from sea to sea: from North to East seeking the word of God and shall not find it:
c-crq pns12 vmb vvi p-acp n1 p-acp n1: p-acp n1 p-acp n1 vvg dt n1 pp-f np1 cc vmb xx vvi pn31:
(33) sermon (DIV2)
1015
Page 221
7377
and that for our vvickednesse, fruitelesnesse and vnvvorthinesse, he vvill take avvay the kingdome of God from vs,
and that for our wickedness, fruitelesnesse and unworthiness, he will take away the Kingdom of God from us,
cc cst p-acp po12 n1, n1 cc n1, pns31 vmb vvi av dt n1 pp-f np1 p-acp pno12,
(33) sermon (DIV2)
1015
Page 221
7378
and giue it to a nation that vvill bring foorth fruite thereof:
and give it to a Nation that will bring forth fruit thereof:
cc vvb pn31 p-acp dt n1 cst vmb vvi av n1 av:
(33) sermon (DIV2)
1015
Page 222
7379
shall not the remembrance of this, turne our laughter into mourning, and our ioy into heauines?
shall not the remembrance of this, turn our laughter into mourning, and our joy into heaviness?
vmb xx dt n1 pp-f d, vvb po12 n1 p-acp n1, cc po12 n1 p-acp n1?
(33) sermon (DIV2)
1015
Page 222
7380
5 If finallie, we call to minde the seueritie of Gods iudgementes against like sinners:
5 If finally, we call to mind the severity of God's Judgments against like Sinners:
crd cs av-j, pns12 vvb pc-acp vvi dt n1 pp-f npg1 n2 p-acp j n2:
(33) sermon (DIV2)
1016
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7381
and his indignation powred out vpon such people, as our consciences doe witnesse we are, a great number of vs:
and his Indignation poured out upon such people, as our Consciences do witness we Are, a great number of us:
cc po31 n1 vvd av p-acp d n1, c-acp po12 n2 vdb vvi pns12 vbr, dt j n1 pp-f pno12:
(33) sermon (DIV2)
1016
Page 222
7382
shall not this turne our laughter into mourning, and our ioy into heauines? Wherefore, I call heauen and earth to recorde this day, euen against our selues:
shall not this turn our laughter into mourning, and our joy into heaviness? Wherefore, I call heaven and earth to record this day, even against our selves:
vmb xx d vvi po12 n1 p-acp n1, cc po12 n1 p-acp n1? c-crq, pns11 vvb n1 cc n1 p-acp n1 d n1, av p-acp po12 n2:
(33) sermon (DIV2)
1016
Page 222
7383
that if god in his iustice hath not spared the olde world, the hope of posteritie,
that if god in his Justice hath not spared the old world, the hope of posterity,
cst cs n1 p-acp po31 n1 vhz xx vvn dt j n1, dt n1 pp-f n1,
(33) sermon (DIV2)
1017
Page 222
7384
but for their fornicatiōs gaue them ouer to the rage of the swelling waters, to be drowned:
but for their fornications gave them over to the rage of the swelling waters, to be drowned:
cc-acp p-acp po32 n2 vvd pno32 a-acp p-acp dt n1 pp-f dt j-vvg n2, pc-acp vbi vvn:
(33) sermon (DIV2)
1017
Page 222
7385
if hee spared not the famous Cities of Sodom and Gomorrha, the very Paradise of all worldly pleasure:
if he spared not the famous Cities of Sodom and Gomorrha, the very Paradise of all worldly pleasure:
cs pns31 vvd xx dt j n2 pp-f np1 cc np1, dt j n1 pp-f d j n1:
(33) sermon (DIV2)
1017
Page 222
7386
but for their intollerable pride, riotousnes, and vncleannes of life, stroke thē from heauen with fire and brimstone, that they pearished:
but for their intolerable pride, riotousness, and uncleanness of life, stroke them from heaven with fire and brimstone, that they pearished:
cc-acp p-acp po32 j n1, n1, cc n1 pp-f n1, vvd pno32 p-acp n1 p-acp n1 cc n1, cst pns32 vvn:
(33) sermon (DIV2)
1017
Page 222
7387
if hee spared not not the kingdome of Israel and Iudah, his owne people, but gaue them ouer (as captiues) into the hands of the Assytians, and Babylonians, for their iniquitie:
if he spared not not the Kingdom of Israel and Iudah, his own people, but gave them over (as captives) into the hands of the Assytians, and Babylonians, for their iniquity:
cs pns31 vvd xx xx dt n1 pp-f np1 cc np1, po31 d n1, cc-acp vvd pno32 a-acp (p-acp n2-jn) p-acp dt n2 pp-f dt njp2, cc njp2, p-acp po32 n1:
(33) sermon (DIV2)
1017
Page 222
7388
if he spared not Hierusalem, the citie of the Lord, wherein his holie Temple was erected,
if he spared not Jerusalem, the City of the Lord, wherein his holy Temple was erected,
cs pns31 vvd xx np1, dt n1 pp-f dt n1, c-crq po31 j n1 vbds vvn,
(33) sermon (DIV2)
1017
Page 222
7389
but for their vnworthines and ingratitude, gaue it ouer into the hands of the Romane Captaines, to be destroied in cruell manner,
but for their unworthiness and ingratitude, gave it over into the hands of the Roman Captains, to be destroyed in cruel manner,
cc-acp p-acp po32 n1 cc n1, vvd pn31 a-acp p-acp dt n2 pp-f dt jp n2, pc-acp vbi vvn p-acp j n1,
(33) sermon (DIV2)
1017
Page 222
7390
as the stories report vnto vs:
as the stories report unto us:
c-acp dt n2 vvb p-acp pno12:
(33) sermon (DIV2)
1017
Page 222
7391
if he spared not the noble Corinth, the worthie Philippi, the famous Ephesus, the renowmed Constantinople,
if he spared not the noble Corinth, the worthy Philippi, the famous Ephesus, the renowned Constantinople,
cs pns31 vvd xx dt j np1, dt j np1, dt j np1, dt j-vvn np1,
(33) sermon (DIV2)
1017
Page 222
7392
but for their fruitlesnes vnder the Gospell, their securitie, and confidence in vaine things, gaue them ouer to Turkish slauerie:
but for their fruitlesnes under the Gospel, their security, and confidence in vain things, gave them over to Turkish slavery:
cc-acp p-acp po32 n1 p-acp dt n1, po32 n1, cc n1 p-acp j n2, vvd pno32 a-acp p-acp jp n1:
(33) sermon (DIV2)
1017
Page 222
7393
if hee hath not spared Fraunce, Flanders, and other our neer neighbours round about vs, but daily punisheth their sins, either with forrain power, or ciuil sword;
if he hath not spared France, Flanders, and other our near neighbours round about us, but daily Punisheth their Sins, either with foreign power, or civil sword;
cs pns31 vhz xx vvn np1, np1, cc j-jn po12 av-j n2 av-j p-acp pno12, cc-acp av-j vvz po32 n2, av-d p-acp j n1, cc j n1;
(33) sermon (DIV2)
1017
Page 222
7394
either with dāger of dreadful pestilence, or distres of miserable famin, or some such like way or mean of punishment:
either with danger of dreadful pestilence, or distres of miserable famine, or Some such like Way or mean of punishment:
d p-acp n1 pp-f j n1, cc n1 pp-f j n1, cc d d j n1 cc n1 pp-f n1:
(33) sermon (DIV2)
1017
Page 222
7395
Shall we in Englande (whose knowledge rightly considered aboue other people) not inferior to these forenamed in iniquitie, looke,
Shall we in England (whose knowledge rightly considered above other people) not inferior to these forenamed in iniquity, look,
vmb pns12 p-acp np1 (rg-crq n1 av-jn vvn p-acp j-jn n1) xx j-jn p-acp d j-vvn p-acp n1, vvb,
(33) sermon (DIV2)
1017
Page 222
7396
or hope to scape vnpunished? What, is his power abated, is not his arme stretched out stil, is not he in like manner righteous,
or hope to escape unpunished? What, is his power abated, is not his arm stretched out still, is not he in like manner righteous,
cc vvb pc-acp vvi j? q-crq, vbz po31 n1 vvn, vbz xx po31 n1 vvd av av, vbz xx pns31 p-acp j n1 j,
(33) sermon (DIV2)
1017
Page 222
7397
as hee hath beene in former times? shall wee remember these things, and shall not our eyes gush out with teares? shall not our laughter be suddenly turned into mourning,
as he hath been in former times? shall we Remember these things, and shall not our eyes gush out with tears? shall not our laughter be suddenly turned into mourning,
c-acp pns31 vhz vbn p-acp j n2? vmb pns12 vvi d n2, cc vmb xx po12 n2 vvi av p-acp n2? vmb xx po12 n1 vbi av-j vvn p-acp n1,
(33) sermon (DIV2)
1017
Page 222
7398
and our ioy into heauines? When these calamities shal come vpon vs, when our deserued punishments shall ouertake vs;
and our joy into heaviness? When these calamities shall come upon us, when our deserved punishments shall overtake us;
cc po12 n1 p-acp n1? c-crq d n2 vmb vvi p-acp pno12, c-crq po12 j-vvn n2 vmb vvi pno12;
(33) sermon (DIV2)
1017
Page 222
7399
then shall wee (will we, nill we) abide the performance of that woefull threatning of God, by his Prophet;
then shall we (will we, nill we) abide the performance of that woeful threatening of God, by his Prophet;
av vmb pns12 (vmb pns12, vmb pns12) vvb dt n1 pp-f cst j n-vvg pp-f np1, p-acp po31 n1;
(33) sermon (DIV2)
1018
Page 222
7400
I wil turne your feastes into mourning, and your songs into lamentation: I will bring sackcloath vpon all loynes, and baldnes vpon euery head:
I will turn your feasts into mourning, and your songs into lamentation: I will bring Sackcloth upon all loins, and baldness upon every head:
pns11 vmb vvi po22 n2 p-acp n1, cc po22 n2 p-acp n1: pns11 vmb vvb n1 p-acp d n2, cc n1 p-acp d n1:
(33) sermon (DIV2)
1018
Page 222
7401
and I will make it as the mourning of an onely sonne: and the ende thereof as a bitter day;
and I will make it as the mourning of an only son: and the end thereof as a bitter day;
cc pns11 vmb vvi pn31 p-acp dt n1 pp-f dt j n1: cc dt n1 av p-acp dt j n1;
(33) sermon (DIV2)
1018
Page 222
7402
and this day of punishment, how neere it is, who knoweth? Nearer (no doubt) then we doe thinke or suspect.
and this day of punishment, how near it is, who Knoweth? Nearer (no doubt) then we do think or suspect.
cc d n1 pp-f n1, c-crq av-j pn31 vbz, r-crq vvz? av-jc (dx n1) cs pns12 vdb vvi cc vvi.
(33) sermon (DIV2)
1018
Page 222
7403
The terror and calamitie whereof that we may shunne and auoide, let vs afflicte our selues before God, through true repentance:
The terror and calamity whereof that we may shun and avoid, let us afflict our selves before God, through true Repentance:
dt n1 cc n1 c-crq cst pns12 vmb vvi cc vvi, vvb pno12 vvi po12 n2 p-acp np1, p-acp j n1:
(33) sermon (DIV2)
1018
Page 222
7404
let vs sorrowe and weepe for our sinnes:
let us sorrow and weep for our Sins:
vvb pno12 n1 cc vvi p-acp po12 n2:
(33) sermon (DIV2)
1018
Page 222
7405
let our laughter be turned into wofull mourning, and our ioy into heauines, for the iniquities which we haue committed:
let our laughter be turned into woeful mourning, and our joy into heaviness, for the iniquities which we have committed:
vvb po12 n1 vbi vvn p-acp j n1, cc po12 n1 p-acp n1, p-acp dt n2 r-crq pns12 vhb vvn:
(33) sermon (DIV2)
1018
Page 222
7406
that God may be mercifull to our vnrighteousnes, that he may be fauorable vnto vs his people, that he may turn his wrathfull indignation from vs,
that God may be merciful to our unrighteousness, that he may be favourable unto us his people, that he may turn his wrathful Indignation from us,
cst np1 vmb vbi j p-acp po12 n1, cst pns31 vmb vbi j p-acp pno12 po31 n1, cst pns31 vmb vvi po31 j n1 p-acp pno12,
(33) sermon (DIV2)
1018
Page 222
7407
& be gratious to his inheritance for euer.
& be gracious to his inheritance for ever.
cc vbi j p-acp po31 n1 c-acp av.
(33) sermon (DIV2)
1018
Page 222
7408
But as for vs, what man, what woman of many thousands, followe this aduise and councell of the Apostle? who soroweth, who lamenteth, who weepeth, who turneth his laughter into mourning,
But as for us, what man, what woman of many thousands, follow this advise and council of the Apostle? who sorroweth, who lamenteth, who weeps, who turns his laughter into mourning,
p-acp c-acp p-acp pno12, q-crq n1, r-crq n1 pp-f d crd, vvb d n1 cc n1 pp-f dt n1? q-crq vvz, r-crq vvz, r-crq vvz, r-crq vvz po31 n1 p-acp n1,
(33) sermon (DIV2)
1019
Page 222
7409
or his ioy into heauinesse for his sinnes? Yea, euery man, euery woman amongst vs, flatter them selues in their owne sinnes,
or his joy into heaviness for his Sins? Yea, every man, every woman among us, flatter them selves in their own Sins,
cc po31 n1 p-acp n1 p-acp po31 n2? uh, d n1, d n1 p-acp pno12, vvb pno32 n2 p-acp po32 d n2,
(33) sermon (DIV2)
1019
Page 222
7410
and there withall are lulled a sleepe in the cradle of securitie. The Vsurer continueth in his deuouring;
and there withal Are lulled a sleep in the cradle of security. The Usurer Continueth in his devouring;
cc a-acp av vbr vvn dt n1 p-acp dt n1 pp-f n1. dt n1 vvz p-acp po31 vvg;
(33) sermon (DIV2)
1019
Page 222
7411
the adulterer, and adulteresse in their vncleannes; the proud person in his brauerie; the glutton in his riotousnes;
the adulterer, and adulteress in their uncleanness; the proud person in his bravery; the glutton in his riotousness;
dt n1, cc n1 p-acp po32 n1; dt j n1 p-acp po31 n1; dt n1 p-acp po31 n1;
(33) sermon (DIV2)
1019
Page 222
7412
the extortioner in his cruell dealing; the couetous man in his miserablenesse; the enuyous in his malice; the lier in his falshoode;
the extortioner in his cruel dealing; the covetous man in his miserableness; the envious in his malice; the liar in his falsehood;
dt n1 p-acp po31 j n-vvg; dt j n1 p-acp po31 n1; dt j p-acp po31 n1; dt n1 p-acp po31 n1;
(33) sermon (DIV2)
1019
Page 222
7413
the blasphemer in his vaine swearing: the slaunderer in his backbiting: Euery one runneth on the race of his owne desire:
the blasphemer in his vain swearing: the slanderer in his backbiting: Every one Runneth on the raze of his own desire:
dt n1 p-acp po31 j n-vvg: dt n1 p-acp po31 n1: d pi vvz p-acp dt n1 pp-f po31 d n1:
(33) sermon (DIV2)
1019
Page 222
7414
and though our punishment followe vs at the heeles, yet put we off the euil day from vs, with the blockish Israelites,
and though our punishment follow us At the heals, yet put we off the evil day from us, with the blockish Israelites,
cc cs po12 n1 vvb pno12 p-acp dt n2, av vvb pns12 a-acp dt j-jn n1 p-acp pno12, p-acp dt j np1,
(33) sermon (DIV2)
1019
Page 223
7415
and approach and drawe neer to the seate of iniquitie. The wicked face it out with all shamelesnesse:
and approach and draw near to the seat of iniquity. The wicked face it out with all shamelessness:
cc vvi cc vvi av-j p-acp dt n1 pp-f n1. dt j n1 pn31 av p-acp d n1:
(33) sermon (DIV2)
1019
Page 223
7416
the common strumpette taketh vpon her as if she were right honest: the secrete and priuie harlotte, minceth it, and pranketh it in al pride and vanitie:
the Common strumpet Takes upon her as if she were right honest: the secret and privy harlot, minceth it, and pranketh it in all pride and vanity:
dt j n1 vvz p-acp pno31 c-acp cs pns31 vbdr av-jn j: dt j-jn cc j n1, vvz pn31, cc vvz pn31 p-acp d n1 cc n1:
(33) sermon (DIV2)
1020
Page 223
7417
the adulterer beareth vp head, as if he were right honest:
the adulterer bears up head, as if he were right honest:
dt n1 vvz a-acp n1, c-acp cs pns31 vbdr av-jn j:
(33) sermon (DIV2)
1020
Page 223
7418
the couetous persons, vsurers, oppressours, extortioners, deceauers, lyers, and the rest of that rabble, marche on bare-faced, without all remorse,
the covetous Persons, usurers, Oppressors's, extortioners, deceivers, liars, and the rest of that rabble, march on barefaced, without all remorse,
dt j n2, n2, ng2, n2, n2, n2, cc dt n1 pp-f d n1, vvb p-acp j, p-acp d n1,
(33) sermon (DIV2)
1020
Page 223
7419
and spende their daies in prodigalitie, and care not. Wherefore, if there be any consolation in Christ Iesus;
and spend their days in prodigality, and care not. Wherefore, if there be any consolation in christ Iesus;
cc vvi po32 n2 p-acp n1, cc vvb xx. c-crq, cs pc-acp vbb d n1 p-acp np1 np1;
(33) sermon (DIV2)
1020
Page 223
7420
if there be any feare, or dread of endles death, or loue to long, and euerlasting life;
if there be any Fear, or dread of endless death, or love to long, and everlasting life;
cs pc-acp vbb d n1, cc n1 pp-f j n1, cc vvi p-acp j, cc j n1;
(33) sermon (DIV2)
1021
Page 223
7421
if we haue any care of saluation, or any feare of vtter condemnation;
if we have any care of salvation, or any Fear of utter condemnation;
cs pns12 vhb d n1 pp-f n1, cc d n1 pp-f j n1;
(33) sermon (DIV2)
1021
Page 223
7422
if we haue any desire to the continuance of the Gospell amongst vs, or any zeale to Gods eternall glorie;
if we have any desire to the Continuance of the Gospel among us, or any zeal to God's Eternal glory;
cs pns12 vhb d n1 p-acp dt n1 pp-f dt n1 p-acp pno12, cc d n1 p-acp npg1 j n1;
(33) sermon (DIV2)
1021
Page 223
7423
if wee delight in sweete and pleasant peace, or take pleasure in the prosperitie of our Countrey:
if we delight in sweet and pleasant peace, or take pleasure in the Prosperity of our Country:
cs pns12 vvb p-acp j cc j n1, cc vvb n1 p-acp dt n1 pp-f po12 n1:
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then let vs in the feare of GOD, sorowe and weepe before our destruction come vpon vs:
then let us in the Fear of GOD, sorrow and weep before our destruction come upon us:
av vvb pno12 p-acp dt n1 pp-f np1, n1 cc vvi p-acp po12 n1 vvn p-acp pno12:
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let vs turne our wanton mirth into mourning, and our ioye into heauines: that by our true and heartie repentance, and vnfeyned mortification before God:
let us turn our wanton mirth into mourning, and our joy into heaviness: that by our true and hearty Repentance, and unfeigned mortification before God:
vvb pno12 vvi po12 j-jn n1 p-acp n1, cc po12 n1 p-acp n1: cst p-acp po12 j cc j n1, cc j n1 p-acp np1:
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wee may turne away the indignation and wrath, which wee haue most iustely from him deserued.
we may turn away the Indignation and wrath, which we have most justly from him deserved.
pns12 vmb vvi av dt n1 cc n1, r-crq pns12 vhb av-ds av-j p-acp pno31 vvd.
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2 As our humbling our selues before God, standeth in thus afflicting of our selues by repentance:
2 As our humbling our selves before God, Stands in thus afflicting of our selves by Repentance:
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so also doeth it in our casting downe of our selues before God: wherein there are two things to be noted.
so also doth it in our casting down of our selves before God: wherein there Are two things to be noted.
av av vdz pn31 p-acp po12 vvg a-acp pp-f po12 n2 p-acp np1: c-crq pc-acp vbr crd n2 pc-acp vbi vvn.
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1 The precept. 2 The reason. Touching the thing, thus saith Saint Iames, Caste downe your selues before the Lorde.
1 The precept. 2 The reason. Touching the thing, thus Says Saint James, Cast down your selves before the Lord.
vvd dt n1. crd dt n1. vvg dt n1, av vvz n1 np1, vvb a-acp po22 n2 p-acp dt n1.
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Like vnto which councell is that of Saint Peter; Humble and prostrate your selues vnder the mighty hand of God, that he may exalt this casting downe of our selues, whereby wee acknowledge our owne vnworthines,
Like unto which council is that of Saint Peter; Humble and prostrate your selves under the mighty hand of God, that he may exalt this casting down of our selves, whereby we acknowledge our own unworthiness,
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(33) sermon (DIV2)
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and testifie and beare witnes of our sinnes before his diuine maiestie, confesse from our hearts, that we haue deserued al plagues, al miseries, all calamities, all punishments:
and testify and bear witness of our Sins before his divine majesty, confess from our hearts, that we have deserved all plagues, all misery's, all calamities, all punishments:
cc vvi cc vvi n1 pp-f po12 n2 p-acp po31 j-jn n1, vvb p-acp po12 n2, cst pns12 vhb vvn d n2, d n2, d n2, d n2:
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and thereby craue pardon and forgeueues, that we may escape that, whereof our consciences are afraid:
and thereby crave pardon and forgeueues, that we may escape that, whereof our Consciences Are afraid:
cc av vvb n1 cc n2, cst pns12 vmb vvi d, c-crq po12 n2 vbr j:
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is, and hath been, a signe of our humbling of our selues, & of true repentance in the saints of God.
is, and hath been, a Signen of our humbling of our selves, & of true Repentance in the Saints of God.
vbz, cc vhz vbn, dt n1 pp-f po12 vvg pp-f po12 n2, cc pp-f j n1 p-acp dt n2 pp-f np1.
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When holy Dauid saw the wrath of God kindled against him for his adulterie; and his sore indignation beginning to burne in the punishment of the child; then besought he the Lord:
When holy David saw the wrath of God kindled against him for his adultery; and his soar Indignation beginning to burn in the punishment of the child; then besought he the Lord:
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then went he in, and fasted, and lay all night vpon the earth, and so cast downe himselfe before God.
then went he in, and fasted, and lay all night upon the earth, and so cast down himself before God.
av vvd pns31 p-acp, cc vvd, cc vvd d n1 p-acp dt n1, cc av vvd a-acp px31 p-acp np1.
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In like manner, when Absolon had slaine Ammon his brother, Dauid the king feeling the wrath of God vpon his house (as was threatned by Nathan) rent his garments, & lay on the groūd, in most humble and lamentable maner, casting down, and prostrating himselfe before God.
In like manner, when Absalom had slain Ammon his brother, David the King feeling the wrath of God upon his house (as was threatened by Nathan) rend his garments, & lay on the ground, in most humble and lamentable manner, casting down, and prostrating himself before God.
p-acp j n1, c-crq np1 vhd vvn np1 po31 n1, np1 dt n1 vvg dt n1 pp-f np1 p-acp po31 n1 (c-acp vbds vvn p-acp np1) vvb po31 n2, cc vvd p-acp dt n1, p-acp ds j cc j n1, vvg a-acp, cc vvg px31 p-acp np1.
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Therunto Saint Iames in this place exhorteth, and willeth vs to humble our selues, by casting downe,
Thereunto Saint James in this place exhorteth, and wills us to humble our selves, by casting down,
av n1 np1 p-acp d n1 vvz, cc vvz pno12 pc-acp vvi po12 n2, p-acp vvg a-acp,
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& prostrating our selues before the Lord.
& prostrating our selves before the Lord.
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Thus must we abate our proud spirites, cast down our loftie and lordly lookes, couer our faces for the shame of our sinnes against God committed.
Thus must we abate our proud spirits, cast down our lofty and lordly looks, cover our faces for the shame of our Sins against God committed.
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Whereunto the Apostle respecteth in this exhortation: Cast downe you selues before God:
Whereunto the Apostle respecteth in this exhortation: Cast down you selves before God:
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thus to do, how holy a sacrifice, how acceptable an offering, how pleasant a duetie is it to the Lord?
thus to do, how holy a sacrifice, how acceptable an offering, how pleasant a duty is it to the Lord?
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To the perfourmance wherof the rather to moue vs, the Apostle setteth downe a reason full of comfort;
To the performance whereof the rather to move us, the Apostle sets down a reason full of Comfort;
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Caste downe your selues (saith the Apostle) before God, and he will lift you vp.
Cast down your selves (Says the Apostle) before God, and he will lift you up.
vvb a-acp po22 n2 (vvz dt n1) p-acp np1, cc pns31 vmb vvi pn22 a-acp.
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The same reason Saint Peter vseth;
The same reason Saint Peter uses;
dt d n1 n1 np1 vvz;
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Humble your selues therefore vnder the mightie hand of god, that he may exalt you in due time.
Humble your selves Therefore under the mighty hand of god, that he may exalt you in due time.
vvb po22 n2 av p-acp dt j n1 pp-f n1, cst pns31 vmb vvi pn22 p-acp j-jn n1.
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That men therefore should not thinke their labour lost, when they prostrate and cast downe themselues in true humilitie before God,
That men Therefore should not think their labour lost, when they prostrate and cast down themselves in true humility before God,
d n2 av vmd xx vvi po32 n1 vvn, c-crq pns32 vvb cc vvi a-acp px32 p-acp j n1 p-acp np1,
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neither their humilitie to be destitute of reward: the Apostle reasoneth from the effect; Cast down your selues, & God will lift you vp.
neither their humility to be destitute of reward: the Apostle reasoneth from the Effect; Cast down your selves, & God will lift you up.
av-dx po32 n1 pc-acp vbi j pp-f n1: dt n1 vvz p-acp dt n1; vvb a-acp po22 n2, cc np1 vmb vvi pn22 a-acp.
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The proud then shall not alwaies be aloft, neither shall the humble alwaies be cast downe:
The proud then shall not always be aloft, neither shall the humble always be cast down:
dt j av vmb xx av vbi av, dx vmb dt j av vbi vvn a-acp:
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but the daies will come, when both the proude, which exalt themselues, shalbe brought lowe: and the humble, which cast downe themselues, shalbe exalted.
but the days will come, when both the proud, which exalt themselves, shall brought low: and the humble, which cast down themselves, shall exalted.
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The Lord exalteth those, which in true humilitie of their hearts, cast down themselues before him.
The Lord Exalteth those, which in true humility of their hearts, cast down themselves before him.
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This preached God by Ezechiel, where promising to pull down the proud enemies of the Church, which exalted themselues against it:
This preached God by Ezechiel, where promising to pull down the proud enemies of the Church, which exalted themselves against it:
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and to exalt and lift vp the Church which was lowe, cast down, and contemned;
and to exalt and lift up the Church which was low, cast down, and contemned;
cc pc-acp vvi cc vvi a-acp dt n1 r-crq vbds j, vvd a-acp, cc vvd;
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both in the sight of the world (by maliciousnes of the wicked) and in the sight of their owne eyes, (through humilite) saith;
both in the sighed of the world (by maliciousness of the wicked) and in the sighed of their own eyes, (through humility) Says;
d p-acp dt n1 pp-f dt n1 (p-acp n1 pp-f dt j) cc p-acp dt n1 pp-f po32 d n2, (p-acp n1) vvz;
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All the trees of the field shall know (that is, all the world shall know) that I haue brought downe the high trees, and exalted the low tree:
All the trees of the field shall know (that is, all the world shall know) that I have brought down the high trees, and exalted the low tree:
d dt n2 pp-f dt n1 vmb vvi (cst vbz, d dt n1 vmb vvi) cst pns11 vhb vvn a-acp dt j n2, cc vvn dt j n1:
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that I haue dried vp the greene tree, and made the drie tree to flourish: God exalteth those that are caste downe, and humbled. Herunto holy Iob subscribeth;
that I have dried up the green tree, and made the dry tree to flourish: God Exalteth those that Are cast down, and humbled. Hereunto holy Job subscribeth;
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God setteth vp on hie them that be lowe, that the sorowful• may be exalted to saluation.
God sets up on high them that be low, that the sorowful• may be exalted to salvation.
np1 vvz a-acp p-acp j pno32 d vbb j, cst dt n1 vmb vbi vvn p-acp n1.
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In another place, intreating of the deliuerance of the Saints, which humble themselues vnder the mightie hand of God,
In Another place, entreating of the deliverance of the Saints, which humble themselves under the mighty hand of God,
p-acp j-jn n1, vvg pp-f dt n1 pp-f dt n2, r-crq j px32 p-acp dt j n1 pp-f np1,
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and cast downe themselues before his his throne of glorie, when the proud and wicked shall be destroyed round about them, he faith;
and cast down themselves before his his throne of glory, when the proud and wicked shall be destroyed round about them, he faith;
cc vvd a-acp px32 p-acp po31 po31 n1 pp-f n1, c-crq dt j cc j vmb vbi vvn av-j p-acp pno32, pns31 n1;
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When others are cast downe, then shalt thou say; I am lift vp: for God will saue the humble person.
When Others Are cast down, then shalt thou say; I am lift up: for God will save the humble person.
c-crq n2-jn vbr vvn a-acp, av vm2 pns21 vvi; pns11 vbm vvn a-acp: c-acp np1 vmb vvi dt j n1.
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And Salomon to like purpose auoucheth;
And Solomon to like purpose avoucheth;
cc np1 p-acp j n1 vvz;
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that the pride of a man should bring him lowe, but the humble in spirite should enioy glorie.
that the pride of a man should bring him low, but the humble in Spirit should enjoy glory.
cst dt n1 pp-f dt n1 vmd vvi pno31 av-j, cc-acp dt j p-acp n1 vmd vvi n1.
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The sonne of Sirach witnesseth to like effect, that God casteth downe the thrones of the proud Princes,
The son of Sirach Witnesseth to like Effect, that God Cast down the thrones of the proud Princes,
dt n1 pp-f np1 vvz p-acp j n1, cst np1 vvz a-acp dt n2 pp-f dt j n2,
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and setteth vp the meeke in their places.
and sets up the meek in their places.
cc vvz a-acp dt j p-acp po32 n2.
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Which thing our blessed Sauiour preached to the people, whom when (as ghestes) they shoulde be bidden to any feast, hee exhorteth that they should not take the highest, but the lowestroomes:
Which thing our blessed Saviour preached to the people, whom when (as guests) they should be bidden to any feast, he exhorteth that they should not take the highest, but the lowestroomes:
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because such as humbled themselues, shoulde be exalted.
Because such as humbled themselves, should be exalted.
c-acp d c-acp vvd px32, vmd vbi vvn.
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In the parable of the Pharisie and Publicane, wherof the one lifted vp himselfe in pride,
In the parable of the Pharisee and Publican, whereof the one lifted up himself in pride,
p-acp dt n1 pp-f dt n1 cc n1, c-crq dt crd vvd a-acp px31 p-acp n1,
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and therefore was contemned of God: the other cast downe himselfe, & was exalted: hee concludeth, and knitteth vp the matter with this heauenly, diuine, and most godly sentence;
and Therefore was contemned of God: the other cast down himself, & was exalted: he Concludeth, and knits up the matter with this heavenly, divine, and most godly sentence;
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Hee that exalteth himselfe, shall bee brought lowe: and hee that humbleth himselfe shall be exalted.
He that Exalteth himself, shall be brought low: and he that Humbleth himself shall be exalted.
pns31 cst vvz px31, vmb vbi vvn av-j: cc pns31 cst vvz px31 vmb vbi vvn.
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Finally disswading his Apostles from vaine desire of honour, exhorteth them to serue one another in humilitie and true loue:
Finally dissuading his Apostles from vain desire of honour, exhorteth them to serve one Another in humility and true love:
av-j vvg po31 n2 p-acp j n1 pp-f n1, vvz pno32 pc-acp vvi pi j-jn p-acp n1 cc j n1:
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because they who exalt themselues are brought lowe of God: and they which humble themselues, are by him exalted.
Because they who exalt themselves Are brought low of God: and they which humble themselves, Are by him exalted.
c-acp pns32 r-crq vvb px32 vbr vvn j pp-f np1: cc pns32 r-crq vvb px32, vbr p-acp pno31 vvn.
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Seeing then our casting downe before God, is rewarded with exaltation and lifting vp by him:
Seeing then our casting down before God, is rewarded with exaltation and lifting up by him:
vvg av po12 n-vvg a-acp p-acp np1, vbz vvn p-acp n1 cc vvg a-acp p-acp pno31:
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we thereby ought to be moued, to cast downe our selues before him. Falling abasement, as the Grecians say, is the companion of pride:
we thereby ought to be moved, to cast down our selves before him. Falling abasement, as the Greeks say, is the Companion of pride:
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and the loftie minde goeth before destruction, saith Salomon: so the casting downe of ourselues goeth before our exaltation and glorie.
and the lofty mind Goes before destruction, Says Solomon: so the casting down of ourselves Goes before our exaltation and glory.
cc dt j n1 vvz p-acp n1, vvz np1: av dt vvg a-acp pp-f px12 vvz p-acp po12 n1 cc n1.
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Salomon therefore a little before saith to this purpose: the feare of the Lord is the instruction of vvisedome, and before honour goeth humilitie.Solomon Therefore a little before Says to this purpose: the Fear of the Lord is the instruction of Wisdom, and before honour Goes humility.
np1 av dt j c-acp vvz p-acp d n1: dt n1 pp-f dt n1 vbz dt n1 pp-f n1, cc p-acp n1 vvz n1.
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So then the high vvay, and right path to be exalted of God, is to humble and cast dovvne our selues before him:
So then the high Way, and right path to be exalted of God, is to humble and cast down our selves before him:
av av dt j n1, cc j-jn n1 pc-acp vbi vvn pp-f np1, vbz pc-acp vvi cc vvi a-acp po12 n2 p-acp pno31:
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vvherefore if our casting dovvne and abasing our selues before God, vvorke our glory, and our lifting vp by him;
Wherefore if our casting down and abasing our selves before God, work our glory, and our lifting up by him;
q-crq cs po12 vvg a-acp cc vvg po12 n2 p-acp np1, vvb po12 n1, cc po12 n-vvg a-acp p-acp pno31;
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it is reason sufficient thereunto to moue vs, cast dovvne your selues before God and he vvill lift you vp.
it is reason sufficient thereunto to move us, cast down your selves before God and he will lift you up.
pn31 vbz n1 j av pc-acp vvi pno12, vvd a-acp po22 n2 p-acp np1 cc pns31 vmb vvi pn22 a-acp.
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Novv God exalteth and lifteth vp such as cast dovvne themselues before his diuine maiestie, diuerse vvaies 1. When he ministreth invvard comfort of his holy spirite in all the difficulties and daungers of this present vvorld.
Now God Exalteth and lifts up such as cast down themselves before his divine majesty, diverse ways 1. When he Ministereth inward Comfort of his holy Spirit in all the difficulties and dangers of this present world.
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in so much, as come life, come death, come sword, come famine, come plague, come persecution, come peril, come nakednes, come prosperitie, come aduersitie, come sicknes, come health, come wealth, come woe;
in so much, as come life, come death, come sword, come famine, come plague, come persecution, come peril, come nakedness, come Prosperity, come adversity, come sickness, come health, come wealth, come woe;
p-acp av av-d, c-acp vvn n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1, vvb n1;
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these are lifted vp in heart, with comfort from God:
these Are lifted up in heart, with Comfort from God:
d vbr vvn a-acp p-acp n1, p-acp n1 p-acp np1:
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So they which caste downe themselues, haue the Spirite of God in all distresse to comfort them,
So they which cast down themselves, have the Spirit of God in all distress to Comfort them,
av pns32 r-crq vvd a-acp px32, vhb dt n1 pp-f np1 p-acp d n1 pc-acp vvi pno32,
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and so are they exalted by God. 2 God also lifteth vp those, who cast downe themselues, and humble themselues before him:
and so Are they exalted by God. 2 God also lifts up those, who cast down themselves, and humble themselves before him:
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by sending thē deliuerance, and riddance from their troubles, wherewith they were afflicted;
by sending them deliverance, and riddance from their Troubles, wherewith they were afflicted;
p-acp vvg pno32 n1, cc n1 p-acp po32 n2, c-crq pns32 vbdr vvn;
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So Ioseph, submitting himselfe, and casting downe himselfe in all Christian duetifulnes to God, was therefore lifted vp by God and deliuered.
So Ioseph, submitting himself, and casting down himself in all Christian dutifulness to God, was Therefore lifted up by God and Delivered.
av np1, vvg px31, cc vvg p-acp px31 p-acp d njp n1 p-acp np1, vbds av vvn a-acp p-acp np1 cc vvn.
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God speaking by his Prophet of the deliuerance of the Church and Saints, which cast downe themselues in dutifull maner:
God speaking by his Prophet of the deliverance of the Church and Saints, which cast down themselves in dutiful manner:
np1 vvg p-acp po31 n1 pp-f dt n1 pp-f dt n1 cc n2, r-crq vvd a-acp px32 p-acp j n1:
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and were also low and contemned in the world, affirmeth that as he would bring downe the high tree, the proude:
and were also low and contemned in the world, Affirmeth that as he would bring down the high tree, the proud:
cc vbdr av j cc vvn p-acp dt n1, vvz cst a-acp pns31 vmd vvi a-acp dt j n1, dt j:
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so would he by deliuerance, exalt and lift vp his seruant the low tree, and the tree cast down in the world.
so would he by deliverance, exalt and lift up his servant the low tree, and the tree cast down in the world.
av vmd pns31 p-acp n1, vvi cc vvi a-acp po31 n1 dt j n1, cc dt n1 vvd a-acp p-acp dt n1.
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The Prophet Dauid entreating of the lifting vp of the Saints by deliuerance from their trouble, sayeth:
The Prophet David entreating of the lifting up of the Saints by deliverance from their trouble, Saith:
dt n1 np1 vvg pp-f dt vvg a-acp pp-f dt n2 p-acp n1 p-acp po32 n1, vvz:
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The Lord hath pleasure in his people: he will make the meeke glorious by deliuerance.
The Lord hath pleasure in his people: he will make the meek glorious by deliverance.
dt n1 vhz n1 p-acp po31 n1: pns31 vmb vvi dt j j p-acp n1.
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Thus lift he vp Jacob, who in the humilitie of his minde cast downe himselfe before God,
Thus lift he up Jacob, who in the humility of his mind cast down himself before God,
av vvd pns31 a-acp np1, r-crq p-acp dt n1 pp-f po31 n1 vvd a-acp px31 p-acp np1,
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when he kept him from the iniuries of Laban, and from the crueltie of Esau his brother.
when he kept him from the injuries of Laban, and from the cruelty of Esau his brother.
c-crq pns31 vvd pno31 p-acp dt n2 pp-f np1, cc p-acp dt n1 pp-f np1 po31 n1.
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Thus did God lift vp Dauid, whome he deliuered out of infinite troubles.
Thus did God lift up David, whom he Delivered out of infinite Troubles.
av vdd np1 vvi a-acp np1, r-crq pns31 vvd av pp-f j n2.
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Thus did God lift vp Hezechiah, when hee deliuered him from Sennacherib the king of Assiriah.
Thus did God lift up Hezekiah, when he Delivered him from Sennacherib the King of Assiriah.
av vdd np1 vvi a-acp np1, c-crq pns31 vvd pno31 p-acp np1 dt n1 pp-f np1.
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Thus lift he vp many of his deare Saints, when hee rid them from their miseries and afflictions, whereunto they were subiect.
Thus lift he up many of his deer Saints, when he rid them from their misery's and afflictions, whereunto they were Subject.
av vvd pns31 a-acp d pp-f po31 j-jn n2, c-crq pns31 vvd pno32 p-acp po32 n2 cc n2, c-crq pns32 vbdr j-jn.
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Thus he lifteth vs vp dayly: nowe deliuering vs from troubles at home, now from troubles abroade:
Thus he lifts us up daily: now delivering us from Troubles At home, now from Troubles abroad:
av pns31 vvz pno12 p-acp av-j: av vvg pno12 p-acp n2 p-acp n1-an, av p-acp n2 av:
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now from troubles by sea, and nowe by land: nowe by straungers, now by our domesticall and houshold people:
now from Troubles by sea, and now by land: now by Strangers, now by our domestical and household people:
av p-acp n2 p-acp n1, cc av p-acp n1: av p-acp n2, av p-acp po12 j cc n1 n1:
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nowe by professed enemies, nowe by counterfeit friends intended. Hereof haue we examples innumerable: hereof haue we experience, in other, & in our selues:
now by professed enemies, now by counterfeit Friends intended. Hereof have we Examples innumerable: hereof have we experience, in other, & in our selves:
av p-acp j-vvn n2, av p-acp j-jn n2 vvn. av vhb pns12 n2 j: av vhb pns12 n1, p-acp j-jn, cc p-acp po12 n2:
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thus God Almightie lifteth them vp by deliuerance from their troubles, who humble and cast downe themselues before him.
thus God Almighty lifts them up by deliverance from their Troubles, who humble and cast down themselves before him.
av np1 j-jn vvz pno32 a-acp p-acp n1 p-acp po32 n2, r-crq j cc vvi a-acp px32 p-acp pno31.
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Whereof neuer people nor nation hath had greater experience, and triall, then we of England nowe presently haue:
Whereof never people nor Nation hath had greater experience, and trial, then we of England now presently have:
c-crq av n1 ccx n1 vhz vhn jc n1, cc n1, cs pns12 pp-f np1 av av-j vhi:
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whome the Lorde hath deliuered by his owne hand from immenent daunger, and present perill of the proude Spaniards, who, with determinate purpose,
whom the Lord hath Delivered by his own hand from immenent danger, and present peril of the proud Spanish, who, with determinate purpose,
r-crq dt n1 vhz vvn p-acp po31 d n1 p-acp j n1, cc j n1 pp-f dt j np2, r-crq, p-acp j n1,
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and full resolution to haue inuaded our Countrie, and subdued our Nation, came with bloudie mindes, prepared tortures:
and full resolution to have invaded our Country, and subdued our nation, Come with bloody minds, prepared tortures:
cc j n1 pc-acp vhi vvn po12 n1, cc vvn po12 n1, vvd p-acp j n2, vvd n2:
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with a mightie nauie, with long preparation, with helpe of manieprinces: but the Lorde hath deliuered this humble and despised land:
with a mighty navy, with long preparation, with help of manieprinces: but the Lord hath Delivered this humble and despised land:
p-acp dt j n1, p-acp j n1, p-acp n1 pp-f n2: cc-acp dt n1 vhz vvn d j cc j-vvn n1:
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and hath lodged their shippes in the bottome of the sea: and sent their dead carkesses, partly into this land: partly into Scotland: partly into Ireland:
and hath lodged their ships in the bottom of the sea: and sent their dead carcases, partly into this land: partly into Scotland: partly into Ireland:
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partly into other Countreys, to proclaime what accesse their diuelish and desperate attempte hath had.
partly into other Countries', to proclaim what access their devilish and desperate attempt hath had.
av p-acp j-jn ng2, pc-acp vvi r-crq n1 po32 j cc j n1 vhz vhn.
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3 Neither thus onely, but God aduaunceth them vp to great honour, who in the humilitie of their heart humbled themselues before him.
3 Neither thus only, but God Advanceth them up to great honour, who in the humility of their heart humbled themselves before him.
crd d av av-j, cc-acp np1 vvz pno32 a-acp p-acp j n1, r-crq p-acp dt n1 pp-f po32 n1 vvn px32 p-acp pno31.
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When Dauid humbled himselfe before the Lorde, and counted himselfe vnworthie of that honour, to be the kinges sonne in lawe:
When David humbled himself before the Lord, and counted himself unworthy of that honour, to be the Kings son in law:
c-crq np1 vvn px31 p-acp dt n1, cc vvn px31 j pp-f d n1, pc-acp vbi dt ng1 n1 p-acp n1:
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the Lord not onely aduaunced him thereunto, but made him to reigne and rule in the steade of Saul the wicked king of Israel.
the Lord not only advanced him thereunto, but made him to Reign and Rule in the stead of Saul the wicked King of Israel.
dt n1 xx av-j vvn pno31 av, cc-acp vvd pno31 pc-acp vvi cc vvi p-acp dt n1 pp-f np1 dt j n1 pp-f np1.
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When Moses was appointed by God to doe a message to Pharaoh, he in humilitie refusing it, was therefore exalted to bee the prince and captaine of his people.
When Moses was appointed by God to do a message to Pharaoh, he in humility refusing it, was Therefore exalted to be the Prince and captain of his people.
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Daniel humble in minde, and cast downe before the Lord, was by him exalted to great glorie, daniel humble in mind, and cast down before the Lord, was by him exalted to great glory,
np1 j p-acp n1, cc vvd a-acp p-acp dt n1, vbds p-acp pno31 vvn p-acp j n1,
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euen to be the chiefe, and ouerseer of all the princes of the prouinces of Babylon.
even to be the chief, and overseer of all the Princes of the Provinces of Babylon.
av pc-acp vbi dt j-jn, cc n1 pp-f d dt n2 pp-f dt n2 pp-f np1.
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And thus we see it true, both that Dauid and also Anna the mother of Samuel song: And thus we see it true, both that David and also Anna the mother of Samuel song:
cc av pns12 vvb pn31 j, d cst np1 cc av np1 dt n1 pp-f np1 n1:
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that the Lord raiseth vp the poore and meeke out of the dung-hill, to set him among his princes,
that the Lord Raiseth up the poor and meek out of the dunghill, to Set him among his Princes,
cst dt n1 vvz a-acp dt j cc j av pp-f dt n1, pc-acp vvi pno31 p-acp po31 n2,
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and to inherite the seate of glorie.
and to inherit the seat of glory.
cc pc-acp vvi dt n1 pp-f n1.
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4 Finally, God lifteth vp those which prostrate and cast downe themselues before him, by exalting them in the ende, to the glorious kingdome of his sonne,
4 Finally, God lifts up those which prostrate and cast down themselves before him, by exalting them in the end, to the glorious Kingdom of his son,
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euen to the eternall kingdome of heauen. Which our Sauiour Christ promiseth to such as are truely humble:
even to the Eternal Kingdom of heaven. Which our Saviour christ promises to such as Are truly humble:
av p-acp dt j n1 pp-f n1. q-crq po12 n1 np1 vvz p-acp d c-acp vbr av-j j:
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Blessed saith he, are they which are humble in spirite, for theirs is the kingdome of heauen.
Blessed Says he, Are they which Are humble in Spirit, for theirs is the Kingdom of heaven.
j-vvn vvz pns31, vbr pns32 r-crq vbr j p-acp n1, c-acp png32 vbz dt n1 pp-f n1.
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To this kingdome they are in due time exalted, who prostrate and cast downe themselues before God.
To this Kingdom they Are in due time exalted, who prostrate and cast down themselves before God.
p-acp d n1 pns32 vbr p-acp j-jn n1 j-vvn, r-crq j cc vvi a-acp px32 p-acp np1.
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And as Christ humbling himselfe before God, was therefore highly exalted by him, farre aboue all principalities and powers:
And as christ humbling himself before God, was Therefore highly exalted by him, Far above all principalities and Powers:
cc p-acp np1 vvg px31 p-acp np1, vbds av av-j vvn p-acp pno31, av-j p-acp d n2 cc n2:
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and euerie name that is named, not in earth onely, but in heauen also:
and every name that is nam, not in earth only, but in heaven also:
cc d n1 cst vbz vvn, xx p-acp n1 av-j, cc-acp p-acp n1 av:
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euen so doth our most gracious God highly exalt and lift vp such, as in meekenesse of their hearts, in humilitie of their spirites, in lowlinesse of their mindes, cast downe themselues before him.
even so does our most gracious God highly exalt and lift up such, as in meekness of their hearts, in humility of their spirits, in lowliness of their minds, cast down themselves before him.
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These in fine he crowned with eternall glorie and immortalitie: these hee raiseth vp together, & maketh thē to reigne with Christ in heauenly places:
These in fine he crowned with Eternal glory and immortality: these he Raiseth up together, & makes them to Reign with christ in heavenly places:
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to these he promiseth his eternal kingdome of gorie, there to rule & reigne with the Saints for euer:
to these he promises his Eternal Kingdom of gory, there to Rule & Reign with the Saints for ever:
p-acp d pns31 vvz po31 j n1 pp-f j, a-acp pc-acp vvi cc vvi p-acp dt n2 p-acp av:
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according to the doctrine of the Apostle: cast downe your selues before God, and he will lift you vp.
according to the Doctrine of the Apostle: cast down your selves before God, and he will lift you up.
vvg p-acp dt n1 pp-f dt n1: vvb a-acp po22 n2 p-acp np1, cc pns31 vmb vvi pn22 a-acp.
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Now the Lord for his mercie giue vs this grace, that we may in all things humble our selues,
Now the Lord for his mercy give us this grace, that we may in all things humble our selves,
av dt n1 p-acp po31 n1 vvb pno12 d n1, cst pns12 vmb p-acp d n2 vvb po12 n2,
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and prostrate our selues before him, and be by him exalted.
and prostrate our selves before him, and be by him exalted.
cc vvb po12 n2 p-acp pno31, cc vbb p-acp pno31 vvn.
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And the God of peace, which brought againe from the dead our Lorde Iesus Christ, the greate shepheard of the sheepe, by the bloud of the euerlasting couenaunt, make vs perfect in all good workes, to doe his will:
And the God of peace, which brought again from the dead our Lord Iesus christ, the great shepherd of the sheep, by the blood of the everlasting Covenant, make us perfect in all good works, to do his will:
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working in vs that which is pleasant in his sight, through Iesus Christ, to whom bee praise for euer and euer. Amen.
working in us that which is pleasant in his sighed, through Iesus christ, to whom be praise for ever and ever. Amen.
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Iames Chap. 4. verses 11. 12. Sermon 21. verse 11. Speake not euill one of another, brethren:
James Chap. 4. Verses 11. 12. Sermon 21. verse 11. Speak not evil one of Another, brothers:
np1 np1 crd n2 crd crd n1 crd n1 crd vvb xx n-jn crd pp-f n-jn, n2:
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he that speaketh euill of his brother, or he that condemneth his brother, speaketh euill of the law, and condemneth the law:
he that speaks evil of his brother, or he that Condemneth his brother, speaks evil of the law, and Condemneth the law:
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and if thou condemnest the law, thou art not an obseruer of the law, but a Iudge. 12 There is one lawe giuer, which is able to saue, and to destroy:
and if thou Condemnest the law, thou art not an observer of the law, but a Judge. 12 There is one law giver, which is able to save, and to destroy:
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who art thou that iudgest another man?
who art thou that Judges Another man?
q-crq vb2r pns21 cst vv2 j-jn n1?
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THese wordes and the rest to the end, containe the fourth and laste parte of this Chapter: THese words and the rest to the end, contain the fourth and laste part of this Chapter:
d n2 cc dt n1 p-acp dt n1, vvi dt ord cc ord n1 pp-f d n1:
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which is touching the remoouing of two euils and mischiefes which grow of pride. Whereof the one is reproch and speaking euill of our brethren:
which is touching the removing of two evils and mischiefs which grow of pride. Whereof the one is reproach and speaking evil of our brothers:
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the other is the vaine confidence of men, whereby they rashly determine long before, of things to come.
the other is the vain confidence of men, whereby they rashly determine long before, of things to come.
dt n-jn vbz dt j n1 pp-f n2, c-crq pns32 av-j vvi j a-acp, pp-f n2 pc-acp vvi.
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The former of these two is contained in these two verses.
The former of these two is contained in these two Verses.
dt j pp-f d crd vbz vvn p-acp d crd n2.
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These two verses containe the condemning of the first euil of pride, which is euill speach: These two Verses contain the condemning of the First evil of pride, which is evil speech:
d crd n2 vvi dt vvg pp-f dt ord j-jn pp-f n1, r-crq vbz j-jn n1:
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wherein ther are 2. things obserued: namely 1 The thing and euill which hee condemneth: reproch, slaunder, euill speach against our brethren. wherein there Are 2. things observed: namely 1 The thing and evil which he Condemneth: reproach, slander, evil speech against our brothers.
c-crq pc-acp vbr crd n2 vvn: av crd dt n1 cc n-jn r-crq pns31 vvz: n1, n1, j-jn n1 p-acp po12 n2.
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2 Why men should not so doe. The reasons are foure.
2 Why men should not so do. The Reasons Are foure.
crd c-crq n2 vmd xx av vdi. dt n2 vbr crd.
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1 Who so speaketh euil of his brother, or condemneth his brother, speaketh euil of the law, and condemneth it: So From violating the law.
1 Who so speaks evil of his brother, or Condemneth his brother, speaks evil of the law, and Condemneth it: So From violating the law.
crd r-crq av vvz j-jn pp-f po31 n1, cc vvz po31 n1, vvz j-jn pp-f dt n1, cc vvz pn31: av p-acp vvg dt n1.
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2 Christians must obserue and keepe the lawe and not iudge it. From the dutie of the Saints.
2 Christians must observe and keep the law and not judge it. From the duty of the Saints.
crd np1 vmb vvi cc vvi dt n1 cc xx vvi pn31. p-acp dt n1 pp-f dt n2.
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3 To iudge and speake euil of our brother, is to vsurpe the office of god.
3 To judge and speak evil of our brother, is to usurp the office of god.
crd pc-acp vvi cc vvi j-jn pp-f po12 n1, vbz pc-acp vvi dt n1 pp-f n1.
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From vsurping that office which concerneth not vs. 4 We our selues are fraile by condition:
From usurping that office which concerns not us 4 We our selves Are frail by condition:
p-acp vvg d n1 r-crq vvz xx pno12 crd pns12 po12 n2 vbr j p-acp n1:
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therfore ought we no• to condemne and speake euill of others. From the frailnes of our owne state. Therefore ought we no• to condemn and speak evil of Others. From the frailness of our own state.
av vmd pns12 n1 pc-acp vvi cc vvi j-jn pp-f n2-jn. p-acp dt n1 pp-f po12 d n1.
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1 Of these two, the first is the thing it selfe, which he condemneth: whereof hee giueth this precept negatiuely:
1 Of these two, the First is the thing it self, which he Condemneth: whereof he gives this precept negatively:
crd pp-f d crd, dt ord vbz dt n1 pn31 n1, r-crq pns31 vvz: c-crq pns31 vvz d n1 av-j:
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speake not euill, saith he, one of another, brethren.
speak not evil, Says he, one of Another, brothers.
vvb xx j-jn, vvz pns31, crd pp-f n-jn, n2.
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In which precept negatiue, all slaunder, all rash iudgement, all reproch, all obloquie, all vile and backbiting speach, proceeding from malicious, hatefull, proude, and peruerse iudgement, is condemned:
In which precept negative, all slander, all rash judgement, all reproach, all obloquy, all vile and backbiting speech, proceeding from malicious, hateful, proud, and perverse judgement, is condemned:
p-acp r-crq n1 j-jn, d n1, d j n1, d n1, d n1, d j cc n1 n1, vvg p-acp j, j, j, cc j n1, vbz vvn:
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whether it bee open or secret, whether before thy face or behinde thy backe: whether publikely or priuately it be done:
whither it be open or secret, whither before thy face or behind thy back: whither publicly or privately it be done:
cs pn31 vbb j cc j-jn, cs p-acp po21 n1 cc p-acp po21 n1: cs av-j cc av-j pn31 vbi vdn:
(34) sermon (DIV2)
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to our selues or others, for the discrediting, defaming, and impeaching the estimation and good report of the brethren.
to our selves or Others, for the discrediting, defaming, and impeaching the estimation and good report of the brothers.
p-acp po12 n2 cc n2-jn, p-acp dt vvg, vvg, cc vvg dt n1 cc j n1 pp-f dt n2.
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Which euill and mischiefe for the most part commeth and riseth of pride, when insolent and arrogant persons:
Which evil and mischief for the most part comes and Riseth of pride, when insolent and arrogant Persons:
r-crq n-jn cc n1 p-acp dt av-ds n1 vvz cc vvz pp-f n1, c-crq j cc j n2:
(34) sermon (DIV2)
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when the high minded and proude men of the earth, desire that all men should daunce to their pipe,
when the high minded and proud men of the earth, desire that all men should dance to their pipe,
c-crq dt j j-vvn cc j n2 pp-f dt n1, vvb cst d n2 vmd vvi p-acp po32 n1,
(34) sermon (DIV2)
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and liue according to their willes:
and live according to their wills:
cc vvb vvg p-acp po32 n2:
(34) sermon (DIV2)
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which thing if it bee not done to their contentation, then breake they and brust out into euill speach:
which thing if it be not done to their contentation, then break they and burst out into evil speech:
r-crq n1 cs pn31 vbb xx vdn p-acp po32 n1, av vvb pns32 cc vvd av p-acp j-jn n1:
(34) sermon (DIV2)
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then fall they to rash iudgement: then condemne they euery thing, and euerie person which pleaseth them not:
then fallen they to rash judgement: then condemn they every thing, and every person which Pleases them not:
av vvb pns32 p-acp j n1: av vvb pns32 d n1, cc d n1 r-crq vvz pno32 xx:
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wherewithall the Apostle to meete, and to represse so great a mischiefe in the life and societie of men, giueth out this precept and exhortation:
wherewithal the Apostle to meet, and to repress so great a mischief in the life and society of men, gives out this precept and exhortation:
c-crq dt n1 pc-acp vvi, cc pc-acp vvi av j dt n1 p-acp dt n1 cc n1 pp-f n2, vvz av d n1 cc n1:
(34) sermon (DIV2)
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Speake not euill one of another, brethren.
Speak not evil one of Another, brothers.
vvb xx n-jn crd pp-f n-jn, n2.
(34) sermon (DIV2)
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This euill how great it is, and how largely spredde abroade in the liues and manners of men, who is so blinde that seeth not? VVho is so ignorant that knoweth not? VVho is so wilfull that confesseth not? Is not this the custome and common course of all men, to reuile, to speake euill of, to iudge at their owne pleasure, whatsoeuer,
This evil how great it is, and how largely spread abroad in the lives and manners of men, who is so blind that sees not? Who is so ignorant that Knoweth not? Who is so wilful that Confesses not? Is not this the custom and Common course of all men, to revile, to speak evil of, to judge At their own pleasure, whatsoever,
d j-jn q-crq j pn31 vbz, cc c-crq av-j vvn av p-acp dt n2 cc n2 pp-f n2, r-crq vbz av j cst vvz xx? r-crq vbz av j cst vvz xx? r-crq vbz av j cst vvz xx? vbz xx d dt n1 cc j n1 pp-f d n2, pc-acp vvi, pc-acp vvi j-jn pp-f, pc-acp vvi p-acp po32 d n1, r-crq,
(34) sermon (DIV2)
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and whosoeuer they mislike, and is not according to their fancies? Then which there is not a greater,
and whosoever they mislike, and is not according to their fancies? Then which there is not a greater,
cc r-crq pns32 vvb, cc vbz xx vvg p-acp po32 n2? cs r-crq a-acp vbz xx dt jc,
(34) sermon (DIV2)
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or more manifold mischiefe in the life of man.
or more manifold mischief in the life of man.
cc av-dc j n1 p-acp dt n1 pp-f n1.
(34) sermon (DIV2)
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Against theft, robberie, spoiling, and taking away of our goodes, wee all with one voice crie out:
Against theft, robbery, spoiling, and taking away of our goods, we all with one voice cry out:
p-acp n1, n1, vvg, cc vvg av pp-f po12 n2-j, pns12 d p-acp crd n1 vvi av:
(34) sermon (DIV2)
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against the taking away of our good name, against the impeaching of our honestie:
against the taking away of our good name, against the impeaching of our honesty:
p-acp dt n-vvg av pp-f po12 j n1, p-acp dt j-vvg pp-f po12 n1:
(34) sermon (DIV2)
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against the impairing of our estimation and lawfull credite, shall wee not cry out? If a good name bee to bee chosen before great riches,
against the impairing of our estimation and lawful credit, shall we not cry out? If a good name be to be chosen before great riches,
p-acp dt n-vvg pp-f po12 n1 cc j n1, vmb pns12 xx vvi av? cs dt j n1 vbb pc-acp vbi vvn p-acp j n2,
(34) sermon (DIV2)
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and louing fauour before siluer and golde, as Salomon writeth:
and loving favour before silver and gold, as Solomon Writeth:
cc vvg n1 p-acp n1 cc n1, c-acp np1 vvz:
(34) sermon (DIV2)
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then howe much the good name of a man, is greater then riches and worldly wealth,
then how much the good name of a man, is greater then riches and worldly wealth,
av c-crq d dt j n1 pp-f dt n1, vbz jc cs n2 cc j n1,
(34) sermon (DIV2)
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so much greater euill, is euill speach & slaunder, wherby a man is spoiled of his credite and estimation,
so much greater evil, is evil speech & slander, whereby a man is spoiled of his credit and estimation,
av av-d jc n-jn, vbz j-jn n1 cc n1, c-crq dt n1 vbz vvn pp-f po31 n1 cc n1,
(34) sermon (DIV2)
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then robberie whereby he is bereft of his riches.
then robbery whereby he is bereft of his riches.
cs n1 c-crq pns31 vbz vvn pp-f po31 n2.
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And as euery sinne ought to bee punished with greater or lesse punishments, according to the nature of the sinne:
And as every sin ought to be punished with greater or less punishments, according to the nature of the sin:
cc c-acp d n1 vmd pc-acp vbi vvn p-acp jc cc av-dc n2, vvg p-acp dt n1 pp-f dt n1:
(34) sermon (DIV2)
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then sith euill speach is greater then theft and robbery, it ought also to be subiect to the greater punishment.
then sith evil speech is greater then theft and robbery, it ought also to be Subject to the greater punishment.
av c-acp j-jn n1 vbz jc cs n1 cc n1, pn31 vmd av pc-acp vbi j-jn p-acp dt jc n1.
(34) sermon (DIV2)
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This thing is quite contrary to the law of loue; this is altogether repugnant to the lawe of charitie;
This thing is quite contrary to the law of love; this is altogether repugnant to the law of charity;
d n1 vbz av j-jn p-acp dt n1 pp-f n1; d vbz av j p-acp dt n1 pp-f n1;
(34) sermon (DIV2)
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this is a manifest breach of the second table of Gods holy commaundements; therefore in the sacred worde and diuine law of God, not once, but often;
this is a manifest breach of the second table of God's holy Commandments; Therefore in the sacred word and divine law of God, not once, but often;
d vbz dt j n1 pp-f dt ord n1 pp-f npg1 j n2; av p-acp dt j n1 cc j-jn n1 pp-f np1, xx a-acp, cc-acp av;
(34) sermon (DIV2)
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not in the olde testament alone, but in the new in like manner, worthily condemned.
not in the old Testament alone, but in the new in like manner, worthily condemned.
xx p-acp dt j n1 av-j, cc-acp p-acp dt j p-acp j n1, av-j vvn.
(34) sermon (DIV2)
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What, that God in the ordering of the commonwealth of Israel his people, commandeth, that they should not go about as slaunderers and backebiters, with tales and euill reportes against their brethren? what that the wise Sirach counselleth vs, not to be counted tale bearers, neither to waite with our tongues to speake euill:
What, that God in the ordering of the commonwealth of Israel his people, commands, that they should not go about as slanderers and backbiters, with tales and evil reports against their brothers? what that the wise Sirach counselleth us, not to be counted tale bearer, neither to wait with our tongues to speak evil:
q-crq, cst np1 p-acp dt n-vvg pp-f dt n1 pp-f np1 po31 n1, vvz, cst pns32 vmd xx vvi a-acp p-acp n2 cc n2, p-acp n2 cc j-jn n2 p-acp po32 n2? q-crq d dt j np1 vvz pno12, xx pc-acp vbi vvn n1 n2, av-dx pc-acp vvi p-acp po12 n2 pc-acp vvi j-jn:
(34) sermon (DIV2)
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for that shame and repentaunce followeth the theef: and an euill condemnation is ouer him that is double tongued:
for that shame and Repentance follows the thief: and an evil condemnation is over him that is double tongued:
c-acp cst n1 cc n1 vvz dt n1: cc dt j-jn n1 vbz p-acp pno31 cst vbz j-jn vvn:
(34) sermon (DIV2)
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but confusion, hatred and enuy, pursueth him that is a backebiter and euill speaker of his brother? What that the princely Prophete seeking and searching who they bee, that should dwell in the Lordes tabernacle and rest vpon his holy hill;
but confusion, hatred and envy, pursueth him that is a backbiter and evil speaker of his brother? What that the princely Prophet seeking and searching who they be, that should dwell in the lords tabernacle and rest upon his holy hill;
cc-acp n1, n1 cc n1, vvz pno31 cst vbz dt n1 cc j-jn n1 pp-f po31 n1? q-crq d dt j n1 vvg cc vvg r-crq pns32 vbb, cst vmd vvi p-acp dt ng1 n1 cc n1 p-acp po31 j n1;
(34) sermon (DIV2)
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and be reputed for true members of the Church, there hence excludeth, and thrusteth out all such as with their tongues speake euill,
and be reputed for true members of the Church, there hence excludeth, and thrusts out all such as with their tongues speak evil,
cc vbb vvn p-acp j n2 pp-f dt n1, a-acp av vvz, cc vvz av d d c-acp p-acp po32 n2 vvi j-jn,
(34) sermon (DIV2)
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and slaunder their neighbours? What, that our blessed Sauiour Christ, the true expositor of the lawe of God, condemneth slaunder as a parte of murther,
and slander their neighbours? What, that our blessed Saviour christ, the true expositor of the law of God, Condemneth slander as a part of murder,
cc vvi po32 n2? q-crq, cst po12 j-vvn n1 np1, dt j n1 pp-f dt n1 pp-f np1, vvz n1 p-acp dt n1 pp-f n1,
(34) sermon (DIV2)
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for thereby, with our tongues wee slay and murther our brethren: adiudging him worthy hell fire which shalbe found guiltie thereof?
for thereby, with our tongues we slay and murder our brothers: adjudging him worthy hell fire which shall found guilty thereof?
c-acp av, p-acp po12 n2 pns12 vvb cc vvi po12 n2: j pno31 j n1 n1 r-crq vmb|vbi vvn j av?
(34) sermon (DIV2)
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What, that Saint Paul by the same spirite moued, crieth out to the Church, be not deceaued;
What, that Saint Paul by the same Spirit moved, cries out to the Church, be not deceived;
q-crq, d n1 np1 p-acp dt d n1 vvn, vvz av p-acp dt n1, vbb xx vvn;
(34) sermon (DIV2)
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for neyther fornicators, nor idolators, nor adulterers, nor wantons, nor buggerers, nor theeues, nor drunkardes,
for neither fornicators, nor Idolaters, nor Adulterers, nor wantons, nor buggers, nor thieves, nor drunkards,
p-acp dx n2, ccx n2, ccx n2, ccx n1, ccx n2, ccx n2, ccx n2,
(34) sermon (DIV2)
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nor raylers, nor backebiters, nor extortioners shall inherite the kingdome of God? What that the same Apostle condemning all the workes of olde Adam in the Saincts,
nor railers, nor backbiters, nor extortioners shall inherit the Kingdom of God? What that the same Apostle condemning all the works of old Adam in the Saints,
ccx n2, ccx n2, ccx n2 vmb vvi dt n1 pp-f np1? q-crq d dt d n1 vvg d dt n2 pp-f j np1 p-acp dt n2,
(34) sermon (DIV2)
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and exhorting them to put on the new man created after God in holinesse and true righteousnesse, in fine and conclusion of his discourse, knitteth and shutteth vp the matter with this admonition:
and exhorting them to put on the new man created After God in holiness and true righteousness, in fine and conclusion of his discourse, knits and shutteth up the matter with this admonition:
cc vvg pno32 pc-acp vvi p-acp dt j n1 vvn p-acp np1 p-acp n1 cc j n1, p-acp j cc n1 pp-f po31 n1, vvz cc vvz a-acp dt n1 p-acp d n1:
(34) sermon (DIV2)
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Let all bitternesse, and anger, and wrath, and enuie, & euill speaking be put away from you, with all maliciousnesse? What that Saint Peter singeth the same song to the Saincts:
Let all bitterness, and anger, and wrath, and envy, & evil speaking be put away from you, with all maliciousness? What that Saint Peter sings the same song to the Saints:
vvb d n1, cc n1, cc n1, cc n1, cc av-jn vvg vbi vvn av p-acp pn22, p-acp d n1? q-crq d n1 np1 vvz dt d n1 p-acp dt n2:
(34) sermon (DIV2)
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finally my brethren, be yee all of one mind, one suffer with another; loue as brethren; be mercifull, be courteous:
finally my brothers, be ye all of one mind, one suffer with Another; love as brothers; be merciful, be courteous:
av-j po11 n2, vbb pn22 d pp-f crd n1, crd vvb p-acp j-jn; vvb a-acp n2; vbb j, vbb j:
(34) sermon (DIV2)
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not rendring euill for euill, nor rebuke for rebuke;
not rendering evil for evil, nor rebuke for rebuke;
xx vvg n-jn p-acp n-jn, ccx vvi p-acp n1;
(34) sermon (DIV2)
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but contrariwise blesse, knowing that you are called thereunto, euen to be heyres of the blessing? doe not these and infinite the like, condemne all backbiting, euill speaking, slaundering one of another;
but contrariwise bless, knowing that you Are called thereunto, even to be Heirs of the blessing? do not these and infinite the like, condemn all backbiting, evil speaking, slandering one of Another;
cc-acp av vvb, vvg cst pn22 vbr vvn av, av pc-acp vbi n2 pp-f dt n1? vdb xx d cc j dt j, vvb d n1, j-jn vvg, vvg pi pp-f j-jn;
(34) sermon (DIV2)
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which ought to be wholy abādoned and abolished from the saints of God? Wherfore, whether it be openly & to the faces of mē done;
which ought to be wholly abandoned and abolished from the Saints of God? Wherefore, whither it be openly & to the faces of men done;
r-crq vmd pc-acp vbi av-jn vvn cc vvn p-acp dt n2 pp-f np1? c-crq, cs pn31 vbb av-j cc p-acp dt n2 pp-f n2 vdi;
(34) sermon (DIV2)
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as reprochfull & taunting speaches, or whether it be priuily & secretly done; as backbiting & slaunder;
as reproachful & taunting Speeches, or whither it be privily & secretly done; as backbiting & slander;
c-acp j cc j-vvg n2, cc cs pn31 vbb av-j cc av-jn vdn; c-acp n1 cc n1;
(34) sermon (DIV2)
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tending to the diffamation, discredite, and hurting of his name of whō men speake, it is generally & indifferently condēned.
tending to the diffamation, discredit, and hurting of his name of whom men speak, it is generally & indifferently condemned.
vvg p-acp dt n1, n1, cc vvg pp-f po31 n1 pp-f ro-crq n2 vvb, pn31 vbz av-j cc av-j vvn.
(34) sermon (DIV2)
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The originall of this euill is from satan, & the petigree of euill speach is to be fetched & deriued frō the deuill;
The original of this evil is from satan, & the pedigree of evil speech is to be fetched & derived from the Devil;
dt n-jn pp-f d n-jn vbz p-acp n1, cc dt n1 pp-f j-jn n1 vbz pc-acp vbi vvn cc vvn p-acp dt n1;
(34) sermon (DIV2)
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the great dragon, the old serpent.
the great dragon, the old serpent.
dt j n1, dt j n1.
(34) sermon (DIV2)
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For which cause as by the way of prerogatiue aboue all other, he is called the slaunderer, the backbiter, the false accuser of the brethren before God.
For which cause as by the Way of prerogative above all other, he is called the slanderer, the backbiter, the false accuser of the brothers before God.
p-acp r-crq n1 p-acp p-acp dt n1 pp-f n1 p-acp d n-jn, pns31 vbz vvn dt n1, dt n1, dt j n1 pp-f dt n2 p-acp np1.
(34) sermon (DIV2)
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whose labour and studie, whose endeuour & trauell is, to raise vp lies, false accusations, euil reports of the saints of God,
whose labour and study, whose endeavour & travel is, to raise up lies, false accusations, evil reports of the Saints of God,
rg-crq n1 cc vvi, rg-crq n1 cc n1 vbz, pc-acp vvi a-acp vvz, j n2, j-jn n2 pp-f dt n2 pp-f np1,
(34) sermon (DIV2)
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and therefore is called by a name agreable thereunto, Diabolus; a slaunderer, an accuser.
and Therefore is called by a name agreeable thereunto, Diabolus; a slanderer, an accuser.
cc av vbz vvn p-acp dt n1 j av, fw-la; dt n1, dt n1.
(34) sermon (DIV2)
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This father and patrone of all euill speach, spared not God himselfe, but spake euill of him to Adam and Euah in paradise:
This father and patron of all evil speech, spared not God himself, but spoke evil of him to Adam and Eve in paradise:
d n1 cc n1 pp-f d j-jn n1, vvd xx np1 px31, cc-acp vvd n-jn pp-f pno31 p-acp np1 cc np1 p-acp n1:
(34) sermon (DIV2)
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hath God, saith he, said you shal die? nay but you shall not die:
hath God, Says he, said you shall die? nay but you shall not die:
vhz np1, vvz pns31, vvd pn22 vmb vvi? uh-x p-acp pn22 vmb xx vvi:
(34) sermon (DIV2)
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for God knoweth that at what time you eate, your eyes shalbe opened, and yee shalbe as Gods, knowing good and euill.
for God Knoweth that At what time you eat, your eyes shall opened, and ye shall as God's, knowing good and evil.
c-acp np1 vvz cst p-acp r-crq n1 pn22 vvb, po22 n2 vmb|vbi vvn, cc pn22 vmb|vbi p-acp n2, vvg j cc j-jn.
(34) sermon (DIV2)
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Thus he sought to haue falsified the truth of God; thus he brought vp an euill reporte of God himselfe;
Thus he sought to have falsified the truth of God; thus he brought up an evil report of God himself;
av pns31 vvd pc-acp vhi vvn dt n1 pp-f np1; av pns31 vvd a-acp dt j-jn n1 pp-f np1 px31;
(34) sermon (DIV2)
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7597
as inuying the state of Adam; thus he shronke not, ne sticked to speake euil of God, who is the God of truth,
as inuying the state of Adam; thus he shrunk not, ne sticked to speak evil of God, who is the God of truth,
c-acp vvg dt n1 pp-f np1; av pns31 vvd xx, ccx vvn pc-acp vvi j-jn pp-f np1, r-crq vbz dt n1 pp-f n1,
(34) sermon (DIV2)
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and in whom there is no vnrighteousnesse at all: who is faithfull in all his sayings, and holy in all his workes; as the Scripture teacheth.
and in whom there is no unrighteousness At all: who is faithful in all his sayings, and holy in all his works; as the Scripture Teaches.
cc p-acp ro-crq a-acp vbz dx n1-u p-acp av-d: r-crq vbz j p-acp d po31 n2-vvg, cc j p-acp d po31 n2; c-acp dt n1 vvz.
(34) sermon (DIV2)
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This enemie of God and man, with like malice set vpon holy Iob, the righteous person;
This enemy of God and man, with like malice Set upon holy Job, the righteous person;
d n1 pp-f np1 cc n1, p-acp j n1 vvn p-acp j np1, dt j n1;
(34) sermon (DIV2)
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accusing him as a temporizer, and seruer of time;
accusing him as a temporizer, and server of time;
vvg pno31 p-acp dt n1, cc n1 pp-f n1;
(34) sermon (DIV2)
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a counterfait and hypocrite in hearte, and such a one, as serued God for profite onely.
a counterfeit and hypocrite in heart, and such a one, as served God for profit only.
dt n-jn cc n1 p-acp n1, cc d dt pi, c-acp vvn np1 p-acp n1 av-j.
(34) sermon (DIV2)
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7602
Wherefore of him thus speaketh satan to God:
Wherefore of him thus speaks satan to God:
q-crq pp-f pno31 av vvz n1 p-acp np1:
(34) sermon (DIV2)
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7603
what doth Iob serue thee for naught? haste thou not hemmed and hedged him in on euery side? haste thou not blessed the workes of his handes? and his substaunce is increased in the lande? but stretch out thine hande,
what does Job serve thee for nought? haste thou not hemmed and hedged him in on every side? haste thou not blessed the works of his hands? and his substance is increased in the land? but stretch out thine hand,
r-crq vdz np1 vvb pno21 p-acp pix? n1 pns21 xx vvn cc vvn pno31 p-acp p-acp d n1? vvb pns21 xx vvn dt n2 pp-f po31 n2? cc po31 n1 vbz vvn p-acp dt n1? cc-acp vvb av po21 n1,
(34) sermon (DIV2)
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7604
and touch all that he hath, and he will blaspheme thee to thy face: thus he sought to bring Iob into dislike and disfauour with God:
and touch all that he hath, and he will Blaspheme thee to thy face: thus he sought to bring Job into dislike and disfavour with God:
cc vvi d cst pns31 vhz, cc pns31 vmb vvi pno21 p-acp po21 n1: av pns31 vvd pc-acp vvi np1 p-acp n1 cc n1 p-acp np1:
(34) sermon (DIV2)
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7605
thus hee brought vp an euill reporte of the most holy patriarke: thus he accused him of hypocrisie, who serued the Lorde vnfainedly from his heart:
thus he brought up an evil report of the most holy patriarch: thus he accused him of hypocrisy, who served the Lord unfeignedly from his heart:
av pns31 vvd a-acp dt j-jn n1 pp-f dt av-ds j n1: av pns31 vvd pno31 pp-f n1, r-crq vvd dt n1 av-j p-acp po31 n1:
(34) sermon (DIV2)
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thus he impeached his credite, like whom there was none vpō the earth; a iust man and vpright, fearing God, & eschewing euill.
thus he impeached his credit, like whom there was none upon the earth; a just man and upright, fearing God, & Eschewing evil.
av pns31 vvd po31 n1, av-j ro-crq a-acp vbds pix p-acp dt n1; dt j n1 cc av-j, vvg np1, cc vvg j-jn.
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This is he that begitteth all slaunderous & reprochfull persons; all euill speakers and backbiters of their brethren:
This is he that begitteth all slanderous & reproachful Persons; all evil Speakers and backbiters of their brothers:
d vbz pns31 cst vvz d j cc j n2; d j-jn n2 cc n2 pp-f po32 n2:
(34) sermon (DIV2)
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he it is who rayseth these motions in our heartes, and bloweth the flame of these affections in the mindes of the wicked, in whose steps who so treadeth, whose example who so followeth:
he it is who raises these motions in our hearts, and blows the flame of these affections in the minds of the wicked, in whose steps who so treadeth, whose Exampl who so follows:
pns31 pn31 vbz r-crq vvz d n2 p-acp po12 n2, cc vvz dt n1 pp-f d n2 p-acp dt n2 pp-f dt j, p-acp rg-crq vvz r-crq av vvz, rg-crq n1 r-crq av vvz:
(34) sermon (DIV2)
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whose practise who so expresseth, whose suggestion, who so obeyeth, therein may not be reputed as the seruant of Christ, but the slaue of satan;
whose practice who so Expresses, whose suggestion, who so Obeyeth, therein may not be reputed as the servant of christ, but the slave of satan;
rg-crq n1 r-crq av vvz, rg-crq n1, r-crq av vvz, av vmb xx vbi vvn p-acp dt n1 pp-f np1, cc-acp dt n1 pp-f n1;
(34) sermon (DIV2)
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not the childe of God, but the sonne of the deuill; not the heire of life, but the firebrande of hell;
not the child of God, but the son of the Devil; not the heir of life, but the firebrand of hell;
xx dt n1 pp-f np1, cc-acp dt n1 pp-f dt n1; xx dt n1 pp-f n1, cc-acp dt n1 pp-f n1;
(34) sermon (DIV2)
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there to suffer torments with their ghostly father, the slaunderer of the brethren for euer:
there to suffer torments with their ghostly father, the slanderer of the brothers for ever:
a-acp pc-acp vvi n2 p-acp po32 j n1, dt n1 pp-f dt n2 p-acp av:
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vnlesse they heartely repent themselues of the sinne, and leaue the iniquitie wherunto they are giuen.
unless they heartily Repent themselves of the sin, and leave the iniquity whereunto they Are given.
cs pns32 av-j vvi px32 pp-f dt n1, cc vvi dt n1 c-crq pns32 vbr vvn.
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7613
This is that poison of Aspis the venemous serpent, which lieth and lurketh vnder the lippes of the reprochfull slaunderer:
This is that poison of Aspis the venomous serpent, which lies and lurks under the lips of the reproachful slanderer:
d vbz d n1 pp-f np1 dt j n1, r-crq vvz cc vvz p-acp dt n2 pp-f dt j n1:
(34) sermon (DIV2)
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this is that deadly poison, wherewith the Apostle saith the tongues of men are infected:
this is that deadly poison, wherewith the Apostle Says the tongues of men Are infected:
d vbz d j n1, c-crq dt n1 vvz dt n2 pp-f n2 vbr vvn:
(34) sermon (DIV2)
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these are those biting and cruell beastes, who slay many with the venim of their lippes;
these Are those biting and cruel beasts, who slay many with the venom of their lips;
d vbr d vvg cc j n2, r-crq vvb d p-acp dt n1 pp-f po32 n2;
(34) sermon (DIV2)
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of whom Diogenes the philosopher speaketh; who being demanded what beasts did bite most daungerously: answered of tame beastes the flatterer;
of whom Diogenes the philosopher speaks; who being demanded what beasts did bite most dangerously: answered of tame beasts the flatterer;
pp-f ro-crq np1 dt n1 vvz; r-crq vbg vvn r-crq n2 vdd vvi av-ds av-j: vvd pp-f j n2 dt n1;
(34) sermon (DIV2)
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of wild beastes, the slaunderer biteth soorest.
of wild beasts, the slanderer bites soorest.
pp-f j n2, dt n1 vvz js.
(34) sermon (DIV2)
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7618
These wound and slay at hande, and farre of, at home and abroad, the quicke & the dead:
These wound and slay At hand, and Far of, At home and abroad, the quick & the dead:
np1 n1 cc vvi p-acp n1, cc av-j pp-f, p-acp n1-an cc av, dt j cc dt j:
(34) sermon (DIV2)
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7619
these spare neither prince nor people; neither priest nor prelate: neither friend nor foe, rich nor poore: base nor honorable;
these spare neither Prince nor people; neither priest nor prelate: neither friend nor foe, rich nor poor: base nor honourable;
d vvb dx n1 ccx n1; dx n1 ccx n1: dx n1 ccx n1, j ccx j: n1 ccx j;
(34) sermon (DIV2)
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man nor woman, one nor another; these destroy whole houses and families:
man nor woman, one nor Another; these destroy Whole houses and families:
n1 ccx n1, pi ccx n-jn; d vvb j-jn n2 cc n2:
(34) sermon (DIV2)
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as Doeg by his slaunder caused the familie of the priestes at Nob to be destroyed.
as Doeg by his slander caused the family of the Priests At Nob to be destroyed.
c-acp np1 p-acp po31 n1 vvd dt n1 pp-f dt n2 p-acp n1 pc-acp vbi vvn.
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Haman his slaunder caused sentence of condemnation to goe out against the whole familie of the Iewes: Haman his slander caused sentence of condemnation to go out against the Whole family of the Iewes:
np1 po31 n1 vvd n1 pp-f n1 pc-acp vvi av p-acp dt j-jn n1 pp-f dt npg1:
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these haue destroied such as haue bene at peace among themselues.
these have destroyed such as have be At peace among themselves.
d vhb vvn d c-acp vhb vbn p-acp n1 p-acp px32.
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Therfore Sirach exhorteth men to abhorre the slaunderer and double tongued, for as much as such haue destroied many that were at peace and vnitie among themselues.
Therefore Sirach exhorteth men to abhor the slanderer and double tongued, for as much as such have destroyed many that were At peace and unity among themselves.
av np1 vvz n2 pc-acp vvi dt n1 cc j-jn vvn, c-acp c-acp d c-acp d vhb vvn d cst vbdr p-acp n1 cc n1 p-acp px32.
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This hath disquieted many, and driuen them from nation to nation, cast downe strong cities, and ouer throwen the houses of mighty men:
This hath disquieted many, and driven them from Nation to Nation, cast down strong cities, and over thrown the houses of mighty men:
np1 vhz vvn d, cc vvn pno32 p-acp n1 p-acp n1, vvd a-acp j n2, cc a-acp vvn dt n2 pp-f j n2:
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and brought downe the strength of mighty people & bene the decay of many nations: this is that setteth princes at variance, and armed mighty men one against another:
and brought down the strength of mighty people & be the decay of many Nations: this is that sets Princes At variance, and armed mighty men one against Another:
cc vvd a-acp dt n1 pp-f j n1 cc vbn dt n1 pp-f d n2: d vbz cst vvz n2 p-acp n1, cc vvd j n2 pi p-acp n-jn:
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for the froward person soweth strife, and a tale bearer maketh diuision among Princes, saith Salomon. See more 3. chapt. James v. 8.
for the froward person Soweth strife, and a tale bearer makes division among Princes, Says Solomon. See more 3. Chapter. James v. 8.
c-acp dt j n1 vvz n1, cc dt n1 n1 vvz n1 p-acp n2, vvz np1. vvb dc crd j. np1 n1 crd
(34) sermon (DIV2)
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How great then is the sinne, which God condemneth; Dauid excludeth from the tabernacle of God:
How great then is the sin, which God Condemneth; David excludeth from the tabernacle of God:
c-crq j av vbz dt n1, r-crq np1 vvz; np1 vvz p-acp dt n1 pp-f np1:
(34) sermon (DIV2)
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our Sauiour counteth for cruell murther: Saint Paul shutteth out from the presence of God & in his kingdome:
our Saviour counteth for cruel murder: Saint Paul shutteth out from the presence of God & in his Kingdom:
po12 n1 vvz p-acp j n1: n1 np1 vvz av p-acp dt n1 pp-f np1 cc p-acp po31 n1:
(34) sermon (DIV2)
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S. Peter reproueth, and which worketh so great euill to the children of men?
S. Peter Reproveth, and which works so great evil to the children of men?
n1 np1 vvz, cc r-crq vvz av j n-jn p-acp dt n2 pp-f n2?
(34) sermon (DIV2)
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The common causes for which men speake euill one of another, are chiefly these. 1. Men slaunder & speake euill, thereby to be reue•ned of •uch as eyther haue done them hurte,
The Common Causes for which men speak evil one of Another, Are chiefly these. 1. Men slander & speak evil, thereby to be reue•ned of •uch as either have done them hurt,
dt j n2 p-acp r-crq n2 vvb j-jn crd pp-f n-jn, vbr av-jn d. crd np1 n1 cc vvi j-jn, av pc-acp vbi vvn pp-f av-d c-acp d vhb vdn pno32 vvd,
(34) sermon (DIV2)
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or else are thought to haue done them iniurie.
or Else Are Thought to have done them injury.
cc av vbr vvn pc-acp vhi vdn pno32 n1.
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7633
Thus men and women, not able with violence to make their parte a good, vse their slaunderous tongues as instruments and weapons of their reuenge:
Thus men and women, not able with violence to make their part a good, use their slanderous tongues as Instruments and weapons of their revenge:
av n2 cc n2, xx j p-acp n1 pc-acp vvi po32 n1 dt j, vvb po32 j n2 c-acp n2 cc n2 pp-f po32 n1:
(34) sermon (DIV2)
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thus the desire of reuenge which burneth & boileth in our breasts, stirreth vs vp to speake euil,
thus the desire of revenge which burns & boileth in our breasts, stirs us up to speak evil,
av dt n1 pp-f n1 r-crq vvz cc vvz p-acp po12 n2, vvz pno12 a-acp pc-acp vvi j-jn,
(34) sermon (DIV2)
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and to slander those on whom wee would be auenged.
and to slander those on whom we would be avenged.
cc pc-acp vvi d p-acp ro-crq pns12 vmd vbi vvn.
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Here hence it is that hauing sustained iniurie at the handes of men, and otherwise not able to be reuenged:
Here hence it is that having sustained injury At the hands of men, and otherwise not able to be revenged:
av av pn31 vbz cst vhg vvn n1 p-acp dt n2 pp-f n2, cc av xx j pc-acp vbi vvn:
(34) sermon (DIV2)
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wee to reuenge our quarrels, and repay the iniurie, giue ouer our tongues to reuile, to slaunder, misreporte, backbite and speake euil of them, by whome the iniuries are done and committed:
we to revenge our quarrels, and repay the injury, give over our tongues to revile, to slander, misreport, backbite and speak evil of them, by whom the injuries Are done and committed:
pns12 p-acp vvi po12 n2, cc vvi dt n1, vvb a-acp po12 n2 pc-acp vvi, pc-acp vvi, vvb, vvi cc vvi j-jn pp-f pno32, p-acp ro-crq dt n2 vbr vdn cc vvn:
(34) sermon (DIV2)
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and how commonly this cause moueth vs hereunto, our selues are better then all witnesses;
and how commonly this cause moves us hereunto, our selves Are better then all Witnesses;
cc c-crq av-j d n1 vvz pno12 av, po12 n2 vbr jc cs d n2;
(34) sermon (DIV2)
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and dayly experience sheweth more plainely, then that wee ought in any wise to doubte thereof.
and daily experience shows more plainly, then that we ought in any wise to doubt thereof.
cc j n1 vvz av-dc av-j, av cst pns12 vmd p-acp d n1 p-acp n1 av.
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2. As desire to be auenged pricketh men forward to this mischiefe, so also desire of gaine moueth men therevnto:
2. As desire to be avenged pricks men forward to this mischief, so also desire of gain moves men thereunto:
crd p-acp n1 pc-acp vbi vvn vvz n2 av-j p-acp d n1, av av n1 pp-f n1 vvz n2 av:
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for we see sometimes, that the bringing of others by slaunder into contempt, may breed our cōmoditie;
for we see sometime, that the bringing of Others by slander into contempt, may breed our commodity;
c-acp pns12 vvb av, cst dt n-vvg pp-f n2-jn p-acp n1 p-acp n1, vmb vvi po12 n1;
(34) sermon (DIV2)
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wherewith all we moued, giue ouer our tongues as weapons & instruments of slaunder: and this thing maketh men not only to speake euil of others, before priuate persons,
wherewith all we moved, give over our tongues as weapons & Instruments of slander: and this thing makes men not only to speak evil of Others, before private Persons,
c-crq d pns12 vvd, vvb a-acp po12 n2 p-acp n2 cc n2 pp-f n1: cc d n1 vvz n2 xx av-j pc-acp vvi j-jn pp-f n2-jn, c-acp j n2,
(34) sermon (DIV2)
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but also in the presence of princes.
but also in the presence of Princes.
cc-acp av p-acp dt n1 pp-f n2.
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Doeg might seeme to haue respected this matter in his slaunderous accusation of Dauid, and Achimclech with the Priestes of Nob, to Saul the king: Doeg might seem to have respected this matter in his slanderous accusation of David, and Achimclech with the Priests of Nob, to Saul the King:
np1 vmd vvi pc-acp vhi vvd d n1 p-acp po31 j n1 pp-f np1, cc np1 p-acp dt n2 pp-f n1, p-acp np1 dt n1:
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from whom he expected not onely greate fauour, but great profit also at the kings hands, by this accusatiō But without peraduenture, Siba the seruaunt of Mephibosecke had regard in his slaunder to his gaine and commoditie;
from whom he expected not only great favour, but great profit also At the Kings hands, by this accusation But without Peradventure, Siba the servant of Mephibosecke had regard in his slander to his gain and commodity;
p-acp ro-crq pns31 vvd xx av-j j n1, cc-acp j n1 av p-acp dt ng1 n2, p-acp d n1 cc-acp p-acp av, np1 dt n1 pp-f np1 vhd n1 p-acp po31 n1 p-acp po31 n1 cc n1;
(34) sermon (DIV2)
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when he tolde Dauid the king, that Mephiboseck the son of Ionathan, in Dauids persequutiō by Absolon his son, had said, that that day the house of Israel would restore to him the kingdome of his father.
when he told David the King, that Mephiboseck the son of Ionathan, in David persecution by Absalom his son, had said, that that day the house of Israel would restore to him the Kingdom of his father.
c-crq pns31 vvd np1 dt n1, cst np1 dt n1 pp-f np1, p-acp npg1 n1 p-acp np1 po31 n1, vhd vvn, cst d n1 dt n1 pp-f np1 vmd vvi p-acp pno31 dt n1 pp-f po31 n1.
(34) sermon (DIV2)
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This cause moued Ptolomeus the king of Egipt to forge and frame a foolish accusation to Demetrius, against Alexander, that he sought his death & would haue slain him;
This cause moved Ptolemy the King of Egypt to forge and frame a foolish accusation to Demetrius, against Alexander, that he sought his death & would have slave him;
d n1 vvn np1 dt n1 pp-f np1 pc-acp vvi cc vvi dt j n1 p-acp np1, p-acp np1, cst pns31 vvd po31 n1 cc vmd vhi vvn pno31;
(34) sermon (DIV2)
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7648
that thus by bringing him into discredite, he might the better inuade his kingdom; the desire wherof, moued him to slaunder:
that thus by bringing him into discredit, he might the better invade his Kingdom; the desire whereof, moved him to slander:
cst av p-acp vvg pno31 p-acp n1, pns31 vmd dt av-jc vvi po31 n1; dt n1 c-crq, vvd pno31 pc-acp vvi:
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being the onely thing he aimed at, shotte at, and looked vnto, as the thing sheweth.
being the only thing he aimed At, shot At, and looked unto, as the thing shows.
vbg dt j n1 pns31 vvd p-acp, vvd p-acp, cc vvd p-acp, c-acp dt n1 vvz.
(34) sermon (DIV2)
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7650
In Princes courtes nothing is more cōmon, or customable, then for men (cleer from false surmised crimes,
In Princes Courts nothing is more Common, or customable, then for men (clear from false surmised crimes,
p-acp ng1 n2 pix vbz av-dc j, cc j, av p-acp n2 (av-j p-acp j j-vvn n2,
(34) sermon (DIV2)
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7651
and voide of all deserued spotte of false suspicion) to be assailed and assaulted, with reproachfull slaunder of the wicked:
and void of all deserved spot of false suspicion) to be assailed and assaulted, with reproachful slander of the wicked:
cc j pp-f d j-vvn n1 pp-f j n1) pc-acp vbi vvn cc vvn, p-acp j n1 pp-f dt j:
(34) sermon (DIV2)
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wherein they seeke neither the glorie of god, neither the peace of their countrey, neither the welfare of Princes,
wherein they seek neither the glory of god, neither the peace of their country, neither the welfare of Princes,
c-crq pns32 vvb av-dx dt n1 pp-f n1, av-dx dt n1 pp-f po32 n1, av-dx dt n1 pp-f n2,
(34) sermon (DIV2)
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7653
neither the happie estate of Commonwealthes:
neither the happy estate of Commonwealths:
av-dx dt j n1 pp-f n2:
(34) sermon (DIV2)
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but onely their owne priuate profitte and commoditie, which they endeuour to enlarge & increase, by the discrediting, diffaming, backbiting, and slaundering of others.
but only their own private profit and commodity, which they endeavour to enlarge & increase, by the discrediting, diffaming, backbiting, and slandering of Others.
cc-acp av-j po32 d j n1 cc n1, r-crq pns32 n1 pc-acp vvi cc vvi, p-acp dt vvg, vvg, n1, cc vvg pp-f n2-jn.
(34) sermon (DIV2)
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7655
Neither is this true in great personages, in Princes, and Peeres of Common-wealthes, before whom the innocent, oftentimes for gaine, are accused of the wicked;
Neither is this true in great Personages, in Princes, and Peers of Commonwealths, before whom the innocent, oftentimes for gain, Are accused of the wicked;
d vbz d j p-acp j n2, p-acp n2, cc n2 pp-f ng1, p-acp ro-crq dt j-jn, av p-acp n1, vbr vvn pp-f dt j;
(34) sermon (DIV2)
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but also in our priuate and ciuile life, it is a practise moste generall, for our owne gaine, priuate lucre and commoditie, to accuse, condemne, speake euill of other men, and to slaunder one another.
but also in our private and civil life, it is a practice most general, for our own gain, private lucre and commodity, to accuse, condemn, speak evil of other men, and to slander one Another.
cc-acp av p-acp po12 j cc j n1, pn31 vbz dt n1 av-ds j, p-acp po12 d n1, j n1 cc n1, pc-acp vvi, vvb, vvb j-jn pp-f j-jn n2, cc pc-acp vvi pi j-jn.
(34) sermon (DIV2)
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3 Neither for these causes onely doe we speake euil of our brethren;
3 Neither for these Causes only doe we speak evil of our brothers;
crd d c-acp d n2 j n1 pns12 vvb j-jn pp-f po12 n2;
(34) sermon (DIV2)
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7658
but also, stirred vp by enuie, for the graces and benefites of God, poured in plentifull maner vpon our neighbours wherat we being moued through enuie, we speake euil of them,
but also, stirred up by envy, for the graces and benefits of God, poured in plentiful manner upon our neighbours whereat we being moved through envy, we speak evil of them,
cc-acp av, vvd a-acp p-acp n1, p-acp dt n2 cc n2 pp-f np1, vvn p-acp j n1 p-acp po12 n2 c-crq pns12 vbg vvn p-acp n1, pns12 vvb j-jn pp-f pno32,
(34) sermon (DIV2)
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as vnworthie those graces and benefites receaued:
as unworthy those graces and benefits received:
c-acp j d n2 cc n2 vvn:
(34) sermon (DIV2)
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7660
and therfore it commeth oftentimes to passe, that the wicked moued with enuie, for the blessings of God vpon his children, speake euil of them.
and Therefore it comes oftentimes to pass, that the wicked moved with envy, for the blessings of God upon his children, speak evil of them.
cc av pn31 vvz av pc-acp vvi, cst dt j vvn p-acp n1, p-acp dt n2 pp-f np1 p-acp po31 n2, vvb j-jn pp-f pno32.
(34) sermon (DIV2)
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7661
Whē the malicious and malignant people of this worlde, see the Saints of GOD to flourish in vertue, to increase in grace, to excell in faith, to be zealous in religion, constant in profession, of good hope in all afflictions, aduanced to honour, enriched with worldly wealth,
When the malicious and malignant people of this world, see the Saints of GOD to flourish in virtue, to increase in grace, to excel in faith, to be zealous in Religion, constant in profession, of good hope in all afflictions, advanced to honour, enriched with worldly wealth,
c-crq dt j cc j n1 pp-f d n1, vvb dt n2 pp-f np1 pc-acp vvi p-acp n1, pc-acp vvi p-acp n1, pc-acp vvi p-acp n1, pc-acp vbi j p-acp n1, j p-acp n1, pp-f j n1 p-acp d n2, vvd pc-acp vvi, vvn p-acp j n1,
(34) sermon (DIV2)
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or any such way, either inwardly, or outwardly blessed by God:
or any such Way, either inwardly, or outwardly blessed by God:
cc d d n1, av-d av-j, cc av-j vvn p-acp np1:
(34) sermon (DIV2)
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they enuying them for the same, slaunder them, taunte them, and speake euill of them in most wicked and vngodly manner.
they envying them for the same, slander them, taunt them, and speak evil of them in most wicked and ungodly manner.
pns32 vvg pno32 p-acp dt d, vvb pno32, n1 pno32, cc vvi j-jn pp-f pno32 p-acp ds j cc j n1.
(34) sermon (DIV2)
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7664
The princes of the prouinces of Babilon seeing the vertue, honour and glorie, of Daniel, whereunto hee was aduanced by God, through Darius the King of Babilon; enuying his state:
The Princes of the Provinces of Babylon seeing the virtue, honour and glory, of daniel, whereunto he was advanced by God, through Darius the King of Babylon; envying his state:
dt n2 pp-f dt n2 pp-f np1 vvg dt n1, n1 cc n1, pp-f np1, c-crq pns31 vbds j-vvn p-acp np1, p-acp np1 dt n1 pp-f np1; vvg po31 n1:
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forged and framed an accusation against him to Darius, whereby he was adiudged to the denne of Lions.
forged and framed an accusation against him to Darius, whereby he was adjudged to the den of Lions.
j-vvn cc vvd dt n1 p-acp pno31 p-acp np1, c-crq pns31 vbds vvn p-acp dt n1 pp-f n2.
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when the obstinate and rebellious Iewes, saw the zeale, boldnes, constancie, and courage of the holy prophet, who would not be feared with the faces of men, from exequting his charge:
when the obstinate and rebellious Iewes, saw the zeal, boldness, constancy, and courage of the holy Prophet, who would not be feared with the faces of men, from exequting his charge:
c-crq dt j cc j np2, vvd dt n1, n1, n1, cc n1 pp-f dt j n1, r-crq vmd xx vbi vvn p-acp dt n2 pp-f n2, p-acp vvg po31 n1:
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then they through mere malice and enuie, slaundered the prophet, and deuised against him, and smit him with their bitter and backbitimg tonges.
then they through mere malice and envy, slandered the Prophet, and devised against him, and smit him with their bitter and backbitimg tongues.
cs pns32 p-acp j n1 cc n1, vvn dt n1, cc vvd p-acp pno31, cc vvd pno31 p-acp po32 j cc j n2.
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The scribes and Pharisies, through enuy of the graces of God in our blessed Sauiour Christ, raised vp many false accusations and vttered many slaunderous speaches against his royall person, as the holy gospell witnesseth.
The Scribes and Pharisees, through envy of the graces of God in our blessed Saviour christ, raised up many false accusations and uttered many slanderous Speeches against his royal person, as the holy gospel Witnesseth.
dt n2 cc np2, p-acp n1 pp-f dt n2 pp-f np1 p-acp po12 j-vvn n1 np1, vvd a-acp d j n2 cc vvd d j n2 p-acp po31 j n1, c-acp dt j n1 vvz.
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Herewith were the Iewes stirred vp against Steuen, whose spirite they not able to withstande and resist, they raised false accusations,
Herewith were the Iewes stirred up against Stephen, whose Spirit they not able to withstand and resist, they raised false accusations,
av vbdr dt np2 vvd a-acp p-acp np1, rg-crq n1 pns32 xx j pc-acp vvi cc vvi, pns32 vvd j n2,
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and suborned false witnesses, in forged manner, slaunderously to accuse him; as one that had spoken euill of Moses, and God.
and suborned false Witnesses, in forged manner, slanderously to accuse him; as one that had spoken evil of Moses, and God.
cc vvn j n2, p-acp j-vvn n1, av-j pc-acp vvi pno31; p-acp pi cst vhd vvn j-jn pp-f np1, cc np1.
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The same cause pricked them forward in like maner, to speak against the doctrine of Saint Paul, and to raile against his person:
The same cause pricked them forward in like manner, to speak against the Doctrine of Saint Paul, and to rail against his person:
dt d n1 vvd pno32 av-j p-acp j n1, pc-acp vvi p-acp dt n1 pp-f n1 np1, cc pc-acp vvi p-acp po31 n1:
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through malice and enuie conceaued against him.
through malice and envy conceived against him.
p-acp n1 cc n1 vvn p-acp pno31.
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To cōclude, there is nothing more cōmon in the life of man, then for such as are indued, either with inwarde graces of the spirite,
To conclude, there is nothing more Common in the life of man, then for such as Are endued, either with inward graces of the Spirit,
p-acp vvi, pc-acp vbz pix av-dc j p-acp dt n1 pp-f n1, av p-acp d c-acp vbr vvn, av-d p-acp j n2 pp-f dt n1,
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or outward benefites by the hande of God, for the malice and hatred wherewith men followe and pursue them, to be euill spoaken of, and slaundered.
or outward benefits by the hand of God, for the malice and hatred wherewith men follow and pursue them, to be evil spoken of, and slandered.
cc j n2 p-acp dt n1 pp-f np1, p-acp dt n1 cc n1 c-crq n2 vvb cc vvi pno32, pc-acp vbi av-jn vvn pp-f, cc vvn.
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4 Finallie, & that which properly concerneth this place, our euill speaking proceedeth of pride: and therefore, as a mischiefe and effect of pride, it is here condemned.
4 Finally, & that which properly concerns this place, our evil speaking Proceedeth of pride: and Therefore, as a mischief and Effect of pride, it is Here condemned.
crd av-j, cc cst r-crq av-j vvz d n1, po12 n-jn vvg vvz pp-f n1: cc av, c-acp dt n1 cc n1 pp-f n1, pn31 vbz av vvn.
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The pride which of our selues we haue conceaued, maketh vs to mislike whatsoeuer is not according to our pleasures,
The pride which of our selves we have conceived, makes us to mislike whatsoever is not according to our pleasures,
dt n1 r-crq pp-f po12 n2 pns12 vhb vvn, vvz pno12 pc-acp vvi r-crq vbz xx vvg p-acp po12 n2,
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and mislike moueth vs to speake euill of other men, who walke not, liue not, doe not all thinges to our liking.
and mislike moves us to speak evil of other men, who walk not, live not, do not all things to our liking.
cc n1 vvz pno12 pc-acp vvi j-jn pp-f j-jn n2, r-crq vvb xx, vvb xx, vdb xx d n2 p-acp po12 n-vvg.
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For as the Ape and Rauen thinke their owne young ones fairest, and best fauoured: yet is there not a more deformed thing among beastes, then the Ape:
For as the Ape and Raven think their own young ones Fairest, and best favoured: yet is there not a more deformed thing among beasts, then the Ape:
p-acp p-acp dt n1 cc n1 vvb po32 d j pi2 av-j, cc av-js vvn: av vbz pc-acp xx dt av-dc vvn n1 p-acp n2, cs dt n1:
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neither a fouler among the birdes, then the young Rauen:
neither a Fowler among the Birds, then the young Raven:
dx dt jc p-acp dt n2, cs dt j n1:
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So men like their owne doings, be they neuer so bad, and condemne all others in comparison of themselues.
So men like their own doings, be they never so bad, and condemn all Others in comparison of themselves.
av n2 vvb po32 d n2-vdg, vbb pns32 av-x av j, cc vvi d n2-jn p-acp n1 pp-f px32.
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The Iewes (through pride of their owne heartes,) contemned the Gentiles, and spoke euill of them:
The Iewes (through pride of their own hearts,) contemned the Gentiles, and spoke evil of them:
dt npg1 (p-acp n1 pp-f po32 d n2,) vvd dt n2-j, cc vvd n-jn pp-f pno32:
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Stand aparte (say they) to the Gentiles, for I am worthier then thou.
Stand apart (say they) to the Gentiles, for I am Worthier then thou.
vvb av (vvb pns32) p-acp dt n2-j, c-acp pns11 vbm jc cs pns21.
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The proud conceite of his owne righteousnesse, which the proud Pharisie had conceaued, made him to contemne the poore Publican,
The proud conceit of his own righteousness, which the proud Pharisee had conceived, made him to contemn the poor Publican,
dt j n1 pp-f po31 d n1, r-crq dt j n1 vhd vvn, vvd pno31 pc-acp vvi dt j n1,
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and to speak euill of him, euen to the face, and in the presence of God, in the Temple;
and to speak evil of him, even to the face, and in the presence of God, in the Temple;
cc pc-acp vvi j-jn pp-f pno31, av p-acp dt n1, cc p-acp dt n1 pp-f np1, p-acp dt n1;
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I thanke thee (O God) that I am not as other mē; extortioners, vniust, adulterers, or euen as this Publicane.
I thank thee (Oh God) that I am not as other men; extortioners, unjust, Adulterers, or even as this Publican.
pns11 vvb pno21 (uh np1) cst pns11 vbm xx c-acp j-jn n2; n2, j, n2, cc av-j c-acp d n1.
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The proud and wicked men of the world, seeing that the Saintes woulde not runne the same excesse of riot with them, and liue as pleased them:
The proud and wicked men of the world, seeing that the Saints would not run the same excess of riot with them, and live as pleased them:
dt j cc j n2 pp-f dt n1, vvg cst dt n2 vmd xx vvi dt d n1 pp-f n1 p-acp pno32, cc vvi a-acp vvd pno32:
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therefore saith Saint Peter, they speake euil of them.
Therefore Says Saint Peter, they speak evil of them.
av vvz n1 np1, pns32 vvb j-jn pp-f pno32.
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Our Apostle here making pride the cause of this euill, and insinuating, that the proud and arrogant persons of the world, will proudely condemne,
Our Apostle Here making pride the cause of this evil, and insinuating, that the proud and arrogant Persons of the world, will proudly condemn,
po12 n1 av vvg n1 dt n1 pp-f d n-jn, cc j-vvg, cst dt j cc j n2 pp-f dt n1, vmb av-j vvi,
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and slanderously speake of all those, who liue not after their pleasures: condemneth it as the effect of pride:
and slanderously speak of all those, who live not After their pleasures: Condemneth it as the Effect of pride:
cc av-j vvi pp-f d d, r-crq vvb xx p-acp po32 n2: vvz pn31 p-acp dt n1 pp-f n1:
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neither is there, finally, any thing that more moueth men to speak euil one of another, then pride doeth:
neither is there, finally, any thing that more moves men to speak evil one of Another, then pride doth:
av-dx vbz a-acp, av-j, d n1 cst dc vvz n2 pc-acp vvi j-jn crd pp-f n-jn, cs n1 vdz:
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So that the proud person hardly euer speaketh well of any, but that he only may be in estimation, account,
So that the proud person hardly ever speaks well of any, but that he only may be in estimation, account,
av cst dt j n1 av av vvz av pp-f d, cc-acp cst pns31 av-j vmb vbi p-acp n1, n1,
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and credite, he speaketh euill of al others.
and credit, he speaks evil of all Others.
cc n1, pns31 vvz j-jn pp-f d n2-jn.
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7693
These and the like causes may be alleadged of this euil, and mischiefe, which S. Iames worthely condemneth;
These and the like Causes may be alleged of this evil, and mischief, which S. James worthily Condemneth;
d cc dt j n2 vmb vbi vvd pp-f d j-jn, cc n1, r-crq n1 np1 av-j vvz;
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Speake not euill one of another, brethren. This mischiefe is manifolde: and sundrie waies are men saide to speake euill one of another.
Speak not evil one of Another, brothers. This mischief is manifold: and sundry ways Are men said to speak evil one of Another.
vvb xx n-jn crd pp-f n-jn, n2. d n1 vbz j: cc j n2 vbr n2 vvd pc-acp vvi j-jn crd pp-f n-jn.
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1 When men misreport of vs, and charge vs with that which is not true,
1 When men misreport of us, and charge us with that which is not true,
vvn c-crq n2 vvb pp-f pno12, cc vvb pno12 p-acp d r-crq vbz xx j,
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then speake they euil of vs. In this kinde was Dauid euil spoaken of, as in the Psalme he witnesseth;
then speak they evil of us In this kind was David evil spoken of, as in the Psalm he Witnesseth;
av vvb pns32 j-jn pp-f pno12 p-acp d n1 vbds np1 j-jn vvn pp-f, c-acp p-acp dt n1 pns31 vvz;
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Cruell witnesses rose vp against me; they asked me things I knew not:
Cruel Witnesses rose up against me; they asked me things I knew not:
j n2 vvd a-acp p-acp pno11; pns32 vvd pno11 n2 pns11 vvd xx:
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they charged him with things vntrue, to bring him into disgrace, discredite, and disfauour with men.
they charged him with things untrue, to bring him into disgrace, discredit, and disfavour with men.
pns32 vvd pno31 p-acp n2 j-u, pc-acp vvi pno31 p-acp n1, vvb, cc n1 p-acp n2.
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Thus Doeg the Edomite, (the chiefe of Sauls Heardmen) spoke euill of Dauid, and Achimelech the Priest of Nob, affirming that they tooke councell together against the king:
Thus Doeg the Edomite, (the chief of Saul's Herdsmen) spoke evil of David, and Abimelech the Priest of Nob, affirming that they took council together against the King:
av np1 dt np1, (dt n-jn pp-f np1 n2) vvd av-jn pp-f np1, cc np1 dt n1 pp-f n1, vvg cst pns32 vvd n1 av p-acp dt n1:
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I saw the sonne of Ishai, when he came to Nob, to Achimelech, the sonne of Ahitub, who asked councell of the Lord for him.
I saw the son of Jesse, when he Come to Nob, to Abimelech, the son of Ahitub, who asked council of the Lord for him.
pns11 vvd dt n1 pp-f np1, c-crq pns31 vvd p-acp n1, p-acp np1, dt n1 pp-f n1, r-crq vvd n1 pp-f dt n1 p-acp pno31.
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Such euill speaches were they, of those flattering Parasites, and backbiting Sicophants, who falslie infourmed Saul, that Dauid intended mischiefe against him.
Such evil Speeches were they, of those flattering Parasites, and backbiting sycophants, who falsely informed Saul, that David intended mischief against him.
d j-jn n2 vbdr pns32, pp-f d j-vvg n2, cc n1 n2, r-crq av-j vvn np1, cst np1 vvd n1 p-acp pno31.
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7702
In this kinde proud Hamon spoke euill against Mardocheus, and the people of the Iewes, who charged them with thinges vntrue, in bringing vp euill and false reports of them:
In this kind proud Hamon spoke evil against Mordecai, and the people of the Iewes, who charged them with things untrue, in bringing up evil and false reports of them:
p-acp d j j np1 vvd j-jn p-acp np1, cc dt n1 pp-f dt np2, r-crq vvd pno32 p-acp n2 j-u, p-acp vvg a-acp j-jn cc j n2 pp-f pno32:
(34) sermon (DIV2)
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7703
There is a people (saith he) scattered and dispersed among the people, in all the Prouinces of thy kingdome:
There is a people (Says he) scattered and dispersed among the people, in all the Provinces of thy Kingdom:
pc-acp vbz dt n1 (vvz pns31) vvd cc vvn p-acp dt n1, p-acp d dt n2 pp-f po21 n1:
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whose lawes are diuers to all lawes, & obserue not the lawes of the king. In the seruice (indeede) of their God, they obeyed not;
whose laws Are diverse to all laws, & observe not the laws of the King. In the service (indeed) of their God, they obeyed not;
rg-crq n2 vbr j p-acp d n2, cc vvb xx dt n2 pp-f dt n1. p-acp dt n1 (av) pp-f po32 n1, pns32 vvd xx;
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but in ciuill things, they were obedient vnto the lawes of Assuerus, and therfore were charged falsly with disloyaltie,
but in civil things, they were obedient unto the laws of Assuerus, and Therefore were charged falsely with disloyalty,
cc-acp p-acp j n2, pns32 vbdr j p-acp dt n2 pp-f np1, cc av vbdr vvn av-j p-acp n1,
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& rebellion against the lawes of the king.
& rebellion against the laws of the King.
cc n1 p-acp dt n2 pp-f dt n1.
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7707
Thus we speake euill one of another, when to defame and discredite one another, we forge, we faine, we frame and deuise false things against our brethren, to bring thē into hatred, that we only might be accounted of.
Thus we speak evil one of Another, when to defame and discredit one Another, we forge, we feign, we frame and devise false things against our brothers, to bring them into hatred, that we only might be accounted of.
av pns12 vvb j-jn crd pp-f n-jn, c-crq pc-acp vvi cc vvi pi j-jn, pns12 vvb, pns12 av-j, pns12 vvb cc vvi j n2 p-acp po12 n2, pc-acp vvi pno32 p-acp n1, cst pns12 av-j vmd vbi vvn pp-f.
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Wherein wee play the partes of malicious persons, who bedaube and bedashe with dirte, the faces of other folke, that we might seeme the fairer:
Wherein we play the parts of malicious Persons, who bedaub and bedashe with dirt, the faces of other folk, that we might seem the Fairer:
c-crq pns12 vvb dt n2 pp-f j n2, r-crq vvb cc vvi p-acp n1, dt n2 pp-f j-jn n1, cst pns12 vmd vvi dt jc:
(34) sermon (DIV2)
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7709
and soyle, slurrie, & file the garmentes of our neighboures, that ours might seeme the gayer and gallanter.
and soil, slurrie, & file the garments of our neighbours, that ours might seem the Gayer and gallanter.
cc n1, vvb, cc vvi dt n2 pp-f po12 n2, cst png12 vmd vvi dt jc cc jc-jn.
(34) sermon (DIV2)
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7710
Thus by false reports, and slaunderous speeches: thus by reproachfull contumelie, and backbiting, men defile the name, fame, and credit of men,
Thus by false reports, and slanderous Speeches: thus by reproachful contumely, and backbiting, men defile the name, fame, and credit of men,
av p-acp j n2, cc j n2: av p-acp j n1, cc n1, n2 vvb dt n1, n1, cc n1 pp-f n2,
(34) sermon (DIV2)
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7711
and impeach their estimation, that themselues may appeare and seeme the wiser, iuster, honester, & worthier in all things.
and impeach their estimation, that themselves may appear and seem the Wiser, juster, Honester, & Worthier in all things.
cc vvi po32 n1, cst px32 vmb vvi cc vvi dt jc, jc, jc, cc jc p-acp d n2.
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7712
And thus by reporting false thinges of our brethren, to discredite them, we speake euill of them.
And thus by reporting false things of our brothers, to discredit them, we speak evil of them.
cc av p-acp vvg j n2 pp-f po12 n2, pc-acp vvi pno32, pns12 vvb j-jn pp-f pno32.
(34) sermon (DIV2)
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7713
2 Neither thus onely speake men euill one of another, but also when they amplifie, exaggerate, aggrauate,
2 Neither thus only speak men evil one of Another, but also when they amplify, exaggerate, aggravate,
crd d av av-j vvi n2 j-jn crd pp-f n-jn, cc-acp av c-crq pns32 vvi, vvb, vvi,
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7714
and make the infirmities and faults of men farre greater, by their reports, then indeede they be, to make them odious in the sight of men:
and make the infirmities and Faults of men Far greater, by their reports, then indeed they be, to make them odious in the sighed of men:
cc vvi dt n2 cc n2 pp-f n2 av-j jc, p-acp po32 n2, av av pns32 vbb, pc-acp vvi pno32 j p-acp dt n1 pp-f n2:
(34) sermon (DIV2)
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7715
as when our neighbour is something choloricke and hastie; to report him to bee so madde, furious, and headstrong, that none can abide it.
as when our neighbour is something choloricke and hasty; to report him to be so mad, furious, and headstrong, that none can abide it.
c-acp c-crq po12 n1 vbz pi j cc j; pc-acp vvi pno31 pc-acp vbi av j, j, cc j, cst pix vmb vvi pn31.
(34) sermon (DIV2)
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7716
If a man onely salute a woman by the way, to say, hee talked with her of adulterie.
If a man only salute a woman by the Way, to say, he talked with her of adultery.
cs dt n1 av-j vvi dt n1 p-acp dt n1, pc-acp vvi, pns31 vvd p-acp pno31 pp-f n1.
(34) sermon (DIV2)
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7717
If our btother smite in anger, to say, he would haue slaine and murthered.
If our btother smite in anger, to say, he would have slain and murdered.
cs po12 n-jn vvi p-acp n1, pc-acp vvi, pns31 vmd vhi vvn cc vvn.
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7718
When by our report, we make the infirmities of men greater, and farre more hainous then they be indeede:
When by our report, we make the infirmities of men greater, and Far more heinous then they be indeed:
c-crq p-acp po12 n1, pns12 vvb dt n2 pp-f n2 jc, cc av-j av-dc j cs pns32 vbb av:
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7719
this is euill speaking, and worthely to be condemned.
this is evil speaking, and worthily to be condemned.
d vbz j-jn vvg, cc av-j pc-acp vbi vvn.
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7720
And it is vsuall among men now, to discredite, and make other folke odious in the sight and hearing of others, to amplifie their faultes,
And it is usual among men now, to discredit, and make other folk odious in the sighed and hearing of Others, to amplify their Faults,
cc pn31 vbz j p-acp n2 av, pc-acp vvi, cc vvi j-jn n1 j p-acp dt n1 cc n-vvg pp-f n2-jn, pc-acp vvi po32 n2,
(34) sermon (DIV2)
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7721
and make them farre greater then they are indeede: this is also slaunder, this is euill speach against our neighbour. Thus doe eloquent Sycophants: thus doe rethoricall slaunderers: thus doe backebiting whisperers:
and make them Far greater then they Are indeed: this is also slander, this is evil speech against our neighbour. Thus do eloquent sycophants: thus do Rhetorical slanderers: thus do backbiting whisperers:
cc vvi pno32 av-j jc cs pns32 vbr av: d vbz av n1, d vbz j-jn n1 p-acp po12 n1. av vdb j n2: av vdb j n2: av vdb n1 n2:
(34) sermon (DIV2)
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thus doe false accusers of their neighbours, who make euery thing worse then it is in deede:
thus do false accusers of their neighbours, who make every thing Worse then it is in deed:
av vdb j n2 pp-f po32 n2, r-crq vvb d n1 av-jc cs pn31 vbz p-acp n1:
(34) sermon (DIV2)
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7723
and by reporting, increase their crimes:
and by reporting, increase their crimes:
cc p-acp vvg, vvb po32 n2:
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this ought also to be auoyded of the Saints of God, who ought not (so much as in this wise) to speake euill of their brethren.
this ought also to be avoided of the Saints of God, who ought not (so much as in this wise) to speak evil of their brothers.
d vmd av pc-acp vbi vvn pp-f dt n2 pp-f np1, r-crq vmd xx (av d c-acp p-acp d n1) pc-acp vvi j-jn pp-f po32 n2.
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3 Besides this, men speake euill of their breathren, when they blase abroade the secrete sinnes and infirmities of their brethren,
3 Beside this, men speak evil of their brethren, when they blaze abroad the secret Sins and infirmities of their brothers,
crd p-acp d, n2 vvb j-jn pp-f po32 n2, c-crq pns32 vvi av dt j-jn n2 cc n2 pp-f po32 n2,
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when they shoulde haue couered them in loue, onely to discredite, and defame the offenders.
when they should have covered them in love, only to discredit, and defame the offenders.
c-crq pns32 vmd vhi vvn pno32 p-acp n1, av-j pc-acp vvi, cc vvi dt n2.
(34) sermon (DIV2)
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Salomon making the detecting and reuealing of the secreate sinnes of their brethren, a parte and branch of euill speach and slaunder, saith, that hee that goeth about as a slanderer, discouereth a secrete: Solomon making the detecting and revealing of the secret Sins of their brothers, a part and branch of evil speech and slander, Says, that he that Goes about as a slanderer, Discovereth a secret:
np1 vvg dt vvg cc vvg pp-f dt n-jn n2 pp-f po32 n2, dt n1 cc n1 pp-f j-jn n1 cc n1, vvz, cst pns31 cst vvz a-acp p-acp dt n1, vvz dt j-jn:
(34) sermon (DIV2)
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but hee that is of a faithfull heart, concealeth a matter.
but he that is of a faithful heart, concealeth a matter.
cc-acp pns31 cst vbz pp-f dt j n1, vvz dt n1.
(34) sermon (DIV2)
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Wherence it appeareth, that to detect, open, and make knowen the secrete sinnes of our brethren, (which in loue wee should couer) is the point of a backbiter,
Whence it appears, that to detect, open, and make known the secret Sins of our brothers, (which in love we should cover) is the point of a backbiter,
n1 pn31 vvz, cst pc-acp vvi, j, cc vvi vvn dt j-jn n2 pp-f po12 n2, (r-crq p-acp n1 pns12 vmd vvi) vbz dt n1 pp-f dt n1,
(34) sermon (DIV2)
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and slaunderer, and one that speaketh euill of his neighbour, to discouer secret sinnes, when he needeth not:
and slanderer, and one that speaks evil of his neighbour, to discover secret Sins, when he needs not:
cc n1, cc pi cst vvz j-jn pp-f po31 n1, pc-acp vvi j-jn n2, c-crq pns31 vvz xx:
(34) sermon (DIV2)
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to publish priuie infirmities, when he should hide them through loue:
to publish privy infirmities, when he should hide them through love:
pc-acp vvi j n2, c-crq pns31 vmd vvi pno32 p-acp n1:
(34) sermon (DIV2)
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to blaze abroade the vnknowen offences of men, when he is not thereunto in any wise enforced,
to blaze abroad the unknown offences of men, when he is not thereunto in any wise Enforced,
pc-acp vvi av dt j n2 pp-f n2, c-crq pns31 vbz xx av p-acp d j j-vvn,
(34) sermon (DIV2)
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and that to the ende hee may thereby diffame them, and discredite them among men: What els,
and that to the end he may thereby diffame them, and discredit them among men: What Else,
cc cst p-acp dt n1 pns31 vmb av vvi pno32, cc vvi pno32 p-acp n2: r-crq av,
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4 Againe, men sinne by speaking euill of their brethren, when they depraue the good deedes,
4 Again, men sin by speaking evil of their brothers, when they deprave the good Deeds,
crd av, n2 vvb p-acp vvg n-jn pp-f po32 n2, c-crq pns32 vvi dt j n2,
(34) sermon (DIV2)
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and well doings of them, when they extenuate and make lesse, then in deede they be, the good qualities in men,
and well doings of them, when they extenuate and make less, then in deed they be, the good qualities in men,
cc av n2-vdg pp-f pno32, c-crq pns32 vvb cc vvi av-dc, cs p-acp n1 pns32 vbb, dt j n2 p-acp n2,
(34) sermon (DIV2)
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or call their vertues by the names of the vices neer thereunto.
or call their Virtues by the names of the vices near thereunto.
cc vvi po32 n2 p-acp dt n2 pp-f dt n2 av-j av.
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In this manner, men sinne when of the good deedes of men they say, they were done to euil end, vpon euill intent, by vnlawfull meanes, not in sinceritie,
In this manner, men sin when of the good Deeds of men they say, they were done to evil end, upon evil intent, by unlawful means, not in sincerity,
p-acp d n1, n2 vvb c-crq pp-f dt j n2 pp-f n2 pns32 vvb, pns32 vbdr vdn p-acp j-jn n1, p-acp j-jn n1, p-acp j n2, xx p-acp n1,
(34) sermon (DIV2)
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and loue to vertue, but in colourable manner, and in fraudulent and deceitfull hypocrisie.
and love to virtue, but in colourable manner, and in fraudulent and deceitful hypocrisy.
cc vvi p-acp n1, cc-acp p-acp j n1, cc p-acp j cc j n1.
(34) sermon (DIV2)
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Thus did Sathan by deprauing the seruice of God in Job, speake euill of him to God:
Thus did Sathan by depraving the service of God in Job, speak evil of him to God:
av vdd np1 p-acp vvg dt n1 pp-f np1 p-acp np1, vvb j-jn pp-f pno31 p-acp np1:
(34) sermon (DIV2)
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when he saide, that Iob serued God for gaine, not sincerly.
when he said, that Job served God for gain, not sincerely.
c-crq pns31 vvd, cst np1 vvn np1 p-acp n1, xx av-j.
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Thus the discōtented Momy of the world, and finders of faults with euery thing which them sealues do not, speake euill, who calumniate and depraue euery thing, be it neuer so wel don of vs. If there be any thing done well to the countrie and common wealth, they depraue it,
Thus the discontented Momy of the world, and finders of Faults with every thing which them sealues do not, speak evil, who calumniate and deprave every thing, be it never so well dONE of us If there be any thing done well to the country and Common wealth, they deprave it,
av dt j-vvn n1 pp-f dt n1, cc n2 pp-f n2 p-acp d n1 r-crq dt n2 vdb xx, vvb j-jn, r-crq vvi cc vvi d n1, vbb pn31 av-x av av n1 pp-f pno12 cs pc-acp vbb d n1 vdn av p-acp dt n1 cc j n1, pns32 vvi pn31,
(34) sermon (DIV2)
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and say, it was done not for loue of countrie, but for praises: and fauour of the people:
and say, it was done not for love of country, but for praises: and favour of the people:
cc vvi, pn31 vbds vdn xx p-acp n1 pp-f n1, cc-acp p-acp n2: cc n1 pp-f dt n1:
(34) sermon (DIV2)
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if any exployte be done in ware, they say it was not for loue to peace,
if any exploit be done in ware, they say it was not for love to peace,
cs d n1 vbb vdn p-acp n1, pns32 vvb pn31 vbds xx p-acp n1 p-acp n1,
(34) sermon (DIV2)
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but for desire of renowne among men:
but for desire of renown among men:
cc-acp p-acp n1 pp-f n1 p-acp n2:
(34) sermon (DIV2)
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if when men labour faithfully in the Church, men say, it is for their owne glorie,
if when men labour faithfully in the Church, men say, it is for their own glory,
cs c-crq n2 vvb av-j p-acp dt n1, n2 vvb, pn31 vbz p-acp po32 d n1,
(34) sermon (DIV2)
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and not for the glorie of God:
and not for the glory of God:
cc xx p-acp dt n1 pp-f np1:
(34) sermon (DIV2)
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if when men be deuoute, we should say, it is for a fashion, not in sinceritie:
if when men be devout, we should say, it is for a fashion, not in sincerity:
cs c-crq n2 vbb j, pns12 vmd vvi, pn31 vbz p-acp dt n1, xx p-acp n1:
(34) sermon (DIV2)
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when men call the valiant man bolde, the iust, rigorous & seuere: the prudent craftie: the wary suttle: the liberal nottuous and prodigal:
when men call the valiant man bold, the just, rigorous & severe: the prudent crafty: the wary subtle: the liberal nottuous and prodigal:
c-crq n2 vvb dt j n1 j, dt j, j cc j: dt j j: dt j j: dt j j cc j-jn:
(34) sermon (DIV2)
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he that speaketh in defence of right, inprudente and licentious: Hee that calleth the sparie, miserable; or the temperate, wretched; the peaceable, doltish; or the patient cowardly; slaundereth in like manner.
he that speaks in defence of right, inprudente and licentious: He that calls the spary, miserable; or the temperate, wretched; the peaceable, doltish; or the patient cowardly; Slandereth in like manner.
pns31 cst vvz p-acp n1 pp-f n-jn, j cc j: pns31 cst vvz dt j, j; cc dt j, j; dt j, j; cc dt j j; vvz p-acp j n1.
(34) sermon (DIV2)
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Not thus only, but also when men excel in learning, be singulare for vertue, renowmed for faith,
Not thus only, but also when men excel in learning, be singular for virtue, renowned for faith,
xx av av-j, cc-acp av c-crq n2 vvb p-acp n1, vbb j p-acp n1, vvn p-acp n1,
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or any such gifte and grace of Gods spirites.
or any such gift and grace of God's spirits.
cc d d n1 cc n1 pp-f npg1 n2.
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To deminish and extenuate these things and make them by our enuious reportes, far lesse then in deede they are:
To diminish and extenuate these things and make them by our envious reports, Far less then in deed they Are:
p-acp vvi cc vvi d n2 cc vvi pno32 p-acp po12 j n2, av-j av-dc cs p-acp n1 pns32 vbr:
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what is this then but euil speache here condemned? wherefore as to exaggerate and amplifie the vices,
what is this then but evil speech Here condemned? Wherefore as to exaggerate and amplify the vices,
q-crq vbz d av p-acp j-jn n1 av vvn? q-crq c-acp p-acp vvb cc vvi dt n2,
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so to extenuate the vertues and good gifts in the Saints, is slaunder, and euill speach also.
so to extenuate the Virtues and good Gifts in the Saints, is slander, and evil speech also.
av pc-acp vvi dt n2 cc j n2 p-acp dt n2, vbz n1, cc j-jn n1 av.
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5 Moreouer men speake euill, though they speake that which is true, touching the sinnes and infirmities of their brethren:
5 Moreover men speak evil, though they speak that which is true, touching the Sins and infirmities of their brothers:
crd av n2 vvb j-jn, cs pns32 vvb cst r-crq vbz j, vvg dt n2 cc n2 pp-f po32 n2:
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when they speake those things not for loue of the truth, but for the slaundering of the person, which hath offended.
when they speak those things not for love of the truth, but for the slandering of the person, which hath offended.
c-crq pns32 vvb d n2 xx p-acp n1 pp-f dt n1, cc-acp p-acp dt vvg pp-f dt n1, r-crq vhz vvn.
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Fot as that Iudge, which pronounceth sentence of iudgement and condemnation agaynst a malefactour:
Fot as that Judge, which pronounceth sentence of judgement and condemnation against a Malefactor:
p-acp p-acp d n1, r-crq vvz n1 pp-f n1 cc n1 p-acp dt n1:
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yet not for loue of iustice, but for an olde grudge agaynst the man, is therein no iust iudge, but a murtherer before God:
yet not for love of Justice, but for an old grudge against the man, is therein no just judge, but a murderer before God:
av xx p-acp n1 pp-f n1, cc-acp p-acp dt j n1 p-acp dt n1, vbz av dx j n1, cc-acp dt n1 p-acp np1:
(34) sermon (DIV2)
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albeit he do that which iustice prescribeth, and requireth also:
albeit he do that which Justice prescribeth, and requires also:
cs pns31 vdb d r-crq n1 vvz, cc vvz av:
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euen so when men report euen true things of their brethrē, not for hatred of the sinne,
even so when men report even true things of their brothers, not for hatred of the sin,
av av c-crq n2 vvb av j n2 pp-f po32 n2, xx p-acp n1 pp-f dt n1,
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and loue they beare to the truth:
and love they bear to the truth:
cc n1 pns32 vvb p-acp dt n1:
(34) sermon (DIV2)
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but for the malice they haue to the men, and to the ende thereby they may discredite them:
but for the malice they have to the men, and to the end thereby they may discredit them:
cc-acp p-acp dt n1 pns32 vhb p-acp dt n2, cc p-acp dt n1 av pns32 vmb vvi pno32:
(34) sermon (DIV2)
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are not therein to be counted tellers of a trueth, but rather bitter backebiters, slaunderers,
Are not therein to be counted tellers of a truth, but rather bitter backbiters, slanderers,
vbr xx av pc-acp vbi vvn n2 pp-f dt n1, cc-acp av-c j n2, n2,
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and euill speakers, though they report no more then is true, because they doe it not for the loue of the trueth,
and evil Speakers, though they report no more then is true, Because they do it not for the love of the truth,
cc j-jn n2, cs pns32 vvb av-dx av-dc cs vbz j, c-acp pns32 vdb pn31 xx p-acp dt n1 pp-f dt n1,
(34) sermon (DIV2)
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but to the slaunder and defaming of the persons of their brethren.
but to the slander and defaming of the Persons of their brothers.
cc-acp p-acp dt n1 cc vvg pp-f dt n2 pp-f po32 n2.
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6 Finally, this euill is committed, vvhen in the pride of our heartes vvee vvoulde haue all men liue according to our pleasure and will:
6 Finally, this evil is committed, when in the pride of our hearts we would have all men live according to our pleasure and will:
crd av-j, d n-jn vbz vvn, c-crq p-acp dt n1 pp-f po12 n2 pns12 vmd vhi d n2 vvb vvg p-acp po12 n1 cc n1:
(34) sermon (DIV2)
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which when they doe not, wee arrogantly condemne them: we slaunderously reporte of them: wee maliciously censure them: wee rashly iudge them:
which when they do not, we arrogantly condemn them: we slanderously report of them: we maliciously censure them: we rashly judge them:
r-crq c-crq pns32 vdb xx, pns12 av-j vvi pno32: pns12 av-j vvb pp-f pno32: pns12 av-j vvb pno32: pns12 av-j vvi pno32:
(34) sermon (DIV2)
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in which sense, and of which kinde our Apostle chiefly here speaketh. To condemne those vvhich daunce not after our Pype:
in which sense, and of which kind our Apostle chiefly Here speaks. To condemn those which dance not After our Pipe:
p-acp r-crq n1, cc pp-f r-crq n1 po12 n1 av-jn av vvz. p-acp vvi d r-crq vvb xx p-acp po12 vvb:
(34) sermon (DIV2)
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to speake euill of such as will not bee ledde at our pleasures, to reporte otherwise then vvell of such as will not liue,
to speak evil of such as will not be led At our pleasures, to report otherwise then well of such as will not live,
pc-acp vvi j-jn pp-f d c-acp vmb xx vbi vvn p-acp po12 n2, pc-acp vvi av av av pp-f d c-acp vmb xx vvi,
(34) sermon (DIV2)
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and doe in all thinges as vvee vvoulde haue them:
and do in all things as we would have them:
cc vdb p-acp d n2 c-acp pns12 vmd vhi pno32:
(34) sermon (DIV2)
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this is the mischiefe of pride by the Apostle principally intended, and spoken agaynst in this part of Scripture.
this is the mischief of pride by the Apostle principally intended, and spoken against in this part of Scripture.
d vbz dt n1 pp-f n1 p-acp dt n1 av-j vvd, cc vvn p-acp p-acp d n1 pp-f n1.
(34) sermon (DIV2)
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This mischiefe hath beene in all times:
This mischief hath been in all times:
d n1 vhz vbn p-acp d n2:
(34) sermon (DIV2)
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and men there haue bene alwayes, who through the pride of their hearts, woulde haue brought the whole worlde to liue at their pleasure:
and men there have be always, who through the pride of their hearts, would have brought the Whole world to live At their pleasure:
cc n2 pc-acp vhi vbn av, r-crq p-acp dt n1 pp-f po32 n2, vmd vhi vvn dt j-jn n1 pc-acp vvi p-acp po32 n1:
(34) sermon (DIV2)
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and to come to their call and lure, in the which their conceiued imagination, if any resisted, withstoode, and refused:
and to come to their call and lure, in the which their conceived imagination, if any resisted, withstood, and refused:
cc pc-acp vvi p-acp po32 n1 cc n1, p-acp dt r-crq po32 j-vvn n1, cs d vvd, vvd, cc vvd:
(34) sermon (DIV2)
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they censured, they iudged, they spoke euill of, and condemned them.
they censured, they judged, they spoke evil of, and condemned them.
pns32 vvn, pns32 vvd, pns32 vvd n-jn pp-f, cc vvd pno32.
(34) sermon (DIV2)
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Were there not (thinke you) in the time of the prophets, men puffed vp with this pride of spirite, who condemned arrogantly, censured foolishly:
Were there not (think you) in the time of the Prophets, men puffed up with this pride of Spirit, who condemned arrogantly, censured foolishly:
vbdr pc-acp xx (vvi pn22) p-acp dt n1 pp-f dt n2, n2 vvn a-acp p-acp d n1 pp-f n1, r-crq vvd av-j, vvn av-j:
(34) sermon (DIV2)
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slaundered wrongfully the holy Prophets and people of God, for that they would not liue after their pleasures? Did not the proude Scribes, Pharisies, Priests,
slandered wrongfully the holy prophets and people of God, for that they would not live After their pleasures? Did not the proud Scribes, Pharisees, Priests,
vvn av-j dt j n2 cc n1 pp-f np1, c-acp cst pns32 vmd xx vvi p-acp po32 n2? vdd xx dt j n2, np2, n2,
(34) sermon (DIV2)
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and Princes of the people, condemne and speake euill of Christ and his Disciples, because they woulde not bee in all things conformable vnto them? Did not the wicked in the dayes of Saint Peter, speake euill of the Saintes,
and Princes of the people, condemn and speak evil of christ and his Disciples, Because they would not be in all things conformable unto them? Did not the wicked in the days of Saint Peter, speak evil of the Saints,
cc n2 pp-f dt n1, vvb cc vvi j-jn pp-f np1 cc po31 n2, c-acp pns32 vmd xx vbi p-acp d n2 j p-acp pno32? vdd xx dt j p-acp dt n2 pp-f n1 np1, vvb j-jn pp-f dt n2,
(34) sermon (DIV2)
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and the elect seruants of God, because they woulde not liue according to their line and rule:
and the elect Servants of God, Because they would not live according to their line and Rule:
cc dt j-vvn n2 pp-f np1, c-acp pns32 vmd xx vvi vvg p-acp po32 n1 cc n1:
(34) sermon (DIV2)
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and run on with them, the same race of riot? Are their heartes otherwise affected,
and run on with them, the same raze of riot? are their hearts otherwise affected,
cc vvb a-acp p-acp pno32, dt d n1 pp-f n1? vbr po32 n2 av vvn,
(34) sermon (DIV2)
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and not rather swelled and blowen vp with like pride, who chalenge to themselues wisedome, zeale, godlinesse, aboue their brethren:
and not rather swelled and blown up with like pride, who challenge to themselves Wisdom, zeal, godliness, above their brothers:
cc xx av-c vvn cc vvn a-acp p-acp j n1, r-crq vvb p-acp px32 n1, n1, n1, p-acp po32 n2:
(34) sermon (DIV2)
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and both in the common wealth, and in the church of Christ, would haue all things done, said,
and both in the Common wealth, and in the Church of christ, would have all things done, said,
cc d p-acp dt j n1, cc p-acp dt n1 pp-f np1, vmd vhi d n2 vdn, vvd,
(34) sermon (DIV2)
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and ordered at their pleasure, and speake euill of all men, that doe not there after? Are there not many of our owne coates and callings, the Ministers of Christ Iesus, who because they can not haue all men to bee as themselues are,
and ordered At their pleasure, and speak evil of all men, that do not there After? are there not many of our own coats and callings, the Ministers of christ Iesus, who Because they can not have all men to be as themselves Are,
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(34) sermon (DIV2)
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and thinges in the Church at their pleasures ordered: and all things done as they woulde haue them:
and things in the Church At their pleasures ordered: and all things done as they would have them:
cc n2 p-acp dt n1 p-acp po32 n2 vvn: cc d n2 vdn c-acp pns32 vmd vhi pno32:
(34) sermon (DIV2)
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speake euill of them which excell in authoritie? Priuily refourme, and talke with the Parishioners agaynst their Pastours, Not subiect to the lawe of their imagination? VVich vncharitablie, vnchristianly, vnbrotherly, nay Iudasly betray their brethren:
speak evil of them which excel in Authority? Privily reform, and talk with the Parishioners against their Pastors, Not Subject to the law of their imagination? Which uncharitably, unchristianly, unbrotherly, nay Judasly betray their brothers:
vvb j-jn pp-f pno32 r-crq vvb p-acp n1? av-j vvi, cc vvi p-acp dt n2 p-acp po32 ng1, xx j-jn p-acp dt n1 pp-f po32 n1? r-crq av-j, j, av-j, uh-x av-j vvi po32 n2:
(34) sermon (DIV2)
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7786
and bring by their libels spredde abroade, the good names of such their fellowe Ministers,
and bring by their libels spread abroad, the good names of such their fellow Ministers,
cc vvb p-acp po32 n2 vvb av, dt j n2 pp-f d po32 n1 n2,
(34) sermon (DIV2)
1074
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as neuer haue beene detected of anie notorious crime, into question, and by their slaunderous and malicious speaches, haue greatly diminished their credites, empeached their estimation, wherein before they haue beene:
as never have been detected of any notorious crime, into question, and by their slanderous and malicious Speeches, have greatly diminished their credits, impeached their estimation, wherein before they have been:
c-acp av vhi vbn vvn pp-f d j n1, p-acp n1, cc p-acp po32 j cc j n2, vhb av-j vvn po32 n2, vvd po32 n1, c-crq c-acp pns32 vhb vbn:
(34) sermon (DIV2)
1074
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and bring them into contempt with men? Is not this the mischiefe of pride, which maketh them to condemne and speake euill of euerie thing and person, whosoeuer pleaseth not them,
and bring them into contempt with men? Is not this the mischief of pride, which makes them to condemn and speak evil of every thing and person, whosoever Pleases not them,
cc vvb pno32 p-acp n1 p-acp n2? vbz xx d dt n1 pp-f n1, r-crq vvz pno32 pc-acp vvi cc vvi j-jn pp-f d n1 cc n1, r-crq vvz xx pno32,
(34) sermon (DIV2)
1074
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and is not according to their mindes? VVherefore let mee exhort all such in the feare of God:
and is not according to their minds? Wherefore let me exhort all such in the Fear of God:
cc vbz xx vvg p-acp po32 n2? q-crq vvb pno11 vvi d d p-acp dt n1 pp-f np1:
(34) sermon (DIV2)
1074
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to examine their owne affections, to enter into the closet of their owne thoughts, to cast downe their presumptuous and peremptorie iudgements:
to examine their own affections, to enter into the closet of their own thoughts, to cast down their presumptuous and peremptory Judgments:
pc-acp vvi po32 d n2, pc-acp vvi p-acp dt n1 pp-f po32 d n2, pc-acp vvi a-acp po32 j cc j n2:
(34) sermon (DIV2)
1075
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to leaue the stealing away of the hearts of the people from their ordinarie Pastours, by mislyking of their lawfull and tollerable doings:
to leave the stealing away of the hearts of the people from their ordinary Pastors, by misliking of their lawful and tolerable doings:
pc-acp vvi dt vvg av pp-f dt n2 pp-f dt n1 p-acp po32 j ng1, p-acp vvg pp-f po32 j cc j n2-vdg:
(34) sermon (DIV2)
1075
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7792
and let me in the bowels of Iesus Christ beseech them, and by the mercies of God entreate them:
and let me in the bowels of Iesus christ beseech them, and by the Mercies of God entreat them:
cc vvb pno11 p-acp dt n2 pp-f np1 np1 vvb pno32, cc p-acp dt n2 pp-f np1 vvi pno32:
(34) sermon (DIV2)
1075
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7793
that when things are not to their mindes:
that when things Are not to their minds:
cst c-crq n2 vbr xx p-acp po32 n2:
(34) sermon (DIV2)
1075
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7794
yea, if there be blemishes, spottes and wrinckles in the face of the Church, (as there shal be to the ende):
yea, if there be blemishes, spots and wrinkles in the face of the Church, (as there shall be to the end):
uh, cs pc-acp vbb n2, n2 cc n2 p-acp dt n1 pp-f dt n1, (c-acp a-acp vmb vbi p-acp dt n1):
(34) sermon (DIV2)
1075
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7795
that with pacience they woulde beare them, as becommeth Saintes: with prayer they would seeke to redresse them:
that with patience they would bear them, as becomes Saints: with prayer they would seek to redress them:
d p-acp n1 pns32 vmd vvi pno32, c-acp vvz n2: p-acp n1 pns32 vmd vvi pc-acp vvi pno32:
(34) sermon (DIV2)
1075
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7796
that they speake not euill against such as in opinions varie from them:
that they speak not evil against such as in opinions vary from them:
cst pns32 vvb xx j-jn p-acp d c-acp p-acp n2 vvi p-acp pno32:
(34) sermon (DIV2)
1075
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7797
that they powre not out the poyson, venome and rancour of their hearts, by condemning their brethren:
that they pour not out the poison, venom and rancour of their hearts, by condemning their brothers:
cst pns32 n1 xx av dt n1, n1 cc n1 pp-f po32 n2, p-acp vvg po32 n2:
(34) sermon (DIV2)
1075
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7798
that they teare not in sunder, the vnseamed coate of Iesus Christ by their bitter contending, vvith backbiting and discrediting of their fellowe labourers,
that they tear not in sunder, the unseamed coat of Iesus christ by their bitter contending, with backbiting and discrediting of their fellow labourers,
cst pns32 vvb xx p-acp av, dt vvd n1 pp-f np1 np1 p-acp po32 j vvg, p-acp n1 cc vvg pp-f po32 n1 n2,
(34) sermon (DIV2)
1075
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7799
and worke fellowes in the Lordes haruest:
and work Fellows in the lords harvest:
cc vvi n2 p-acp dt ng1 n1:
(34) sermon (DIV2)
1075
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7800
but that they take singular heede, and haue speciall care to abandon and abolish this mischiefe of pride,
but that they take singular heed, and have special care to abandon and Abolah this mischief of pride,
cc-acp cst pns32 vvb j n1, cc vhb j n1 pc-acp vvi cc vvi d n1 pp-f n1,
(34) sermon (DIV2)
1075
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7801
and to holde fast this exhortation of the Apostle: Speake not euil one of another brethren.
and to hold fast this exhortation of the Apostle: Speak not evil one of Another brothers.
cc pc-acp vvi av-j d n1 pp-f dt n1: vvb xx j-jn crd pp-f j-jn n2.
(34) sermon (DIV2)
1075
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7802
And this euill hee disswadeth, by foure reasons, 1 From the violating of Gods lawe: And this evil he dissuadeth, by foure Reasons, 1 From the violating of God's law:
cc d n-jn pns31 vvz, p-acp crd n2, vvn p-acp dt vvg pp-f npg1 n1:
(34) sermon (DIV2)
1076
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7803
which is broken and violated of vs, when in the pride of our minde we condemne and speake euill of our brethren:
which is broken and violated of us, when in the pride of our mind we condemn and speak evil of our brothers:
r-crq vbz vvn cc vvn pp-f pno12, c-crq p-acp dt n1 pp-f po12 n1 pns12 vvb cc vvi j-jn pp-f po12 n2:
(34) sermon (DIV2)
1076
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7804
thereof Saint James speaketh in this wise:
thereof Saint James speaks in this wise:
av n1 np1 vvz p-acp d n1:
(34) sermon (DIV2)
1076
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7805
hee that speaketh euill of his brother, or condemneth his brother, speaketh euill of the lawe, and condemneth the law.
he that speaks evil of his brother, or Condemneth his brother, speaks evil of the law, and Condemneth the law.
pns31 cst vvz j-jn pp-f po31 n1, cc vvz po31 n1, vvz j-jn pp-f dt n1, cc vvz dt n1.
(34) sermon (DIV2)
1076
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7806
Thus when we speake euill of our brethren and condemne them, because they walke not after our willes,
Thus when we speak evil of our brothers and condemn them, Because they walk not After our wills,
av c-crq pns12 vvb j-jn pp-f po12 n2 cc vvi pno32, c-acp pns32 vvb xx p-acp po12 n2,
(34) sermon (DIV2)
1076
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7807
neither liue according to our pleasures:
neither live according to our pleasures:
av-dx vvi vvg p-acp po12 n2:
(34) sermon (DIV2)
1076
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7808
we are not onely iniurious to our brethren, but we are iniurious to the law of God, wherof we speake euill,
we Are not only injurious to our brothers, but we Are injurious to the law of God, whereof we speak evil,
pns12 vbr xx av-j j p-acp po12 n2, p-acp pns12 vbr j p-acp dt n1 pp-f np1, c-crq pns12 vvb j-jn,
(34) sermon (DIV2)
1076
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7809
and which wee condemne in speaking euill, and condemning our brethren:
and which we condemn in speaking evil, and condemning our brothers:
cc r-crq pns12 vvb p-acp vvg n-jn, cc vvg po12 n2:
(34) sermon (DIV2)
1076
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7810
to speake euill of the law, and to condemne it, is a great sinne, and great euil.
to speak evil of the law, and to condemn it, is a great sin, and great evil.
pc-acp vvi j-jn pp-f dt n1, cc pc-acp vvi pn31, vbz dt j n1, cc j j-jn.
(34) sermon (DIV2)
1076
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7811
Therefore, must wee not speake euill or condemne our brethren: because thereby the lawe is euill spoken of, and condemned by vs.
Therefore, must we not speak evil or condemn our brothers: Because thereby the law is evil spoken of, and condemned by us
av, vmb pns12 xx vvi j-jn cc vvi po12 n2: c-acp av dt n1 vbz j-jn vvn pp-f, cc vvn p-acp pno12
(34) sermon (DIV2)
1076
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7812
How doth the law sustaine iniurie, in thus iniurying of our brethren? howe is it violated,
How does the law sustain injury, in thus injurying of our brothers? how is it violated,
uh-crq vdz dt n1 vvi n1, p-acp av vvg pp-f po12 n2? q-crq vbz pn31 vvn,
(34) sermon (DIV2)
1077
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7813
howe is it euill spoken of, and condemned, when our brethren are euill spoken of and condemned by vs?
how is it evil spoken of, and condemned, when our brothers Are evil spoken of and condemned by us?
q-crq vbz pn31 j-jn vvn pp-f, cc vvn, c-crq po12 n2 vbr av-jn vvn pp-f cc vvn p-acp pno12?
(34) sermon (DIV2)
1077
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7814
Gods lawe teacheth vs not to condemne, not to speake euil of the brethren. When notwithstanding this lawe, we doe and will speake euill and condemne our brethren:
God's law Teaches us not to condemn, not to speak evil of the brothers. When notwithstanding this law, we do and will speak evil and condemn our brothers:
npg1 n1 vvz pno12 xx pc-acp vvi, xx pc-acp vvi j-jn pp-f dt n2. c-crq p-acp d n1, pns12 vdb cc vmb vvi j-jn cc vvi po12 n2:
(34) sermon (DIV2)
1078
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7815
then wee speake euill of the lawe, and condemne it in effect: because wee will not bee brideled thereby:
then we speak evil of the law, and condemn it in Effect: Because we will not be bridled thereby:
cs pns12 vvb j-jn pp-f dt n1, cc vvi pn31 p-acp n1: c-acp pns12 vmb xx vbi vvn av:
(34) sermon (DIV2)
1078
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7816
when wee will not bee restrayned from proude and arrogant condemning, nor withhelde from speaking euill of our brethren by this lawe of God.
when we will not be restrained from proud and arrogant condemning, nor withheld from speaking evil of our brothers by this law of God.
c-crq pns12 vmb xx vbi vvn p-acp j cc j vvg, ccx vvn p-acp vvg j-jn pp-f po12 n2 p-acp d n1 pp-f np1.
(34) sermon (DIV2)
1078
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7817
When we violate and breake this lawe, and doe contrarie therevnto, our deedes speake euen as it were of the lawe:
When we violate and break this law, and doe contrary thereunto, our Deeds speak even as it were of the law:
c-crq pns12 vvb cc vvi d n1, cc n1 j-jn av, po12 n2 vvi av c-acp pn31 vbdr pp-f dt n1:
(34) sermon (DIV2)
1078
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7818
that it is not worthie, that it is not good inough to bee the bridle and rule of our life. VVhen this law saith:
that it is not worthy, that it is not good enough to be the bridle and Rule of our life. When this law Says:
cst pn31 vbz xx j, cst pn31 vbz xx j av-d pc-acp vbi dt n1 cc n1 pp-f po12 n1. c-crq d n1 vvz:
(34) sermon (DIV2)
1078
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7819
thou shalt not slaunder or speake euill of thy neighbour: when this lawe sayeth; Iudge not, least you be iudged:
thou shalt not slander or speak evil of thy neighbour: when this law Saith; Judge not, lest you be judged:
pns21 vm2 xx vvi cc vvi j-jn pp-f po21 n1: c-crq d n1 vvz; n1 xx, cs pn22 vbb vvn:
(34) sermon (DIV2)
1078
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7820
condemne not, least you be condemned: and yet we will speake euill of our brethren, and condemne them:
condemn not, lest you be condemned: and yet we will speak evil of our brothers, and condemn them:
vvb xx, cs pn22 vbb vvn: cc av pns12 vmb vvi j-jn pp-f po12 n2, cc vvi pno32:
(34) sermon (DIV2)
1078
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7821
do we not say, as it were by deedes, which in this matter speake for vs, that this lawe shal not teach vs:
do we not say, as it were by Deeds, which in this matter speak for us, that this law shall not teach us:
vdb pns12 xx vvi, c-acp pn31 vbdr p-acp n2, r-crq p-acp d n1 vvi p-acp pno12, cst d n1 vmb xx vvi pno12:
(34) sermon (DIV2)
1078
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7822
it shal not bridle our tongues:
it shall not bridle our tongues:
pn31 vmb xx vvi po12 n2:
(34) sermon (DIV2)
1078
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7823
we will not thereby bee restrained? Thus in effect we speake euill of the lawe,
we will not thereby be restrained? Thus in Effect we speak evil of the law,
pns12 vmb xx av vbi vvn? av p-acp n1 pns12 vvb j-jn pp-f dt n1,
(34) sermon (DIV2)
1078
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7824
and condemne it as vnsufficient, vnperfect, vnworthie to teach vs:
and condemn it as unsufficient, unperfect, unworthy to teach us:
cc vvi pn31 p-acp j, j, j-u pc-acp vvi pno12:
(34) sermon (DIV2)
1078
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7825
thus in our actions, and by our deedes we speake euill of the law, and condemne it,
thus in our actions, and by our Deeds we speak evil of the law, and condemn it,
av p-acp po12 n2, cc p-acp po12 n2 pns12 vvb j-jn pp-f dt n1, cc vvi pn31,
(34) sermon (DIV2)
1078
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7826
as not wise inough, as not good inough, as not circumspect inough:
as not wise enough, as not good enough, as not circumspect enough:
c-acp xx j av-d, c-acp xx j av-d, c-acp xx j av-d:
(34) sermon (DIV2)
1078
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7827
thus wee finde fault with the law, as if it did not wel in forbidding vs to speake euill one of another:
thus we find fault with the law, as if it did not well in forbidding us to speak evil one of Another:
av pns12 vvb n1 p-acp dt n1, c-acp cs pn31 vdd xx av p-acp vvg pno12 pc-acp vvi j-jn crd pp-f n-jn:
(34) sermon (DIV2)
1078
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7828
and thus in the actions and practise of our liues, we speake euill of the lawe,
and thus in the actions and practice of our lives, we speak evil of the law,
cc av p-acp dt n2 cc n1 pp-f po12 n2, pns12 vvb j-jn pp-f dt n1,
(34) sermon (DIV2)
1078
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7829
and condemne it, when wee speake euill of our brethren, and condemne them, which thing the law forbiddeth.
and condemn it, when we speak evil of our brothers, and condemn them, which thing the law forbiddeth.
cc vvi pn31, c-crq pns12 vvb j-jn pp-f po12 n2, cc vvi pno32, r-crq n1 dt n1 vvz.
(34) sermon (DIV2)
1078
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7830
Wherein it fareth with the lawe of God, as it often fareth vvith the positiue lavves of Princes.
Wherein it fareth with the law of God, as it often fareth with the positive laws of Princes.
c-crq pn31 vvz p-acp dt n1 pp-f np1, c-acp pn31 av vvz p-acp dt j n2 pp-f n2.
(34) sermon (DIV2)
1079
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7831
For when positiue and ciuill lavves and statutes are made by Princes in their common vvealthes,
For when positive and civil laws and statutes Are made by Princes in their Common wealths,
p-acp c-crq j cc j n2 cc n2 vbr vvn p-acp n2 p-acp po32 j n2,
(34) sermon (DIV2)
1079
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7832
for the gouernment and ordering of the manners of men: and men infringe, breake, and violate them:
for the government and ordering of the manners of men: and men infringe, break, and violate them:
p-acp dt n1 cc n-vvg pp-f dt n2 pp-f n2: cc n2 vvi, vvb, cc vvi pno32:
(34) sermon (DIV2)
1079
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7833
neither vvill resour me their manners according to the prescript thereof: doe not they thereby shevv, that they like not such lavves:
neither will resour me their manners according to the prescript thereof: do not they thereby show, that they like not such laws:
dx n1 n1 pno11 po32 n2 vvg p-acp dt n1 av: vdb xx pns32 av vvi, cst pns32 vvb xx d n2:
(34) sermon (DIV2)
1079
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7834
that those lavves are not worthie to be the bridle of their liues:
that those laws Are not worthy to be the bridle of their lives:
cst d n2 vbr xx j pc-acp vbi dt n1 pp-f po32 n2:
(34) sermon (DIV2)
1079
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7835
and thus in effect speake euill and condemne them? euen so vvhen Almightie God hath established a lavve:
and thus in Effect speak evil and condemn them? even so when Almighty God hath established a law:
cc av p-acp n1 vvi j-jn cc vvi pno32? av av c-crq j-jn np1 vhz vvn dt n1:
(34) sermon (DIV2)
1079
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7836
that no man shall speake euill of his brother, nor rashly condemne him at his pleasure:
that no man shall speak evil of his brother, nor rashly condemn him At his pleasure:
cst dx n1 vmb vvi av-jn pp-f po31 n1, ccx av-j vvi pno31 p-acp po31 n1:
(34) sermon (DIV2)
1079
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7837
vvhen obstinately and stubbornly vve vvithstand this, and vvill not be restrained and brideled from speaking euill of, and condemning our brethren:
when obstinately and stubbornly we withstand this, and will not be restrained and bridled from speaking evil of, and condemning our brothers:
c-crq av-j cc av-j pns12 vvi d, cc vmb xx vbi vvn cc vvn p-acp vvg j-jn pp-f, cc vvg po12 n2:
(34) sermon (DIV2)
1079
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7838
vvhat doe vve else, but in effect speake euill of it, and condemne it, as not vvorthy to be our teacher and informer? And thus by speaking euill of our brother, and condemning him:
what do we Else, but in Effect speak evil of it, and condemn it, as not worthy to be our teacher and informer? And thus by speaking evil of our brother, and condemning him:
r-crq vdb pns12 av, cc-acp p-acp n1 vvi j-jn pp-f pn31, cc vvi pn31, c-acp xx j pc-acp vbi po12 n1 cc n1? cc av p-acp vvg n-jn pp-f po12 n1, cc vvg pno31:
(34) sermon (DIV2)
1079
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7839
vve speake euill of that lavve, and condemne it, vvhich saith; Thou shalt not speake euill of, or condemne thy brother.
we speak evil of that law, and condemn it, which Says; Thou shalt not speak evil of, or condemn thy brother.
pns12 vvb j-jn pp-f d n1, cc vvi pn31, r-crq vvz; pns21 vm2 xx vvi j-jn pp-f, cc vvb po21 n1.
(34) sermon (DIV2)
1079
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7840
Novv vvho so speaketh euil, and condemneth any lavv, speaketh euill and condemneth him, vvhose lavv it is:
Now who so speaks evil, and Condemneth any law, speaks evil and Condemneth him, whose law it is:
av r-crq av vvz j-jn, cc vvz d n1, vvz j-jn cc vvz pno31, rg-crq n1 pn31 vbz:
(34) sermon (DIV2)
1080
Page 235
7841
proud and vvicked men speaking euill of the lavv of God, and condemning it speake thereby euill of God,
proud and wicked men speaking evil of the law of God, and condemning it speak thereby evil of God,
j cc j n2 vvg j-jn pp-f dt n1 pp-f np1, cc vvg pn31 vvi av j-jn pp-f np1,
(34) sermon (DIV2)
1080
Page 235
7842
and condemne him, by vvhose finger this lavv vvas vvritten:
and condemn him, by whose finger this law was written:
cc vvi pno31, p-acp rg-crq n1 d n1 vbds vvn:
(34) sermon (DIV2)
1080
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7843
and to finde fault vvith the vvisedome of God, and to speake euill of his eternall spirite,
and to find fault with the Wisdom of God, and to speak evil of his Eternal Spirit,
cc pc-acp vvi n1 p-acp dt n1 pp-f np1, cc pc-acp vvi j-jn pp-f po31 j n1,
(34) sermon (DIV2)
1080
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7844
and the vnsearchable councels of his heart: to take vpon vs to controul and correct his lavves, statutes, and ordinances: vvhat intollerable impietie:
and the unsearchable Counsels of his heart: to take upon us to control and correct his laws, statutes, and ordinances: what intolerable impiety:
cc dt j n2 pp-f po31 n1: pc-acp vvi p-acp pno12 pc-acp vvi cc vvi po31 n2, n2, cc n2: r-crq j n1:
(34) sermon (DIV2)
1080
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7845
vvhat desperate iniquitie, vvhat singular vngodlinesse vvere it? Hovv great is the vvickednes then of men, vvho by speaking euill of,
what desperate iniquity, what singular ungodliness were it? How great is the wickedness then of men, who by speaking evil of,
r-crq j n1, r-crq j n1 vbdr pn31? c-crq j vbz dt n1 av pp-f n2, r-crq p-acp vvg n-jn pp-f,
(34) sermon (DIV2)
1080
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7846
and condemning their brethren, speake euil of, and condemne the lavv:
and condemning their brothers, speak evil of, and condemn the law:
cc vvg po32 n2, vvb j-jn pp-f, cc vvi dt n1:
(34) sermon (DIV2)
1080
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7847
whereby they speake euill also and condemne God himselfe, by vvhose finger it vvas vvritten? This the Apostle confidering, draweth his argument from the breach of Gods lawe,
whereby they speak evil also and condemn God himself, by whose finger it was written? This the Apostle considering, draws his argument from the breach of God's law,
c-crq pns32 vvb j-jn av cc vvi np1 px31, p-acp rg-crq n1 pn31 vbds vvn? np1 dt n1 vvg, vvz po31 n1 p-acp dt n1 pp-f npg1 n1,
(34) sermon (DIV2)
1080
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7848
and the iniurie thereunto done, when we speake euill of the brethren, and dissuadeth vs there from, by this argument;
and the injury thereunto done, when we speak evil of the brothers, and dissuadeth us there from, by this argument;
cc dt n1 av vdn, c-crq pns12 vvb j-jn pp-f dt n2, cc vvz pno12 a-acp p-acp, p-acp d n1;
(34) sermon (DIV2)
1080
Page 235
7849
in speaking euil of the brethren and condemning them, we speake euill of the lawe and condemne it;
in speaking evil of the brothers and condemning them, we speak evil of the law and condemn it;
p-acp vvg j-jn pp-f dt n2 cc vvg pno32, pns12 vvb j-jn pp-f dt n1 cc vvi pn31;
(34) sermon (DIV2)
1080
Page 235
7850
therefore must we not speake euill of the brethren;
Therefore must we not speak evil of the brothers;
av vmb pns12 xx vvi j-jn pp-f dt n2;
(34) sermon (DIV2)
1080
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7851
for he that speaketh euill of his brother, and he that condemneth his brother, speaketh euill of the lawe and condemneth the lawe.
for he that speaks evil of his brother, and he that Condemneth his brother, speaks evil of the law and Condemneth the law.
c-acp pns31 cst vvz j-jn pp-f po31 n1, cc pns31 cst vvz po31 n1, vvz j-jn pp-f dt n1 cc vvz dt n1.
(34) sermon (DIV2)
1080
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7852
Which reason of the Apostle holdeth not onely in this perticular, whereunto it is applied,
Which reason of the Apostle holds not only in this particular, whereunto it is applied,
r-crq n1 pp-f dt n1 vvz xx av-j p-acp d j, c-crq pn31 vbz vvn,
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but it is generally true in the whole lawe of God, and euery parte and member thereof, that when we breake it, eyther in whole,
but it is generally true in the Whole law of God, and every part and member thereof, that when we break it, either in Whole,
cc-acp pn31 vbz av-j j p-acp dt j-jn n1 pp-f np1, cc d n1 cc n1 av, cst c-crq pns12 vvb pn31, av-d p-acp j-jn,
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or in parte, thereby we speake euill and condemne it, eyther in whole or in parte likewise. 1. When the law therefore saith:
or in part, thereby we speak evil and condemn it, either in Whole or in part likewise. 1. When the law Therefore Says:
cc p-acp n1, av pns12 vvb j-jn cc vvi pn31, av-d p-acp j-jn cc p-acp n1 av. crd c-crq dt n1 av vvz:
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Thou shalt haue no other God but one; notwithstanding, to make many Gods, as the idols of the Heathen:
Thou shalt have no other God but one; notwithstanding, to make many God's, as the Idols of the Heathen:
pns21 vm2 vhi dx j-jn np1 cc-acp pi; a-acp, pc-acp vvi d n2, c-acp dt n2 pp-f dt j-jn:
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the workes of our owne hands, the righteousnes which our selues haue wrought: the Saints in heauen, as many we do:
the works of our own hands, the righteousness which our selves have wrought: the Saints in heaven, as many we do:
dt n2 pp-f po12 d n2, dt n1 r-crq po12 n2 vhb vvn: dt n2 p-acp n1, c-acp d pns12 vdb:
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to make our gold our God, as the couetous; to make our bellies our Gods, as the Epicures:
to make our gold our God, as the covetous; to make our bellies our God's, as the Epicureans:
pc-acp vvi po12 n1 po12 n1, c-acp dt j; pc-acp vvi po12 n2 po12 n2, c-acp dt n2:
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to make our backes our Gods, as prowde persons doe;
to make our backs our God's, as proved Persons do;
pc-acp vvi po12 n2 po12 n2, c-acp j n2 vdb;
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this is to speake euill of the lawe and condemne it. 2. When the lawe saith:
this is to speak evil of the law and condemn it. 2. When the law Says:
d vbz pc-acp vvi j-jn pp-f dt n1 cc vvi pn31. crd c-crq dt n1 vvz:
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Thou shalt not make to thy selfe any grauen image, of any likenes whatsoeuer to worship it:
Thou shalt not make to thy self any graven image, of any likeness whatsoever to worship it:
pns21 vm2 xx vvi p-acp po21 n1 d j-vvn n1, pp-f d n1 r-crq pc-acp vvi pn31:
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notwithstanding to make the image of the father, sonne, or holy ghost, to expresse the diuine maiestie, & thereby to worship God;
notwithstanding to make the image of the father, son, or holy ghost, to express the divine majesty, & thereby to worship God;
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to make the image of Marie, Peter, John, Iames, Paul, or any other man or woman,
to make the image of Marry, Peter, John, James, Paul, or any other man or woman,
pc-acp vvi dt n1 pp-f uh, np1, np1, np1, np1, cc d j-jn n1 cc n1,
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& in our temples to erect them, & do worship vnto them, is to speak euill of the law & to condemne it. 3. When the law saith:
& in our Temples to erect them, & do worship unto them, is to speak evil of the law & to condemn it. 3. When the law Says:
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Thou shalt not take the name of the Lord thy God in vaine; notwithstanding this, to name God vnreuerently; to professe him coūterfetly;
Thou shalt not take the name of the Lord thy God in vain; notwithstanding this, to name God unreverently; to profess him counterfeitly;
pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j; p-acp d, p-acp n1 np1 av-j; pc-acp vvi pno31 av-jn;
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to cal vpon him deceitfully, to sweare by him falsly, or vainely, is to speake euill of the lawe and to condemne it. 4. When the law saith:
to call upon him deceitfully, to swear by him falsely, or vainly, is to speak evil of the law and to condemn it. 4. When the law Says:
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Remember to keepe holy the Saboth day; yet not regarding that law, to profane the Lordes day, in banquetting, in surfetting:
remember to keep holy the Sabbath day; yet not regarding that law, to profane the lords day, in banqueting, in surfeiting:
vvb pc-acp vvi j dt np1 n1; av xx vvg d n1, pc-acp vvi dt ng1 n1, p-acp vvg, p-acp vvg:
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in dicing, in dauncing, in enterluding, in play following, in bearbaiting, & bulbaiting, in going & gadding abroad, in sleeping, in idlenesse, in other lewdenesse or loosenes whatsoeuer:
in dicing, in dancing, in enterluding, in play following, in Bear baiting, & bulbaiting, in going & gadding abroad, in sleeping, in idleness, in other Lewdness or looseness whatsoever:
p-acp vvg, p-acp vvg, p-acp vvg, p-acp n1 vvg, p-acp vvg, cc n1, p-acp vvg cc vvg av, p-acp vvg, p-acp n1, p-acp j-jn n1 cc n1 r-crq:
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what is this but to speake euill of the lawe and condemne it? 5. When the lawe saith: Honour thy father and mother;
what is this but to speak evil of the law and condemn it? 5. When the law Says: Honour thy father and mother;
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notwithstanding this, to denie dutie to our parents, in not reuerencing them as becōmeth vs: is not relieuing them in extreame age & pouertie:
notwithstanding this, to deny duty to our Parents, in not reverencing them as becomes us: is not relieving them in extreme age & poverty:
p-acp d, pc-acp vvi n1 p-acp po12 n2, p-acp xx vvg pno32 c-acp vvz pno12: vbz xx vvg pno32 p-acp j-jn n1 cc n1:
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to be disobedient to the fathers of our countries, princes and magistrates:
to be disobedient to the Father's of our countries, Princes and Magistrates:
pc-acp vbi j p-acp dt n2 pp-f po12 n2, n2 cc n2:
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to neglect our spirituall fathers, our ministers and pastours, which begitte vs daily through the ministerie of the gospell:
to neglect our spiritual Father's, our Ministers and Pastors, which begitte us daily through the Ministry of the gospel:
pc-acp vvi po12 j n2, po12 n2 cc n2, r-crq vvd pno12 av-j p-acp dt n1 pp-f dt n1:
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not to giue duetifull seruice to such as are our maisters after the fleshe, and for the time in steede of our parents:
not to give dutiful service to such as Are our masters After the Flesh, and for the time in steed of our Parents:
xx pc-acp vvi j n1 p-acp d c-acp vbr po12 n2 p-acp dt n1, cc p-acp dt n1 p-acp n1 pp-f po12 n2:
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not to performe that reuerence to all our elders and betters, as by due belongeth vnto them:
not to perform that Reverence to all our Elders and betters, as by due belongeth unto them:
xx pc-acp vvi d n1 p-acp d po12 n2-jn cc n2-j, c-acp p-acp j-jn vvz p-acp pno32:
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is to speake euill of the lawe, and to condemne it. 6. When the law saith: Thou shalt not kill;
is to speak evil of the law, and to condemn it. 6. When the law Says: Thou shalt not kill;
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yet eyther in heart by hatred, or in tongue by slaunder, or in hande by violence to murther eyther our selues or others;
yet either in heart by hatred, or in tongue by slander, or in hand by violence to murder either our selves or Others;
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is it not to speake euill of the lawe, and condemne it? 7. When the lawe saith: Thou shalt not commit adulterie:
is it not to speak evil of the law, and condemn it? 7. When the law Says: Thou shalt not commit adultery:
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yet to hunte after straunge flesh, in thy heart to desire any other besides thy married and lawfull wife, in sight, in shewe, in signe to pretende carnall loosenesse;
yet to hunt After strange Flesh, in thy heart to desire any other beside thy married and lawful wife, in sighed, in show, in Signen to pretend carnal looseness;
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to ioyne thy selfe vnlawfully by fleshly coniunction to any other, then thy yoke fellow appointed by God:
to join thy self unlawfully by fleshly conjunction to any other, then thy yoke fellow appointed by God:
pc-acp vvi po21 n1 av-j p-acp j n1 p-acp d n-jn, cs po21 n1 n1 vvn p-acp np1:
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is to speake euill of the lawe, and condemne it. 8. When the lavve saith: Thou shalt not steale;
is to speak evil of the law, and condemn it. 8. When the law Says: Thou shalt not steal;
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yet, to robbe, to spoile, by sea, by lande, to oppresse by violence, to retayne by force the goods of our brethren, to deceyue by fraude the simple of his right:
yet, to rob, to spoil, by sea, by land, to oppress by violence, to retain by force the goods of our brothers, to deceive by fraud the simple of his right:
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to picke, to steale, to pilfer, or by any sinister way, to possesse that is not thine owne:
to pick, to steal, to pilfer, or by any sinister Way, to possess that is not thine own:
pc-acp vvi, pc-acp vvi, pc-acp vvi, cc p-acp d j n1, pc-acp vvi cst vbz xx po21 d:
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what is this but the speaking euill of the lawe, and the condemning thereof? 9. When the lawe saith:
what is this but the speaking evil of the law, and the condemning thereof? 9. When the law Says:
r-crq vbz d p-acp dt j-vvg n-jn pp-f dt n1, cc dt vvg av? crd c-crq dt n1 vvz:
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Thou shalte not beare false witnesse against thy neighbour, notwithstanding, to testifie and witnesse a false matter, to lie and speake vntruly of, and to our brethren;
Thou shalt not bear false witness against thy neighbour, notwithstanding, to testify and witness a false matter, to lie and speak untruly of, and to our brothers;
pns21 vm2 xx vvi j n1 p-acp po21 n1, a-acp, pc-acp vvi cc vvi dt j n1, pc-acp vvi cc vvi av-j pp-f, cc p-acp po12 n2;
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to vse disceit or forged cauillation in our tongues, to counterfet, to dislemble, to glose with our lippes,
to use disceit or forged cavillation in our tongues, to counterfeit, to dislemble, to gloze with our lips,
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or any like way, here against to offend, is to speake euill of the lawe, and to condemne it. 10. When the lawe saith: Thou shall not couet;
or any like Way, Here against to offend, is to speak evil of the law, and to condemn it. 10. When the law Says: Thou shall not covet;
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though we abstaine from the outward action, and doing of euill; yet burne inwardly in vnlawfull lust of any thing which is not ours;
though we abstain from the outward actium, and doing of evil; yet burn inwardly in unlawful lust of any thing which is not ours;
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what is this, but to speake euill of the lawe, and to condemne it? Finally, whatsoeuer the law enioyneth, therein not to be obedient;
what is this, but to speak evil of the law, and to condemn it? Finally, whatsoever the law enjoineth, therein not to be obedient;
r-crq vbz d, cc-acp pc-acp vvi j-jn pp-f dt n1, cc pc-acp vvi pn31? av-j, r-crq dt n1 vvz, av xx pc-acp vbi j;
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what is it but in effect, to speake euill of the law, and condemne it? Which we then speake euil of,
what is it but in Effect, to speak evil of the law, and condemn it? Which we then speak evil of,
q-crq vbz pn31 p-acp p-acp n1, pc-acp vvi j-jn pp-f dt n1, cc vvi pn31? r-crq pns12 av vvb j-jn pp-f,
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and condemne, when therevnto we will not be obedient.
and condemn, when thereunto we will not be obedient.
cc vvi, c-crq av pns12 vmb xx vbi j.
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Thus then the lawe of God violently brokē, wilfully withstood, voluntarily resisted of men, is euil spoken of & condemned for that they shew in effect, that they mislike it;
Thus then the law of God violently broken, wilfully withstood, voluntarily resisted of men, is evil spoken of & condemned for that they show in Effect, that they mislike it;
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as not worthy to direct & leade them in the race of their liues; and this is the first reason why we may not speake euil of our brethren,
as not worthy to Direct & lead them in the raze of their lives; and this is the First reason why we may not speak evil of our brothers,
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nor condēne them rashly, because thereby we speake euill of the lawe, and condemne it, which teacheth vs not to speake euill of, or condemne our brethren.
nor condemn them rashly, Because thereby we speak evil of the law, and condemn it, which Teaches us not to speak evil of, or condemn our brothers.
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A second reason, why we should not speake euill of, or condemne the brethren, is drawen frō the duetie of the saints;
A second reason, why we should not speak evil of, or condemn the brothers, is drawn from the duty of the Saints;
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it is the dutie of Gods children, to do the lawe, not to iudge or condemne it.
it is the duty of God's children, to do the law, not to judge or condemn it.
pn31 vbz dt n1 pp-f npg1 n2, pc-acp vdi dt n1, xx pc-acp vvi cc vvi pn31.
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The law saith, speake not euil of thy brother, neither condemne thy brother;
The law Says, speak not evil of thy brother, neither condemn thy brother;
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this law must we do, and endeuour to fulfill it in euery point, & not by withstanding it, seeme to cōdemne it, and be iudges of it.
this law must we do, and endeavour to fulfil it in every point, & not by withstanding it, seem to condemn it, and be judges of it.
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Men condemne the law, when they condemne their brethren: they iudge the lawe, when they will not be taught thereby, nor reformed;
Men condemn the law, when they condemn their brothers: they judge the law, when they will not be taught thereby, nor reformed;
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but as iudging it vnworthy to be the rule and line of their life, they withstand it.
but as judging it unworthy to be the Rule and line of their life, they withstand it.
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God hath not appointed vs to iudge his lawe, but rather to doe it, therfore by not speaking euil of the brethren, must we do the law,
God hath not appointed us to judge his law, but rather to do it, Therefore by not speaking evil of the brothers, must we do the law,
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and not by resisting it, condemne and iudge it. How men are saide to do the law, See.
and not by resisting it, condemn and judge it. How men Are said to do the law, See.
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S. Iames ch. 1. v. 22. The meaning of this place is, that we are ordained to be doers of the lavv,
S. James changed. 1. v. 22. The meaning of this place is, that we Are ordained to be doers of the law,
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and by God vvilled to labour to fulfill it; therfore it standeth vs vpon thereunto to tende: therein to labour and trauell:
and by God willed to labour to fulfil it; Therefore it Stands us upon thereunto to tend: therein to labour and travel:
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and not by arrogantly iudging of our brethren, rashly to iudge of the law.
and not by arrogantly judging of our brothers, rashly to judge of the law.
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Men become the iudges of the law, when by obstinately transgressing of the law, they seeme superiours and aboue the law,
Men become the judges of the law, when by obstinately transgressing of the law, they seem superiors and above the law,
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as such as will not be subiect therunto: and not, by doing it, seeme inferiours, as they which will be ruled thereby:
as such as will not be Subject thereunto: and not, by doing it, seem inferiors, as they which will be ruled thereby:
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then, when we speake euill of our brethren, which the law forbiddeth, in rising vp & resisting against this law, we seeme to be aboue the law,
then, when we speak evil of our brothers, which the law forbiddeth, in rising up & resisting against this law, we seem to be above the law,
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as such as will not be restrained thereby. To iudge the law, & not to do it, is great sinne.
as such as will not be restrained thereby. To judge the law, & not to do it, is great sin.
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Therfore must we rather in not speaking euill of the law, do it, then in speaking euill thereof, iudge it.
Therefore must we rather in not speaking evil of the law, do it, then in speaking evil thereof, judge it.
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Great blessings are promised such as do obserue the law, a great curse likewise is threatened to them which do not keepe it:
Great blessings Are promised such as do observe the law, a great curse likewise is threatened to them which do not keep it:
j n2 vbr vvn d c-acp vdb vvi dt n1, dt j n1 av vbz vvn p-acp pno32 r-crq vdb xx vvi pn31:
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Moses therefore saith, Cursed is euery one that continueth not in all the wordes of this law to do them.Moses Therefore Says, Cursed is every one that Continueth not in all the words of this law to do them.
np1 av vvz, vvn vbz d pi cst vvz xx p-acp d dt n2 pp-f d n1 pc-acp vdi pno32.
(34) sermon (DIV2)
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This Apostle pronounceth them blessed which looke into the perfect lawe of libertie, to do it:
This Apostle pronounceth them blessed which look into the perfect law of liberty, to do it:
d n1 vvz pno32 vvn r-crq vvb p-acp dt j n1 pp-f n1, pc-acp vdi pn31:
(34) sermon (DIV2)
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Saint Iohn witnesseth, that such as do the will of God, shall remaine and abide for euer:
Saint John Witnesseth, that such as do the will of God, shall remain and abide for ever:
n1 np1 vvz, cst d c-acp vdb dt n1 pp-f np1, vmb vvi cc vvi p-acp av:
(34) sermon (DIV2)
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and we are called to the doing of the law, vvee ought therefore to do it, that vve may be blessed in our deede, and remayne for euer:
and we Are called to the doing of the law, we ought Therefore to do it, that we may be blessed in our deed, and remain for ever:
cc pns12 vbr vvn p-acp dt vdg pp-f dt n1, pns12 vmd av pc-acp vdi pn31, cst pns12 vmb vbi vvn p-acp po12 n1, cc vvi p-acp av:
(34) sermon (DIV2)
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and not iudge it, by violating thereof, least vvee taste of the curse vvhich is threatened.
and not judge it, by violating thereof, lest we taste of the curse which is threatened.
cc xx vvi pn31, p-acp vvg av, cs pns12 vvb pp-f dt n1 r-crq vbz vvn.
(34) sermon (DIV2)
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When vve speake not euill of our brethren, vvee fulfill the royall lavve: vvhich saith, Loue thy neighbour as thy selfe:
When we speak not evil of our brothers, we fulfil the royal law: which Says, Love thy neighbour as thy self:
c-crq pns12 vvb xx j-jn pp-f po12 n2, pns12 vvb dt j n1: r-crq vvz, vvb po21 n1 p-acp po21 n1:
(34) sermon (DIV2)
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vvhen vvee speake euill of them and iudge them, because they vvalke not according to our pleasures, vve iudge the lavve, vvhich is farre from our dutie.
when we speak evil of them and judge them, Because they walk not according to our pleasures, we judge the law, which is Far from our duty.
c-crq pns12 vvb j-jn pp-f pno32 cc vvi pno32, c-acp pns32 vvb xx vvg p-acp po12 n2, pns12 vvb dt n1, r-crq vbz av-j p-acp po12 n1.
(34) sermon (DIV2)
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The lavv is by God ordained to be the line and leuell of our life: the guyde of our feete, the gouernour of our pathes:
The law is by God ordained to be the line and level of our life: the guide of our feet, the governor of our paths:
dt n1 vbz p-acp np1 vvd pc-acp vbi dt n1 cc vvi pp-f po12 n1: dt n1 pp-f po12 n2, dt n1 pp-f po12 n2:
(34) sermon (DIV2)
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therefore the princely Prophete Dauid saith:
Therefore the princely Prophet David Says:
av dt j n1 np1 vvz:
(34) sermon (DIV2)
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7919
Thy vvorde (ô Lorde) is a lanterne vnto my feete, and a light vnto my pathes:
Thy word (o Lord) is a lantern unto my feet, and a Light unto my paths:
po21 n1 (uh n1) vbz dt n1 p-acp po11 n2, cc dt n1 p-acp po11 n2:
(34) sermon (DIV2)
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this lavv of God is the touchstone of our actions, the triall of al our vvorkes:
this law of God is the touchstone of our actions, the trial of all our works:
d n1 pp-f np1 vbz dt n1 pp-f po12 n2, dt n1 pp-f d po12 n2:
(34) sermon (DIV2)
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the ballance to waigh vvhether they be according to the lavve of equity & iustice: to do this law, not to iudg it, ar we called.
the balance to weigh whether they be according to the law of equity & Justice: to do this law, not to judge it, Are we called.
dt n1 pc-acp vvi cs pns32 vbb vvg p-acp dt n1 pp-f n1 cc n1: pc-acp vdi d n1, xx p-acp n1 pn31, vbr pns12 vvn.
(34) sermon (DIV2)
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For which cause almighty God in his law witnesseth, that he had giuen lawes vnto his people to do them.
For which cause almighty God in his law Witnesseth, that he had given laws unto his people to do them.
p-acp r-crq n1 j-jn np1 p-acp po31 n1 vvz, cst pns31 vhd vvn n2 p-acp po31 n1 pc-acp vdi pno32.
(34) sermon (DIV2)
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7923
Our Sauiour so often requireth the doing of the lawe and worde of God in the saints:
Our Saviour so often requires the doing of the law and word of God in the Saints:
po12 n1 av av vvz dt vdg pp-f dt n1 cc n1 pp-f np1 p-acp dt n2:
(34) sermon (DIV2)
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7924
not euery one that saith vnto me Lord Lorde, shall enter into the kingdome of heauen, but hee that doth the will of my father which is in heauen;
not every one that Says unto me Lord Lord, shall enter into the Kingdom of heaven, but he that does the will of my father which is in heaven;
xx d pi cst vvz p-acp pno11 n1 n1, vmb vvi p-acp dt n1 pp-f n1, cc-acp pns31 cst vdz dt n1 pp-f po11 n1 r-crq vbz p-acp n1;
(34) sermon (DIV2)
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to the woman which pronounced the wombe blessed that bore him, and the pappes that gaue him sucke:
to the woman which pronounced the womb blessed that boar him, and the paps that gave him suck:
p-acp dt n1 r-crq vvd dt n1 vvn cst vvd pno31, cc dt n2 cst vvd pno31 vvi:
(34) sermon (DIV2)
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He saith, yea rather blessed are they that heare the worde of God and doe it.
He Says, yea rather blessed Are they that hear the word of God and do it.
pns31 vvz, uh av-c j-vvn vbr pns32 cst vvb dt n1 pp-f np1 cc vdb pn31.
(34) sermon (DIV2)
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7927
To his disciples after the washing of their feete: blessed are yee if you know these thinges and doe them.
To his Disciples After the washing of their feet: blessed Are ye if you know these things and do them.
p-acp po31 n2 p-acp dt j-vvg pp-f po32 n2: vvn vbr pn22 cs pn22 vvb d n2 cc vdb pno32.
(34) sermon (DIV2)
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Saint James requireth this, and calleth men to the doing of the lawe and worde of God;
Saint James requires this, and calls men to the doing of the law and word of God;
n1 np1 vvz d, cc vvz n2 p-acp dt vdg pp-f dt n1 cc n1 pp-f np1;
(34) sermon (DIV2)
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be yee doers of the lavve not hearers onely. Finally, the Apostle in his Reuelation:
be ye doers of the law not hearers only. Finally, the Apostle in his Revelation:
vbb pn22 n2 pp-f dt n1 xx n2 av-j. av-j, dt n1 p-acp po31 n1:
(34) sermon (DIV2)
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blessed is he that readeth and heareth the vvordes of this prophesie, and keepeth those things which are written therein:
blessed is he that readeth and hears the words of this prophesy, and Keepeth those things which Are written therein:
j-vvn vbz pns31 cst vvz cc vvz dt n2 pp-f d vvb, cc vvz d n2 r-crq vbr vvn av:
(34) sermon (DIV2)
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to this law we must submit our selues, and giue ouer all our actions thereby to be iudged:
to this law we must submit our selves, and give over all our actions thereby to be judged:
p-acp d n1 pns12 vmb vvi po12 n2, cc vvi p-acp d po12 n2 av pc-acp vbi vvn:
(34) sermon (DIV2)
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this law forbiddeth euill speach of the brethren;
this law forbiddeth evil speech of the brothers;
d n1 vvz j-jn n1 pp-f dt n2;
(34) sermon (DIV2)
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7933
this forbiddeth proudly to iudge them, arrogantly to cōdemne them, because they walke not according to our wils:
this forbiddeth proudly to judge them, arrogantly to condemn them, Because they walk not according to our wills:
d vvz av-j pc-acp vvi pno32, av-j pc-acp vvi pno32, c-acp pns32 vvb xx vvg p-acp po12 n2:
(34) sermon (DIV2)
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this law must we not resist, but obey; notwithstand but fulfill: this is the dutie of the saints of God:
this law must we not resist, but obey; notwithstand but fulfil: this is the duty of the Saints of God:
d n1 vmb pns12 xx vvi, cc-acp vvb; vvb cc-acp vvi: d vbz dt n1 pp-f dt n2 pp-f np1:
(34) sermon (DIV2)
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this is the thing, wee are bound vnto:
this is the thing, we Are bound unto:
d vbz dt n1, pns12 vbr vvn p-acp:
(34) sermon (DIV2)
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7936
vvherefore if notwithstanding, we speake euill of the brethren, we do not the law, but we iudge it,
Wherefore if notwithstanding, we speak evil of the brothers, we do not the law, but we judge it,
q-crq cs a-acp, pns12 vvb j-jn pp-f dt n2, pns12 vdb xx dt n1, cc-acp pns12 vvb pn31,
(34) sermon (DIV2)
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7937
and so swarue from the dutie of Gods saints and the thing whereunto we are called, which is to be doers, not to become iudges of the lawe of God.
and so swerve from the duty of God's Saints and the thing whereunto we Are called, which is to be doers, not to become judges of the law of God.
cc av vvi p-acp dt n1 pp-f npg1 n2 cc dt n1 c-crq pns12 vbr vvn, r-crq vbz pc-acp vbi n2, xx pc-acp vvi n2 pp-f dt n1 pp-f np1.
(34) sermon (DIV2)
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7938
And this is the second reason of the Apostle, why we may not speake euill of the brethren:
And this is the second reason of the Apostle, why we may not speak evil of the brothers:
cc d vbz dt ord n1 pp-f dt n1, c-crq pns12 vmb xx vvi j-jn pp-f dt n2:
(34) sermon (DIV2)
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because in so doing we are not doers of the law which dutie requireth, but iudges, which becommeth not the saints.
Because in so doing we Are not doers of the law which duty requires, but judges, which becomes not the Saints.
c-acp p-acp av vdg pns12 vbr xx n2 pp-f dt n1 r-crq n1 vvz, cc-acp n2, r-crq vvz xx dt n2.
(34) sermon (DIV2)
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7940
3. A third reason, why men may not proudly condemne, & arrogantly iudge their brethren, is drawen frō the vsurping of the office of God & of Christ, men must not proudly arrogate that to themselues, which is proper to God:
3. A third reason, why men may not proudly condemn, & arrogantly judge their brothers, is drawn from the usurping of the office of God & of christ, men must not proudly arrogate that to themselves, which is proper to God:
crd dt ord n1, q-crq n2 vmb xx av-j vvi, cc av-j vvi po32 n2, vbz vvn p-acp dt n-vvg pp-f dt n1 pp-f np1 cc pp-f np1, n2 vmb xx av-j vvi cst p-acp px32, r-crq vbz j p-acp np1:
(34) sermon (DIV2)
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7941
to giue lawes of their liues vnto men, which if they embrace not at our pleasure, to speake euill of thē & to cōdemne thē therfore, appertaineth not to vs,
to give laws of their lives unto men, which if they embrace not At our pleasure, to speak evil of them & to condemn them Therefore, appertaineth not to us,
pc-acp vvi n2 pp-f po32 n2 p-acp n2, r-crq cs pns32 vvb xx p-acp po12 n1, pc-acp vvi j-jn pp-f pno32 cc pc-acp vvi pno32 av, vvz xx p-acp pno12,
(34) sermon (DIV2)
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7942
for there is one only law giuer, which prescribeth rules to vs & to our brethren,
for there is one only law giver, which prescribeth rules to us & to our brothers,
c-acp pc-acp vbz pi j n1 n1, r-crq vvz n2 p-acp pno12 cc p-acp po12 n2,
(34) sermon (DIV2)
1085
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7943
how we shall liue, & one iudge which shall iudge both vs and them, if we doe not thereafter:
how we shall live, & one judge which shall judge both us and them, if we do not thereafter:
c-crq pns12 vmb vvi, cc crd n1 r-crq vmb vvi d pno12 cc pno32, cs pns12 vdb xx av:
(34) sermon (DIV2)
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7944
and this law maker and iudge, is not mans fancie, will, pleasure: but God himselfe:
and this law maker and judge, is not men fancy, will, pleasure: but God himself:
cc d n1 n1 cc n1, vbz xx ng1 n1, n1, n1: cc-acp np1 px31:
(34) sermon (DIV2)
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7945
so that when we will take vpon vs to prescribe vnto other men, and woulde haue all men liue after our examples and pleasures:
so that when we will take upon us to prescribe unto other men, and would have all men live After our Examples and pleasures:
av cst c-crq pns12 vmb vvi p-acp pno12 pc-acp vvi p-acp j-jn n2, cc vmd vhi d n2 vvb p-acp po12 n2 cc n2:
(34) sermon (DIV2)
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7946
Which if they will not, proudly to iudge them, bitterly to speake of them, seuerely to censure and condemne them;
Which if they will not, proudly to judge them, bitterly to speak of them, severely to censure and condemn them;
r-crq cs pns32 vmb xx, av-j pc-acp vvi pno32, av-j pc-acp vvi pp-f pno32, av-j pc-acp vvi cc vvi pno32;
(34) sermon (DIV2)
1085
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7947
is to vsurpe the office of God our heauenly father, to arrogate to our selues the thing which apperteineth not vnto vs:
is to usurp the office of God our heavenly father, to arrogate to our selves the thing which appertaineth not unto us:
vbz pc-acp vvi dt n1 pp-f np1 po12 j n1, pc-acp vvi p-acp po12 n2 dt n1 r-crq vvz xx p-acp pno12:
(34) sermon (DIV2)
1085
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7948
therfore ought we not to doe it.
Therefore ought we not to do it.
av vmd pns12 xx pc-acp vdi pn31.
(34) sermon (DIV2)
1085
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7949
That God is the onely Law geuer and iudge, which is able to saue, and to destroy:
That God is the only Law giver and judge, which is able to save, and to destroy:
cst np1 vbz dt j n1 n1 cc n1, r-crq vbz j pc-acp vvi, cc pc-acp vvi:
(34) sermon (DIV2)
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7950
and that no man ought to take vpon him to set lawes of life and death to mens consciences,
and that no man ought to take upon him to Set laws of life and death to men's Consciences,
cc cst dx n1 vmd pc-acp vvi p-acp pno31 pc-acp vvi n2 pp-f n1 cc n1 p-acp ng2 n2,
(34) sermon (DIV2)
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7951
and restraine them to their pleasures, it appeareth.
and restrain them to their pleasures, it appears.
cc vvi pno32 p-acp po32 n2, pn31 vvz.
(34) sermon (DIV2)
1086
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7952
For in the holy mountain, with great feare and terror, with sights and soundes from aboue, almightie God deliuered vnto Moses the two tables of the lawe.
For in the holy mountain, with great Fear and terror, with sights and sounds from above, almighty God Delivered unto Moses the two tables of the law.
p-acp p-acp dt j n1, p-acp j n1 cc n1, p-acp n2 cc n2 p-acp a-acp, j-jn np1 vvn p-acp np1 dt crd n2 pp-f dt n1.
(34) sermon (DIV2)
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7953
In the preface whereof, the Lord setteth downe his own name, as the authour thereof;
In the preface whereof, the Lord sets down his own name, as the author thereof;
p-acp dt n1 c-crq, dt n1 vvz a-acp po31 d n1, c-acp dt n1 av;
(34) sermon (DIV2)
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7954
I am the Lorde thy God, which brought thee out of the lande of Egypt, thou shalt haue no other Gods but me.
I am the Lord thy God, which brought thee out of the land of Egypt, thou shalt have no other God's but me.
pns11 vbm dt n1 po21 n1, r-crq vvd pno21 av pp-f dt n1 pp-f np1, pns21 vm2 vhi dx j-jn n2 p-acp pno11.
(34) sermon (DIV2)
1086
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7955
To the obseruing wherof, blessing and life is promised: to the breach thereof, death and cursing is threatned.
To the observing whereof, blessing and life is promised: to the breach thereof, death and cursing is threatened.
p-acp dt vvg c-crq, n1 cc n1 vbz vvn: p-acp dt n1 av, n1 cc vvg vbz vvn.
(34) sermon (DIV2)
1086
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7956
This is that law, which onely geueth definitiue sentence, and iudgement peremptorie vpon all men.
This is that law, which only Giveth definitive sentence, and judgement peremptory upon all men.
d vbz d n1, r-crq av-j vvz j n1, cc n1 j p-acp d n2.
(34) sermon (DIV2)
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7957
In the whole course of the lawe and Prophets, it is witnessed, that the lawes of life and death, which presse the hearts and consciences of men, are only the Lordes:
In the Whole course of the law and prophets, it is witnessed, that the laws of life and death, which press the hearts and Consciences of men, Are only the lords:
p-acp dt j-jn n1 pp-f dt n1 cc n2, pn31 vbz vvn, cst dt n2 pp-f n1 cc n1, r-crq vvb dt n2 cc n2 pp-f n2, vbr av-j dt n2:
(34) sermon (DIV2)
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7958
and that he onely according thereunto iudgeth: so that men may not take vpon them to drawe all others after their tailes,
and that he only according thereunto Judgeth: so that men may not take upon them to draw all Others After their tails,
cc cst pns31 av-j vvg av vvz: av d n2 vmb xx vvi p-acp pno32 pc-acp vvi d n2-jn p-acp po32 n2,
(34) sermon (DIV2)
1088
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7959
and leade them at their pleasures: which whē they refuse, thē also to speake euil of thē, & iudge thē.
and lead them At their pleasures: which when they refuse, them also to speak evil of them, & judge them.
cc vvi pno32 p-acp po32 n2: r-crq c-crq pns32 vvb, pno32 av pc-acp vvi j-jn pp-f pno32, cc vvi pno32.
(34) sermon (DIV2)
1088
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7960
The holy Prophet Isai subscribeth hereunto; The Lord is our Lawe geuer, the Lord is our king:
The holy Prophet Isaiah subscribeth hereunto; The Lord is our Lawe giver, the Lord is our King:
dt j n1 np1 vvz av; dt n1 vbz po12 zz n1, dt n1 vbz po12 n1:
(34) sermon (DIV2)
1088
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7961
he will saue vs, saith the Church by the mouth of the Prophet: It was the Lorde which gaue this law vnto his own people Israel:
he will save us, Says the Church by the Mouth of the Prophet: It was the Lord which gave this law unto his own people Israel:
pns31 vmb vvi pno12, vvz dt n1 p-acp dt n1 pp-f dt n1: pn31 vbds dt n1 r-crq vvd d n1 p-acp po31 d n1 np1:
(34) sermon (DIV2)
1088
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7962
the Lord shewed his word to Jacob, his statutes and his ordinances to Israel: he established a lawe in Jacob, and ordeyned a testimonie in Israell:
the Lord showed his word to Jacob, his statutes and his ordinances to Israel: he established a law in Jacob, and ordained a testimony in Israel:
dt n1 vvd po31 n1 p-acp np1, po31 n2 cc po31 n2 p-acp np1: pns31 vvd dt n1 p-acp np1, cc vvd dt n1 p-acp np1:
(34) sermon (DIV2)
1088
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7963
which he commaunded our fathers to teach their children: saith Dauid the holie Prophet.
which he commanded our Father's to teach their children: Says David the holy Prophet.
r-crq pns31 vvd po12 n2 pc-acp vvi po32 n2: vvz np1 dt j n1.
(34) sermon (DIV2)
1088
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7964
And this concerning the moral preceptes thereof, is euerlasting, vniuersall, and to all the world giuen.
And this Concerning the moral Precepts thereof, is everlasting, universal, and to all the world given.
cc d vvg dt j n2 av, vbz j, j, cc p-acp d dt n1 vvn.
(34) sermon (DIV2)
1088
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7965
Therefore he is to be reputed the law giuer and the iudge only which gaue it first vnto Israel his people.
Therefore he is to be reputed the law giver and the judge only which gave it First unto Israel his people.
av pns31 vbz pc-acp vbi vvn dt n1 n1 cc dt n1 av-j r-crq vvd pn31 ord p-acp np1 po31 n1.
(34) sermon (DIV2)
1088
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7966
Who being the onlie geuer of the lawe, can thereby either saue or destroye: condemne, or iustifie, pardon or punish:
Who being the only giver of the law, can thereby either save or destroy: condemn, or justify, pardon or Punish:
r-crq vbg dt av-j n1 pp-f dt n1, vmb av av-d vvi cc vvi: vvb, cc vvi, vvb cc vvi:
(34) sermon (DIV2)
1089
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7967
wherefore this must men leaue to him alone, which if they do not, but wil condemne their brethren after their wills,
Wherefore this must men leave to him alone, which if they do not, but will condemn their brothers After their wills,
c-crq d vmb n2 vvi p-acp pno31 av-j, r-crq cs pns32 vdb xx, cc-acp vmb vvi po32 n2 p-acp po32 n2,
(34) sermon (DIV2)
1089
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7968
then challenge they to themselues the right of God: then thrust they him from his heauenly throne of iudgement:
then challenge they to themselves the right of God: then thrust they him from his heavenly throne of judgement:
av vvb pns32 p-acp px32 dt j-jn pp-f np1: av vvd pns32 pno31 p-acp po31 j n1 pp-f n1:
(34) sermon (DIV2)
1089
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7969
therin endeuour they, as it were to rise vp in his rome, and giue that sentence, which only belongeth vnto him:
therein endeavour they, as it were to rise up in his room, and give that sentence, which only belongeth unto him:
av n1 pno32, c-acp pn31 vbdr pc-acp vvi a-acp p-acp po31 n1, cc vvi d n1, r-crq av-j vvz p-acp pno31:
(34) sermon (DIV2)
1089
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7970
then which arrogancie and pride, what can be greater? It is the Lord that searcheth the hearts and raines:
then which arrogancy and pride, what can be greater? It is the Lord that Searches the hearts and reins:
cs r-crq n1 cc n1, q-crq vmb vbi jc? pn31 vbz dt n1 cst vvz dt n2 cc n2:
(34) sermon (DIV2)
1089
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7971
it is he, who perceth into the cogitations of men, and seeth that they are but vaine:
it is he, who pierceth into the cogitations of men, and sees that they Are but vain:
pn31 vbz pns31, r-crq vvz p-acp dt n2 pp-f n2, cc vvz cst pns32 vbr p-acp j:
(34) sermon (DIV2)
1090
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7972
he knoweth only who are his, and he alone can tel when and whom to saue or condēne to discharge or destroye:
he Knoweth only who Are his, and he alone can tell when and whom to save or condemn to discharge or destroy:
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this prorogatiue we take from God, of this priuiledge we spoile him, of this preferment of iudging and condemning, of making and setting lawes of life and death to the consciences of men, we then bereue God:
this prorogatiue we take from God, of this privilege we spoil him, of this preferment of judging and condemning, of making and setting laws of life and death to the Consciences of men, we then bereave God:
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when we in the pride of our hearts speake euil and condemne our brethren, vvhen they displease vs and our humours.
when we in the pride of our hearts speak evil and condemn our brothers, when they displease us and our humours.
c-crq pns12 p-acp dt n1 pp-f po12 n2 vvi j-jn cc vvi po12 n2, c-crq pns32 vvi pno12 cc po12 n2.
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Thus men challenge to themselues that vvhich is Gods and Christs only: thus take they sentence of iudgement out of the mouth of God:
Thus men challenge to themselves that which is God's and Christ only: thus take they sentence of judgement out of the Mouth of God:
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and take the povver of geuing lavves to the Church, out of his hands: hovv great is this blasphemous presumption, hovv hainous is this extreame vngodlynes?
and take the power of giving laws to the Church, out of his hands: how great is this blasphemous presumption, how heinous is this extreme ungodliness?
cc vvb dt n1 pp-f vvg n2 p-acp dt n1, av pp-f po31 n2: c-crq j vbz d j n1, c-crq j vbz d j-jn n1?
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For as it is not only doting and foule follie, but horrible impietie, and vvickednes in the highest degree,
For as it is not only doting and foul folly, but horrible impiety, and wickedness in the highest degree,
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for men to take vppon them to repele the eternall lavves of God, geuen by him to the Church and all posteritie for euermore:
for men to take upon them to repele the Eternal laws of God, given by him to the Church and all posterity for evermore:
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So is it likewise no lesse vngratiousnesse, an louer bolde and presumptious rashnes, •o make other lawes contrarie to his,
So is it likewise no less vngratiousnesse, an lover bold and presumptuous rashness, •o make other laws contrary to his,
av vbz pn31 av dx dc n1, dt n1 j cc j n1, vdb vvi j-jn n2 j-jn p-acp png31,
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as if we would teach him wisdome: and thereby to iudge our brethren.
as if we would teach him Wisdom: and thereby to judge our brothers.
c-acp cs pns12 vmd vvi pno31 n1: cc av pc-acp vvi po12 n2.
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Christ is our king, hee onely is the head ouer his Church, therefore, as vnto the king,
christ is our King, he only is the head over his Church, Therefore, as unto the King,
np1 vbz po12 n1, pns31 av-j vbz dt n1 p-acp po31 n1, av, c-acp p-acp dt n1,
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and chiefe head of his Church, it belongeth of right to geue lawes to the saints.
and chief head of his Church, it belongeth of right to give laws to the Saints.
cc j-jn n1 pp-f po31 n1, pn31 vvz pp-f j-jn pc-acp vvi n2 p-acp dt n2.
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Was it euer heard among earthly Princes, that loyall subiects either could, or would, either repell,
Was it ever herd among earthly Princes, that loyal Subjects either could, or would, either repel,
vbds pn31 av vvn p-acp j n2, cst j n2-jn d vmd, cc vmd, d vvi,
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or change the lawes of their Princes? or doe they at any time take vpon them to make lawes of their owne heads, without their Princes, in their owne kingdomes? or can there be greater treason and rebellion,
or change the laws of their Princes? or do they At any time take upon them to make laws of their own Heads, without their Princes, in their own kingdoms? or can there be greater treason and rebellion,
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then to endeuour to seeke such lewde libertie? doe the Princes and Peeres of Common-weales, call Parlements, set downe lawes, without the authoritie of their Kinges and Emperours? were not this great conspiracie? and shall men take vpon them in the church, which is the royal seat of Christ,
then to endeavour to seek such lewd liberty? do the Princes and Peers of Commonweals, call Parliaments, Set down laws, without the Authority of their Kings and emperors? were not this great Conspiracy? and shall men take upon them in the Church, which is the royal seat of christ,
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and the very septer of his kingdom, to establish lawes without his licence? were there euer lawes proclaimed in any kingdom,
and the very scepter of his Kingdom, to establish laws without his licence? were there ever laws proclaimed in any Kingdom,
cc dt j n1 pp-f po31 n1, pc-acp vvi n2 p-acp po31 n1? vbdr a-acp av n2 vvn p-acp d n1,
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but in the name of that king which there raigneth? & shall men proclaim lawes of their own deuising, in christs kingdom, vnder any other name,
but in the name of that King which there Reigneth? & shall men proclaim laws of their own devising, in Christ's Kingdom, under any other name,
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or authoritie, then by the name & authoritie of Iesus Christ? wherefore, we deny Christs soueraintie ouer vs,
or Authority, then by the name & Authority of Iesus christ? Wherefore, we deny Christ sovereignty over us,
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when without him we will make lawes to others:
when without him we will make laws to Others:
c-crq p-acp pno31 pns12 vmb vvi n2 p-acp ng2-jn:
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and we refuse God to be our law geuer, when besides his lawes, we will proclaime lawes to binde our brethren.
and we refuse God to be our law giver, when beside his laws, we will proclaim laws to bind our brothers.
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Which thing, as grosse sollie, and great impietie, the Apostle condemneth: testifying, that God only is our law-geuer, and iudge;
Which thing, as gross sollie, and great impiety, the Apostle Condemneth: testifying, that God only is our law-geuer, and judge;
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in whose power it is to saue and destroy: and therefore men ought not to challenge that to themselues, in any wise.
in whose power it is to save and destroy: and Therefore men ought not to challenge that to themselves, in any wise.
p-acp rg-crq n1 pn31 vbz pc-acp vvi cc vvi: cc av n2 vmd xx pc-acp vvi cst p-acp px32, p-acp d n1.
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Of this euill how many are now giltie? is not euery one readie to prescribe lawes of the liues of their brethrē,
Of this evil how many Are now guilty? is not every one ready to prescribe laws of the lives of their brothers,
pp-f d n-jn c-crq d vbr av j? vbz xx d crd j pc-acp vvi n2 pp-f dt n2 pp-f po32 n2,
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and sisters? If we see any, either in the habite of apparrell, or in the talke of the tongue,
and Sisters? If we see any, either in the habit of apparel, or in the talk of the tongue,
cc n2? cs pns12 vvb d, av-d p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f dt n1,
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or in the gesture of the bodie, either in the course of his Common life,
or in the gesture of the body, either in the course of his Common life,
cc p-acp dt n1 pp-f dt n1, av-d p-acp dt n1 pp-f po31 j n1,
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or in the religion, and worshippe he perfourmed to God, or any other thing, which walketh not according to our pleasures,
or in the Religion, and worship he performed to God, or any other thing, which walks not according to our pleasures,
cc p-acp dt n1, cc n1 pns31 vvn p-acp np1, cc d j-jn n1, r-crq vvz xx vvg p-acp po12 n2,
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and agreeth not in all things to our life and ruie:
and agreeth not in all things to our life and ruie:
cc vvz xx p-acp d n2 p-acp po12 n1 cc j:
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how soone speake we euill of him? how proudly doe wee iudge him? how peremptorilie doe wee condemne him? Thus one man dealeth with another: one woman thus iudgeth another:
how soon speak we evil of him? how proudly do we judge him? how peremptorily do we condemn him? Thus one man deals with Another: one woman thus Judgeth Another:
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thus the people condemne the pastors; the pastors the people: thus the Cleargie speake euill of the Temporaltie; and they of the Cleargie: thus one preacher of another; one laie man of another:
thus the people condemn the Pastors; the Pastors the people: thus the Clergy speak evil of the Temporalty; and they of the Clergy: thus one preacher of Another; one lay man of Another:
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and almost euery one of his neighbour.
and almost every one of his neighbour.
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Is not this to vsurpe that which belongeth vnto god? is not this to take the scepter of iudgement out of the hande of Iesus Christ? This is reprooued by Saint Paul, who art thou that condemnest another mans seruant? he standeth,
Is not this to usurp that which belongeth unto god? is not this to take the sceptre of judgement out of the hand of Iesus christ? This is reproved by Saint Paul, who art thou that Condemnest Another men servant? he Stands,
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or falleth, to his owne master:
or falls, to his own master:
cc vvz, p-acp po31 d n1:
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what hast thou to intermeddle where thou hast not to doe? This is condemned by this Apostle:
what hast thou to intermeddle where thou hast not to do? This is condemned by this Apostle:
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who ascribeth prescription of lawes, and pronouncing of iudgement, to God onely: who can saue, and destroy;
who ascribeth prescription of laws, and pronouncing of judgement, to God only: who can save, and destroy;
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but thou (ô man) canst saue none: therefore by thy proud iudgement, condemne and destroye none:
but thou (o man) Canst save none: Therefore by thy proud judgement, condemn and destroy none:
cc-acp pns21 (uh n1) vm2 vvi pix: av p-acp po21 j n1, vvb cc vvi pix:
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yet condemnest and destroyest (as much as in thee lieth) thy brother: when, because hee liueth not after thy pleasure, thou speakest euill of him.
yet Condemnest and destroyest (as much as in thee lies) thy brother: when, Because he lives not After thy pleasure, thou Speakest evil of him.
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And this is the third argument of the Apostle.
And this is the third argument of the Apostle.
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The fourth, and last reason, why we should not speake euill, or rashly condemne our brethren, is, from the frailty of our owne common state and condition:
The fourth, and last reason, why we should not speak evil, or rashly condemn our brothers, is, from the frailty of our own Common state and condition:
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For all men are subiect to infirmities, therefore ought we not, one of vs rashly to condemne another.
For all men Are Subject to infirmities, Therefore ought we not, one of us rashly to condemn Another.
c-acp d n2 vbr j-jn p-acp n2, av vmd pns12 xx, crd pp-f pno12 av-j pc-acp vvi j-jn.
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And this reason, that it might be more forcible, it is proposed in the manner of an interrogation;
And this reason, that it might be more forcible, it is proposed in the manner of an interrogation;
cc d n1, cst pn31 vmd vbi av-dc j, pn31 vbz vvn p-acp dt n1 pp-f dt n1;
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Who art thou, which iudgest another? art not thou a man subiect to like infirmities? why doest thou so proudly then iudge thy brother? who art thou that iudgest another man? whence art thou? who did geue thee that authoritie? who hath beautified thee with this prerogatiue,
Who art thou, which Judges Another? art not thou a man Subject to like infirmities? why dost thou so proudly then judge thy brother? who art thou that Judges Another man? whence art thou? who did give thee that Authority? who hath beautified thee with this prerogative,
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& preferment, aboue thy brethren? who hath lifted thee vp to so great glorie, as to geue sentence of iudgement of thy brother?
& preferment, above thy brothers? who hath lifted thee up to so great glory, as to give sentence of judgement of thy brother?
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By which speach, men are not onely admonished of their infirmities;
By which speech, men Are not only admonished of their infirmities;
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Who art thou? art thou singular & alone, in whom there is no imperfection? Art thou exempted from the common condition of all men, in whose life there is neither spotte nor wrinckle,
Who art thou? art thou singular & alone, in whom there is no imperfection? Art thou exempted from the Common condition of all men, in whose life there is neither spot nor wrinkle,
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nor any blemishe of sinne? but also tolde and taught their vnworthinesse, how farre they are from that preferment and preheminence, to iudge of their brethren;
nor any blemish of sin? but also told and taught their unworthiness, how Far they Are from that preferment and pre-eminence, to judge of their brothers;
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Who art thou, that iudgest an other man? so that by a iust derison,
Who art thou, that Judges an other man? so that by a just derison,
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and a bitter taunt, the Apostle sheweth both their infirmitie of condition, & vnworthines to so great a thing, which take vpon them to iudge their brethren.
and a bitter taunt, the Apostle shows both their infirmity of condition, & unworthiness to so great a thing, which take upon them to judge their brothers.
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Wherein he rightly alludeth to the common speach of men;
Wherein he rightly alludeth to the Common speech of men;
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who seeing a proud person, taking too much vpon him, and arrogating great matters vnto himselfe, to teach him his grosse follie,
who seeing a proud person, taking too much upon him, and arrogating great matters unto himself, to teach him his gross folly,
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and to tell him of his vnworthinesse, say in this wise vnto him;
and to tell him of his unworthiness, say in this wise unto him;
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Alas good Sir, who are you? what, are you better then your fellowes? is there none so good as you? So the Apostle, to beate down their pride, by the consideration of naturall infirmitie:
Alas good Sir, who Are you? what, Are you better then your Fellows? is there none so good as you? So the Apostle, to beat down their pride, by the consideration of natural infirmity:
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(34) sermon (DIV2)
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and to abate their loftie stomaches, through view of their owne vnworthines, to bee in that place ouer their brethren, which they proudely challenge,
and to abate their lofty stomachs, through view of their own unworthiness, to be in that place over their brothers, which they proudly challenge,
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and take to themselues, breaketh out, and saith; Who art thou, that iudgest another man?
and take to themselves, breaks out, and Says; Who art thou, that Judges Another man?
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There is no better bridle to the headie, and hastie iudging of other men, then to be pluckt backe with the raines and bitte of our owne frailtie,
There is no better bridle to the heady, and hasty judging of other men, then to be plucked back with the reins and bit of our own frailty,
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and view of our own infirmities:
and view of our own infirmities:
cc n1 pp-f po12 d n2:
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which thing greatly abateth our pride, asswageth our hatred, cooleth our courage, and tempereth the hastines of our iudgements against our brethren.
which thing greatly abateth our pride, assuageth our hatred, cooleth our courage, and tempereth the hastiness of our Judgments against our brothers.
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When the Peacocke beholdeth his taile, beset with such varietie of beautifull colours: then hee swelleth in pride, contemning, and condemning all other birdes in comparison of himselfe:
When the Peacock beholdeth his tail, beset with such variety of beautiful colours: then he Swells in pride, contemning, and condemning all other Birds in comparison of himself:
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but when he looketh vppon his blacke feete, and veweth the deformitie thereof, his comb is something cutte, and his courage abated:
but when he looks upon his black feet, and veweth the deformity thereof, his comb is something Cut, and his courage abated:
cc-acp c-crq pns31 vvz p-acp po31 j-jn n2, cc vvz dt n1 av, po31 n1 vbz pi vvn, cc po31 n1 vvn:
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So when wee lifte vp our eyes to the graces and giftes of God bestowed vpon vs:
So when we lift up our eyes to the graces and Gifts of God bestowed upon us:
av c-crq pns12 vvd a-acp po12 n2 p-acp dt n2 cc n2 pp-f np1 vvd p-acp pno12:
(34) sermon (DIV2)
1099
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8030
then we waxe proud and insolent: but when wee caste our eyes downe vpon the manifolde infirmities whereunto we are subiect:
then we wax proud and insolent: but when we cast our eyes down upon the manifold infirmities whereunto we Are Subject:
cs pns12 vvb j cc j: cc-acp c-crq pns12 vvd po12 n2 a-acp p-acp dt j n2 c-crq pns12 vbr j-jn:
(34) sermon (DIV2)
1099
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8031
then is our pride abated, & our insolency of spirite diminished, and we made more moderate,
then is our pride abated, & our insolency of Spirit diminished, and we made more moderate,
av vbz po12 n1 vvn, cc po12 n1 pp-f n1 vvn, cc pns12 vvd av-dc j,
(34) sermon (DIV2)
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8032
and temperate, in iudging of our christian brethren. See. 14. 15. Sermons vpon 3. Iames, verse 2. What mā is without his fault? what persō without his blemish and infirmitie? If all men be subiect to like infirmities;
and temperate, in judging of our christian brothers. See. 14. 15. Sermons upon 3. James, verse 2. What man is without his fault? what person without his blemish and infirmity? If all men be Subject to like infirmities;
cc j, p-acp vvg pp-f po12 njp n1. n1. crd crd n2 p-acp crd np1, n1 crd q-crq n1 vbz p-acp po31 n1? q-crq n1 p-acp po31 n1 cc n1? cs d n2 vbb j-jn p-acp j n2;
(34) sermon (DIV2)
1099
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8033
if they all be made of the same fraile and brittle moulde; if they all carrie about them the same weakenes of condition;
if they all be made of the same frail and brittle mould; if they all carry about them the same weakness of condition;
cs pns32 d vbb vvn pp-f dt d j cc j n1; cs pns32 d vvi p-acp pno32 dt d n1 pp-f n1;
(34) sermon (DIV2)
1100
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8034
and are compassed about with like infirmities; why should they then speake euill, and rashly iudge their brethren?
and Are compassed about with like infirmities; why should they then speak evil, and rashly judge their brothers?
cc vbr vvn a-acp p-acp j n2; q-crq vmd pns32 av vvb j-jn, cc av-j vvi po32 n2?
(34) sermon (DIV2)
1100
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8035
When the Scribes and pharisies were too hasty and seuere in iudging the woman taken in adulterie, Christ geueth them this bone to gnawe vpon;
When the Scribes and Pharisees were too hasty and severe in judging the woman taken in adultery, christ Giveth them this bone to gnaw upon;
c-crq dt n2 cc n2 vbdr av j cc j p-acp vvg dt n1 vvn p-acp n1, np1 vvz pno32 d n1 pc-acp vvi p-acp;
(34) sermon (DIV2)
1101
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8036
He that of you is without sinne, let him cast the first stone at her: not therein iustifying the fault, nor forbidding to punish wicked persons:
He that of you is without sin, let him cast the First stone At her: not therein justifying the fault, nor forbidding to Punish wicked Persons:
pns31 cst pp-f pn22 vbz p-acp n1, vvb pno31 vvd dt ord n1 p-acp pno31: xx av vvg dt n1, ccx vvg pc-acp vvi j n2:
(34) sermon (DIV2)
1101
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8037
but telling men when they reproue others, they must haue an eye to their owne infirmities:
but telling men when they reprove Others, they must have an eye to their own infirmities:
cc-acp vvg n2 c-crq pns32 vvb n2-jn, pns32 vmb vhi dt n1 p-acp po32 d n2:
(34) sermon (DIV2)
1101
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8038
and when they punish and correct the faults of other mō, they must yet haue regard to the frailtie of their owne conditiō,
and when they Punish and correct the Faults of other mō, they must yet have regard to the frailty of their own condition,
cc c-crq pns32 vvb cc vvi dt n2 pp-f n-jn fw-fr, pns32 vmb av vhi n1 p-acp dt n1 pp-f po32 d n1,
(34) sermon (DIV2)
1101
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8039
but specially be cleare and voide of those things, which in others, by them are condēned, that they may be ledde with true zeale to iustice,
but specially be clear and void of those things, which in Others, by them Are condemned, that they may be led with true zeal to Justice,
cc-acp av-j vbi j cc j pp-f d n2, r-crq p-acp n2-jn, p-acp pno32 vbr vvn, cst pns32 vmb vbi vvn p-acp j n1 p-acp n1,
(34) sermon (DIV2)
1101
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8040
and haue regarde to the common cōdition, wherunto they are all subiect, that so their iudgements may be moderated toward their brethren.
and have regard to the Common condition, whereunto they Are all Subject, that so their Judgments may be moderated towards their brothers.
cc vhb n1 p-acp dt j n1, c-crq pns32 vbr d j-jn, cst av po32 n2 vmb vbi vvn p-acp po32 n2.
(34) sermon (DIV2)
1101
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8041
A Physicion, full of foule diseases, without regarde thereof, dealing roughly with his pacients, may worthely heare with shame; Physicion, heale thy selfe.
A physician, full of foul diseases, without regard thereof, dealing roughly with his patients, may worthily hear with shame; physician, heal thy self.
dt n1, j pp-f j n2, p-acp n1 av, vvg av-j p-acp po31 n2, vmb av-j vvi p-acp n1; n1, vvb po21 n1.
(34) sermon (DIV2)
1102
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8042
A man too seuere in searching out, and iudging other men, without an eye to his owne blemishes;
A man too severe in searching out, and judging other men, without an eye to his own blemishes;
dt n1 av j p-acp vvg av, cc vvg j-jn n2, p-acp dt n1 p-acp po31 d n2;
(34) sermon (DIV2)
1102
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8043
may rightly be touched with that in the Gospell;
may rightly be touched with that in the Gospel;
vmb av-jn vbi vvn p-acp d p-acp dt n1;
(34) sermon (DIV2)
1102
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8044
Hypocrite, first plucke out the beame in thine owne eye, then shalt thou see the better to plucke out the moate that is in the eye of thy brother.
Hypocrite, First pluck out the beam in thine own eye, then shalt thou see the better to pluck out the moat that is in the eye of thy brother.
n1, ord vvi av dt n1 p-acp po21 d n1, av vm2 pns21 vvi dt jc pc-acp vvi av dt n1 cst vbz p-acp dt n1 pp-f po21 n1.
(34) sermon (DIV2)
1102
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8045
Such as in the pride of their mindes, speake euill of all men, and iudge rashly those which please them not, may well be checked with this bitte of S. Iames, who art thou that iudgest another man?
Such as in the pride of their minds, speak evil of all men, and judge rashly those which please them not, may well be checked with this bit of S. James, who art thou that Judges Another man?
d a-acp p-acp dt n1 pp-f po32 n2, vvb j-jn pp-f d n2, cc vvi av-j d r-crq vvb pno32 xx, vmb av vbi vvn p-acp d n1 pp-f n1 np1, q-crq vb2r pns21 cst vv2 j-jn n1?
(34) sermon (DIV2)
1102
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8046
If we looke well about vs we shall find something in our selues worthie to be condemned:
If we look well about us we shall find something in our selves worthy to be condemned:
cs pns12 vvb av p-acp pno12 pns12 vmb vvi pi p-acp po12 n2 j pc-acp vbi vvn:
(34) sermon (DIV2)
1103
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8047
let vs not therefore rashly condemne our brethren: least with confusion of face:
let us not Therefore rashly condemn our brothers: lest with confusion of face:
vvb pno12 xx av av-j vvi po12 n2: cs p-acp n1 pp-f n1:
(34) sermon (DIV2)
1103
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8048
hanging downe of lookes and countenaunce, casting downe of eyes and head for shame, wee heare the taūt of the apostle:
hanging down of looks and countenance, casting down of eyes and head for shame, we hear the taunt of the apostle:
vvg a-acp pp-f n2 cc n1, vvg a-acp pp-f n2 cc n1 p-acp n1, pns12 vvb dt n1 pp-f dt n1:
(34) sermon (DIV2)
1103
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8049
who art thou that iudgest another mā?
who art thou that Judges Another man?
q-crq vb2r pns21 cst vv2 j-jn n1?
(34) sermon (DIV2)
1103
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8050
For the day will come, when euen they that thus proudly condemne other men, shall themselues wirh all men, stand before the tribunall seate of Christ, there to giue accounts of their ovvne vvorkes:
For the day will come, when even they that thus proudly condemn other men, shall themselves with all men, stand before the tribunal seat of christ, there to give accounts of their own works:
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(34) sermon (DIV2)
1104
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8051
and not to take accounts of the liues of others, or sit in iudgement to condemne them.
and not to take accounts of the lives of Others, or fit in judgement to condemn them.
cc xx pc-acp vvi n2 pp-f dt n2 pp-f n2-jn, cc vvi p-acp n1 pc-acp vvi pno32.
(34) sermon (DIV2)
1104
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8052
Then shall these proud persons be called to render accounts of their ovvne bailivvicks:
Then shall these proud Persons be called to render accounts of their own bailivvicks:
av vmb d j n2 vbb vvn pc-acp vvi n2 pp-f po32 d n2:
(34) sermon (DIV2)
1104
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8053
there shall euery one stand to be iudged, and not sit to giue iudgement of his brethren.
there shall every one stand to be judged, and not fit to give judgement of his brothers.
pc-acp vmb d pi vvb pc-acp vbi vvn, cc xx vvi pc-acp vvi n1 pp-f po31 n2.
(34) sermon (DIV2)
1104
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8054
This glorie onely belongeth vnto Iesus Christ, who is ordained of God the onely iudge of the quicke and the dead.
This glory only belongeth unto Iesus christ, who is ordained of God the only judge of the quick and the dead.
d n1 av-j vvz p-acp np1 np1, r-crq vbz vvn pp-f np1 dt j n1 pp-f dt j cc dt j.
(34) sermon (DIV2)
1104
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8055
What man shall be so forgetfull of his ovvne infirmitie? vvho shall be so mindlesse of his ovvne vnvvorthinesse,
What man shall be so forgetful of his own infirmity? who shall be so mindless of his own unworthiness,
q-crq n1 vmb vbi av j pp-f po31 d n1? q-crq vmb vbi av j pp-f po31 d n1,
(34) sermon (DIV2)
1104
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8056
as not remembring the one, and altogether forgetting the other:
as not remembering the one, and altogether forgetting the other:
c-acp xx vvg dt pi, cc av vvg dt n-jn:
(34) sermon (DIV2)
1104
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8057
shall in the pride of his heart, speake euill, condemne rashly, and proudly iudge his brother and neighbour? From vvhich as vnseemely in the Saints of God, the Apostle in this place dissvvading, breaketh out in this force of speach;
shall in the pride of his heart, speak evil, condemn rashly, and proudly judge his brother and neighbour? From which as unseemly in the Saints of God, the Apostle in this place dissvvading, breaks out in this force of speech;
vmb p-acp dt n1 pp-f po31 n1, vvb j-jn, vvb av-j, cc av-j vvi po31 n1 cc n1? p-acp r-crq c-acp av-j p-acp dt n2 pp-f np1, dt n1 p-acp d n1 vvg, vvz av p-acp d n1 pp-f n1;
(34) sermon (DIV2)
1104
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8058
Who art thou, that iudgest another man? And this is the first mischiefe of pride here condemned:
Who art thou, that Judges Another man? And this is the First mischief of pride Here condemned:
q-crq vb2r pns21, cst vv2 j-jn n1? cc d vbz dt ord n1 pp-f n1 av vvn:
(34) sermon (DIV2)
1104
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8059
and the foure reasons therevnto vsed by the holy Apostle.
and the foure Reasons thereunto used by the holy Apostle.
cc dt crd n2 av vvn p-acp dt j n1.
(34) sermon (DIV2)
1104
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8060
Novve let vs pray to God for the aide of his spirite, that it may abate all pride in our hearts, vvherby vve svvel one against another:
Now let us pray to God for the aid of his Spirit, that it may abate all pride in our hearts, whereby we swell one against Another:
av vvb pno12 vvi p-acp np1 p-acp dt n1 pp-f po31 n1, cst pn31 vmb vvi d n1 p-acp po12 n2, c-crq pns12 vvb pi p-acp n-jn:
(34) sermon (DIV2)
1105
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8061
and teach vs to leaue all iudgement vnto God, and Iesus Christ, to vvhom to iudge al, apperteyneth:
and teach us to leave all judgement unto God, and Iesus christ, to whom to judge all, appertaineth:
cc vvb pno12 pc-acp vvi d n1 p-acp np1, cc np1 np1, p-acp r-crq pc-acp vvi d, vvz:
(34) sermon (DIV2)
1105
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8062
that vve acknovvledging our ovvne infirmities, may be moderate in iudging of our brethren, that so God may in all things be glorified through Iesus Christ our Lord: to vvhom, vvith, &c.
that we acknowledging our own infirmities, may be moderate in judging of our brothers, that so God may in all things be glorified through Iesus christ our Lord: to whom, with, etc.
cst pns12 vvg po12 d n2, vmb vbi j p-acp vvg pp-f po12 n2, cst av np1 vmb p-acp d n2 vbb vvn p-acp np1 np1 po12 n1: p-acp ro-crq, p-acp, av
(34) sermon (DIV2)
1105
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8063
Iames Chap. 4. verses 13. 14. 15. 16. 17. Sermon 22. Verse 13.
James Chap. 4. Verses 13. 14. 15. 16. 17. Sermon 22. Verse 13.
np1 np1 crd n2 crd crd crd crd crd n1 crd n1 crd
(35) sermon (DIV2)
1105
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8064
Go to now, yee that say, to day or to morrow we will go into such a citie, and continue there a yeare:
Go to now, ye that say, to day or to morrow we will go into such a City, and continue there a year:
vvb p-acp av, pn22 cst vvb, p-acp n1 cc p-acp n1 pns12 vmb vvi p-acp d dt n1, cc vvi a-acp dt n1:
(35) sermon (DIV2)
1106
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8065
and by and sell, and get gaine. 14 Yet we cannot tell what shal be to morow.
and by and fell, and get gain. 14 Yet we cannot tell what shall be to morrow.
cc p-acp cc vvi, cc vvi n1. crd av pns12 vmbx vvi r-crq vmb vbi p-acp n1.
(35) sermon (DIV2)
1106
Page 241
8066
For what is your life? is it not euen a vapour, which appeareth for a little time,
For what is your life? is it not even a vapour, which appears for a little time,
p-acp r-crq vbz po22 n1? vbz pn31 xx av-j dt n1, r-crq vvz p-acp dt j n1,
(35) sermon (DIV2)
1107
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8067
and afterwarde vanisheth away? 15 For that ye ought to say: if the Lorde will, and if we liue we will do this or that. 16
and afterward Vanishes away? 15 For that you ought to say: if the Lord will, and if we live we will do this or that. 16
cc av vvz av? crd p-acp cst pn22 vmd pc-acp vvi: cs dt n1 vmb, cc cs pns12 vvb pns12 vmb vdi d cc d. crd
(35) sermon (DIV2)
1107
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8068
But now you reioice in your boastings: all such reioycing is euill. 17
But now you rejoice in your boastings: all such rejoicing is evil. 17
p-acp av pn22 vvi p-acp po22 n2-vvg: d d vvg vbz j-jn. crd
(35) sermon (DIV2)
1109
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8069
Therefore to him that knoweth howe to do well, and doth it not, to him it is sinne.
Therefore to him that Knoweth how to do well, and does it not, to him it is sin.
av p-acp pno31 cst vvz c-crq pc-acp vdi av, cc vdz pn31 xx, p-acp pno31 pn31 vbz n1.
(35) sermon (DIV2)
1110
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8070
THis is the seconde euill and mischiefe of pride: euen the vaine confidence that men haue in themselues: THis is the seconde evil and mischief of pride: even the vain confidence that men have in themselves:
d vbz dt ord n-jn cc n1 pp-f n1: av dt j n1 cst n2 vhb p-acp px32:
(35) sermon (DIV2)
1111
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8071
when presuming of themselues, and the certaintie of their liues and states: they determine long before of these and these matters:
when presuming of themselves, and the certainty of their lives and states: they determine long before of these and these matters:
c-crq vvg pp-f px32, cc dt n1 pp-f po32 n2 cc n2: pns32 vvb av-j a-acp pp-f d cc d n2:
(35) sermon (DIV2)
1111
Page 241
8072
as if it were in their owne powers to doe what they lust:
as if it were in their own Powers to do what they lust:
c-acp cs pn31 vbdr p-acp po32 d n2 pc-acp vdi r-crq pns32 vvb:
(35) sermon (DIV2)
1111
Page 241
8073
and all things did not rather depend and hang vpon the will, pleasure, and prouidence of God.
and all things did not rather depend and hang upon the will, pleasure, and providence of God.
cc d n2 vdd xx av-c vvb cc vvi p-acp dt n1, n1, cc n1 pp-f np1.
(35) sermon (DIV2)
1111
Page 241
8074
This other mischiefe of pride, the Apostle in these wordes condemneth.
This other mischief of pride, the Apostle in these words Condemneth.
d j-jn n1 pp-f n1, dt n1 p-acp d n2 vvz.
(35) sermon (DIV2)
1111
Page 241
8075
Go to now, ye that say, &c. In which wordes fiue things are to be considered,
Go to now, you that say, etc. In which words fiue things Are to be considered,
vvb p-acp av, pn22 cst vvb, av p-acp r-crq n2 crd n2 vbr pc-acp vbi vvn,
(35) sermon (DIV2)
1111
Page 242
8076
and noted of vs. Namely 1 What he condemneth: the vaine confidence of man, in determining that before, which is not in himselfe to compasse. ver. and noted of us Namely 1 What he Condemneth: the vain confidence of man, in determining that before, which is not in himself to compass. ver.
cc vvn pp-f pno12 av crd r-crq pns31 vvz: dt j n1 pp-f n1, p-acp vvg cst a-acp, r-crq vbz xx p-acp px31 pc-acp vvi. fw-la.
(35) sermon (DIV2)
1111
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8077
13. 2 Why wee should not do so, two reasons there are alledged. verse 14. 1 Because times alter things, and are vncertaine.
13. 2 Why we should not do so, two Reasons there Are alleged. verse 14. 1 Because times altar things, and Are uncertain.
crd crd q-crq pns12 vmd xx vdi av, crd n2 a-acp vbr vvn. n1 crd crd p-acp n2 vvb n2, cc vbr j.
(35) sermon (DIV2)
1111
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8078
2 Because our life is vnsure, that thereof we can promise nothing. 3 A correcting of the euill, and thing here reproued. ver.
2 Because our life is unsure, that thereof we can promise nothing. 3 A correcting of the evil, and thing Here reproved. ver.
crd p-acp po12 n1 vbz j, cst av pns12 vmb vvi pix. crd dt vvg pp-f dt j-jn, cc n1 av vvn. fw-la.
(35) sermon (DIV2)
1111
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8079
15. 4 The repeating thereof againe. verse 16. 5 The conclusion. verse 17. 1 Nowe of these fiue, the first is the reprehending of the euill and sinne it selfe:
15. 4 The repeating thereof again. verse 16. 5 The conclusion. verse 17. 1 Now of these fiue, the First is the reprehending of the evil and sin it self:
crd crd dt n-vvg av av. n1 crd crd dt n1. n1 crd vvn av pp-f d crd, dt ord vbz dt vvg pp-f dt j-jn cc n1 pn31 n1:
(35) sermon (DIV2)
1111
Page 242
8080
Go to nowe ye that say:
Go to now you that say:
vvb p-acp av pn22 cst vvb:
(35) sermon (DIV2)
1112
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8081
to day or to morrow will we go into such a citie, and continue there a yeare,
to day or to morrow will we go into such a City, and continue there a year,
p-acp n1 cc p-acp n1 vmb pns12 vvi p-acp d dt n1, cc vvi a-acp dt n1,
(35) sermon (DIV2)
1112
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8082
and by and sel, and get gaine:
and by and sell, and get gain:
cc p-acp cc vvd, cc vvi n1:
(35) sermon (DIV2)
1112
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8083
in which place the Apostle reporteth and referreth the wordes of the proude Marchants and occupiers of the worlde,
in which place the Apostle Reporteth and Refers the words of the proud Merchants and occupiers of the world,
p-acp r-crq n1 dt n1 vvz cc vvz dt n2 pp-f dt j n2 cc n2 pp-f dt n1,
(35) sermon (DIV2)
1112
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8084
or generally of any the like, who in the insolencie or arrogancie of their hearts,
or generally of any the like, who in the insolency or arrogancy of their hearts,
cc av-j pp-f d dt j, r-crq p-acp dt n1 cc n1 pp-f po32 n2,
(35) sermon (DIV2)
1112
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8085
and vaine confidence in themselues, leauing the reuerende account they should make of the diuine prouidence of God, whereby all thinges onely are directed, too much trusting in themselues, say, to day,
and vain confidence in themselves, leaving the reverend account they should make of the divine providence of God, whereby all things only Are directed, too much trusting in themselves, say, to day,
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(35) sermon (DIV2)
1112
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8086
or to morrowe will we goe into such a citie, and continue there a yeare, and by and sell, and occupie:
or to morrow will we go into such a City, and continue there a year, and by and fell, and occupy:
cc p-acp n1 vmb pns12 vvi p-acp d dt n1, cc vvi a-acp dt n1, cc p-acp cc vvi, cc vvi:
(35) sermon (DIV2)
1112
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8087
Thus in a vaine confidence determine they of future businesse, and things to come, which is great pride and presumption.
Thus in a vain confidence determine they of future business, and things to come, which is great pride and presumption.
av p-acp dt j n1 vvb pns32 pp-f j-jn n1, cc n2 pc-acp vvi, r-crq vbz j n1 cc n1.
(35) sermon (DIV2)
1112
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8088
For who can appoint before hand such matters, seeing the euent of the things, the state of their owne life, the power to compasse our determinations, is not in our owne selues,
For who can appoint before hand such matters, seeing the event of the things, the state of their own life, the power to compass our determinations, is not in our own selves,
p-acp r-crq vmb vvi p-acp n1 d n2, vvg dt n1 pp-f dt n2, dt n1 pp-f po32 d n1, dt n1 pc-acp vvi po12 n2, vbz xx p-acp po12 d n2,
(35) sermon (DIV2)
1112
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8089
and owne handes, but wholy dependeth vpon the will of God, and his diuine prouidence.
and own hands, but wholly dependeth upon the will of God, and his divine providence.
cc d n2, cc-acp av-jn vvz p-acp dt n1 pp-f np1, cc po31 j-jn n1.
(35) sermon (DIV2)
1112
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8090
Let all such as presume too much in vaine confidence of themselues, & say with him in the Gospel:
Let all such as presume too much in vain confidence of themselves, & say with him in the Gospel:
vvb d d c-acp vvb av av-d p-acp j n1 pp-f px32, cc vvb p-acp pno31 p-acp dt n1:
(35) sermon (DIV2)
1113
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soule rest, eate, drinke, be merrie, for thou hast much goods reposed and laid vp for thee, for many yeares:
soul rest, eat, drink, be merry, for thou hast much goods reposed and laid up for thee, for many Years:
n1 n1, vvb, vvb, vbb j, c-acp pns21 vh2 d n2-j vvn cc vvn a-acp p-acp pno21, c-acp d n2:
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beware least they heare with him the terrible voyce of God vnto him answering againe: Thou foole, this night shall they take thy soule from thee.
beware lest they hear with him the terrible voice of God unto him answering again: Thou fool, this night shall they take thy soul from thee.
vvb cs pns32 vvb p-acp pno31 dt j n1 pp-f np1 p-acp pno31 vvg av: pns21 n1, d n1 vmb pns32 vvb po21 n1 p-acp pno21.
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This vaine confidence of wicked and proude persons, Saint James here condemning, cryeth out, Go to nowe you that say, to day or to morrowe will we go into such a citie,
This vain confidence of wicked and proud Persons, Saint James Here condemning, Cries out, Go to now you that say, to day or to morrow will we go into such a City,
d j n1 pp-f j cc j n2, n1 np1 av vvg, vvz av, vvb p-acp av pn22 cst vvb, p-acp n1 cc p-acp n1 vmb pns12 vvi p-acp d dt n1,
(35) sermon (DIV2)
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and continue there a yeare, and by and sell, and gaine:
and continue there a year, and by and fell, and gain:
cc vvi a-acp dt n1, cc p-acp cc vvi, cc vvi:
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which woordes may seeme most plaine vnto vs, if we consider but a little the speach and practise of proude occupiers:
which words may seem most plain unto us, if we Consider but a little the speech and practice of proud occupiers:
r-crq n2 vmb vvi av-ds av-j p-acp pno12, cs pns12 vvb p-acp dt j dt n1 cc n1 pp-f j n2:
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who leauing the prouidence and will of God, whereby all things are gouerned, determine of things long before, at their owne pleasures,
who leaving the providence and will of God, whereby all things Are governed, determine of things long before, At their own pleasures,
r-crq vvg dt n1 cc n1 pp-f np1, c-crq d n2 vbr vvn, vvb pp-f n2 av-j a-acp, p-acp po32 d n2,
(35) sermon (DIV2)
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and say among themselues, this will wee doe, and that will wee doe, who shall hinder it? who shall let vs?
and say among themselves, this will we do, and that will we do, who shall hinder it? who shall let us?
cc vvb p-acp px32, d vmb pns12 vdi, cc cst vmb pns12 vdi, r-crq vmb vvi pn31? q-crq vmb vvi pno12?
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Are there not many in our times likewise culpable of the like pride and vanitie? Say not princes this will we doe the next yeare,
are there not many in our times likewise culpable of the like pride and vanity? Say not Princes this will we do the next year,
vbr pc-acp xx d p-acp po12 n2 av j pp-f dt j n1 cc n1? n1 xx n2 d vmb pns12 vdi dt ord n1,
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and the yeare following, and who shall hinder vs? Say not captaines, we will beseege such a Citie,
and the year following, and who shall hinder us? Say not Captains, we will besiege such a city,
cc dt n1 vvg, cc r-crq vmb vvi pno12? n1 xx n2, pns12 vmb vvi d dt n1,
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and such a time will inuade such a towne, and what shall let vs? Say not our marchaunts among themselues, wee will shortly go to Turkie; to Barbarie; to Venice; to Constantinople; to Hambrough; Norenbrough; to Fraunce; to Flaunders; to Spaine;
and such a time will invade such a town, and what shall let us? Say not our Merchants among themselves, we will shortly go to Turkey; to Barbarie; to Venice; to Constantinople; to Hambrough; Norenbrough; to France; to Flanders; to Spain;
cc d dt n1 vmb vvi d dt n1, cc q-crq vmb vvi pno12? n1 xx po12 n2 p-acp px32, pns12 vmb av-j vvi p-acp n1; p-acp np1; p-acp np1; p-acp np1; p-acp np1; np1; p-acp np1; p-acp np1; p-acp np1;
(35) sermon (DIV2)
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to the East Countreys, and there will wee occupie thus long;
to the East Countries', and there will we occupy thus long;
p-acp dt n1 ng2, cc pc-acp vmb pns12 vvi av av-j;
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and haue our factours and agents in this place, and that place of the worlde? Say not Gentlemen, and rich Citizens;
and have our Factors and agents in this place, and that place of the world? Say not Gentlemen, and rich Citizens;
cc vhb po12 n2 cc n2 p-acp d n1, cc d n1 pp-f dt n1? n1 xx n2, cc j n2;
(35) sermon (DIV2)
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at such a time wee will ride downe into the Countrey, and there continue so manie weekes, so manie dayes:
At such a time we will ride down into the Country, and there continue so many weeks, so many days:
p-acp d dt n1 pns12 vmb vvi a-acp p-acp dt n1, cc pc-acp vvi av d n2, av d n2:
(35) sermon (DIV2)
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wee will then returne and spende the winter in the Citie? Say not all men and women almost in the confidence of their owne states; this will wee doe; and that will wee doe:
we will then return and spend the winter in the city? Say not all men and women almost in the confidence of their own states; this will we do; and that will we do:
pns12 vmb av vvi cc vvi dt n1 p-acp dt n1? n1 xx d n2 cc n2 av p-acp dt n1 pp-f po32 d n2; d vmb pns12 vdb; cc cst vmb pns12 vdi:
(35) sermon (DIV2)
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not looking to the will and prouidence of God, but determine their matters long before in the vanitie and pride of their owne mindes? This is the vaine confidence which men conceyue of themselues, reprooued by the Apostle, Go to nowe, you that say, to day or to morrow will we go into such a Citie: and there continue a yeare:
not looking to the will and providence of God, but determine their matters long before in the vanity and pride of their own minds? This is the vain confidence which men conceive of themselves, reproved by the Apostle, Go to now, you that say, to day or to morrow will we go into such a city: and there continue a year:
xx vvg p-acp dt n1 cc n1 pp-f np1, cc-acp vvb po32 n2 av-j a-acp p-acp dt n1 cc n1 pp-f po32 d n2? d vbz dt j n1 r-crq n2 vvi pp-f px32, vvd p-acp dt n1, vvb p-acp av, pn22 cst vvb, p-acp n1 cc p-acp n1 vmb pns12 vvi p-acp d dt n1: cc pc-acp vvi dt n1:
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and by and sell, and occupie and gaine.
and by and fell, and occupy and gain.
cc p-acp cc vvi, cc vvi cc vvi.
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2 This speach and vaine considence the Apostle condemneth by a double reason. 1 From the vncertainetie of euents which times alter:
2 This speech and vain confidence the Apostle Condemneth by a double reason. 1 From the uncertainty of events which times altar:
crd d n1 cc j n1 dt n1 vvz p-acp dt j-jn n1. crd p-acp dt n1 pp-f n2 r-crq n2 vvb:
(35) sermon (DIV2)
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who knoweth what to morrowe may bring? The time to come is vncertaine, to morrow may haue euents which we knowe not, nor dreame of:
who Knoweth what to morrow may bring? The time to come is uncertain, to morrow may have events which we know not, nor dream of:
r-crq vvz r-crq pc-acp n1 vmb vvi? dt n1 pc-acp vvi vbz j, p-acp n1 vmb vhi n2 r-crq pns12 vvb xx, ccx n1 pp-f:
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to morrowe may bring things to passe quite contrarie to our purposes, which, may altogether alter these determinations:
to morrow may bring things to pass quite contrary to our Purposes, which, may altogether altar these determinations:
p-acp n1 vmb vvi n2 pc-acp vvi av j-jn p-acp po12 n2, r-crq, vmb av vvi d n2:
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wee can not assure our selues of like euents to morrowe, as wee see to day:
we can not assure our selves of like events to morrow, as we see to day:
pns12 vmb xx vvi po12 n2 pp-f j n2 p-acp n1, c-acp pns12 vvb p-acp n1:
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who knoweth whether to morrowe will bring life or death, pouertie, or aduersitie: sickenesse or health:
who Knoweth whither to morrow will bring life or death, poverty, or adversity: sickness or health:
r-crq vvz cs pc-acp n1 vmb vvi n1 cc n1, n1, cc n1: n1 cc n1:
(35) sermon (DIV2)
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good or euill? Therefore ought wee not to presume of the time to come. One night altereth many things.
good or evil? Therefore ought we not to presume of the time to come. One night altereth many things.
j cc j-jn? av vmd pns12 xx pc-acp vvi pp-f dt n1 pc-acp vvi. crd n1 vvz d n2.
(35) sermon (DIV2)
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Manie men are aliue ouer night, deade in the morning. Manie are ouer night rich and wealthie:
Many men Are alive over night, dead in the morning. Many Are over night rich and wealthy:
d n2 vbr j p-acp n1, j p-acp dt n1. d vbr p-acp n1 j cc j:
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by next day, impouerished and beggered altogether.
by next day, impoverished and beggared altogether.
p-acp ord n1, vvd cc vvd av.
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Manie houses stand to day, which before to morrowe may vtterly be destroyed and burnt to the ground.
Many houses stand to day, which before to morrow may utterly be destroyed and burned to the ground.
d n2 vvb p-acp n1, r-crq a-acp p-acp n1 vmb av-j vbi vvn cc vvn p-acp dt n1.
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Manie regions are now drie land, which by to morrowe may be ouer-flowne, and ouer whelmed with sudden rushing in of the sea and waters.
Many regions Are now dry land, which by to morrow may be overflown, and over whelmed with sudden rushing in of the sea and waters.
d n2 vbr av j n1, r-crq p-acp p-acp n1 vmb vbi j, cc a-acp vvd p-acp j vvg p-acp pp-f dt n1 cc n2.
(35) sermon (DIV2)
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Manie at libertie to day, which ere to morrow may be restrained. These euents are vncertaine, neyther knovve wee vvhat to morrovv vvill bring vnto vs:
Many At liberty to day, which ere to morrow may be restrained. These events Are uncertain, neither know we what to morrow will bring unto us:
d p-acp n1 p-acp n1, r-crq c-acp p-acp n1 vmb vbi vvn. d n2 vbr j, av-dx vvb pns12 r-crq p-acp n1 vmb vvi p-acp pno12:
(35) sermon (DIV2)
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vvhat vanitie then is it to determine of things long before, seeing that one night may so easily alter all,
what vanity then is it to determine of things long before, seeing that one night may so Easily altar all,
r-crq n1 av vbz pn31 pc-acp vvi pp-f n2 av-j a-acp, vvg cst pi n1 vmb av av-j vvi d,
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and turne things vp side dovvne? The Sodomites vvere suddenly consumed: the men of the first vvorlde, vvell ouer night:
and turn things up side down? The Sodomites were suddenly consumed: the men of the First world, well over night:
cc vvi n2 p-acp n1 a-acp? dt n2 vbdr av-j vvn: dt n2 pp-f dt ord n1, av p-acp n1:
(35) sermon (DIV2)
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by the next day ouer-vvhelmed with the flouds, and deluge, and so destroyed.
by the next day overwhelmed with the floods, and deluge, and so destroyed.
p-acp dt ord n1 j p-acp dt n2, cc n1, cc av vvn.
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The sonnes and daughters of holie Iob, vvere merrie the one daye, but on the morrow they were oppressed and slaine, the house falling on them.
The Sons and daughters of holy Job, were merry the one day, but on the morrow they were oppressed and slain, the house falling on them.
dt n2 cc n2 pp-f j np1, vbdr j dt crd n1, p-acp p-acp dt n1 pns32 vbdr vvn cc vvn, dt n1 vvg p-acp pno32.
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Job himselfe the one day rich, in children, in sheepe, in oxen, in asses, in camels:Job himself the one day rich, in children, in sheep, in oxen, in asses, in Camels:
np1 px31 dt crd n1 j, p-acp n2, p-acp n1, p-acp n2, p-acp n2, p-acp n2:
(35) sermon (DIV2)
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but the next day miserably empouerished:
but the next day miserably impoverished:
cc-acp dt ord n1 av-j vvd:
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seeing therefore one day can thus altar the state and condition of things, what grosse follie is it,
seeing Therefore one day can thus altar the state and condition of things, what gross folly is it,
vvg av crd n1 vmb av vvi dt n1 cc n1 pp-f n2, r-crq j n1 vbz pn31,
(35) sermon (DIV2)
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for a long time then to determine before hande, of these like matters? Let vs heare therefore the graue counsell of Salomon the wise;
for a long time then to determine before hand, of these like matters? Let us hear Therefore the graven counsel of Solomon the wise;
p-acp dt j n1 av pc-acp vvi p-acp n1, pp-f d j n2? vvb pno12 vvi av dt j n1 pp-f np1 dt j;
(35) sermon (DIV2)
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8126
Glorie not of to morow, for thou knowest not what to morow will bring. Many things alter in moment of time:
Glory not of to morrow, for thou Knowest not what to morrow will bring. Many things altar in moment of time:
n1 xx a-acp p-acp n1, c-acp pns21 vv2 xx r-crq pc-acp n1 vmb vvi. av-d n2 vvi p-acp n1 pp-f n1:
(35) sermon (DIV2)
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the Latine prouerbe is true assuredly; that many thinges fall out betwixt the potte and the vpper lippe:
the Latin proverb is true assuredly; that many things fallen out betwixt the pot and the upper lip:
dt jp n1 vbz j av-vvn; cst d n2 vvb av p-acp dt n1 cc dt jc n1:
(35) sermon (DIV2)
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many ready to put the cup to their heades, haue beene hindered therefro.
many ready to put the cup to their Heads, have been hindered therefrom.
d j pc-acp vvi dt n1 p-acp po32 n2, vhb vbn vvn av.
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8129
Now if in so short a time, as a man may put the cuppe to his mouth, many things oftentimes do wonderfully altar:
Now if in so short a time, as a man may put the cup to his Mouth, many things oftentimes do wonderfully altar:
av cs p-acp av j dt n1, c-acp dt n1 vmb vvi dt n1 p-acp po31 n1, d n2 av vdb av-j n1:
(35) sermon (DIV2)
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what madnesse is it, and vanitie of vanitie to determine long before of thinges to come? and if vve can not promise to our selues the euents of one day,
what madness is it, and vanity of vanity to determine long before of things to come? and if we can not promise to our selves the events of one day,
r-crq n1 vbz pn31, cc n1 pp-f n1 pc-acp vvi av-j a-acp pp-f n2 pc-acp vvi? cc cs pns12 vmb xx vvi p-acp po12 n2 dt n2 pp-f crd n1,
(35) sermon (DIV2)
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neyther can be assured what shall fall out to morovv;
neither can be assured what shall fallen out to morrow;
dx vmb vbi vvn r-crq vmb vvi av p-acp n1;
(35) sermon (DIV2)
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vvhat presumption and pryde is it to promise our selues securitie and continuance of our state,
what presumption and pride is it to promise our selves security and Continuance of our state,
r-crq n1 cc n1 vbz pn31 pc-acp vvi po12 n2 n1 cc n1 pp-f po12 n1,
(35) sermon (DIV2)
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for moneths, yeares and termes of time at our ovvne pleasure? the first reason therefore vvhy the Saints of God,
for months, Years and terms of time At our own pleasure? the First reason Therefore why the Saints of God,
c-acp n2, n2 cc n2 pp-f n1 p-acp po12 d n1? dt ord n1 av c-crq dt n2 pp-f np1,
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8134
neyther any other what soeuer, should not say in this wise, to daye or to morrovve vvill vve goe into such a citie;
neither any other what soever, should not say in this wise, to day or to morrow will we go into such a City;
dx d n-jn r-crq av, vmd xx vvi p-acp d n1, p-acp n1 cc p-acp n1 vmb pns12 vvi p-acp d dt n1;
(35) sermon (DIV2)
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is because the time, and euent of things is vncertaine, neither can we tel what to morow wil bring vnto vs.
is Because the time, and event of things is uncertain, neither can we tell what to morrow will bring unto us
vbz p-acp dt n1, cc n1 pp-f n2 vbz j, dx vmb pns12 vvi r-crq p-acp n1 vmb vvi p-acp pno12
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2 Now as we ought not thus to determine of things to come, because the time is vncertaine,
2 Now as we ought not thus to determine of things to come, Because the time is uncertain,
crd av c-acp pns12 vmd xx av pc-acp vvi pp-f n2 pc-acp vvi, c-acp dt n1 vbz j,
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and the euent of things doubtfull: so neither ought we thus to determine; because our life is fraile, brittle, vnstable, and of all things most vncertaine.
and the event of things doubtful: so neither ought we thus to determine; Because our life is frail, brittle, unstable, and of all things most uncertain.
cc dt n1 pp-f n2 j: av dx pi pns12 av pc-acp vvi; c-acp po12 n1 vbz j, j, j, cc pp-f d n2 av-ds j.
(35) sermon (DIV2)
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8138
For vvhich cause it may be compared vnto a vapour in the ayre, carried vp by the beames of the sun, which there is dispersed suddenly, and vanisheth.
For which cause it may be compared unto a vapour in the air, carried up by the beams of the sun, which there is dispersed suddenly, and Vanishes.
p-acp r-crq n1 pn31 vmb vbi vvn p-acp dt n1 p-acp dt n1, vvd a-acp p-acp dt n2 pp-f dt n1, r-crq a-acp vbz vvn av-j, cc vvz.
(35) sermon (DIV2)
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8139
Wherefore vvee are not able to promise any thing absolutely to our selues:
Wherefore we Are not able to promise any thing absolutely to our selves:
c-crq pns12 vbr xx j pc-acp vvi d n1 av-j p-acp po12 n2:
(35) sermon (DIV2)
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so fraile is our state, so transitorie is our life, and our daies so short and vncertaine.
so frail is our state, so transitory is our life, and our days so short and uncertain.
av j vbz po12 n1, av j vbz po12 n1, cc po12 n2 av j cc j-u.
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And touching the shortnesse of mans life, and the vncertaintie of our worldly condition, it is a large fielde to walke in:
And touching the shortness of men life, and the uncertainty of our worldly condition, it is a large field to walk in:
cc vvg dt n1 pp-f ng1 n1, cc dt n1 pp-f po12 j n1, pn31 vbz dt j n1 pc-acp vvi p-acp:
(35) sermon (DIV2)
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it is a moste ample scope; it is a thing vvhereof many haue spoken many thinges:
it is a most ample scope; it is a thing whereof many have spoken many things:
pn31 vbz dt av-ds j n1; pn31 vbz dt n1 c-crq d vhb vvn d n2:
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this the holy Scripture preacheth, thereof the men of God haue vvitnessed; to that, experience of all men and vvomen vvhich haue bene in former age, subscribeth.
this the holy Scripture Preacheth, thereof the men of God have witnessed; to that, experience of all men and women which have be in former age, subscribeth.
d dt j n1 vvz, av dt n2 pp-f np1 vhb vvn; p-acp d, n1 pp-f d n2 cc n2 r-crq vhb vbn p-acp j n1, vvz.
(35) sermon (DIV2)
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Holy Job falling into the consideration of the mortalitie of man, and the vncertaintie of this temporall life;
Holy Job falling into the consideration of the mortality of man, and the uncertainty of this temporal life;
j np1 vvg p-acp dt n1 pp-f dt n1 pp-f n1, cc dt n1 pp-f d j n1;
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breaketh out into these wordes, my dayes are swifter then a vveauers shittle, and they are spent vvithout hope:
breaks out into these words, my days Are swifter then a weavers shittle, and they Are spent without hope:
vvz av p-acp d n2, po11 n2 vbr jc cs dt ng1 n1, cc pns32 vbr vvn p-acp n1:
(35) sermon (DIV2)
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remember that my life is but a vvinde; and that my eye shall not returne to see pleasure:
Remember that my life is but a wind; and that my eye shall not return to see pleasure:
vvb cst po11 n1 vbz p-acp dt n1; cc cst po11 n1 vmb xx vvi pc-acp vvi n1:
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my daies haue beene more svvift then a poste, they haue fledde, and haue seene no good thing.
my days have been more swift then a post, they have fled, and have seen no good thing.
po11 n2 vhb vbn av-dc j cs dt n1, pns32 vhb vvn, cc vhb vvn dx j n1.
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8148
Man that is borne of a vvoman hath but a shorte continuaunce, and is full of miserie:
Man that is born of a woman hath but a short Continuance, and is full of misery:
n1 cst vbz vvn pp-f dt n1 vhz p-acp dt j n1, cc vbz j pp-f n1:
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8149
he shooteth foorth as a flower, and is cut dovvne; he vanisheth as a shadow and continueth not.
he shoots forth as a flower, and is Cut down; he Vanishes as a shadow and Continueth not.
pns31 vvz av p-acp dt n1, cc vbz vvn a-acp; pns31 vvz p-acp dt n1 cc vvz xx.
(35) sermon (DIV2)
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8150
Thus hee compareth our life, to things of least and shortest continuaunce; to the weauers shittle, vvhich he catcheth and presently casteth out of hand againe:
Thus he compareth our life, to things of least and Shortest Continuance; to the weavers shittle, which he Catches and presently Cast out of hand again:
av pns31 vvz po12 n1, p-acp n2 pp-f ds cc js n1; p-acp dt ng1 n1, r-crq pns31 vvz cc av-j vvz av pp-f n1 av:
(35) sermon (DIV2)
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8151
to vvinde vvhich is of greatest swiftnesse: to a poste, vvhich tarrieth not long in a place, but soone departeth:
to wind which is of greatest swiftness: to a post, which tarrieth not long in a place, but soon departeth:
pc-acp vvi r-crq vbz pp-f js n1: p-acp dt n1, r-crq vvz xx av-j p-acp dt n1, cc-acp av vvz:
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to the flower of the fielde which quickly withereth, to a shadowe which most easily vanisheth.
to the flower of the field which quickly withereth, to a shadow which most Easily Vanishes.
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When Dauid and his Princes, not long before his death, offered for the building of the temple, he freely confesseth, that he and they were straungers as all their forefathers were;
When David and his Princes, not long before his death, offered for the building of the temple, he freely Confesses, that he and they were Strangers as all their Forefathers were;
c-crq np1 cc po31 n2, xx av-j a-acp po31 n1, vvn p-acp dt n-vvg pp-f dt n1, pns31 av-j vvz, cst pns31 cc pns32 vbdr n2 p-acp d po32 n2 vbdr;
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and their dayes like the shadow on the earth.
and their days like the shadow on the earth.
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In his heauenly Psalmes and songes to GOD, he sometimes compareth the life of man in swiftnesse and celeritie, to a thought,
In his heavenly Psalms and songs to GOD, he sometime compareth the life of man in swiftness and celerity, to a Thought,
p-acp po31 j n2 cc n2 p-acp np1, pns31 av vvz dt n1 pp-f n1 p-acp n1 cc n1, p-acp dt n1,
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then vvhich vvhat is sooner past? our dayes are past in thine anger, wee haue spent our dayes as a thought. In another place:
then which what is sooner passed? our days Are passed in thine anger, we have spent our days as a Thought. In Another place:
cs r-crq q-crq vbz av-c vvn? po12 n2 vbr vvn p-acp po21 n1, pns12 vhb vvn po12 n2 p-acp dt n1. p-acp j-jn n1:
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the dayes of man are as grasse, as a flower of the fielde so flourisheth he,
the days of man Are as grass, as a flower of the field so flourishes he,
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for the winde goeth ouer it, and it is gone, and the place thereof shall knovv it no more.
for the wind Goes over it, and it is gone, and the place thereof shall know it no more.
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Finally, mans life saith he, is vanitie, his daies are like a shadow that vanisheth.
Finally, men life Says he, is vanity, his days Are like a shadow that Vanishes.
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Isai the Prophet of God, describing the vncertaintie of mans life and earthly glorie, crieth out; Isaiah the Prophet of God, describing the uncertainty of men life and earthly glory, cries out;
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all fleshe is grasse, and all the glorie of man, is as the flovver of grasse:
all Flesh is grass, and all the glory of man, is as the flower of grass:
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the grasse vveathereth and the flovver falleth avvay.
the grass vveathereth and the flower falls away.
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This Apostle to discipher and discouer vnto vs the greate vveakenesse of our nature and the vncertaintie of our life, compareth it also to a vapour, a thing of short continuance.
This Apostle to decipher and discover unto us the great weakness of our nature and the uncertainty of our life, compareth it also to a vapour, a thing of short Continuance.
d n1 pc-acp vvi cc vvi p-acp pno12 dt j n1 pp-f po12 n1 cc dt n1 pp-f po12 n1, vvz pn31 av p-acp dt n1, dt n1 pp-f j n1.
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The very Heathen and naturall men, by the onely light of nature, haue seene no lesse, and haue confessed the same:
The very Heathen and natural men, by the only Light of nature, have seen no less, and have confessed the same:
dt j j-jn cc j n2, p-acp dt j n1 pp-f n1, vhb vvn dx av-dc, cc vhb vvn dt d:
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painted out the frailtie of our nature, and the shortnesse of our life in a diuerse manner.
painted out the frailty of our nature, and the shortness of our life in a diverse manner.
j-vvn av dt n1 pp-f po12 n1, cc dt n1 pp-f po12 n1 p-acp dt j n1.
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Some haue called man a bubble, vvhich riseth and falleth suddenly. Pindarus the Poet termeth a man, a thing of one dayes continuance:
some have called man a bubble, which Riseth and falls suddenly. Pindarus the Poet termeth a man, a thing of one days Continuance:
d vhb vvn n1 dt n1, r-crq vvz cc vvz av-j. np1 dt n1 vvz dt n1, dt n1 pp-f crd n2 n1:
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and againe he calleth man the dreame of a shadovv: a shadovv seemeth to be something and is nothing:
and again he calls man the dream of a shadow: a shadow seems to be something and is nothing:
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and to dreame of a shadovv, is lesse then nothing: yet doth he call man, the dreame of a shadovv.
and to dream of a shadow, is less then nothing: yet does he call man, the dream of a shadow.
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A certaine philosopher being asked vvhat the life of man vvas, compared it to the playing of a parte vpon a stage and scaffold, vvhereon the plaier standeth a little vvhile:
A certain philosopher being asked what the life of man was, compared it to the playing of a part upon a stage and scaffold, whereon the player Stands a little while:
dt j n1 vbg vvn r-crq dt n1 pp-f n1 vbds, vvd pn31 p-acp dt vvg pp-f dt n1 p-acp dt n1 cc n1, c-crq dt n1 vvz dt j n1:
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fetcheth a turne or tvvo, and so departeth:
Fetches a turn or tvvo, and so departeth:
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euen so playeth man his part vpon the stage of this vvorld, vvhereon he turneth and vvalketh a vvhile and then departeth.
even so plays man his part upon the stage of this world, whereon he turns and walk a while and then departeth.
av av vvz n1 po31 n1 p-acp dt n1 pp-f d n1, c-crq pns31 vvz cc vvb dt n1 cc av vvz.
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Another of the Poetes calleth man a breath and shadovv only, then vvhich nothing more subiect to corruption to vanitie.
another of the Poets calls man a breath and shadow only, then which nothing more Subject to corruption to vanity.
j-jn pp-f dt ng1 vvz n1 dt n1 cc n1 av-j, cs r-crq pix av-dc j-jn p-acp n1 p-acp n1.
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Therefore haue some made large and long discourses: and vvrite vvhole bookes of the misery, vanitie and shortnes of mans life.
Therefore have Some made large and long discourses: and write Whole books of the misery, vanity and shortness of men life.
av vhb d vvn j cc j n2: cc vvi j-jn n2 pp-f dt n1, n1 cc n1 pp-f ng1 n1.
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The truth vvhereof experience of al men and vvomen that haue bene before vs, shevveth.
The truth whereof experience of all men and women that have be before us, Showeth.
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For vvhere is novv Adam, Cain, Abel, Noe? vvhere are the patriarks, Abraham, Isaac, Jacob, Ioseph, & the rest? vvhere are the Prophets, Moses, Elias, Nathan, Michea, Isai, Ieremie.
For where is now Adam, Cain, Abel, Noah? where Are the Patriarchs, Abraham, Isaac, Jacob, Ioseph, & the rest? where Are the prophets, Moses, Elias, Nathan, Micah, Isaiah, Ieremie.
p-acp q-crq vbz av np1, np1, np1, np1? c-crq vbr dt n2, np1, np1, np1, np1, cc dt n1? q-crq vbr dt n2, np1, np1, np1, np1, np1, np1.
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Ezechiel, Daniel, & others? Where are the kings, Saul, Dauid, Salomon, Jereboam, Rehoboam, Achab, Jehozaphat, Hezechiah, Iosiah, Iehoram, Ieconiah, and all the princes of Iuda & Israell? Where are the Apostles and Martyrs? Where are all the men of might,Ezechiel, daniel, & Others? Where Are the Kings, Saul, David, Solomon, Jeroboam, Rehoboam, Ahab, Jehozaphat, Hezekiah, Josiah, Jehoram, Jeconiah, and all the Princes of Iuda & Israel? Where Are the Apostles and Martyrs? Where Are all the men of might,
np1, np1, cc n2-jn? q-crq vbr dt n2, np1, np1, np1, np1, np1, np1, np1, np1, np1, np1, np1, cc d dt n2 pp-f np1 cc np1? q-crq vbr dt n2 cc n2? q-crq vbr d dt n2 pp-f n1,
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and such as for vertue haue bene renowmed? where are all men, women, rich, poore, yoong, old, learned, ignorant, wise, foolish, high, low, base, honorable, princes and people which haue gone before vs? is it not manifest in them all, that this our earthly life, is no better then a vapour? the consideration whereof should keepe vs from presumpteous determining of things to come.
and such as for virtue have be renowned? where Are all men, women, rich, poor, young, old, learned, ignorant, wise, foolish, high, low, base, honourable, Princes and people which have gone before us? is it not manifest in them all, that this our earthly life, is no better then a vapour? the consideration whereof should keep us from presumptuous determining of things to come.
cc d c-acp p-acp n1 vhb vbn vvn? q-crq vbr d n2, n2, j, j, j, j, j, j, j, j, j, j, j, j, n2 cc n1 r-crq vhb vvn p-acp pno12? vbz pn31 xx j p-acp pno32 d, cst d po12 j n1, vbz dx jc cs dt n1? dt n1 c-crq vmd vvi pno12 p-acp j vvg pp-f n2 pc-acp vvi.
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Let vs therefore oppose our miserable state and wretched condition to this vaine confidence, that thereby our pryde may be abated,
Let us Therefore oppose our miserable state and wretched condition to this vain confidence, that thereby our pride may be abated,
vvb pno12 av vvi po12 j n1 cc j n1 p-acp d j n1, cst av po12 n1 vmb vbi vvn,
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for which things sake it is here set downe by the Apostle, as a reason to dissuade vs from our vaine confidence.
for which things sake it is Here Set down by the Apostle, as a reason to dissuade us from our vain confidence.
p-acp r-crq n2 n1 pn31 vbz av vvn a-acp p-acp dt n1, c-acp dt n1 pc-acp vvi pno12 p-acp po12 j n1.
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Seeing therefore that the euents of times are doubtfull, and our life a thing vncertaine, it were meere madnesse for vs thus to presume of our selues,
Seeing Therefore that the events of times Are doubtful, and our life a thing uncertain, it were mere madness for us thus to presume of our selves,
vvg av cst dt n2 pp-f n2 vbr j, cc po12 n1 dt n1 j-u, pn31 vbdr j n1 p-acp pno12 av pc-acp vvi pp-f po12 n2,
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and in the vaine confidence of our heartes to determine of thinges to come, long before;
and in the vain confidence of our hearts to determine of things to come, long before;
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which thing here is condemned by the Apostle; and dissuaded by this double reason:
which thing Here is condemned by the Apostle; and dissuaded by this double reason:
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Goe to now you that say, to day or to morrow will wee go into such a citie, and continue there a yeare;
Go to now you that say, to day or to morrow will we go into such a City, and continue there a year;
vvb p-acp av pn22 cst vvb, p-acp n1 cc p-acp n1 vmb pns12 vvi p-acp d dt n1, cc vvi a-acp dt n1;
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and bie and sell, and gaine; yet ye can not tell what shalbe to morow:
and bye and fell, and gain; yet you can not tell what shall to morrow:
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for what is your life? it is euen a vapour, which appeareth for a time, and afterward vanisheth away.
for what is your life? it is even a vapour, which appears for a time, and afterwards Vanishes away.
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3. The thing condemned and the reasons, why, deliuered: in the third place followeth a correcting of the euill:
3. The thing condemned and the Reasons, why, Delivered: in the third place follows a correcting of the evil:
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in stead of saying, to day and to morow we wil go to such a citie:
in stead of saying, to day and to morrow we will go to such a City:
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let vs say, if the Lord will, and if we liue, we will do this or that; thus correcteth he the euill:
let us say, if the Lord will, and if we live, we will do this or that; thus Correcteth he the evil:
vvb pno12 vvi, cs dt n1 vmb, cc cs pns12 vvb, pns12 vmb vdi d cc d; av vvz pns31 dt n-jn:
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for yee ought to say, saith he, if the Lord will, & if we liue, we will do this or that.
for ye ought to say, Says he, if the Lord will, & if we live, we will do this or that.
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It is a speciall point of godlinesse, in all things that are to be done, first to make honourable mention of the Lords will and pleasure:
It is a special point of godliness, in all things that Are to be done, First to make honourable mention of the lords will and pleasure:
pn31 vbz dt j n1 pp-f n1, p-acp d n2 cst vbr pc-acp vbi vdn, ord pc-acp vvi j n1 pp-f dt n2 vmb cc n1:
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and euermore to recount and record our owne frailnesse:
and evermore to recount and record our own frailness:
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and in all things to say, if the Lord wil, and if we liue, we wil do this or that.
and in all things to say, if the Lord will, and if we live, we will do this or that.
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Our whole life relieth vpon him: in him it is onely to direct all our waye,:
Our Whole life Relieth upon him: in him it is only to Direct all our Way,:
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without his leaue can wee doe nothing, lette vs therefore referre all things to his will,
without his leave can we do nothing, let us Therefore refer all things to his will,
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and say as wee are taught by the Apostle; if the Lord will, and if we liue, we will do this or that.
and say as we Are taught by the Apostle; if the Lord will, and if we live, we will do this or that.
cc vvb c-acp pns12 vbr vvn p-acp dt n1; cs dt n1 vmb, cc cs pns12 vvb, pns12 vmb vdi d cc d.
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The whole course of mans life is ruled by God, the heart of mā, saith Salomon purposeth his way,
The Whole course of men life is ruled by God, the heart of man, Says Solomon Purposes his Way,
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but the Lord directeth his steppes:
but the Lord directeth his steps:
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the steps of man are ruled by the Lord, how can a man then vnderstand his owne waies? I know saith Ieremie, that the way of man is not in himselfe;
the steps of man Are ruled by the Lord, how can a man then understand his own ways? I know Says Ieremie, that the Way of man is not in himself;
dt n2 pp-f n1 vbr vvn p-acp dt n1, q-crq vmb dt n1 av vvi po31 d n2? pns11 vvb vvz np1, cst dt n1 pp-f n1 vbz xx p-acp px31;
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neyther is it in man to guide and direct his steps. neither is it in man to guide and Direct his steps.
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And this is not onely true in walking after the law of God, and directing our liues according to his vvill, which without his speciall fauour and grace cannot be:
And this is not only true in walking After the law of God, and directing our lives according to his will, which without his special favour and grace cannot be:
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but of the whole course of our life, which is altogether directed by his pleasure & prouidence:
but of the Whole course of our life, which is altogether directed by his pleasure & providence:
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wherfore in all things, men ought to prefer the will of God.
Wherefore in all things, men ought to prefer the will of God.
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To which purpose our Sauiour Christ, putteth a petition, concerning the will of God, before the things appertaining vnto this life.
To which purpose our Saviour christ, putteth a petition, Concerning the will of God, before the things appertaining unto this life.
p-acp r-crq n1 po12 n1 np1, vvz dt n1, vvg dt n1 pp-f np1, c-acp dt n2 vvg p-acp d n1.
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What can any man, otherwise of neuer so great might do, without the will of God? if Pharao could haue done any thing by his owne absolute power, without the vvill of God:
What can any man, otherwise of never so great might do, without the will of God? if Pharaoh could have done any thing by his own absolute power, without the will of God:
q-crq vmb d n1, av pp-f av av j vmd vdi, p-acp dt n1 pp-f np1? cs np1 vmd vhi vdn d n1 p-acp po31 d j n1, p-acp dt n1 pp-f np1:
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then had the Israelites at once bene ouerthrowen, & his kingdome in securitie.
then had the Israelites At once be overthrown, & his Kingdom in security.
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If Aman could haue done any thing vvithout the vvill of God, then had Mardocai gone to the pot,
If Haman could have done any thing without the will of God, then had Mardocai gone to the pot,
cs np1 vmd vhi vdn d n1 p-acp dt n1 pp-f np1, av vhd np1 vvn p-acp dt n1,
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and all the men of the Ievvish nation.
and all the men of the Jewish Nation.
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If Sennacherib could haue done any thing vvithout Gods vvill, then Hezechia had bene plagued by the Assyrians.
If Sennacherib could have done any thing without God's will, then Hezekiah had be plagued by the Assyrians.
cs np1 vmd vhi vdn d n1 p-acp npg1 n1, av np1 vhd vbn vvn p-acp dt njp2.
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If the deuill himselfe could doe any thing vvithout the vvill of God, then long since had the vvhole Church of God bene destroied vtterly.
If the Devil himself could do any thing without the will of God, then long since had the Whole Church of God be destroyed utterly.
cs dt n1 px31 vmd vdi d n1 p-acp dt n1 pp-f np1, av av-j a-acp vhd dt j-jn n1 pp-f np1 vbn vvn av-j.
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No man, neyther in these like matters, nor in any ciuill affayres can doe any thing,
No man, neither in these like matters, nor in any civil affairs can do any thing,
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but according as God hath determined, and after his vvill:
but according as God hath determined, and After his will:
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for vvhich cause in all things and actions vve aduenture and enterprise, vve must preferre his vvil, if God will.
for which cause in all things and actions we adventure and enterprise, we must prefer his will, if God will.
p-acp r-crq n1 p-acp d n2 cc n2 pns12 vvb cc n1, pns12 vmb vvi png31 vmb, cs np1 vmb.
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When Paul tooke his leaue of the Ephesians, readie to iournie tovvardes Hierusalem, he promised to returne to them againe:
When Paul took his leave of the Ephesians, ready to journey towards Jerusalem, he promised to return to them again:
c-crq np1 vvd po31 n1 pp-f dt njp2, j p-acp n1 p-acp np1, pns31 vvd pc-acp vvi p-acp pno32 av:
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yet not simply, but if God vvould.
yet not simply, but if God would.
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Being at Corinth, he protesteth to the Romaines, that he praied to God, that he by one meane or another, might haue a prosperous iournie vnto them, by the vvil of God.
Being At Corinth, he protesteth to the Romans, that he prayed to God, that he by one mean or Another, might have a prosperous journey unto them, by the will of God.
vbg p-acp np1, pns31 vvz p-acp dt njp2, cst pns31 vvd p-acp np1, cst pns31 p-acp crd j cc j-jn, vmd vhi dt j n1 p-acp pno32, p-acp dt vmb pp-f np1.
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When he vvas at Philippi in Macedonia, & frō thēce vvrote to the Corinthians, into vvhose church many false brethren were crept, he promised to come shortly vnto thē againe:
When he was At Philippi in Macedonia, & from thence wrote to the Corinthians, into whose Church many false brothers were crept, he promised to come shortly unto them again:
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yet he preferreth the will of the Lord, and saith: If that the Lord will: wherefore he saith;
yet he preferreth the will of the Lord, and Says: If that the Lord will: Wherefore he Says;
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But I wil come shortly vnto you, if the Lord will, and will know, not the wordes of them which are puffed vp, but the power.
But I will come shortly unto you, if the Lord will, and will know, not the words of them which Are puffed up, but the power.
cc-acp pns11 vmb vvi av-j p-acp pn22, cs dt n1 vmb, cc vmb vvi, xx dt n2 pp-f pno32 r-crq vbr vvn a-acp, cc-acp dt n1.
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And againe, I will not now see you in my iourney, but I trust to abide a while with you, if the Lord permitte.
And again, I will not now see you in my journey, but I trust to abide a while with you, if the Lord permit.
cc av, pns11 vmb xx av vvi pn22 p-acp po11 n1, cc-acp pns11 vvb pc-acp vvi dt n1 p-acp pn22, cs dt n1 vvi.
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In all his determinations had he speciall respect to the will of God, as is apparant.
In all his determinations had he special respect to the will of God, as is apparent.
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By whose example, according to this councel, must men correct their vanitie, and foolish speaches: If the Lorde will, we will doe this, or that.
By whose Exampl, according to this council, must men correct their vanity, and foolish Speeches: If the Lord will, we will do this, or that.
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(35) sermon (DIV2)
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Seeing Gods will must be preferred in al things, who at his owne pleasure, & by his diuine prouidence, ruleth ouer all:
Seeing God's will must be preferred in all things, who At his own pleasure, & by his divine providence, Ruleth over all:
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if we can doe nothing without him, in whom onely we haue our life, being, and mouing:
if we can do nothing without him, in whom only we have our life, being, and moving:
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what temeritie and rashnes, what impietie and vngodlines is it, in this pride of our heartes, without any regarde had to his will, of our selues to determine any thing?
what temerity and rashness, what impiety and ungodliness is it, in this pride of our hearts, without any regard had to his will, of our selves to determine any thing?
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Now (as Gods wil) must first be preferred to all our actions:
Now (as God's will) must First be preferred to all our actions:
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So also, hauing respect to our mortalitie, & fraile condition, subiect to speedie death, wee also adde; If wee liue:
So also, having respect to our mortality, & frail condition, Subject to speedy death, we also add; If we live:
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which is requisite to our determinations, seeing our life is so vncertaine. The Apostle therefore, to correcte this greate euill and mischiefe of pride:
which is requisite to our determinations, seeing our life is so uncertain. The Apostle Therefore, to correct this great evil and mischief of pride:
r-crq vbz j p-acp po12 n2, vvg po12 n1 vbz av j. dt n1 av, pc-acp vvi d j n-jn cc n1 pp-f n1:
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whereby men in vaine confidence, promise to themselues many matters, and determine long before of things vncertaine: in that they say;
whereby men in vain confidence, promise to themselves many matters, and determine long before of things uncertain: in that they say;
c-crq n2 p-acp j n1, vvb p-acp px32 d n2, cc vvi av-j a-acp pp-f n2 j-u: p-acp cst pns32 vvb;
(35) sermon (DIV2)
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To day, or to morrow we will goe into such a citie, and continue there a yeare,
To day, or to morrow we will go into such a City, and continue there a year,
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and by, and sell, & gaine: teacheth vs in stead thereof to say; if the Lord will, and if we liue, we wil doe this, or that.
and by, and fell, & gain: Teaches us in stead thereof to say; if the Lord will, and if we live, we will do this, or that.
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This, euen reason it selfe (beside the word of GOD) teacheth vs:
This, even reason it self (beside the word of GOD) Teaches us:
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for is it not reason that we should say, by his leaue we will doe this,
for is it not reason that we should say, by his leave we will do this,
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or that, from whom wee haue our life, our mouing, and being? and this we haue from God:
or that, from whom we have our life, our moving, and being? and this we have from God:
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is it not reason that we should yeelde our selues vnder his will? Wherefore Socrates (taught by naturall reason this doctrine) willeth Alcibiades in all thinges to say; If God will.
is it not reason that we should yield our selves under his will? Wherefore Socrates (taught by natural reason this Doctrine) wills Alcibiades in all things to say; If God will.
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(35) sermon (DIV2)
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Christians ought therefore (rather by the worde of trueth taught) to learne this lesson,
Christians ought Therefore (rather by the word of truth taught) to Learn this Lesson,
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least in their affaires, determinations, counsells and busines not preferring Gods will, they be worse then the very heathen.
lest in their affairs, determinations, Counsels and business not preferring God's will, they be Worse then the very heathen.
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4 Haue not our age hatched many such birdes, as say not only not, if God will, we will do this,
4 Have not our age hatched many such Birds, as say not only not, if God will, we will do this,
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or that, but will he nill he, we will do it.
or that, but will he nill he, we will do it.
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Haue we not such as determine things long before, against religion, iustice, equitie, honestie or Godlines? haue wee not many proude and wilfull persons, which in their purposes, counsels, determinations, actions, neuer care for the will of God,
Have we not such as determine things long before, against Religion, Justice, equity, honesty or Godliness? have we not many proud and wilful Persons, which in their Purposes, Counsels, determinations, actions, never care for the will of God,
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nor regard whether hee will or will not, such things as they determine? But let all such as feare God bee aduised by the Apostle,
nor regard whither he will or will not, such things as they determine? But let all such as Fear God be advised by the Apostle,
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and correcte the vanitie of their pride, and say in all things, if the Lorde will,
and correct the vanity of their pride, and say in all things, if the Lord will,
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and if we liue, wee will doe this or that, as heere wee are exhorted.
and if we live, we will do this or that, as Here we Are exhorted.
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Yet is it not the purpose of the holie Ghoste heere to condemne all for proude and wicked, who at all times and in all things vse not thus to say,
Yet is it not the purpose of the holy Ghost Here to condemn all for proud and wicked, who At all times and in all things use not thus to say,
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if the Lorde will and if wee liue, we will do this or that.
if the Lord will and if we live, we will do this or that.
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For the very Saints of God, trusting perfectly vppon the grace of God brought vnto them by the Reuelation of Iesus Christ, who serue God instantly day and night,
For the very Saints of God, trusting perfectly upon the grace of God brought unto them by the Revelation of Iesus christ, who serve God instantly day and night,
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and worshippe him in spirit and in truth, whose soules and bodies are quicke, holy & acceptable sacrifices vnto him, whom they serue in holines and righteuousnes al the dayes of their life:
and worship him in Spirit and in truth, whose Souls and bodies Are quick, holy & acceptable Sacrifices unto him, whom they serve in holiness and righteuousnes all the days of their life:
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do not alwaies vse it in vvord of mouth, but giue the consent of their hearts there vnto.
do not always use it in word of Mouth, but give the consent of their hearts there unto.
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And in all things and at all times to repeate the vvordes, might seeme vaine superstition, and babling follie.
And in all things and At all times to repeat the words, might seem vain Superstition, and babbling folly.
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But the spirite of God in this place is vehemently caried avvay vvith iuste condemnation against such,
But the Spirit of God in this place is vehemently carried away with just condemnation against such,
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as vvith out regard had to the good pleasure of God, or respect had to the mortalytie of our nature, vvould haue all times, seasons, things and euents, to serue them at their wills,
as with out regard had to the good pleasure of God, or respect had to the mortalytie of our nature, would have all times, seasons, things and events, to serve them At their wills,
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for which cause in the pride of their hartes they determine presumtuously of things to come:
for which cause in the pride of their hearts they determine presumptuously of things to come:
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and say in their vaine confidence, to day or to morow will we go into such a cittie,
and say in their vain confidence, to day or to morrow will we go into such a City,
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and there continue a yeare, & by and sell and gaine, which thing the Apostle condemneth and correcteth,
and there continue a year, & by and fell and gain, which thing the Apostle Condemneth and Correcteth,
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and in stead thereof, teacheth vs to say;
and in stead thereof, Teaches us to say;
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If the Lord will, and if we liue, we will doe this thing, or that thing.
If the Lord will, and if we live, we will do this thing, or that thing.
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4 The Apostle hauing thus reproued the sinne, and corrected this euil among mē, in the fourth place he repeateth the same vice and mischiefe, with reprehension,
4 The Apostle having thus reproved the sin, and corrected this evil among men, in the fourth place he repeateth the same vice and mischief, with reprehension,
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although in other words, yet to like purpose: and therefore saith; You reioyce in your boasting, all such reioycing is euill:
although in other words, yet to like purpose: and Therefore Says; You rejoice in your boasting, all such rejoicing is evil:
cs p-acp j-jn n2, av p-acp j n1: cc av vvz; pn22 vvb p-acp po22 n-vvg, d d vvg vbz j-jn:
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you doe not onely conceaue such vaine confidence in your heartes, but you also vtter it in your wordes:
you do not only conceive such vain confidence in your hearts, but you also utter it in your words:
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neither doe you only vtter it in wordes, and in your speaches, but also you boast of your sayings: you reioyce in your boastings: all such reioycing is euill.
neither do you only utter it in words, and in your Speeches, but also you boast of your sayings: you rejoice in your boastings: all such rejoicing is evil.
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In presuming thus of your selues, in the vaine confidence of your owne heartes, in the lewde libertie of your tongues, wherby you derogate from Gods prouidence, and arrogate to your selues:
In presuming thus of your selves, in the vain confidence of your own hearts, in the lewd liberty of your tongues, whereby you derogate from God's providence, and arrogate to your selves:
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you reioyce, but all such reioycing is euill. And in that he saith not;
you rejoice, but all such rejoicing is evil. And in that he Says not;
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all reioycing is euill, but, all such reioycing is euill, it is apparant, that he condemneth not all reioycing,
all rejoicing is evil, but, all such rejoicing is evil, it is apparent, that he Condemneth not all rejoicing,
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but onely vaine reioycing, conceaued of the trust and confidence we haue in worldly thinges.
but only vain rejoicing, conceived of the trust and confidence we have in worldly things.
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For otherwise God permitted, yea willed and commaunded his people to reioyce, as the Scripture teacheth vs. By his seruant Moses he charged Israel his people, that they should not eate their offeringes within their owne gates,
For otherwise God permitted, yea willed and commanded his people to rejoice, as the Scripture Teaches us By his servant Moses he charged Israel his people, that they should not eat their offerings within their own gates,
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but in the place where the Lorde had appointed;
but in the place where the Lord had appointed;
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they, their children, their seruantes, and the Leuite that was within their gates, and so to reioyce before the Lord their God, in all they put their hands vnto.
they, their children, their Servants, and the Levite that was within their gates, and so to rejoice before the Lord their God, in all they put their hands unto.
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To which end and purpose they were commanded to keepe the feast of weekes, which was Whitsontide,
To which end and purpose they were commanded to keep the feast of weeks, which was Whitsuntide,
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and therein also to reioice before the Lord, through the viewe of the plentifull encrease which the Lorde God had geuen vnto the earth.
and therein also to rejoice before the Lord, through the view of the plentiful increase which the Lord God had given unto the earth.
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& Other Feasts, also, as the Feast of vnleauēed bread the Feast of Tabernacles, at the gathering in of their haruest, wherein it was alowable, and permitted them to reioyce.
& Other Feasts, also, as the Feast of unleavened bred the Feast of Tabernacles, At the gathering in of their harvest, wherein it was allowable, and permitted them to rejoice.
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The Prophet Dauid often exhorteth to reioicing, therfore he aduiseth the people to sing ioyfully vnto the Lord their strength, The Prophet David often exhorteth to rejoicing, Therefore he adviseth the people to sing joyfully unto the Lord their strength,
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and to sing laud vnto the God of Iacob: to take the song, to bring foorth the timbrell, the pleasaunt harpe, with the lute or viole.
and to sing laud unto the God of Iacob: to take the song, to bring forth the timbrel, the pleasant harp, with the lute or violent.
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Dauid himselfe was not void of this affection: but rather therewithall rauished, hee breaketh out; I reioyced when the people said, we wil go into the house of the Lord.David himself was not void of this affection: but rather therewithal ravished, he breaks out; I rejoiced when the people said, we will go into the house of the Lord.
np1 px31 vbds xx j pp-f d n1: cc-acp av-c av vvn, pns31 vvz av; pns11 vvd c-crq dt n1 vvd, pns12 vmb vvi p-acp dt n1 pp-f dt n1.
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To which affection, as in some respects lawfull, he stirreth vp his people, and godly Subiects;
To which affection, as in Some respects lawful, he stirs up his people, and godly Subjects;
p-acp r-crq n1, c-acp p-acp d n2 j, pns31 vvz a-acp po31 n1, cc j n2-jn;
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O come, let vs sing vnto the Lord: let vs heartelie reioyce in God, the strength of our saluation.
Oh come, let us sing unto the Lord: let us heartily rejoice in God, the strength of our salvation.
uh vvb, vvb pno12 vvi p-acp dt n1: vvb pno12 av-j vvb p-acp np1, dt n1 pp-f po12 n1.
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The Sauiour of the world, euen Iesus Christ the righteous, commendeth reioycing vnto his in miserie:
The Saviour of the world, even Iesus christ the righteous, commends rejoicing unto his in misery:
dt n1 pp-f dt n1, av np1 np1 dt j, vvz vvg p-acp png31 p-acp n1:
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and exhorteth thē in the midst, and among their greatest afflictions, & persecutions, to reioyce.
and exhorteth them in the midst, and among their greatest afflictions, & persecutions, to rejoice.
cc vvz pno32 p-acp dt n1, cc p-acp po32 js n2, cc n2, pc-acp vvi.
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Whose example the elect vessell of God Saint Paul imitating, aduiseth the elect seruants of Christ, in their troubles to reioyce.
Whose Exampl the elect vessel of God Saint Paul imitating, adviseth the elect Servants of christ, in their Troubles to rejoice.
rg-crq n1 dt j-vvn n1 pp-f np1 n1 np1 vvg, vvz dt j-vvn n2 pp-f np1, p-acp po32 vvz pc-acp vvi.
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Which thing, of himselfe, and the rest of his brethren, he freely and liberally confesseth.
Which thing, of himself, and the rest of his brothers, he freely and liberally Confesses.
r-crq n1, pp-f px31, cc dt n1 pp-f po31 n2, pns31 av-j cc av-j vvz.
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When he speaketh vnto the Church and Saintes of Ephesus, exhorting them to be filled with the spirite,
When he speaks unto the Church and Saints of Ephesus, exhorting them to be filled with the Spirit,
c-crq pns31 vvz p-acp dt n1 cc n2 pp-f np1, vvg pno32 pc-acp vbi vvn p-acp dt n1,
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and to sing to themselues in psalmes, hymnes, and spirituall songs, making melodie in their hearts vnto God, Doeth he not cōmend vnto them the affection of reioysing? When hee willeth the Saints of Philippi to reioyce in the Lord alwaies, what els commendeth he,
and to sing to themselves in psalms, Hymns, and spiritual songs, making melody in their hearts unto God, Doth he not commend unto them the affection of rejoicing? When he wills the Saints of Philippi to rejoice in the Lord always, what Else commends he,
cc pc-acp vvi p-acp px32 p-acp n2, n2, cc j n2, vvg n1 p-acp po32 n2 p-acp np1, vdz pns31 xx vvi p-acp pno32 dt n1 pp-f vvg? c-crq pns31 vvz dt n2 pp-f np1 pc-acp vvi p-acp dt n1 av, r-crq av vvz pns31,
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then the affection of reioycing?
then the affection of rejoicing?
cs dt n1 pp-f vvg?
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What that the Prophet willeth, that neither the wise man glorie, and vainly reioyce in his wisdome;
What that the Prophet wills, that neither the wise man glory, and vainly rejoice in his Wisdom;
q-crq d dt n1 vvz, cst dx dt j n1 n1, cc av-j vvi p-acp po31 n1;
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neither the rich man in his riches; nor the strong man in his strength: but that he that reioyceth, should reioyce, and glorie in the Lord:
neither the rich man in his riches; nor the strong man in his strength: but that he that rejoices, should rejoice, and glory in the Lord:
av-dx dt j n1 p-acp po31 n2; ccx dt j n1 p-acp po31 n1: cc-acp cst pns31 cst vvz, vmd vvi, cc n1 p-acp dt n1:
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Doeth he not condemne one, and commend another kinde of reioycing? What that Christ willeth his not to reioyce that the deuils were subiecte vnto them,
Doth he not condemn one, and commend Another kind of rejoicing? What that christ wills his not to rejoice that the Devils were Subject unto them,
vdz pns31 xx vvi pi, cc vvb j-jn n1 pp-f vvg? q-crq d np1 vvz po31 xx p-acp vvi cst dt n2 vbdr j-jn p-acp pno32,
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but that they should reioyce that their names were written in the booke of life? What that hee exhorteth the Church against the day of iudgement to lift vp their heads,
but that they should rejoice that their names were written in the book of life? What that he exhorteth the Church against the day of judgement to lift up their Heads,
cc-acp cst pns32 vmd vvi d po32 n2 vbdr vvn p-acp dt n1 pp-f n1? q-crq d pns31 vvz dt n1 p-acp dt n1 pp-f n1 pc-acp vvi a-acp po32 n2,
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and to reioyce, because their redemption approacheth? Doeth he not commend the affection of ioy,
and to rejoice, Because their redemption Approaches? Doth he not commend the affection of joy,
cc pc-acp vvi, c-acp po32 n1 vvz? vdz pns31 xx vvi dt n1 pp-f n1,
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as lawfull in some measure, in the Saints of God? What that Paul beseacheth the Saints of Philippi, in Macedonia, by their vnitie,
as lawful in Some measure, in the Saints of God? What that Paul beseacheth the Saints of Philippi, in Macedonia, by their unity,
c-acp j p-acp d n1, p-acp dt n2 pp-f np1? q-crq d np1 vvz dt n2 pp-f np1, p-acp np1, p-acp po32 n1,
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and religious consent, to fulfill his ioy? What that S. Iohn reioiceth ouer the saints,
and religious consent, to fulfil his joy? What that S. John Rejoiceth over the Saints,
cc j n1, pc-acp vvi po31 n1? q-crq d n1 np1 vvz p-acp dt n2,
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because they walked in the trueth? argueth it not, that there is a ioy and reioycing, lawfull in the people of God?
Because they walked in the truth? argue it not, that there is a joy and rejoicing, lawful in the people of God?
c-acp pns32 vvd p-acp dt n1? vvz pn31 xx, cst pc-acp vbz dt n1 cc vvg, j p-acp dt n1 pp-f np1?
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To reioyce therefore in the aide and helpe of Gods spirite, and in the presence of his power:
To rejoice Therefore in the aid and help of God's Spirit, and in the presence of his power:
pc-acp vvi av p-acp dt n1 cc n1 pp-f npg1 n1, cc p-acp dt n1 pp-f po31 n1:
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to reioyce in his gifts and graces, either vpon our soules or bodies plentitifully poured, moderately to reioice in our publicke peace,
to rejoice in his Gifts and graces, either upon our Souls or bodies plentitifully poured, moderately to rejoice in our public peace,
pc-acp vvi p-acp po31 n2 cc n2, av-d p-acp po12 n2 cc n2 av-j vvn, av-j pc-acp vvi p-acp po12 j n1,
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and priuate quietnes, in our obedient wiues, and tractable children: in our trustie seruants, and faithfull friendes:
and private quietness, in our obedient wives, and tractable children: in our trusty Servants, and faithful Friends:
cc j n1, p-acp po12 j n2, cc j n2: p-acp po12 j n2, cc j n2:
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or the like tokens of Gods fauour towardes vs:
or the like tokens of God's favour towards us:
cc dt j n2 pp-f npg1 n1 p-acp pno12:
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so that all confidence be wholy reposed in him, that is the authour and fountaine of all graces, and goodnes, is not forbidden:
so that all confidence be wholly reposed in him, that is the author and fountain of all graces, and Goodness, is not forbidden:
av cst d n1 vbb av-jn vvn p-acp pno31, cst vbz dt n1 cc n1 pp-f d n2, cc n1, vbz xx vvn:
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the mirth of their hearts proceading from a good conscience in the holy Ghost, the ioy of their mindes lightened by assurance of the mercies of God, in Iesus Christ:
the mirth of their hearts proceeding from a good conscience in the holy Ghost, the joy of their minds lightened by assurance of the Mercies of God, in Iesus christ:
dt n1 pp-f po32 n2 vvg p-acp dt j n1 p-acp dt j n1, dt n1 pp-f po32 n2 vvn p-acp n1 pp-f dt n2 pp-f np1, p-acp np1 np1:
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the affection of reioycing stirred vp, & raysed in the inward parts of man, through duetifull vew,
the affection of rejoicing stirred up, & raised in the inward parts of man, through dutiful view,
dt n1 pp-f vvg vvd a-acp, cc vvd p-acp dt j n2 pp-f n1, p-acp j n1,
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and thankfull remembrance of the blessings of God towardes vs, as tokens of his loue, is not condemned by S. Iames, nor heere forbidden the Saints of God.
and thankful remembrance of the blessings of God towards us, as tokens of his love, is not condemned by S. James, nor Here forbidden the Saints of God.
cc j n1 pp-f dt n2 pp-f np1 p-acp pno12, c-acp n2 pp-f po31 n1, vbz xx vvn p-acp np1 np1, ccx av vvn dt n2 pp-f np1.
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Which the very circumstance of the place doeth teach vs, for inueying against the vaine confidence of proud persons, who without regard had to the will of God,
Which the very circumstance of the place doth teach us, for inveighing against the vain confidence of proud Persons, who without regard had to the will of God,
r-crq dt j n1 pp-f dt n1 vdz vvi pno12, c-acp vvg p-acp dt j n1 pp-f j n2, r-crq p-acp n1 vhd p-acp dt n1 pp-f np1,
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and the shortnesse of their owne liues, say within themselues, and sometimes vtter their speaches vnto other;
and the shortness of their own lives, say within themselves, and sometime utter their Speeches unto other;
cc dt n1 pp-f po32 d n2, vvb p-acp px32, cc av vvi po32 n2 p-acp j-jn;
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To morrow we will goe to such a Citie, and there continue a yeare, and by, and sell, and gaine;
To morrow we will go to such a city, and there continue a year, and by, and fell, and gain;
p-acp n1 pns12 vmb vvi p-acp d dt n1, cc pc-acp vvi dt n1, cc p-acp, cc vvi, cc vvi;
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he inferreth this speach, now you reioyce in your boasting, all such reioycing is euill:
he infers this speech, now you rejoice in your boasting, all such rejoicing is evil:
pns31 vvz d n1, av pn22 vvb p-acp po22 n-vvg, d d vvg vbz j-jn:
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Not all reioycing then, but reioycing in our owne vaine confidence, & foolish boasting, is here condemned:
Not all rejoicing then, but rejoicing in our own vain confidence, & foolish boasting, is Here condemned:
xx d vvg av, cc-acp vvg p-acp po12 d j n1, cc j n-vvg, vbz av vvn:
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all such boasting, all such reioycing is euil.
all such boasting, all such rejoicing is evil.
d d j-vvg, d d vvg vbz j-jn.
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The Saints of God are not herence, neither by any the like place, interdicted mirth and reioicing altogether that they should be as stockes or blockes, voide of al affection or reioycing:
The Saints of God Are not Herein, neither by any the like place, interdicted mirth and rejoicing altogether that they should be as stocks or blocks, void of all affection or rejoicing:
dt n2 pp-f np1 vbr xx n1, av-dx p-acp d dt j n1, j-vvn n1 cc vvg av cst pns32 vmd vbi c-acp n2 cc n2, j pp-f d n1 cc vvg:
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but as they are subiect to mourning: so are they capable of mirth, so are they lightened with ioy;
but as they Are Subject to mourning: so Are they capable of mirth, so Are they lightened with joy;
cc-acp c-acp pns32 vbr j-jn p-acp n1: av vbr pns32 j pp-f n1, av vbr pns32 vvn p-acp n1;
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as they are touched with sorrow. & pressed with heuines:
as they Are touched with sorrow. & pressed with heaviness:
c-acp pns32 vbr vvn p-acp n1. cc vvn p-acp n1:
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so are they partakers of reioycing in moderate measure of their affections, and it is not forbidden;
so Are they partakers of rejoicing in moderate measure of their affections, and it is not forbidden;
av vbr pns32 n2 pp-f vvg p-acp j n1 pp-f po32 n2, cc pn31 vbz xx vvn;
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then not all reioycing but vaine reioycing in themselues, and in the confidence they repose in things vncertaine, is here therefore condēned.
then not all rejoicing but vain rejoicing in themselves, and in the confidence they repose in things uncertain, is Here Therefore condemned.
cs xx d vvg p-acp j vvg p-acp px32, cc p-acp dt n1 pns32 vvb p-acp n2 j, vbz av av vvn.
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Now you reioyce in your boasting, all this reioycingis euill.
Now you rejoice in your boasting, all this reioycingis evil.
av pn22 vvb p-acp po22 n-vvg, d d n2 j-jn.
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5 These things then thus disposed and ordered by S. Iames, he finally and fiftly concludeth this treatise:
5 These things then thus disposed and ordered by S. James, he finally and Fifty Concludeth this treatise:
crd d n2 av av vvn cc vvn p-acp np1 np1, pns31 av-j cc ord vvz d n1:
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therefore to him that knoweth how to doe well, and doeth it not, to him it is sinne.
Therefore to him that Knoweth how to do well, and doth it not, to him it is sin.
av p-acp pno31 cst vvz c-crq pc-acp vdi av, cc vdz pn31 xx, p-acp pno31 pn31 vbz n1.
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Which conclusion seemeth to be added, to preuent & turne away an obiectiō, which these proud persons might haue made:
Which conclusion seems to be added, to prevent & turn away an objection, which these proud Persons might have made:
r-crq n1 vvz pc-acp vbi vvn, pc-acp vvi cc vvi av dt n1, r-crq d j n2 vmd vhi vvn:
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They might haue said vnto him;
They might have said unto him;
pns32 vmd vhi vvn p-acp pno31;
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we know this well inough, you need not tel vs, that Gods will ought to be preferred before all things,
we know this well enough, you need not tell us, that God's will ought to be preferred before all things,
pns12 vvb d av av-d, pn22 vvb xx vvi pno12, cst n2 vmb vmd pc-acp vbi vvn p-acp d n2,
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as the rule of all our actiōs:
as the Rule of all our actions:
c-acp dt n1 pp-f d po12 n2:
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we knowe that in all our determinations, wee must haue regard to his pleasure, & the shortnes of our life:
we know that in all our determinations, we must have regard to his pleasure, & the shortness of our life:
pns12 vvb cst p-acp d po12 n2, pns12 vmb vhi n1 p-acp po31 n1, cc dt n1 pp-f po12 n1:
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we know men should rather say, if the Lord will, and if we liue, wee will doe this, or that.
we know men should rather say, if the Lord will, and if we live, we will do this, or that.
pns12 vvb n2 vmd av-c vvi, cs dt n1 vmb, cc cs pns12 vvb, pns12 vmb vdi d, cc d.
(35) sermon (DIV2)
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All this we know alreadie, you neede not tell vs this tale. Hereunto S. Iames answereth, by preuenting their obiection;
All this we know already, you need not tell us this tale. Hereunto S. James Answers, by preventing their objection;
av-d d pns12 vvb av, pn22 vvb xx vvi pno12 d n1. av n1 np1 vvz, p-acp vvg po32 n1;
(35) sermon (DIV2)
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If you know it, and doe it not, you haue the greater sinne:
If you know it, and do it not, you have the greater sin:
cs pn22 vvb pn31, cc vdb pn31 xx, pn22 vhb dt jc n1:
(35) sermon (DIV2)
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if you know it, and yet doe the contrarie, your sinne is lesse excusable, and your selues subiect to greater cōdemnation:
if you know it, and yet do the contrary, your sin is less excusable, and your selves Subject to greater condemnation:
cs pn22 vvb pn31, cc av vdb dt n-jn, po22 n1 vbz av-dc j, cc po22 n2 j-jn p-acp jc n1:
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for to him that knoweth to do wel, & doth it not, to him it is sinne, it is sinne with aduauntage, it is greater sinne.
for to him that Knoweth to do well, & does it not, to him it is sin, it is sin with advantage, it is greater sin.
c-acp p-acp pno31 cst vvz pc-acp vdi av, cc vdz pn31 xx, p-acp pno31 pn31 vbz n1, pn31 vbz n1 p-acp n1, pn31 vbz jc n1.
(35) sermon (DIV2)
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Knowledge of Gods word, without performance of his will, maketh our sinnes greater before the Lord:
Knowledge of God's word, without performance of his will, makes our Sins greater before the Lord:
n1 pp-f npg1 n1, p-acp n1 pp-f po31 n1, vvz po12 n2 jc p-acp dt n1:
(35) sermon (DIV2)
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and the more we know touching our duetie, and the lesse wee do, maketh our negligence mo•e hainous in his presence.
and the more we know touching our duty, and the less we do, makes our negligence mo•e heinous in his presence.
cc dt av-dc pns12 vvb vvg po12 n1, cc dt av-dc pns12 vdb, vvz po12 n1 vbi j p-acp po31 n1.
(35) sermon (DIV2)
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Our Sauiour Christ therfore telleth the Iewes, that therefore their sinnes remained as testimonies of their wilfulnes, because they pretended they were not blinde,
Our Saviour christ Therefore Telleth the Iewes, that Therefore their Sins remained as testimonies of their wilfulness, Because they pretended they were not blind,
po12 n1 np1 av vvz dt np2, cst av po32 n2 vvd p-acp n2 pp-f po32 n1, c-acp pns32 vvd pns32 vbdr xx j,
(35) sermon (DIV2)
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but had a deepe sight, and great knowledge in the lawe of GOD. Whose sinnes he condēneth as inexcusable, because they seeing him hearing him, knowing him;
but had a deep sighed, and great knowledge in the law of GOD. Whose Sins he Condemneth as inexcusable, Because they seeing him hearing him, knowing him;
cc-acp vhd dt j-jn n1, cc j n1 p-acp dt n1 pp-f np1. rg-crq n2 pns31 vvz p-acp j, c-acp pns32 vvg pno31 vvg pno31, vvg pno31;
(35) sermon (DIV2)
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& therefore ought to beleeue him, yet would not be obedient vnto his doctrine.
& Therefore ought to believe him, yet would not be obedient unto his Doctrine.
cc av vmd p-acp vvi pno31, av vmd xx vbi j p-acp po31 n1.
(35) sermon (DIV2)
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8327
Whereby moued against the vnthankefull cities of Corisin, Bethsaida, and Capernaum, hee denounceth so much the sharper iudgement,
Whereby moved against the unthankful cities of Corisin, Bethsaida, and Capernaum, he Denounceth so much the sharper judgement,
c-crq vvn p-acp dt j n2 pp-f np1, np1, cc np1, pns31 vvz av av-d dt jc n1,
(35) sermon (DIV2)
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howe much the greater knowledge they had obtained.
how much the greater knowledge they had obtained.
c-crq d dt jc n1 pns32 vhd vvn.
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The like reason and respect moued Almightie God to condemne the Iewes and men of Iudah,
The like reason and respect moved Almighty God to condemn the Iewes and men of Iudah,
dt j n1 cc n1 vvd j-jn np1 pc-acp vvi dt np2 cc n2 pp-f np1,
(35) sermon (DIV2)
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for greater sinners than they of Sodom, or their sister Samaria, for that their knowledge of Gods will,
for greater Sinners than they of Sodom, or their sister Samaria, for that their knowledge of God's will,
p-acp jc n2 cs pns32 pp-f np1, cc po32 n1 np1, c-acp cst po32 n1 pp-f n2 vmb,
(35) sermon (DIV2)
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and their inducements to his obedience, were greater in them, thē either in Sodom, or in Samaria.
and their inducements to his Obedience, were greater in them, them either in Sodom, or in Samaria.
cc po32 n2 p-acp po31 n1, vbdr jc p-acp pno32, pno32 av-d p-acp np1, cc p-acp np1.
(35) sermon (DIV2)
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8332
Al which agreeth with the resolute conclusion of Christ Iesus our Sauiour:
All which agreeth with the resolute conclusion of christ Iesus our Saviour:
d r-crq vvz p-acp dt j n1 pp-f np1 np1 po12 n1:
(35) sermon (DIV2)
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the seruant which knoweth his maisters will, and doth it not, shall be beaten with many stripes.
the servant which Knoweth his masters will, and does it not, shall be beaten with many stripes.
dt n1 r-crq vvz po31 ng1 n1, cc vdz pn31 xx, vmb vbi vvn p-acp d n2.
(35) sermon (DIV2)
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Nowe the greatnes of the punishment, argueth the greatnesse of the sinne: and encrease, by the encrease of our knowledge: according as the Apostle teacheth:
Now the greatness of the punishment, argue the greatness of the sin: and increase, by the increase of our knowledge: according as the Apostle Teaches:
av dt n1 pp-f dt n1, vvz dt n1 pp-f dt n1: cc vvi, p-acp dt n1 pp-f po12 n1: vvg p-acp dt n1 vvz:
(35) sermon (DIV2)
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8335
hee that knoweth to do well, and doth not, to him it is sinne:
he that Knoweth to do well, and does not, to him it is sin:
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howe this is so, we may see more vpon 1. chap. ver. 22. fol. 70. & 71. Sermon. 7.
how this is so, we may see more upon 1. chap. ver. 22. fol. 70. & 71. Sermon. 7.
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Now this axiome and conclusion of S. James, is resolute, and true in euery point and part of dutie, which is either to be done to god, or performed to man:
Now this axiom and conclusion of S. James, is resolute, and true in every point and part of duty, which is either to be done to god, or performed to man:
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if we know we must worship but one God, and doe it not: to vs that know it, it is greater sinne:
if we know we must worship but one God, and do it not: to us that know it, it is greater sin:
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if we know we must not make grauen images, to worship and adore them: then if we do not obey it, we haue the greater sinne:
if we know we must not make graven Images, to worship and adore them: then if we do not obey it, we have the greater sin:
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if we know to take the Lords name in vaine, to prophane his Sabboth, not to honour our parents, to commit murther, to steale, to commit adulterie, to beare false recorde or witnesse against our brother, to couet or desire the wife, seruant,
if we know to take the lords name in vain, to profane his Sabbath, not to honour our Parents, to commit murder, to steal, to commit adultery, to bear false record or witness against our brother, to covet or desire the wife, servant,
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or goods of our neighbour, to be sinne, and yet we do it: if we know that to obey these lawes is good:
or goods of our neighbour, to be sin, and yet we do it: if we know that to obey these laws is good:
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and yet we wil not obey them: to vs it is sinne. If we know how to cleanse our hands, and purge our hearts:
and yet we will not obey them: to us it is sin. If we know how to cleanse our hands, and purge our hearts:
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if wee knowe how to refraine our lips, and keep our tongues from lying, slander, blasphemie, reproch, cursing and bitternes:
if we know how to refrain our lips, and keep our tongues from lying, slander, blasphemy, reproach, cursing and bitterness:
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if we know how to minister to the necessitie of the poore, to comfort the feeble minded, to beare with the weake:
if we know how to minister to the necessity of the poor, to Comfort the feeble minded, to bear with the weak:
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if we know how to restraine our feete from euery wicked way, and to keepe our vessels and bodies in holinesse and honour, and not to defile our selues with fornicatiō and vncleannesse,
if we know how to restrain our feet from every wicked Way, and to keep our vessels and bodies in holiness and honour, and not to defile our selves with fornication and uncleanness,
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as do the Gentiles which know not God:
as do the Gentiles which know not God:
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if we know how to abate our flanting pride, the pricking & prāking vp our selues in al disguised maner, and new fangled fashions:
if we know how to abate our flaunting pride, the pricking & pranking up our selves in all disguised manner, and new fangled fashions:
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if we know how to walke righteously, holily, soberly, in this present world, and yet do it not, that we may be presented as pure virgins and vnblameable being Iesus Christ:
if we know how to walk righteously, holily, soberly, in this present world, and yet do it not, that we may be presented as pure Virgins and unblameable being Iesus christ:
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then is it sinne, that is sinne with a witnes vnto vs. If we know how to liue with our brethren, without iniurie, oppression, extortion, vsurie, crueltie, fraude, deceite, and all vnrighteousnes:
then is it sin, that is sin with a witness unto us If we know how to live with our brothers, without injury, oppression, extortion, Usury, cruelty, fraud, deceit, and all unrighteousness:
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and yet do not liue thereafter, to vs it is sinne.
and yet do not live thereafter, to us it is sin.
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Finally, if we know in euery duty, both to God and man, how to do well,
Finally, if we know in every duty, both to God and man, how to do well,
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and yet do it not, to vs it is the greater sinne:
and yet do it not, to us it is the greater sin:
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for this sentence and conclusion of the holy ghost in the apostle, is vniuersally in al,
for this sentence and conclusion of the holy ghost in the apostle, is universally in all,
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& particularly in ech one true, He that knoweth how to do wel, and doth it not, to him it is sinne.
& particularly in each one true, He that Knoweth how to do well, and does it not, to him it is sin.
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This concerneth the soueraigne and the subiect: the pastour and the people: the father and the child: the wife and the husband: the maister and the seruant: the captaine and the souldier: the iudge and the officer: the marchant and the occupier:
This concerns the sovereign and the Subject: the pastor and the people: the father and the child: the wife and the husband: the master and the servant: the captain and the soldier: the judge and the officer: the merchant and the occupier:
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the handie crafts man, and the labourer: one man and another:
the handy crafts man, and the labourer: one man and Another:
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euery man and woman in particular, and generally all, that if they know their dutie, what,
every man and woman in particular, and generally all, that if they know their duty, what,
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and how to do well, and do it not: then are they compassed and helde with the greater sinne.
and how to do well, and do it not: then Are they compassed and held with the greater sin.
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This must stirre vp all men & womē of our time, in whō knowledge aboundeth: to al careful obedience to Gods worde.
This must stir up all men & women of our time, in whom knowledge Aboundeth: to all careful Obedience to God's word.
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God be merciful therefore vnto our iniquities, and pardon our offences:
God be merciful Therefore unto our iniquities, and pardon our offences:
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and graunt vnto vs a greater measure of his spirit, dayly to illuminate our hearts more and more:
and grant unto us a greater measure of his Spirit, daily to illuminate our hearts more and more:
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that as therby we be led into all truth of his word, so we may also be brought to the performance of his will:
that as thereby we be led into all truth of his word, so we may also be brought to the performance of his will:
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that all vaine confidence and pride being abolished out of our hearts, and our knowledge ioyned with pure obedience:
that all vain confidence and pride being abolished out of our hearts, and our knowledge joined with pure Obedience:
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God in all things may be glorified through Iesus Christ our Lord. Amen.
God in all things may be glorified through Iesus christ our Lord. Amen.
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THE FIFTH CHAP. OF S. IAMES, THE FIRST SECOND AND THIRD VERSES. THE XXIII. SERMON.
THE FIFTH CHAP. OF S. JAMES, THE FIRST SECOND AND THIRD VERSES. THE XXIII. SERMON.
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BEfore wee come to these wordes of the Apostle, let vs briefely againe note the summe of this chapter:
BEfore we come to these words of the Apostle, let us briefly again note the sum of this chapter:
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which may verie conueniently bee diuided into foure partes or members. 1 Containeth a sharpe and bitter reproofe of wicked and prophane rich men, agaynst whome hee denounceth extreame destruction and calamitie:
which may very conveniently be divided into foure parts or members. 1 Containeth a sharp and bitter reproof of wicked and profane rich men, against whom he Denounceth extreme destruction and calamity:
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for the iniquities and sinnes whereunto they were giuen. Which beginning at the first verse, endeth in the sixt.
for the iniquities and Sins whereunto they were given. Which beginning At the First verse, Endeth in the sixt.
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In the which there are (as you see) two peculiar braunches: the denouncing of their destruction, and the sinnes wherfore that destruction is denounced:
In the which there Are (as you see) two peculiar branches: the denouncing of their destruction, and the Sins Wherefore that destruction is denounced:
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which are three. • Their detaining o• their workemens wages. 2 Their sensualitie of life. 3 Their crueltie.
which Are three. • Their detaining o• their workmen's wages. 2 Their sensuality of life. 3 Their cruelty.
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2 Part of this Chapter is rouching pacience, •rom the seuenth verse to the ende of the eleuenth verse.
2 Part of this Chapter is rouching patience, •rom the Seventh verse to the end of the Eleventh verse.
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•herein the Apostle noteth foure things. 1 The exhor•ation. 2 A similitude thereunto tending. 3 The •andling of the place of pacience, by noting the con••arie. 4 Reasons of the exhortation,
•herein the Apostle notes foure things. 1 The exhor•ation. 2 A similitude thereunto tending. 3 The •andling of the place of patience, by noting the con••arie. 4 Reasons of the exhortation,
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why wee shoulde be pacient. 1 From example of the Prophets generally.
why we should be patient. 1 From Exampl of the prophets generally.
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2 From reword of our pacience. 3 From example of Iob ▪ 4 From the nature of God.
2 From reword of our patience. 3 From Exampl of Job ▪ 4 From the nature of God.
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3 An inuectiue against swearing, is the third member of this place:
3 an invective against swearing, is the third member of this place:
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and therein hee noteth three things. 1 The condemning of the sinne and euill. 2 The correcting of the same. 3 The reason why men shoulde not sweare vainely, because of the punishment ensuing.
and therein he notes three things. 1 The condemning of the sin and evil. 2 The correcting of the same. 3 The reason why men should not swear vainly, Because of the punishment ensuing.
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From the daunger and hurt which commeth and foloweth therof, the Apostle disswadeth from swearing, and this is contained in the 12. verse.
From the danger and hurt which comes and Followeth thereof, the Apostle dissuadeth from swearing, and this is contained in the 12. verse.
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4 Part of this Chapter is, howe wee shoulde behaue our selues in our owne afflictions:
4 Part of this Chapter is, how we should behave our selves in our own afflictions:
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and howe in the infirmityes of the brethren: and both in outwarde afflictions either generally, or particularly: and also in inwarde infirmities:
and how in the infirmities of the brothers: and both in outward afflictions either generally, or particularly: and also in inward infirmities:
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in curing the diseases of the mindes of our brethren, and the errours of their liues:
in curing the diseases of the minds of our brothers, and the errors of their lives:
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wherein are set downe tvvo things: the labour and trauaile in that behalfe, and the revvard thereof.
wherein Are Set down tvvo things: the labour and travail in that behalf, and the reward thereof.
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Novve these things beeing briefly repeated:
Now these things being briefly repeated:
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the first generall member hath also tvvo speciall and particular braunches. 1 Is the denouncing of extreeme destruction and calamitie vppon the prophane couetous rich men of this vvorlde. 2 And the other, the reckening vp,
the First general member hath also tvvo special and particular branches. 1 Is the denouncing of extreme destruction and calamity upon the profane covetous rich men of this world. 2 And the other, the reckoning up,
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and naming of those sinnes, for vvhich the destruction and calamitie is denounced. The first of these tvvo is contained in these three verses.
and naming of those Sins, for which the destruction and calamity is denounced. The First of these tvvo is contained in these three Verses.
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Verse 1. Goe to nowe, yee rich menne: weepe, and howle for your miseries that shall come vpon you. 2
Verse 1. Go to now, ye rich men: weep, and howl for your misery's that shall come upon you. 2
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Your riches are corrupt, and your garments are motheaten. 3
Your riches Are corrupt, and your garments Are motheaten. 3
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Your golde and siluer is cankred, and the rust of them shall bee a witnesse against you,
Your gold and silver is cankered, and the rust of them shall be a witness against you,
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and shall eate your flesh, as it were fire. Yee haue heaped vp treasure for the last dayes.
and shall eat your Flesh, as it were fire. Ye have heaped up treasure for the last days.
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In which three verses there maie fiue thinges bee noted of vs. 1 The denouncing of calamitie Go to. In which three Verses there may fiue things be noted of us 1 The denouncing of calamity Go to.
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2 The persons against whom hee denounceth: the rich men. 3 What he denounceth: their miserable and comfortlesse lamentation, and sorrow they should sustaine.
2 The Persons against whom he Denounceth: the rich men. 3 What he Denounceth: their miserable and comfortless lamentation, and sorrow they should sustain.
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4 Wherefore? for their miseries to come. 5 Where in their miseries consist: in the losse of such things •s wherein was their chiefe treasure, comfort, and confidence.
4 Wherefore? for their misery's to come. 5 Where in their misery's consist: in the loss of such things •s wherein was their chief treasure, Comfort, and confidence.
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To come therefore to the particulars:
To come Therefore to the particulars:
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the first thing and parte in this Chapter, is a sharpe and bitter reproofe of the prophane rich men of this vvorld, vvho abusing their vvealth and riches, are drunken and drovvned in voluptuousnesse, and vaine confidence:
the First thing and part in this Chapter, is a sharp and bitter reproof of the profane rich men of this world, who abusing their wealth and riches, Are drunken and drowned in voluptuousness, and vain confidence:
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vvhose doting follie, and foolish trust, the Apostle derideth: agaynst vvhome for the same he denounceth destruction and extreeme calamitie.
whose doting folly, and foolish trust, the Apostle derideth: against whom for the same he Denounceth destruction and extreme calamity.
rg-crq j-vvg n1, cc j n1, dt n1 vvz: p-acp ro-crq p-acp dt d pns31 vvz n1 cc j-jn n1.
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So that in the first part and place, there are tvvo things to bee vveighed. 1 The denouncing of extreeme calamitie and destruction agaynst the vvicked. 2 The sinnes for vvhich this destruction is denounced.
So that in the First part and place, there Are tvvo things to be weighed. 1 The denouncing of extreme calamity and destruction against the wicked. 2 The Sins for which this destruction is denounced.
av cst p-acp dt ord n1 cc n1, pc-acp vbr crd n2 pc-acp vbi vvn. crd dt vvg pp-f j-jn n1 cc n1 p-acp dt j. crd dt n2 p-acp r-crq d n1 vbz vvn.
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1 The first of these, in these three first verses contained, ministreth these circumstaunces to our considerations. 1. A denouncing of destruction and calamitie: 2. The persons against whome it is denounced. 3. What he denounceth, their miserable and comfortlesse troubles and lamentation. 4. Wherefore? for their future miseries and wretchednesse to come. 5. Wherein their miserie consisteth, in the remouing and losse of those thinges, wherein their hope, their happinesse, their chiefe treasure, their onely comforte and confidence consisted.
1 The First of these, in these three First Verses contained, Ministereth these Circumstances to our considerations. 1. A denouncing of destruction and calamity: 2. The Persons against whom it is denounced. 3. What he Denounceth, their miserable and comfortless Troubles and lamentation. 4. Wherefore? for their future misery's and wretchedness to come. 5. Wherein their misery Consisteth, in the removing and loss of those things, wherein their hope, their happiness, their chief treasure, their only Comfort and confidence consisted.
vvd dt ord pp-f d, p-acp d crd ord n2 vvd, vvz d n2 p-acp po12 n2. crd dt vvg pp-f n1 cc n1: crd dt n2 p-acp ro-crq pn31 vbz vvn. crd r-crq pns31 vvz, po32 j cc j n2 cc n1. crd q-crq? p-acp po32 j-jn n2 cc n1 pc-acp vvi. crd c-crq po32 n1 vvz, p-acp dt n-vvg cc n1 pp-f d n2, c-crq po32 n1, po32 n1, po32 j-jn n1, po32 j n1 cc n1 vvd.
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1. Concerning the first of these, which is denouncing of calamity and destructiō, & the foretelling mē the wofull miseries wherof they should tast, in these words is it contained;
1. Concerning the First of these, which is denouncing of calamity and destruction, & the foretelling men the woeful misery's whereof they should taste, in these words is it contained;
crd vvg dt ord pp-f d, r-crq vbz vvg pp-f n1 cc n1, cc dt j-vvg n2 dt j n2 c-crq pns32 vmd vvi, p-acp d n2 vbz pn31 vvn;
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Go to now ye rich men: go to.
Go to now you rich men: go to.
vvb p-acp av pn22 j n2: vvb p-acp.
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To denounce vengeance against wicked men, is vsuall in the whole course of the scriptures of god:
To denounce vengeance against wicked men, is usual in the Whole course of the Scriptures of god:
pc-acp vvi n1 p-acp j n2, vbz j p-acp dt j-jn n1 pp-f dt n2 pp-f n1:
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though some times vnder diuerse former: but most cōmonly vnder the worde wo; whereby all miserie, calamitie, wretchednes, & infelicitie whatsoeuer, is vnderstood:
though Some times under diverse former: but most commonly under the word woe; whereby all misery, calamity, wretchedness, & infelicity whatsoever, is understood:
cs d n2 p-acp j j: cc-acp av-ds av-j p-acp dt n1 n1; c-crq d n1, n1, n1, cc n1 r-crq, vbz vvn:
(38) body_of_sermon (DIV3)
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in which forme many of the prophets, our Sauiour himselfe, the blessed Apostles haue denounced destructiō & vnhappines against the wicked.
in which Form many of the Prophets, our Saviour himself, the blessed Apostles have denounced destruction & unhappiness against the wicked.
p-acp r-crq n1 d pp-f dt n2, po12 n1 px31, dt j-vvn n2 vhb vvn n1 cc n1 p-acp dt j.
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This cōmination & threatning of extreame calamitie, is familiar in al the Scriptures.
This commination & threatening of extreme calamity, is familiar in all the Scriptures.
d n1 cc vvg pp-f j-jn n1, vbz j-jn p-acp d dt n2.
(38) body_of_sermon (DIV3)
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Whē Ieremie the prophet should foretell the destruction of Moab, & their extreame calamitie, through captiuitie by Nabuchodonozor; before he fought with Pharao Necho king of the Egiptiās, he in this wise denounceth their destruction:
When Ieremie the Prophet should foretell the destruction of Moab, & their extreme calamity, through captivity by Nebuchadnezzar; before he fought with Pharaoh Necho King of the egyptians, he in this wise Denounceth their destruction:
c-crq np1 dt n1 vmd vvi dt n1 pp-f np1, cc po32 j-jn n1, p-acp n1 p-acp np1; c-acp pns31 vvd p-acp np1 np1 n1 pp-f dt njp2, pns31 p-acp d n1 vvz po32 n1:
(38) body_of_sermon (DIV3)
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woe be vnto Nebo for it is wasted: Keriathaim is confounded and taken: Misgab is confounded and afrayed.
woe be unto Nebo for it is wasted: Keriathaim is confounded and taken: Misgab is confounded and afraid.
n1 vbb p-acp np1 p-acp pn31 vbz vvn: np1 vbz vvn cc vvn: vvb vbz vvn cc j.
(38) body_of_sermon (DIV3)
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The prophet Isai foretelling the plagues which the wicked should suffer, crieth out, wo be vnto the wicked, it shalbe euill with him,
The Prophet Isaiah foretelling the plagues which the wicked should suffer, cries out, woe be unto the wicked, it shall evil with him,
dt n1 np1 vvg dt n2 r-crq dt j vmd vvi, vvz av, n1 vbb p-acp dt j, pn31 vmb av-jn p-acp pno31,
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for the workes and rewarde of his handes shalbe giuen him.
for the works and reward of his hands shall given him.
p-acp dt n2 cc n1 pp-f po31 n2 vmb|vbi vvn pno31.
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And a little after denouncing the vengeance of God vpon the couetous, drunkards, wantons, and the like, which seeke all occasions to harden their consciences in sinne,
And a little After denouncing the vengeance of God upon the covetous, drunkards, wantons, and the like, which seek all occasions to harden their Consciences in sin,
cc dt j p-acp vvg dt n1 pp-f np1 p-acp dt j, n2, n2-jn, cc dt j, r-crq vvb d n2 pc-acp vvi po32 n2 p-acp n1,
(38) body_of_sermon (DIV3)
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and all prouocations and allurements to pricke them on, and stirre them forward to all wickednesse:
and all provocations and allurements to prick them on, and stir them forward to all wickedness:
cc d n2 cc n2 pc-acp vvi pno32 a-acp, cc vvi pno32 av-j p-acp d n1:
(38) body_of_sermon (DIV3)
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against euery of them he denounceth miserie and calamitie vnder the common phrase of Scripture: Wo saith he to them which ioyne house to house:
against every of them he Denounceth misery and calamity under the Common phrase of Scripture: Woe Says he to them which join house to house:
p-acp d pp-f pno32 pns31 vvz n1 cc n1 p-acp dt j n1 pp-f n1: n1 vvz pns31 p-acp pno32 r-crq vvb n1 p-acp n1:
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wo to them that rise early to follow dronkennesse: wo to them which drawe iniquitie with cordes of vanitie, and sinne with carte roapes.
woe to them that rise early to follow Drunkenness: woe to them which draw iniquity with cords of vanity, and sin with cart ropes.
n1 p-acp pno32 cst vvb av-j pc-acp vvi n1: n1 p-acp pno32 r-crq vvb n1 p-acp n2 pp-f n1, cc n1 p-acp n1 n2.
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Who also intreating of their wretchednesse, who like hypocrites in hearte dispised Gods worde, mocked at the admonitions of the Prophets,
Who also entreating of their wretchedness, who like Hypocrites in heart despised God's word, mocked At the admonitions of the prophets,
r-crq av vvg pp-f po32 n1, r-crq j n2 p-acp n1 vvn npg1 n1, vvn p-acp dt n2 pp-f dt n2,
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yet outwardly set a fayre face on the matter, and pretended in behauiour, religion and godlinesse:
yet outwardly Set a fair face on the matter, and pretended in behaviour, Religion and godliness:
av av-j vvn dt j n1 p-acp dt n1, cc vvd p-acp n1, n1 cc n1:
(38) body_of_sermon (DIV3)
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vnder the same phrase denounceth their destruction: wo be vnto them which seeke deepe, to hide their councels from the Lorde;
under the same phrase Denounceth their destruction: woe be unto them which seek deep, to hide their Counsels from the Lord;
p-acp dt d n1 vvz po32 n1: uh-n vbi p-acp pno32 r-crq vvb j-jn, pc-acp vvi po32 n2 p-acp dt n1;
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for their workes are in darkenesse;
for their works Are in darkness;
p-acp po32 n2 vbr p-acp n1;
(38) body_of_sermon (DIV3)
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and they say, who seeth or knoweth vs? In another place foretelling their calamitie, who contrarie to the commaundement of God,
and they say, who sees or Knoweth us? In Another place foretelling their calamity, who contrary to the Commandment of God,
cc pns32 vvb, r-crq vvz cc vvz pno12? p-acp j-jn n1 vvg po32 n1, r-crq j-jn p-acp dt n1 pp-f np1,
(38) body_of_sermon (DIV3)
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and their solemne promise vnto him, depended not vpon his protection and mightie power, but sought succour in their aduersitie at the handes of straunge princes: he saith;
and their solemn promise unto him, depended not upon his protection and mighty power, but sought succour in their adversity At the hands of strange Princes: he Says;
cc po32 j n1 p-acp pno31, vvd xx p-acp po31 n1 cc j n1, cc-acp vvd n1 p-acp po32 n1 p-acp dt n2 pp-f j n2: pns31 vvz;
(38) body_of_sermon (DIV3)
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wo vnto the rebellious children, who seeke counsell, but not at me: and couer with a couering: but not my spirite:
woe unto the rebellious children, who seek counsel, but not At me: and cover with a covering: but not my Spirit:
uh-n p-acp dt j n2, r-crq vvb n1, cc-acp xx p-acp pno11: cc vvi p-acp dt n-vvg: cc-acp xx po11 n1:
(38) body_of_sermon (DIV3)
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8418
that they may lay sinne vpon sinne.
that they may lay sin upon sin.
cst pns32 vmb vvi n1 p-acp n1.
(38) body_of_sermon (DIV3)
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8419
Wo vnto them that go downe into Egypt for helpe, and stay vpon horses and charrets,
Woe unto them that go down into Egypt for help, and stay upon Horses and charets,
n1 p-acp pno32 cst vvb a-acp p-acp np1 p-acp n1, cc vvi p-acp n2 cc n2,
(38) body_of_sermon (DIV3)
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because they are many, and in horsemen because they bee very strong: but they looke not vnto the holy one of Israell, neyther seekevnto the Lord.
Because they Are many, and in horsemen Because they be very strong: but they look not unto the holy one of Israel, neither seekevnto the Lord.
c-acp pns32 vbr d, cc p-acp n2 c-acp pns32 vbb av j: cc-acp pns32 vvb xx p-acp dt j pi pp-f np1, av-dx av dt n1.
(38) body_of_sermon (DIV3)
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Amos denounceth many plagues against many people and places in his prophesies vnder this forme: Amos Denounceth many plagues against many people and places in his prophecies under this Form:
np1 vvz d n2 p-acp d n1 cc n2 p-acp po31 n2 p-acp d n1:
(38) body_of_sermon (DIV3)
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wherefore foretelling such wicked and prophane rich men, as gaue themselues to all volupteousnesse, without regarde had to the miserable distresse of their brethren;
Wherefore foretelling such wicked and profane rich men, as gave themselves to all volupteousnesse, without regard had to the miserable distress of their brothers;
c-crq vvg d j cc j j n2, c-acp vvd px32 p-acp d n1, p-acp n1 vhd p-acp dt j n1 pp-f po32 n2;
(38) body_of_sermon (DIV3)
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in like manner crieth out and denounceth against them:
in like manner cries out and Denounceth against them:
p-acp j n1 vvz av cc vvz p-acp pno32:
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wo to those that are at ease in Sion, and trust in the mountaine of Samaria:
woe to those that Are At ease in Sion, and trust in the mountain of Samaria:
n1 p-acp d cst vbr p-acp n1 p-acp np1, cc vvi p-acp dt n1 pp-f np1:
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which were famous at the beginning of nations: and the house of Israell came to them.
which were famous At the beginning of Nations: and the house of Israel Come to them.
r-crq vbdr j p-acp dt n-vvg pp-f n2: cc dt n1 pp-f np1 vvd p-acp pno32.
(38) body_of_sermon (DIV3)
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Go you vnto Calneth, and see: and from thence go to Hamach the great: then go to Gath of the Philistines:
Go you unto Calneth, and see: and from thence go to Hamach the great: then go to Gaza of the philistines:
vvb pn22 p-acp n1, cc vvi: cc p-acp av vvi pc-acp vvi dt j: av vvb p-acp np1 pp-f dt njp2:
(38) body_of_sermon (DIV3)
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be they better then these kingdomes? or the border of their land greater then your border? yee that put away farre from you the euill day,
be they better then these kingdoms? or the border of their land greater then your border? ye that put away Far from you the evil day,
vbi pns32 j av d n2? cc dt n1 pp-f po32 n1 jc cs po22 n1? pn22 cst vvd av av-j p-acp pn22 dt j-jn n1,
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and approch to the seate of iniquitie? they lie vpon beddes of iuorie, and stretch themselues vpon their beddes,
and approach to the seat of iniquity? they lie upon Beds of ivory, and stretch themselves upon their Beds,
cc vvi p-acp dt n1 pp-f n1? pns32 vvb p-acp n2 pp-f n1, cc vvi px32 p-acp po32 n2,
(38) body_of_sermon (DIV3)
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and eate the lambes of the flocke, and the calues out of the stall:
and eat the Lambs of the flock, and the calves out of the stall:
cc vvi dt n2 pp-f dt n1, cc dt n2 av pp-f dt n1:
(38) body_of_sermon (DIV3)
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they sing to the sounde of the viole, they inuent to themselues instruments of musicke like Dauid: they drinke wine in bowles,
they sing to the sound of the violent, they invent to themselves Instruments of music like David: they drink wine in bowls,
pns32 vvb p-acp dt n1 pp-f dt j, pns32 vvi p-acp px32 n2 pp-f n1 av-j np1: pns32 vvb n1 p-acp n2,
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and annoint themselues with the chiefe ointments, but no man is sorie for the afflictions of Ioseph.
and anoint themselves with the chief ointments, but no man is sorry for the afflictions of Ioseph.
cc vvi px32 p-acp dt j-jn n2, cc-acp dx n1 vbz j p-acp dt n2 pp-f np1.
(38) body_of_sermon (DIV3)
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Abacuc foreshewing the punishmentes of GOD, which should light vpon the heades of couetous, cruell and corrupt persons, breaketh out and crieth: Habakkuk foreshowing the punishments of GOD, which should Light upon the Heads of covetous, cruel and corrupt Persons, breaks out and cries:
np1 vvg dt n2 pp-f np1, r-crq vmd vvi p-acp dt n2 pp-f j, j cc j n2, vvz av cc vvz:
(38) body_of_sermon (DIV3)
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wo vnto him that buildeth a towne with bloud: and erected a citie by iniquitie. Many the like we reade and heare in the prophets.
woe unto him that builds a town with blood: and erected a City by iniquity. Many the like we read and hear in the Prophets.
n1 p-acp pno31 cst vvz dt n1 p-acp n1: cc vvd dt n1 p-acp n1. av-d dt av-j pns12 vvi cc vvi p-acp dt n2.
(38) body_of_sermon (DIV3)
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From whom if we discend and come to Christ in the gospell, shall wee not see, that by like speach he denounceth like destruction against the wicked? Doth not Christ our Lord and Master foretell them that were full in this worlde,
From whom if we descend and come to christ in the gospel, shall we not see, that by like speech he Denounceth like destruction against the wicked? Does not christ our Lord and Master foretell them that were full in this world,
p-acp ro-crq cs pns12 vvi cc vvi p-acp np1 p-acp dt n1, vmb pns12 xx vvi, cst p-acp j n1 pns31 vvz av-j n1 p-acp dt j? vdz xx np1 po12 n1 cc n1 vvi pno32 cst vbdr j p-acp d n1,
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and liued in all loosenesse and licentiousnesse of life, and such as were puffed vp with pride, vaineglorie, ambition, and arrogancie of the spirite:
and lived in all looseness and licentiousness of life, and such as were puffed up with pride, vainglory, ambition, and arrogancy of the Spirit:
cc vvd p-acp d n1 cc n1 pp-f n1, cc d c-acp vbdr vvn a-acp p-acp n1, n1, n1, cc n1 pp-f dt n1:
(38) body_of_sermon (DIV3)
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of their miseries, when he crieth out against them: wo be vnto you which are full, for you shall hunger:
of their misery's, when he cries out against them: woe be unto you which Are full, for you shall hunger:
a-acp po32 n2, c-crq pns31 vvz av p-acp pno32: uh-n vbi p-acp pn22 r-crq vbr j, c-acp pn22 vmb n1:
(38) body_of_sermon (DIV3)
1160
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8437
wo to you which now laugh, for you shall mourne and weepe:
woe to you which now laugh, for you shall mourn and weep:
n1 p-acp pn22 r-crq av vvb, c-acp pn22 vmb vvi cc vvi:
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wo vnto you, when men speake well of you, for so did their fathers to the false prophetes? doth hee not denounce like miserable calamitie against the cities of Corozin, Bethsaida,
woe unto you, when men speak well of you, for so did their Father's to the false Prophets? does he not denounce like miserable calamity against the cities of Chorazin, Bethsaida,
n1 p-acp pn22, c-crq n2 vvb av pp-f pn22, c-acp av vdd po32 n2 p-acp dt j n2? vdz pns31 xx vvi av-j j n1 p-acp dt n2 pp-f n1, np1,
(38) body_of_sermon (DIV3)
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and Capernaum, when hee in this wise vpbrayded them for their vnthankefulnesse and impenitencie? wo to thee Corozin: wo to thee Bethsaida:
and Capernaum, when he in this wise upbraided them for their unthankfulness and impenitency? woe to thee Chorazin: woe to thee Bethsaida:
cc np1, c-crq pns31 p-acp d n1 vvd pno32 p-acp po32 n1 cc n1? n1 p-acp pno21 n1: n1 p-acp pno21 np1:
(38) body_of_sermon (DIV3)
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for if the miracles done in you, had bene done in Tyrus and Sidon, they had long since repented in sacke cloth and ashes.
for if the Miracles done in you, had be done in Tyre and Sidon, they had long since repented in sack cloth and Ashes.
c-acp cs dt n2 vdn p-acp pn22, vhd vbn vdn p-acp np1 cc np1, pns32 vhd av-j a-acp vvd p-acp n1 n1 cc n2.
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Verily, I say vnto you, it shalbe easier for Tyrus and Sidon in the daye of iudgement, then for you.
Verily, I say unto you, it shall Easier for Tyre and Sidon in the day of judgement, then for you.
av-j, pns11 vvb p-acp pn22, pn31 vmb|vbi jc p-acp np1 cc np1 p-acp dt n1 pp-f n1, av c-acp pn22.
(38) body_of_sermon (DIV3)
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8442
And thou Capernaum which art lifted vp to heauen, shalt be cast downe vnto hell:
And thou Capernaum which art lifted up to heaven, shalt be cast down unto hell:
cc pns21 np1 r-crq n1 vvd a-acp p-acp n1, vm2 vbi vvn a-acp p-acp n1:
(38) body_of_sermon (DIV3)
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8443
for if the notable signes which were wrought in thee, had bene done in Sodom and Gomorra, they had remained vntill this day.
for if the notable Signs which were wrought in thee, had be done in Sodom and Gomorra, they had remained until this day.
c-acp cs dt j n2 r-crq vbdr vvn p-acp pno21, vhd vbn vdn p-acp np1 cc np1, pns32 vhd vvn p-acp d n1.
(38) body_of_sermon (DIV3)
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But I say vnto you, it shalbe easier for them of the land of Sodom, in the day of iudgement, then for thee.
But I say unto you, it shall Easier for them of the land of Sodom, in the day of judgement, then for thee.
p-acp pns11 vvb p-acp pn22, pn31 vmb|vbi jc p-acp pno32 pp-f dt n1 pp-f np1, p-acp dt n1 pp-f n1, av p-acp pno21.
(38) body_of_sermon (DIV3)
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8445
Doth not Christ threaten like calamitie against the Scribes and Pharisies for their hypocrisie, vnder the same forme of commination? vvhen he breaketh our and sayth:
Does not christ threaten like calamity against the Scribes and Pharisees for their hypocrisy, under the same Form of commination? when he breaks our and say:
vdz xx np1 vvi av-j n1 p-acp dt n2 cc np2 p-acp po32 n1, p-acp dt d n1 pp-f n1? c-crq pns31 vvz po12 cc vvz:
(38) body_of_sermon (DIV3)
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8446
wo be to you Scribes and Pharisies, hypocrites for yee tith minte, and anise, and commine,
woe be to you Scribes and Pharisees, Hypocrites for ye tith Mint, and anise, and commine,
uh-n vbi p-acp pn22 n2 cc np2, n2 p-acp pn22 d n1, cc vvi, cc vvi,
(38) body_of_sermon (DIV3)
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8447
and leaue the waightier matters of the lawe, as iudgement, mercy and fidelitie: these ought you to haue done, and not lefte the other vndone.
and leave the Weightier matters of the law, as judgement, mercy and Fidis: these ought you to have done, and not left the other undone.
cc vvi dt jc n2 pp-f dt n1, c-acp n1, n1 cc n1: d vmd pn22 pc-acp vhi vdn, cc xx vvn dt j-jn vvn.
(38) body_of_sermon (DIV3)
1160
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8448
Ye blinde guides, which straine at a gnat, and swallovv vp a Camell.
the blind guides, which strain At a gnat, and swallow up a Camel.
dt j n2, r-crq n1 p-acp dt n1, cc vvi a-acp dt n1.
(38) body_of_sermon (DIV3)
1160
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8449
Wo bee to you Scribes and Pharisies hypocrites, for you make cleane the vpper side of the cup and platter,
Woe be to you Scribes and Pharisees Hypocrites, for you make clean the upper side of the cup and platter,
n1 vbb p-acp pn22 n2 cc np2 n2, c-acp pn22 vvb av-j dt jc n1 pp-f dt n1 cc n1,
(38) body_of_sermon (DIV3)
1160
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8450
but within you are full of briberie and excesse.
but within you Are full of bribery and excess.
cc-acp p-acp pn22 vbr j pp-f n1 cc n1.
(38) body_of_sermon (DIV3)
1160
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8451
Doth not Saint Paul shevving vvhat miserie, calamitie, and punishment he shoulde suffer, if hee preached not the gospell, note it in the same phrase of speach;
Does not Saint Paul showing what misery, calamity, and punishment he should suffer, if he preached not the gospel, note it in the same phrase of speech;
vdz xx n1 np1 vvg r-crq n1, n1, cc n1 pns31 vmd vvi, cs pns31 vvd xx dt n1, vvb pn31 p-acp dt d n1 pp-f n1;
(38) body_of_sermon (DIV3)
1161
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8452
wo vnto me if I preach not the gospell?
woe unto me if I preach not the gospel?
n1 p-acp pno11 cs pns11 vvb xx dt n1?
(38) body_of_sermon (DIV3)
1161
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8453
Doth not Iude vnder a wo, denounce all miserie vpon the wicked? wo vnto them:
Does not Iude under a woe, denounce all misery upon the wicked? woe unto them:
vdz xx np1 p-acp dt n1, vvb d n1 p-acp dt j? n1 p-acp pno32:
(38) body_of_sermon (DIV3)
1162
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8454
for they haue followed the way of Cain, and are caste away by the deceate of Balams wages,
for they have followed the Way of Cain, and Are cast away by the deceate of Balams wages,
c-acp pns32 vhb vvn dt n1 pp-f np1, cc vbr vvn av p-acp dt n1 pp-f np1 n2,
(38) body_of_sermon (DIV3)
1162
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8455
and perish in the gaine saying of Core? Doth not the Angell in the holy Reuelation vnder the three woes therein mentioned, expresse all the miseries and calamities of the wicked?
and perish in the gain saying of Core? Does not the Angel in the holy Revelation under the three woes therein mentioned, express all the misery's and calamities of the wicked?
cc vvi p-acp dt n1 vvg pp-f n1? vdz xx dt n1 p-acp dt j n1 p-acp dt crd n2 av vvn, vvb d dt n2 cc n2 pp-f dt j?
(38) body_of_sermon (DIV3)
1162
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8456
Our Apostle, according to the vse and manner of the Prophets, our Sauiour, & the Apostles:
Our Apostle, according to the use and manner of the prophets, our Saviour, & the Apostles:
po12 n1, vvg p-acp dt n1 cc n1 pp-f dt n2, po12 n1, cc dt n2:
(38) body_of_sermon (DIV3)
1163
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8457
in this place, albeit in another forme of speach, yet to like purpose denounceth against the wicked, extreame destruction and calamitie;
in this place, albeit in Another Form of speech, yet to like purpose Denounceth against the wicked, extreme destruction and calamity;
p-acp d n1, cs p-acp j-jn n1 pp-f n1, av p-acp j n1 vvz p-acp dt j, j-jn n1 cc n1;
(38) body_of_sermon (DIV3)
1163
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8458
Go to novve yee rich men: weepe and hovvle for the miseries that shall come vppon you.
Go to now ye rich men: weep and howl for the misery's that shall come upon you.
vvb p-acp av pn22 j n2: vvb cc vvi p-acp dt n2 cst vmb vvi p-acp pn22.
(38) body_of_sermon (DIV3)
1163
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8459
So then if wee runne ouer the bookes of the Scripture; if wee peruse the workes of the Prophetes:
So then if we run over the books of the Scripture; if we peruse the works of the prophets:
av av cs pns12 vvb p-acp dt n2 pp-f dt n1; cs pns12 vvb dt n2 pp-f dt n2:
(38) body_of_sermon (DIV3)
1163
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8460
if wee caste our eies vppon the practise of Christ, or looke vnto the examples of the Apostles, wee shall see and finde, that in all times, destruction, calamitie,
if we cast our eyes upon the practice of christ, or look unto the Examples of the Apostles, we shall see and find, that in all times, destruction, calamity,
cs pns12 vvd po12 n2 p-acp dt n1 pp-f np1, cc vvi p-acp dt n2 pp-f dt n2, pns12 vmb vvi cc vvi, cst p-acp d n2, n1, n1,
(38) body_of_sermon (DIV3)
1163
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8461
and miserie hath beene denounced against menne.
and misery hath been denounced against men.
cc n1 vhz vbn vvn p-acp n2.
(38) body_of_sermon (DIV3)
1163
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According whereunto hee foretelleth in this place their destruction to the prophane men of the worlde, and saith;
According whereunto he foretelleth in this place their destruction to the profane men of the world, and Says;
vvg c-crq pns31 vvz p-acp d n1 po32 n1 p-acp dt j n2 pp-f dt n1, cc vvz;
(38) body_of_sermon (DIV3)
1163
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8463
Go to yee rich men, weepe, and howle, &c. This being the denouncing of calamitie, in the second place the persons are to be considered against whom he thus denounceth, who by the Apostle are specified:
Go to ye rich men, weep, and howl, etc. This being the denouncing of calamity, in the second place the Persons Are to be considered against whom he thus Denounceth, who by the Apostle Are specified:
vvb p-acp pn22 j n2, vvb, cc vvi, av d vbg dt vvg pp-f n1, p-acp dt ord n1 dt n2 vbr pc-acp vbi vvn p-acp ro-crq pns31 av vvz, r-crq p-acp dt n1 vbr vvn:
(38) body_of_sermon (DIV3)
1163
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8464
goe to now, you rich men. The rich men then of the world, are they against whom the Apostle threatneth:
go to now, you rich men. The rich men then of the world, Are they against whom the Apostle threatens:
vvb p-acp av, pn22 j n2. dt j n2 av pp-f dt n1, vbr pns32 p-acp ro-crq dt n1 vvz:
(38) body_of_sermon (DIV3)
1164
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8465
what shal we say? are all rich men vnder this denouncement and commination? shall they all weepe and howle for their miseries which should come vpon them? was Abraham the noble patriarke, whose riches were great and his wealth exceeding, subiect to this or the like iudgement? was Isaac his sonne, whom for his heards of cattle, flocks of sheepe,
what shall we say? Are all rich men under this denouncement and commination? shall they all weep and howl for their misery's which should come upon them? was Abraham the noble patriarch, whose riches were great and his wealth exceeding, Subject to this or the like judgement? was Isaac his son, whom for his heards of cattle, flocks of sheep,
r-crq vmb pns12 vvi? vbr d j n2 p-acp d n1 cc n1? vmb pns32 d vvi cc vvi p-acp po32 n2 r-crq vmd vvi p-acp pno32? vbds np1 dt j n1, rg-crq n2 vbdr j cc po31 n1 vvg, j-jn p-acp d cc dt j n1? vbds np1 po31 n1, ro-crq p-acp po31 n2 pp-f n2, n2 pp-f n1,
(38) body_of_sermon (DIV3)
1164
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8466
and other riches the Philistines enuied, vnder this cōmination? was Dauid the king, a man according to the mind of God himselfe:
and other riches the philistines envied, under this commination? was David the King, a man according to the mind of God himself:
cc j-jn n2 dt njp2 vvd, p-acp d n1? vbds np1 dt n1, dt n1 vvg p-acp dt n1 pp-f np1 px31:
(38) body_of_sermon (DIV3)
1164
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8467
greatly enriched by God, hereunto subiect? was Hezechiah or Iosias the famous princes, whose zeale to Gods religion and glory, the Scriptures haue renowmed? were the Centurions mentioned in the gospell and storie of the Apostles, men of wealth, condemned by this place of the Scriptures? no assuredly.
greatly enriched by God, hereunto Subject? was Hezekiah or Iosias the famous Princes, whose zeal to God's Religion and glory, the Scriptures have renowned? were the Centurions mentioned in the gospel and story of the Apostles, men of wealth, condemned by this place of the Scriptures? no assuredly.
av-j vvn p-acp np1, av j-jn? vbds np1 cc np1 dt j n2, rg-crq n1 p-acp npg1 n1 cc n1, dt n2 vhb vvn? vbdr dt n2 vvn p-acp dt n1 cc n1 pp-f dt n2, n2 pp-f n1, vvn p-acp d n1 pp-f dt n2? dx av-vvn.
(38) body_of_sermon (DIV3)
1164
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8468
For these and many more mentioned in the booke of God, haue bene wealthie, and riche; yet godly also:
For these and many more mentioned in the book of God, have be wealthy, and rich; yet godly also:
p-acp d cc d dc vvn p-acp dt n1 pp-f np1, vhb vbn j, cc j; av j av:
(38) body_of_sermon (DIV3)
1164
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8469
neyther doeth Iames denounce this against all men which are rich without all exception:
neither doth James denounce this against all men which Are rich without all exception:
av-dx vdz np1 vvi d p-acp d n2 r-crq vbr j p-acp d n1:
(38) body_of_sermon (DIV3)
1164
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8470
for riches are the gifte of GOD, and oftentimes bestowed vppon the most elect, and most deare children of God:
for riches Are the gift of GOD, and oftentimes bestowed upon the most elect, and most deer children of God:
c-acp n2 vbr dt n1 pp-f np1, cc av vvn p-acp dt av-ds j-vvn, cc av-ds j-jn n2 pp-f np1:
(38) body_of_sermon (DIV3)
1164
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8471
for the which they are not subiect to this condemnation, commination and threatening.
for the which they Are not Subject to this condemnation, commination and threatening.
c-acp dt r-crq pns32 vbr xx j-jn p-acp d n1, n1 cc j-vvg.
(38) body_of_sermon (DIV3)
1164
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8472
Wherefore as when Christ had tolde his disciples, that it was easier for a Camell to passe through the eye of a needle,
Wherefore as when christ had told his Disciples, that it was Easier for a Camel to pass through the eye of a needle,
c-crq p-acp c-crq np1 vhd vvn po31 n2, cst pn31 vbds jc p-acp dt n1 pc-acp vvi p-acp dt n1 pp-f dt n1,
(38) body_of_sermon (DIV3)
1165
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8473
then for a riche man to enter into the kingdome of heauen; he expoundeth his meaning:
then for a rich man to enter into the Kingdom of heaven; he expoundeth his meaning:
av p-acp dt j n1 pc-acp vvi p-acp dt n1 pp-f n1; pns31 vvz po31 n1:
(38) body_of_sermon (DIV3)
1165
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8474
for he meaneth not of all rich men in generall, but of such as trusted in their riches:
for he means not of all rich men in general, but of such as trusted in their riches:
c-acp pns31 vvz xx pp-f d j n2 p-acp n1, cc-acp pp-f d c-acp vvd p-acp po32 n2:
(38) body_of_sermon (DIV3)
1165
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8475
which he plainely protesteth to his disciples: who tooke an occasion thereby to doubte of the saluation of many:
which he plainly protesteth to his Disciples: who took an occasion thereby to doubt of the salvation of many:
r-crq pns31 av-j vvz p-acp po31 n2: r-crq vvd dt n1 av p-acp n1 pp-f dt n1 pp-f d:
(38) body_of_sermon (DIV3)
1165
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8476
euen so when the Apostle threateneth riche men, whose vtter destruction and calamitie he denounceth, he ought not to be vnderstood of all rich men without exception:
even so when the Apostle threateneth rich men, whose utter destruction and calamity he Denounceth, he ought not to be understood of all rich men without exception:
av av c-crq dt n1 vvz j n2, rg-crq j n1 cc n1 pns31 vvz, pns31 vmd xx pc-acp vbi vvn pp-f d j n2 p-acp n1:
(38) body_of_sermon (DIV3)
1165
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8477
for there be many rich, who vse their riches to Gods glorie, and the comfort of their poor brethren:
for there be many rich, who use their riches to God's glory, and the Comfort of their poor brothers:
c-acp pc-acp vbi d j, r-crq vvb po32 n2 p-acp npg1 n1, cc dt n1 pp-f po32 j n2:
(38) body_of_sermon (DIV3)
1165
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8478
who are to be exempted from this commination of the Apostle.
who Are to be exempted from this commination of the Apostle.
r-crq vbr pc-acp vbi vvn p-acp d n1 pp-f dt n1.
(38) body_of_sermon (DIV3)
1165
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8479
Manifest it is by the circumstance of the place, that his drifte is onely to condemne prophane and wicked rich men, who abuse their riches and wealth, to all impietie, iniquitie, and vngodlines:
Manifest it is by the circumstance of the place, that his drift is only to condemn profane and wicked rich men, who abuse their riches and wealth, to all impiety, iniquity, and ungodliness:
j pn31 vbz p-acp dt n1 pp-f dt n1, cst po31 n1 vbz av-j pc-acp vvi j cc j j n2, r-crq vvb po32 n2 cc n1, p-acp d n1, n1, cc n1:
(38) body_of_sermon (DIV3)
1166
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8480
whose life is puffed vp with pride: whose heart is oppressed with crueltie: who wallowe and welter in vncleannes of the flesh: who altogether flowe in pleasure.
whose life is puffed up with pride: whose heart is oppressed with cruelty: who wallow and welter in uncleanness of the Flesh: who altogether flow in pleasure.
rg-crq n1 vbz vvn a-acp p-acp n1: rg-crq n1 vbz vvn p-acp n1: r-crq vvb cc vvi p-acp n1 pp-f dt n1: r-crq av vvi p-acp n1.
(38) body_of_sermon (DIV3)
1166
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8481
These are they whom the Apostle calleth to weeping and howling: these are they, against whom this destruction is denounced:
These Are they whom the Apostle calls to weeping and howling: these Are they, against whom this destruction is denounced:
d vbr pns32 r-crq dt n1 vvz p-acp vvg cc n-vvg: d vbr pns32, p-acp ro-crq d n1 vbz vvn:
(38) body_of_sermon (DIV3)
1166
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8482
who exceeding in aboundance of all things: liuing at ease, and in all securitie; geuing themselues ouer to all vanitie;
who exceeding in abundance of all things: living At ease, and in all security; giving themselves over to all vanity;
r-crq vvg p-acp n1 pp-f d n2: vvg p-acp n1, cc p-acp d n1; vvg px32 p-acp p-acp d n1;
(38) body_of_sermon (DIV3)
1166
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8483
in the middest of all their iollitie; haue iuster cause of mourning, then of mirth; of sorrowe, then of ioye; of weeping, then of laughter; of howling, then of reioycing:
in the midst of all their jollity; have juster cause of mourning, then of mirth; of sorrow, then of joy; of weeping, then of laughter; of howling, then of rejoicing:
p-acp dt n1 pp-f d po32 n1; vhb jc n1 pp-f n1, av pp-f n1; pp-f n1, av pp-f n1; pp-f vvg, av pp-f n1; pp-f vvg, av pp-f vvg:
(38) body_of_sermon (DIV3)
1166
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8484
for that riches in wicked persons, are the occasion of manifolde mischiefes: they gender vaine hope; they nourish wicked confidence; they hatch fraude and deceate;
for that riches in wicked Persons, Are the occasion of manifold mischiefs: they gender vain hope; they nourish wicked confidence; they hatch fraud and deceate;
c-acp d n2 p-acp j n2, vbr dt n1 pp-f j n2: pns32 vvi j n1; pns32 vvb j n1; pns32 vvb n1 cc n1;
(38) body_of_sermon (DIV3)
1166
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8485
they cause oppression, extortion, wrongful dealing, voluptuousnesse, intemperancie, and pride: the mother of all wickednes: Which when they consider, they haue cause to lament;
they cause oppression, extortion, wrongful dealing, voluptuousness, intemperancy, and pride: the mother of all wickedness: Which when they Consider, they have cause to lament;
pns32 vvb n1, n1, j n-vvg, n1, n1, cc n1: dt n1 pp-f d n1: r-crq c-crq pns32 vvb, pns32 vhb n1 pc-acp vvi;
(38) body_of_sermon (DIV3)
1166
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8486
seeing that so sharpe a sentence, so straite a iudgement, so bitter a commination, is geuen out against them;
seeing that so sharp a sentence, so strait a judgement, so bitter a commination, is given out against them;
vvg cst av j dt n1, av av-j dt n1, av j dt n1, vbz vvn av p-acp pno32;
(38) body_of_sermon (DIV3)
1166
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8487
goe to now ye rich men. Against like prophane couetous rich men, the like threatnings are gone out by others.
go to now you rich men. Against like profane covetous rich men, the like threatenings Are gone out by Others.
vvb p-acp av pn22 j n2. p-acp j j j j n2, dt j n2-vvg vbr vvn av p-acp n2-jn.
(38) body_of_sermon (DIV3)
1166
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8488
Isai the Prophet denounceth vengeance and calamitie vpon those cruel and prophane rich men, who in their vnsatiable couetousnes, ioyne house to house, Isaiah the Prophet Denounceth vengeance and calamity upon those cruel and profane rich men, who in their unsatiable covetousness, join house to house,
np1 dt n1 vvz n1 cc n1 p-acp d j cc j j n2, r-crq p-acp po32 j n1, vvb n1 p-acp n1,
(38) body_of_sermon (DIV3)
1167
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8489
& land to land, that they alone may dwell vpon the face of the earth. The Prophet Abacuk, in like manner, crieth out against couetous rich men: who by briberie and corruptition; by crueltie and oppression; enriched themselues:
& land to land, that they alone may dwell upon the face of the earth. The Prophet Habakkuk, in like manner, cries out against covetous rich men: who by bribery and corruptition; by cruelty and oppression; enriched themselves:
cc n1 p-acp n1, cst pns32 av-j vmb vvi p-acp dt n1 pp-f dt n1. dt n1 np1, p-acp j n1, vvz av p-acp j j n2: r-crq p-acp n1 cc n1; p-acp n1 cc n1; vvn px32:
(38) body_of_sermon (DIV3)
1167
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8490
woe to him that coueteth an euill couetousnes to his owne house, that he may set his neast on high, to escape from the power of euill.
woe to him that covets an evil covetousness to his own house, that he may Set his nest on high, to escape from the power of evil.
n1 p-acp pno31 cst vvz dt j-jn n1 p-acp po31 d n1, cst pns31 vmb vvi po31 n1 p-acp j, pc-acp vvi p-acp dt n1 pp-f n-jn.
(38) body_of_sermon (DIV3)
1168
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8491
Thou hast consulted shame to thine owne
Thou hast consulted shame to thine own
pns21 vh2 vvn n1 p-acp po21 d
(38) body_of_sermon (DIV3)
1168
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8492
<1+^PAGES^MISSING> The Apostle Saint Iames therefore, in deciphering their miserable and wretched state to come, and their future calamities whereof they shoulde taste,
<1+^PAGES^MISSING> The Apostle Saint James Therefore, in deciphering their miserable and wretched state to come, and their future calamities whereof they should taste,
<1+^PAGES^MISSING> dt n1 n1 np1 av, p-acp vvg po32 j cc j n1 pc-acp vvi, cc po32 j-jn n2 c-crq pns32 vmd vvi,
(38) body_of_sermon (DIV3)
1170
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8493
when they should drinke vp the dregges of the iudgement of God prepared for them, exhorteth them to weepe:
when they should drink up the dregs of the judgement of God prepared for them, exhorteth them to weep:
c-crq pns32 vmd vvi a-acp dt n2 pp-f dt n1 pp-f np1 vvd p-acp pno32, vvz pno32 pc-acp vvi:
(38) body_of_sermon (DIV3)
1170
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8494
& how? not thereby to preuent by repentance the miseries to come:
& how? not thereby to prevent by Repentance the misery's to come:
cc q-crq? xx av pc-acp vvi p-acp n1 dt n2 pc-acp vvi:
(38) body_of_sermon (DIV3)
1170
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8495
but as without all hope, and as plunged ouer head and eares in all dispaire, with all horror,
but as without all hope, and as plunged over head and ears in all despair, with all horror,
cc-acp c-acp p-acp d n1, cc c-acp vvn p-acp n1 cc n2 p-acp d n1, p-acp d n1,
(38) body_of_sermon (DIV3)
1170
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8496
and terror of minde, to look daylie for these miseries, which should not be preuented, nor auoided of them. 4
and terror of mind, to look daily for these misery's, which should not be prevented, nor avoided of them. 4
cc n1 pp-f n1, pc-acp vvi j p-acp d n2, r-crq vmd xx vbi vvn, ccx vvd pp-f pno32. crd
(38) body_of_sermon (DIV3)
1170
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8497
This thing these prophane persons must doe, because of the miseries which they shall suffer, and the eternall punishments, whereof in fine they shalbe partakers.
This thing these profane Persons must do, Because of the misery's which they shall suffer, and the Eternal punishments, whereof in fine they shall partakers.
d n1 d j n2 vmb vdi, c-acp pp-f dt n2 r-crq pns32 vmb vvi, cc dt j n2, c-crq p-acp j pns32 vmb|vbi n2.
(38) body_of_sermon (DIV3)
1171
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8498
For though in this world they reioyce, solace, and repaste themselues, and take their pleasure vpon earth;
For though in this world they rejoice, solace, and repast themselves, and take their pleasure upon earth;
p-acp cs p-acp d n1 pns32 vvb, n1, cc n1 px32, cc vvi po32 n1 p-acp n1;
(38) body_of_sermon (DIV3)
1171
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8499
as the rich chuffe and carle did, in the Gospell: who was costly apparrelled, and fared deliciouslie euery day:
as the rich chuff and carl did, in the Gospel: who was costly appareled, and fared deliciously every day:
c-acp dt j n1 cc n1 vdd, p-acp dt n1: r-crq vbds j vvn, cc vvd av-j d n1:
(38) body_of_sermon (DIV3)
1171
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8500
yet shall they be assured hereafter to taste of all miserie, and torments intollerable:
yet shall they be assured hereafter to taste of all misery, and torments intolerable:
av vmb pns32 vbi vvn av pc-acp vvi pp-f d n1, cc n2 j:
(38) body_of_sermon (DIV3)
1171
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8501
the recounting & recording whereof, should cause them to weepe, to warie, to howle, to crie, to lament without ceasing,
the recounting & recording whereof, should cause them to weep, to wary, to howl, to cry, to lament without ceasing,
dt n-vvg cc vvg c-crq, vmd vvi pno32 pc-acp vvi, p-acp j, pc-acp vvi, pc-acp vvi, pc-acp vvi p-acp vvg,
(38) body_of_sermon (DIV3)
1171
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8502
and gnash their teeth for paine and punishment to come. For seeing these are thrust cleane out of the fauour of God;
and gnash their teeth for pain and punishment to come. For seeing these Are thrust clean out of the favour of God;
cc vvi po32 n2 p-acp n1 cc n1 pc-acp vvi. p-acp vvg d vbr vvn av-j av pp-f dt n1 pp-f np1;
(38) body_of_sermon (DIV3)
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seeing they are excluded from the kingdome of Christ; the inheritance of God, the felowship of the saints:
seeing they Are excluded from the Kingdom of christ; the inheritance of God, the fellowship of the Saints:
vvg pns32 vbr vvn p-acp dt n1 pp-f np1; dt n1 pp-f np1, dt n1 pp-f dt n2:
(38) body_of_sermon (DIV3)
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seeing they heare in their owne consciences the dreadful sentence of eternall condemnation pronounced against them;
seeing they hear in their own Consciences the dreadful sentence of Eternal condemnation pronounced against them;
vvg pns32 vvb p-acp po32 d n2 dt j n1 pp-f j n1 vvn p-acp pno32;
(38) body_of_sermon (DIV3)
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seeing they haue so bitter and sharpe a iudgement geuen of them, and so heauie destruction threatened by the Spirite of God, in the mouth of the Apostle;
seeing they have so bitter and sharp a judgement given of them, and so heavy destruction threatened by the Spirit of God, in the Mouth of the Apostle;
vvg pns32 vhb av j cc av-j dt n1 vvn pp-f pno32, cc av j n1 vvd p-acp dt n1 pp-f np1, p-acp dt n1 pp-f dt n1;
(38) body_of_sermon (DIV3)
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8506
seeing they are concluded in that number, which at the lefte hand of Christ, shall haue their deserued rewarde to goe in to hel fire, prepared for the deuill and his angels:
seeing they Are concluded in that number, which At the left hand of christ, shall have their deserved reward to go in to hell fire, prepared for the Devil and his Angels:
vvg pns32 vbr vvn p-acp d n1, r-crq p-acp dt j n1 pp-f np1, vmb vhi po32 j-vvn n1 pc-acp vvi p-acp p-acp n1 n1, vvn p-acp dt n1 cc po31 n2:
(38) body_of_sermon (DIV3)
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Haue they not cause, for this extreame miserie (of all miseries the greatest) to weepe,
Have they not cause, for this extreme misery (of all misery's the greatest) to weep,
vhb pns32 xx vvi, c-acp d j-jn n1 (pp-f d n2 dt js) pc-acp vvi,
(38) body_of_sermon (DIV3)
1172
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8508
and howle, as they are aduised by the Apostle? Goe to now you rich men, whose golde is your god, whose siluer is your safetie, whose felicitie, is worldly prosperitie, whose glorie, is your shame, being earthly minded, weepe,
and howl, as they Are advised by the Apostle? Go to now you rich men, whose gold is your god, whose silver is your safety, whose felicity, is worldly Prosperity, whose glory, is your shame, being earthly minded, weep,
cc vvi, c-acp pns32 vbr vvn p-acp dt n1? vvb p-acp av pn22 j n2, rg-crq n1 vbz po22 n1, rg-crq n1 vbz po22 n1, rg-crq n1, vbz j n1, rg-crq n1, vbz po22 n1, vbg j vvn, vvb,
(38) body_of_sermon (DIV3)
1172
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and howle for the miseries which shall come vpon you. Which miseries are not common, but tragicall, and full of extreame calamitie:
and howl for the misery's which shall come upon you. Which misery's Are not Common, but tragical, and full of extreme calamity:
cc vvi p-acp dt n2 r-crq vmb vvi p-acp pn22. r-crq n2 vbr xx j, cc-acp j, cc j pp-f j-jn n1:
(38) body_of_sermon (DIV3)
1172
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as the miserie of Aiax, Oedipus, Hercules, or the like, among the heathen. By which the Apostle teacheth the woefull euent, and vnhappie ende of the wicked:
as the misery of Ajax, Oedipus, Hercules, or the like, among the heathen. By which the Apostle Teaches the woeful event, and unhappy end of the wicked:
c-acp dt n1 pp-f np1, np1, np1, cc dt j, p-acp dt j-jn. p-acp r-crq dt n1 vvz dt j n1, cc j n1 pp-f dt j:
(38) body_of_sermon (DIV3)
1172
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which, howsoeuer they passe their daies here, (where sometimes they taste of the cup of Gods wrath,) yet shal they in fine receaue the iust,
which, howsoever they pass their days Here, (where sometime they taste of the cup of God's wrath,) yet shall they in fine receive the just,
r-crq, c-acp pns32 vvb po32 n2 av, (c-crq av pns32 vvb pp-f dt n1 pp-f npg1 n1,) av vmb pns32 p-acp j vvi dt j,
(38) body_of_sermon (DIV3)
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& full reward, and measure of their wickednes:
& full reward, and measure of their wickedness:
cc j n1, cc n1 pp-f po32 n1:
(38) body_of_sermon (DIV3)
1173
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8513
Whereunto the Apostle had respect in this place, when hee willeth them to weep and howle for their miseries to come.
Whereunto the Apostle had respect in this place, when he wills them to weep and howl for their misery's to come.
c-crq dt n1 vhd n1 p-acp d n1, c-crq pns31 vvz pno32 pc-acp vvi cc vvi p-acp po32 n2 pc-acp vvi.
(38) body_of_sermon (DIV3)
1173
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5 Whose miseries being generally touched, as the cause of their comfortlesse lamentation: so in the laste place it is shewed, wherin this their miserie consisteth.
5 Whose misery's being generally touched, as the cause of their comfortless lamentation: so in the laste place it is showed, wherein this their misery Consisteth.
crd rg-crq n2 vbg av-j vvn, c-acp dt n1 pp-f po32 j n1: av p-acp dt ord n1 pn31 vbz vvn, c-crq d po32 n1 vvz.
(38) body_of_sermon (DIV3)
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In this especially, that the thinges wherein they so greatly trusted, are vaine and vncertaine, and shall testifie against them, in the day of their punnishment:
In this especially, that the things wherein they so greatly trusted, Are vain and uncertain, and shall testify against them, in the day of their punishment:
p-acp d av-j, cst dt n2 c-crq pns32 av av-j vvn, vbr j cc j, cc vmb vvi p-acp pno32, p-acp dt n1 pp-f po32 n1:
(38) body_of_sermon (DIV3)
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And for as much as by their vaine trust and confidence in these thinges, they heape and hoorde vp for themselues, treasure of the wrath of God, against the last day.
And for as much as by their vain trust and confidence in these things, they heap and hoorde up for themselves, treasure of the wrath of God, against the last day.
cc c-acp c-acp d c-acp p-acp po32 j n1 cc n1 p-acp d n2, pns32 vvb cc vvi a-acp p-acp px32, n1 pp-f dt n1 pp-f np1, p-acp dt ord n1.
(38) body_of_sermon (DIV3)
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1 And first, the things wherein they trusted are vncertaine: which appeareth, both in generall, and in particular also.
1 And First, the things wherein they trusted Are uncertain: which appears, both in general, and in particular also.
vvn cc ord, dt n2 c-crq pns32 vvn vbr j: r-crq vvz, av-d p-acp n1, cc p-acp j av.
(38) body_of_sermon (DIV3)
1175
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8518
In generall, riches are vncertaine, vaine, and transitorie: subiect to manifolde corruptions:
In general, riches Are uncertain, vain, and transitory: Subject to manifold corruptions:
p-acp n1, n2 vbr j, j, cc j: n-jn p-acp j n2:
(38) body_of_sermon (DIV3)
1175
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8519
which this Apostle teaching, telleth the prophane, and wicked rich men of the world, that their riches are corrupt.
which this Apostle teaching, Telleth the profane, and wicked rich men of the world, that their riches Are corrupt.
r-crq d n1 vvg, vvz dt j, cc j j n2 pp-f dt n1, cst po32 n2 vbr j.
(38) body_of_sermon (DIV3)
1175
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8520
Doeth not the holy Scripture often foretell vs of the corruption, vanitie, and vncertaintie of riches? Is it not an argument oftentimes beaten vpon in the word of trueth? Are they not (for great vncertainnes) to be compared vnto an Ecle, which wringeth, slideth,
Doth not the holy Scripture often foretell us of the corruption, vanity, and uncertainty of riches? Is it not an argument oftentimes beaten upon in the word of truth? are they not (for great vncertainnes) to be compared unto an Eccle, which wringeth, slideth,
vdz xx dt j n1 av vvb pno12 pp-f dt n1, n1, cc n1 pp-f n2? vbz pn31 xx dt n1 av vvn p-acp p-acp dt n1 pp-f n1? vbr pns32 xx (c-acp j n1) pc-acp vbi vvn p-acp dt n1, r-crq vvz, vvz,
(38) body_of_sermon (DIV3)
1176
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8521
and slippeth out of the hand, before we be aware thereof? Are they not like a birde, which now we haue in hand;
and slippeth out of the hand, before we be aware thereof? are they not like a bird, which now we have in hand;
cc vvz av pp-f dt n1, c-acp pns12 vbb j av? vbr pns32 xx av-j dt n1, r-crq av pns12 vhb p-acp n1;
(38) body_of_sermon (DIV3)
1176
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but our hand being opened, she flieth from vs, and wee cannot recouer her? Salomon disswading men from immoderat loue and desire thereof, geueth this wise aduice and councell;
but our hand being opened, she flies from us, and we cannot recover her? Solomon dissuading men from immoderate love and desire thereof, Giveth this wise Advice and council;
cc-acp po12 n1 vbg vvn, pns31 vvz p-acp pno12, cc pns12 vmbx vvi pno31? np1 vvg n2 p-acp j n1 cc vvi av, vvz d j n1 cc n1;
(38) body_of_sermon (DIV3)
1176
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8523
Trauel not too much to be rich, but cease from such a purpose:
Travel not too much to be rich, but cease from such a purpose:
vvb xx av av-d pc-acp vbi j, cc-acp vvb p-acp d dt n1:
(38) body_of_sermon (DIV3)
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8524
wilt thou cast thine eye vpon it that is nothing? for riches taketh her to her winges,
wilt thou cast thine eye upon it that is nothing? for riches Takes her to her wings,
j pns21 vvi po21 n1 p-acp pn31 cst vbz pix? p-acp n2 vvz pno31 p-acp po31 n2,
(38) body_of_sermon (DIV3)
1176
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8525
as an Egle, and flieth into the heauens.
as an Eagl, and flies into the heavens.
c-acp dt n1, cc vvz p-acp dt n2.
(38) body_of_sermon (DIV3)
1176
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Whose father the princely prophete Dauid intreating of the vncertaine condition of prophane and wicked rich men, crieth out:
Whose father the princely Prophet David entreating of the uncertain condition of profane and wicked rich men, cries out:
rg-crq n1 dt j n1 np1 vvg pp-f dt j n1 pp-f j cc j j n2, vvz av:
(38) body_of_sermon (DIV3)
1176
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8527
be it they be strong and shoote vp as the greene bay tree:
be it they be strong and shoot up as the green bay tree:
vbb pn31 pns32 vbb j cc vvb a-acp p-acp dt j-jn n1 n1:
(38) body_of_sermon (DIV3)
1176
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8528
yet are they cut of from the earth like grasse, and wither as the greene hearbe;
yet Are they Cut of from the earth like grass, and wither as the green herb;
av vbr pns32 vvn pp-f p-acp dt n1 av-j n1, cc vvi p-acp dt j-jn n1;
(38) body_of_sermon (DIV3)
1176
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8529
they passe away and are not; if thou seeke their place thou shalt not finde it.
they pass away and Are not; if thou seek their place thou shalt not find it.
pns32 vvb av cc vbr xx; cs pns21 vvb po32 n1 pns21 vm2 xx vvi pn31.
(38) body_of_sermon (DIV3)
1176
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8530
And Solomon in his book of wisdom maketh the wicked riche men now burning and boyling in hell torments, to acknowledge the frayltie and vncertaintie of riches, which passe and perish as a shadowe,
And Solomon in his book of Wisdom makes the wicked rich men now burning and boiling in hell torments, to acknowledge the frailty and uncertainty of riches, which pass and perish as a shadow,
cc np1 p-acp po31 n1 pp-f n1 vvz dt j j n2 av vvg cc vvg p-acp n1 n2, pc-acp vvi dt n1 cc n1 pp-f n2, r-crq n1 cc vvi p-acp dt n1,
(38) body_of_sermon (DIV3)
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or a poste that passeth by, flie away as an arrowe in the aire, a shippe in the vvater, a birde in the heauens.
or a post that passes by, fly away as an arrow in the air, a ship in the water, a bird in the heavens.
cc dt n1 cst vvz p-acp, vvb av p-acp dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp dt n2.
(38) body_of_sermon (DIV3)
1177
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8532
Our blessed Sauiour entreating of the corruption of vvorldly riches, confesseth they are subiecte to theefes, to the moth and canker.
Our blessed Saviour entreating of the corruption of worldly riches, Confesses they Are Subject to thieves, to the moth and canker.
po12 j-vvn n1 vvg pp-f dt n1 pp-f j n2, vvz pns32 vbr j-jn p-acp n2, p-acp dt n1 cc n1.
(38) body_of_sermon (DIV3)
1177
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8533
The vncertainty wherof he sheweth in the parable of him who enlarged his barnes, and saide vnto his Soule, Soule, eate drinke and take thy pleasure,
The uncertainty whereof he shows in the parable of him who enlarged his Barns, and said unto his Soul, Soul, eat drink and take thy pleasure,
dt n1 c-crq pns31 vvz p-acp dt n1 pp-f pno31 r-crq vvd po31 n2, cc vvd p-acp po31 n1, n1, vvb n1 cc vvb po21 n1,
(38) body_of_sermon (DIV3)
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8534
for there is great store of riches reposed and laide vp for thee, for many yeares:
for there is great store of riches reposed and laid up for thee, for many Years:
c-acp pc-acp vbz j n1 pp-f n2 vvn cc vvn a-acp p-acp pno21, c-acp d n2:
(38) body_of_sermon (DIV3)
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8535
to whō it was replied by God, that that night, they should take his soule from him.
to whom it was replied by God, that that night, they should take his soul from him.
p-acp ro-crq pn31 vbds vvn p-acp np1, cst d n1, pns32 vmd vvi po31 n1 p-acp pno31.
(38) body_of_sermon (DIV3)
1177
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8536
And many folde experience teacheth vs, that when men haue feathered there nestes at their pleasure,
And many fold experience Teaches us, that when men have feathered there nests At their pleasure,
cc d n1 n1 vvz pno12, cst c-crq n2 vhb vvn a-acp n2 p-acp po32 n1,
(38) body_of_sermon (DIV3)
1177
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8537
and hope to liue at ease many faire yeares, and purpose with them selues to spende their daies in iollytie,
and hope to live At ease many fair Years, and purpose with them selves to spend their days in jollity,
cc vvb pc-acp vvi p-acp n1 d j n2, cc n1 p-acp pno32 n2 pc-acp vvi po32 n2 p-acp n1,
(38) body_of_sermon (DIV3)
1177
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8538
euen then often times not lyuing only, but life is also taken from them.
even then often times not living only, but life is also taken from them.
av av av av xx j-vvg av-j, cc-acp n1 vbz av vvn p-acp pno32.
(38) body_of_sermon (DIV3)
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Saint Paule seeing the ftayltie and vncertaine state of riches and the corruption where vnto they are subiecte, giueth them this epithite or addition, vncertaine:
Saint Paul seeing the ftayltie and uncertain state of riches and the corruption where unto they Are Subject, gives them this epithet or addition, uncertain:
n1 np1 vvg dt n1 cc j n1 pp-f n2 cc dt n1 c-crq p-acp pns32 vbr j-jn, vvz pno32 d n1 cc n1, j:
(38) body_of_sermon (DIV3)
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charge them that are riche in this world, that they truste not in vncertaine riches.
charge them that Are rich in this world, that they trust not in uncertain riches.
vvb pno32 cst vbr j p-acp d n1, cst pns32 vvi xx p-acp j n2.
(38) body_of_sermon (DIV3)
1177
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This our Apostle not varying from him selfe, describing the brittle and fickell state of riches, compareth them to grasse, which is subiect to sudden & speady corruption:
This our Apostle not varying from him self, describing the brittle and fickle state of riches, compareth them to grass, which is Subject to sudden & speady corruption:
d po12 n1 xx vvg p-acp pno31 n1, vvg dt j cc j n1 pp-f n2, vvz pno32 p-acp n1, r-crq vbz j-jn p-acp j cc j n1:
(38) body_of_sermon (DIV3)
1177
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for as soone as the sunne ariseth with heate the grasse wethereth and the flower falleth away:
for as soon as the sun arises with heat the grass wethereth and the flower falls away:
c-acp c-acp av c-acp dt n1 vvz p-acp n1 dt n1 vvz cc dt n1 vvz av:
(38) body_of_sermon (DIV3)
1177
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so subiecte is the state of riches to corruption and vanitie.
so Subject is the state of riches to corruption and vanity.
av j-jn vbz dt n1 pp-f n2 p-acp n1 cc n1.
(38) body_of_sermon (DIV3)
1177
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8544
Though Cresus King of Lydia were of infinite riches, so that it grewe into a prouerbe, richer then Cresus: yet came his riches,
Though Croesus King of Lydia were of infinite riches, so that it grew into a proverb, Richer then Croesus: yet Come his riches,
cs np1 n1 pp-f np1 vbdr pp-f j n2, av cst pn31 vvd p-acp dt n1, jc cs np1: av vvd po31 n2,
(38) body_of_sermon (DIV3)
1178
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and all his glorious pompe vnto corruption: when waging warre agaynst Cyrus the king of Persia, hee was ouercome, taken and subdued.
and all his glorious pomp unto corruption: when waging war against Cyrus the King of Persiam, he was overcome, taken and subdued.
cc d po31 j n1 p-acp n1: c-crq n-vvg vvi p-acp np1 dt n1 pp-f np1, pns31 vbds vvn, vvn cc vvn.
(38) body_of_sermon (DIV3)
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Though Xerxes were neuer so rich, that he conducted an infinite armie of 1000000. men agaynst Greece:
Though Xerxes were never so rich, that he conducted an infinite army of 1000000. men against Greece:
cs npg1 vbdr av-x av j, cst pns31 vvd dt j n1 pp-f crd n2 p-acp np1:
(38) body_of_sermon (DIV3)
1178
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and with his shippes made a bridge ouer the sea Hellespont:
and with his ships made a bridge over the sea Hellespont:
cc p-acp po31 n2 vvd dt n1 p-acp dt n1 np1:
(38) body_of_sermon (DIV3)
1178
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8548
and through his riches waxed so proude, that he thought not onely, that al men shoulde obey him,
and through his riches waxed so proud, that he Thought not only, that all men should obey him,
cc p-acp po31 n2 vvd av j, cst pns31 vvd xx av-j, cst d n2 vmd vvi pno31,
(38) body_of_sermon (DIV3)
1178
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but commaunded the Sea also, to be quiet and calme, and the mountaines to giue place vnto him:
but commanded the Sea also, to be quiet and Cam, and the Mountains to give place unto him:
cc-acp vvd dt n1 av, pc-acp vbi j-jn cc j-jn, cc dt n2 pc-acp vvi n1 p-acp pno31:
(38) body_of_sermon (DIV3)
1178
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yet was his state subiect to corruption, when his armie was discomfited by the nauie of the Grecians, on the Sea by the Isle Salamine:
yet was his state Subject to corruption, when his army was discomfited by the navy of the Greeks, on the Sea by the Isle Salamine:
av vbds po31 n1 j-jn p-acp n1, c-crq po31 n1 vbds vvn p-acp dt n1 pp-f dt njp2, p-acp dt n1 p-acp dt n1 np1:
(38) body_of_sermon (DIV3)
1178
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insomuch as himselfe, for the securitie of his owne person, was forced to escape vnknowen, in a fishers boate:
insomuch as himself, for the security of his own person, was forced to escape unknown, in a Fishers boat:
av c-acp px31, p-acp dt n1 pp-f po31 d n1, vbds vvn pc-acp vvi j-vvn-u, p-acp dt ng1 n1:
(38) body_of_sermon (DIV3)
1178
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8552
and so with great dishonour, and losse of infinite preparation, men and riches, returned.
and so with great dishonour, and loss of infinite preparation, men and riches, returned.
cc av p-acp j n1, cc n1 pp-f j n1, n2 cc n2, vvd.
(38) body_of_sermon (DIV3)
1178
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8553
Though manie men in our memorie, and the memorie of our forefathers, haue in their times flourished in wealth: yet their riches haue corrupted:
Though many men in our memory, and the memory of our Forefathers, have in their times flourished in wealth: yet their riches have corrupted:
cs d n2 p-acp po12 n1, cc dt n1 pp-f po12 n2, vhb p-acp po32 n2 vvn p-acp n1: av po32 n2 vhb vvn:
(38) body_of_sermon (DIV3)
1178
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8554
and themselues oftentimes haue beene thereof suddenly bereft, or else their heires haue not enioyed the riches of their fathers:
and themselves oftentimes have been thereof suddenly bereft, or Else their Heirs have not enjoyed the riches of their Father's:
cc px32 av vhi vbn av av-j vvn, cc av po32 n2 vhb xx vvn dt n2 pp-f po32 n2:
(38) body_of_sermon (DIV3)
1178
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8555
whereby it appeareth in plaine euidence, howe subiect to corruption our riches bee: that the Apostle might rightly say, that their riches were corrupt:
whereby it appears in plain evidence, how Subject to corruption our riches be: that the Apostle might rightly say, that their riches were corrupt:
c-crq pn31 vvz p-acp j n1, c-crq j-jn p-acp n1 po12 n2 vbb: cst dt n1 vmd av-jn vvi, cst po32 n2 vbdr j:
(38) body_of_sermon (DIV3)
1178
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8556
and therefore they trusting to a thing vncertaine, and subiect vnto vanitie, and for loue thereof leauing the Lorde, who for that contempt bringeth destruction vpon them, they ought to weepe and howle for that poynt and part of their misetie.
and Therefore they trusting to a thing uncertain, and Subject unto vanity, and for love thereof leaving the Lord, who for that contempt brings destruction upon them, they ought to weep and howl for that point and part of their misetie.
cc av pns32 vvg p-acp dt n1 j-u, cc j-jn p-acp n1, cc p-acp n1 av vvg dt n1, r-crq p-acp d n1 vvz n1 p-acp pno32, pns32 vmd pc-acp vvi cc vvi p-acp d n1 cc n1 pp-f po32 n1.
(38) body_of_sermon (DIV3)
1178
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8557
Seeing then in generall, that riches are things vncertaine, and shall in fine vanish away and come to nothing:
Seeing then in general, that riches Are things uncertain, and shall in fine vanish away and come to nothing:
vvg av p-acp n1, cst n2 vbr n2 j, cc vmb p-acp j vvb av cc vvb p-acp pix:
(38) body_of_sermon (DIV3)
1179
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8558
seeing they are of no continuance, but subiect to alteration, chaunge and corruption: seeing the time shall come wherein they shall perish from you:
seeing they Are of no Continuance, but Subject to alteration, change and corruption: seeing the time shall come wherein they shall perish from you:
vvg pns32 vbr pp-f dx n1, cc-acp j-jn p-acp n1, n1 cc n1: vvg dt n1 vmb vvi c-crq pns32 vmb vvi p-acp pn22:
(38) body_of_sermon (DIV3)
1179
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and when you shall say with the wicked, in the wise man Salomon: what hath pride profited vs,
and when you shall say with the wicked, in the wise man Solomon: what hath pride profited us,
cc c-crq pn22 vmb vvi p-acp dt j, p-acp dt j n1 np1: r-crq vhz n1 vvn pno12,
(38) body_of_sermon (DIV3)
1179
Page 257
8560
or what hath the pompe of riches brought vs? All these are past away like a shadow,
or what hath the pomp of riches brought us? All these Are passed away like a shadow,
cc q-crq vhz dt n1 pp-f n2 vvn pno12? av-d d vbr vvn av av-j dt n1,
(38) body_of_sermon (DIV3)
1179
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8561
and as a post that passeth by:
and as a post that passes by:
cc p-acp dt n1 cst vvz p-acp:
(38) body_of_sermon (DIV3)
1179
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8562
as the shippe that passeth uer the water, which being gone by, the trace thereof cannot be founde,
as the ship that passes ver the water, which being gone by, the trace thereof cannot be found,
c-acp dt n1 cst vvz p-acp dt n1, r-crq vbg vvn p-acp, dt n1 av vmbx vbi vvn,
(38) body_of_sermon (DIV3)
1179
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8563
neither the path in the flouds: as the flying and flittering of a birde in the aire:
neither the path in the floods: as the flying and flittering of a bird in the air:
av-dx dt n1 p-acp dt n2: c-acp dt n-vvg cc vvg pp-f dt n1 p-acp dt n1:
(38) body_of_sermon (DIV3)
1179
Page 257
8564
or as an arrowe shotte at a marke, which passeth through the aire, and no man can tell the way whereby:
or as an arrow shot At a mark, which passes through the air, and no man can tell the Way whereby:
cc c-acp dt n1 vvd p-acp dt n1, r-crq vvz p-acp dt n1, cc dx n1 vmb vvi dt n1 c-crq:
(38) body_of_sermon (DIV3)
1179
Page 257
8565
therefore for this miserie weepe and howle:
Therefore for this misery weep and howl:
av c-acp d n1 vvi cc vvi:
(38) body_of_sermon (DIV3)
1179
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8566
Goe to nowe you rich men, weepe and howle for the miseries shall come vpon you: your riches are corrupt.
Go to now you rich men, weep and howl for the misery's shall come upon you: your riches Are corrupt.
vvb p-acp av pn22 j n2, vvb cc vvi p-acp dt n2 vmb vvi p-acp pn22: po22 n2 vbr j.
(38) body_of_sermon (DIV3)
1179
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8567
The corruption and vncertaintie of their riches wherein they trusted, is one poynt of their miserie,
The corruption and uncertainty of their riches wherein they trusted, is one point of their misery,
dt n1 cc n1 pp-f po32 n2 c-crq pns32 vvd, vbz crd n1 pp-f po32 n1,
(38) body_of_sermon (DIV3)
1179
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8568
wherefore they are called to comfortlesse lamentation.
Wherefore they Are called to comfortless lamentation.
c-crq pns32 vbr vvn p-acp j n1.
(38) body_of_sermon (DIV3)
1179
Page 257
8569
2 As riches ingenerall ar vncertaine and subiect to corruption, so neither are the partes of riches more sure:
2 As riches ingenerall Are uncertain and Subject to corruption, so neither Are the parts of riches more sure:
crd p-acp n2 av vbr j cc j-jn p-acp n1, av d vbr dt n2 pp-f n2 av-dc j:
(38) body_of_sermon (DIV3)
1180
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but euerie thing vnder heauen whereof a man maketh his account, as of riches, is subiect to vanitie and corruption:
but every thing under heaven whereof a man makes his account, as of riches, is Subject to vanity and corruption:
cc-acp d n1 p-acp n1 c-crq dt n1 vvz po31 n1, c-acp pp-f n2, vbz j-jn p-acp n1 cc n1:
(38) body_of_sermon (DIV3)
1180
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and the chiefest partes of riches, are gaye cloathing, and costly apparell: Siluer, gold, and the like:
and the chiefest parts of riches, Are gay clothing, and costly apparel: Silver, gold, and the like:
cc dt js-jn n2 pp-f n2, vbr j n1, cc j n1: n1, n1, cc dt j:
(38) body_of_sermon (DIV3)
1180
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8572
which all are subiect to corruption. 1 Touching gay garments, costly clothing, fine apparell: though it be neuer so costly and curious, neuer so gay and gairish: neuer so goodly and gallant:
which all Are Subject to corruption. 1 Touching gay garments, costly clothing, fine apparel: though it be never so costly and curious, never so gay and gairish: never so goodly and gallant:
r-crq d vbr j-jn p-acp n1. vvd vvg j n2, j n1, j n1: c-acp pn31 vbb av-x av j cc j, av-x av j cc vvi: av-x av j cc j-jn:
(38) body_of_sermon (DIV3)
1180
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8573
yet is it subiect to corruption, as other things. For the matter whereof:
yet is it Subject to corruption, as other things. For the matter whereof:
av vbz pn31 j-jn p-acp n1, c-acp j-jn n2. p-acp dt n1 c-crq:
(38) body_of_sermon (DIV3)
1181
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8574
bee it cloath, bee it silke, bee it veluet, it is subiect to the moth, which in time will deuoure it: eate it and consume it.
bee it cloth, be it silk, be it velvet, it is Subject to the moth, which in time will devour it: eat it and consume it.
n1 pn31 n1, vbb pn31 n1, vbb pn31 n1, pn31 vbz j-jn p-acp dt n1, r-crq p-acp n1 vmb vvi pn31: vvb pn31 cc vvb pn31.
(38) body_of_sermon (DIV3)
1181
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8575
Let rich men make neuer so great account of their manifolde and costly suites of apparell:
Let rich men make never so great account of their manifold and costly suits of apparel:
vvb j n2 vvi av-x av j n1 pp-f po32 j cc j n2 pp-f n1:
(38) body_of_sermon (DIV3)
1182
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8576
of their gay garments and fine cloathing:
of their gay garments and fine clothing:
a-acp po32 j n2 cc j n1:
(38) body_of_sermon (DIV3)
1182
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8577
yet all this is but vanitie, and subiect vnto the moth, (of wormes, or flies), not the greatest.
yet all this is but vanity, and Subject unto the moth, (of worms, or flies), not the greatest.
av d d vbz p-acp n1, cc j-jn p-acp dt n1, (pp-f n2, cc n2), xx dt js.
(38) body_of_sermon (DIV3)
1182
Page 257
8578
By which meane, because garments and apparell commonly are consumed, therefore the Apostle telleth the prophane riche men of the worlde, that if their treasure and riches bee in costly apparell, their hope is vaine:
By which mean, Because garments and apparel commonly Are consumed, Therefore the Apostle Telleth the profane rich men of the world, that if their treasure and riches be in costly apparel, their hope is vain:
p-acp r-crq j, c-acp n2 cc n1 av-j vbr vvn, av dt n1 vvz dt j j n2 pp-f dt n1, cst cs po32 n1 cc n2 vbb p-acp j n1, po32 n1 vbz j:
(38) body_of_sermon (DIV3)
1182
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8579
for that apparell is subiect to moth-eating: your garments are moth-eaten.
for that apparel is Subject to moth-eating: your garments Are moth-eaten.
c-acp cst n1 vbz j-jn p-acp j: po22 n2 vbr j.
(38) body_of_sermon (DIV3)
1182
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8580
Our Sauiour Christ setting downe the common meanes and wayes whereby mens riches are consumed and wasted,
Our Saviour christ setting down the Common means and ways whereby men's riches Are consumed and wasted,
po12 n1 np1 vvg a-acp dt j n2 cc n2 c-crq ng2 n2 vbr vvn cc vvn,
(38) body_of_sermon (DIV3)
1183
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8581
and therefore exhorteth his Saints and seruants, not to treasure vp to themselues such manner of riches,
and Therefore exhorteth his Saints and Servants, not to treasure up to themselves such manner of riches,
cc av vvz po31 n2 cc n2, xx p-acp n1 a-acp p-acp px32 d n1 pp-f n2,
(38) body_of_sermon (DIV3)
1183
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8582
but such as are heauenly, and of euerlasting continuance:
but such as Are heavenly, and of everlasting Continuance:
cc-acp d c-acp vbr j, cc pp-f j n1:
(38) body_of_sermon (DIV3)
1183
Page 258
8583
affirmeth, that their are three wayes whereby riches are subiect to consuming, rust, moth, and the theefe.
Affirmeth, that their Are three ways whereby riches Are Subject to consuming, rust, moth, and the thief.
vvz, cst po32 vbr crd n2 c-crq n2 vbr j-jn p-acp j-vvg, n1, n1, cc dt n1.
(38) body_of_sermon (DIV3)
1183
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8584
VVhat our Sauiour generally applieth to riches, as a way to bring them to corruption:
What our Saviour generally Applieth to riches, as a Way to bring them to corruption:
q-crq po12 n1 av-j vvz p-acp n2, c-acp dt n1 pc-acp vvi pno32 p-acp n1:
(38) body_of_sermon (DIV3)
1183
Page 258
8585
the same our Apostle particularly applyeth to one part of riches, which is apparell, and telleth the riche men of the worlde, that their riches are corrupt and eaten with moth. Your garments are moth-eaten.
the same our Apostle particularly Applieth to one part of riches, which is apparel, and Telleth the rich men of the world, that their riches Are corrupt and eaten with moth. Your garments Are moth-eaten.
dt d po12 n1 av-jn vvz p-acp crd n1 pp-f n2, r-crq vbz n1, cc vvz dt j n2 pp-f dt n1, cst po32 n2 vbr j cc vvn p-acp n1. po22 n2 vbr j.
(38) body_of_sermon (DIV3)
1183
Page 258
8586
Wherefore when we thinke our garments without harme, hurt, or daunger in our Chestes or Presses, faire brushed, well foulded, carefully layde vppe:
Wherefore when we think our garments without harm, hurt, or danger in our Chests or Presses, fair brushed, well folded, carefully laid up:
c-crq c-crq pns12 vvb po12 n2 p-acp n1, n1, cc n1 p-acp po12 n2 cc n2, av-j vvn, av vvn, av-j vvn a-acp:
(38) body_of_sermon (DIV3)
1183
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8587
euen then is the moth in eating, and the vile Worme in consuming of them.
even then is the moth in eating, and the vile Worm in consuming of them.
av av vbz dt n1 p-acp vvg, cc dt j n1 p-acp vvg pp-f pno32.
(38) body_of_sermon (DIV3)
1183
Page 258
8588
And if any man shoulde here say, all garments are not consumed and eaten with moth:
And if any man should Here say, all garments Are not consumed and eaten with moth:
cc cs d n1 vmd av vvi, d n2 vbr xx vvn cc vvn p-acp n1:
(38) body_of_sermon (DIV3)
1184
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8589
for wee can keepe our fine apparell from that well inough, that they shall not thus perish:
for we can keep our fine apparel from that well enough, that they shall not thus perish:
c-acp pns12 vmb vvi po12 j n1 p-acp cst av av-d, cst pns32 vmb xx av vvi:
(38) body_of_sermon (DIV3)
1184
Page 258
8590
thereunto bee it answered, that yet our apparell is thereunto subiect:
thereunto be it answered, that yet our apparel is thereunto Subject:
av vbb pn31 vvd, cst av po12 n1 vbz av j-jn:
(38) body_of_sermon (DIV3)
1184
Page 258
8591
and that oftentimes it thus commeth to passe, or by like wayes that our garments are consumed.
and that oftentimes it thus comes to pass, or by like ways that our garments Are consumed.
cc cst av pn31 av vvz pc-acp vvi, cc p-acp j n2 cst po12 n2 vbr vvn.
(38) body_of_sermon (DIV3)
1184
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The Apostle hauing regarde to that way of their consuming which is most vsuall, and commeth most naturally of themselues:
The Apostle having regard to that Way of their consuming which is most usual, and comes most naturally of themselves:
dt np1 vhg n1 p-acp d n1 pp-f po32 j-vvg r-crq vbz av-ds j, cc vvz av-ds av-j pp-f px32:
(38) body_of_sermon (DIV3)
1184
Page 258
8593
as the moth groweth of apparell it selfe, which it also consumeth: telleth the rich men, that as their riches generally are subiect to corruption:
as the moth grows of apparel it self, which it also consumeth: Telleth the rich men, that as their riches generally Are Subject to corruption:
c-acp dt n1 vvz pp-f n1 pn31 n1, r-crq pn31 av vvz: vvz dt j n2, cst p-acp po32 n2 av-j vbr j-jn p-acp n1:
(38) body_of_sermon (DIV3)
1184
Page 258
8594
euen so particularly their gay and gallant garments, their curious and costly apparell, is also subiect to moth-eating: your garments are moth-eaten.
even so particularly their gay and gallant garments, their curious and costly apparel, is also Subject to moth-eating: your garments Are moth-eaten.
av av av-jn po32 j cc j-jn n2, po32 j cc j n1, vbz av j-jn p-acp j: po22 n2 vbr j.
(38) body_of_sermon (DIV3)
1184
Page 258
8595
If there bee no greater stay nor certaintie in riches, and specially in apparell then this:
If there be no greater stay nor certainty in riches, and specially in apparel then this:
cs pc-acp vbi dx jc n1 ccx n1 p-acp n2, cc av-j p-acp n1 av d:
(38) body_of_sermon (DIV3)
1185
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8596
if they bee so subiect to alteration and corruption, that the vile moth is able to consume them:
if they be so Subject to alteration and corruption, that the vile moth is able to consume them:
cs pns32 vbb av j-jn p-acp n1 cc n1, cst dt j n1 vbz j pc-acp vvi pno32:
(38) body_of_sermon (DIV3)
1185
Page 258
8597
what doting follie, what extreame madnesse is it for men to waxe proude of things,
what doting folly, what extreme madness is it for men to wax proud of things,
r-crq vvg n1, r-crq j-jn n1 vbz pn31 p-acp n2 pc-acp vvi j pp-f n2,
(38) body_of_sermon (DIV3)
1185
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8598
so vaine, or put any truste in such vncertainenesse? VVherefore seeing you riche men of the earth, vvaxe proude of these things:
so vain, or put any trust in such vncertainenesse? Wherefore seeing you rich men of the earth, wax proud of these things:
av j, cc vvd d n1 p-acp d n1? c-crq vvg pn22 j n2 pp-f dt n1, n1 j pp-f d n2:
(38) body_of_sermon (DIV3)
1185
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8599
seeing you make these a chiefe part and portion of your wealth and riches: seeing you haue no small confidence herein:
seeing you make these a chief part and portion of your wealth and riches: seeing you have no small confidence herein:
vvg pn22 vvb d dt j-jn n1 cc n1 pp-f po22 n1 cc n2: vvg pn22 vhb dx j n1 av:
(38) body_of_sermon (DIV3)
1185
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8600
in as much as they are subiect to worme-eating, and are consumed with the moth: this part of your confidence, ioy, and comfort, remooued:
in as much as they Are Subject to worm-eating, and Are consumed with the moth: this part of your confidence, joy, and Comfort, removed:
p-acp p-acp d c-acp pns32 vbr j-jn p-acp j, cc vbr vvn p-acp dt n1: d n1 pp-f po22 n1, n1, cc n1, vvn:
(38) body_of_sermon (DIV3)
1185
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8601
VVeepe and howle for your miseries to come. For your riches are corrupt, and your garments are moth-eaten.
Weep and howl for your misery's to come. For your riches Are corrupt, and your garments Are moth-eaten.
vvb cc vvi p-acp po22 n2 pc-acp vvi. p-acp po22 n2 vbr j, cc po22 n2 vbr j.
(38) body_of_sermon (DIV3)
1185
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2 Another chiefe part of riches, wherein greater confidence is reposed, is golde and siluer.
2 another chief part of riches, wherein greater confidence is reposed, is gold and silver.
crd j-jn j-jn n1 pp-f n2, c-crq jc n1 vbz vvn, vbz n1 cc n1.
(38) body_of_sermon (DIV3)
1186
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8603
Which of all mettall or things growing in the mineralls and bowels of the earth, is the finest and most pure:
Which of all mettle or things growing in the minerals and bowels of the earth, is the Finest and most pure:
r-crq pp-f d n1 cc n2 vvg p-acp dt n2 cc n2 pp-f dt n1, vbz dt js cc av-ds j:
(38) body_of_sermon (DIV3)
1186
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yet haue they also their consuming and corruption: for the rust and canker eateth and consumeth those things also. And this experience teacheth:
yet have they also their consuming and corruption: for the rust and canker Eateth and consumeth those things also. And this experience Teaches:
av vhb pns32 av po32 j-vvg cc n1: c-acp dt n1 cc n1 vvz cc vvz d n2 av. cc d n1 vvz:
(38) body_of_sermon (DIV3)
1186
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8605
if it be golde in our bagges and coffers: or plate in our Chests: the one, and the other is subiect to canker and rust:
if it be gold in our bags and coffers: or plate in our Chests: the one, and the other is Subject to canker and rust:
cs pn31 vbb n1 p-acp po12 n2 cc n2: cc n1 p-acp po12 n2: dt pi, cc dt n-jn vbz j-jn p-acp n1 cc n1:
(38) body_of_sermon (DIV3)
1186
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8606
money is oftentimes kept so long, as that the canker hath eaten into it, and the rust hath consumed it.
money is oftentimes kept so long, as that the canker hath eaten into it, and the rust hath consumed it.
n1 vbz av vvn av av-j, c-acp cst dt n1 vhz vvn p-acp pn31, cc dt n1 vhz vvn pn31.
(38) body_of_sermon (DIV3)
1186
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8607
Howe is it else that wee sometimes receyue money in payments, as greene as a leeke with rust:
Howe is it Else that we sometime receive money in payments, as green as a leek with rust:
np1 vbz pn31 av cst pns12 av vvi n1 p-acp n2, c-acp j-jn c-acp dt n1 p-acp n1:
(38) body_of_sermon (DIV3)
1186
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8608
eaten in sundrie places with the canker? But because either long kept, or lost for a time, it gathereth cause of it owne corruption, and thus is oftentimes consumed.
eaten in sundry places with the canker? But Because either long kept, or lost for a time, it gathereth cause of it own corruption, and thus is oftentimes consumed.
vvn p-acp j n2 p-acp dt n1? cc-acp c-acp d av-j vvn, cc vvn p-acp dt n1, pn31 vvz n1 pp-f pn31 d n1, cc av vbz av vvn.
(38) body_of_sermon (DIV3)
1186
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8609
Besides this, which all mens eyes at one time or another doe see:
Beside this, which all men's eyes At one time or Another do see:
p-acp d, r-crq d ng2 n2 p-acp crd n1 cc j-jn vdb vvi:
(38) body_of_sermon (DIV3)
1187
Page 258
8610
doeth not the dayly vse of man, the often vsing, the much handling, the often deliuering of money from man to man, shew that money, golde,
doth not the daily use of man, the often using, the much handling, the often delivering of money from man to man, show that money, gold,
vdz xx dt j n1 pp-f n1, dt av vvg, dt d n-vvg, dt av vvg pp-f n1 p-acp n1 p-acp n1, vvb d n1, n1,
(38) body_of_sermon (DIV3)
1187
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8611
or siluer is subiect to corruption:
or silver is Subject to corruption:
cc n1 vbz j-jn p-acp n1:
(38) body_of_sermon (DIV3)
1187
Page 258
8612
in as much as by these daylie vses it weareth? Money of long time vsed, which hath passed through the handes of infinite men, thereby waxeth thinner,
in as much as by these daily uses it weareth? Money of long time used, which hath passed through the hands of infinite men, thereby Waxes thinner,
p-acp p-acp d c-acp p-acp d j n2 pn31 vvz? n1 pp-f j n1 vvd, r-crq vhz vvn p-acp dt n2 pp-f j n2, av vvz jc,
(38) body_of_sermon (DIV3)
1187
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8613
and by little and little consumeth. Plate in our Chests: in processe and continuance of time, gathereth moysture, aire, and dust, or some such soile:
and by little and little consumeth. Plate in our Chests: in process and Continuance of time, gathereth moisture, air, and dust, or Some such soil:
cc p-acp j cc av-j vvz. n1 p-acp po12 n2: p-acp n1 cc n1 pp-f n1, vvz n1, n1, cc n1, cc d d n1:
(38) body_of_sermon (DIV3)
1187
Page 258
8614
the cause of rust or canker: oftentimes beeing neuer so curiously and carefully kept:
the cause of rust or canker: oftentimes being never so curiously and carefully kept:
dt n1 pp-f n1 cc n1: av vbg av av av-j cc av-j vvn:
(38) body_of_sermon (DIV3)
1188
Page 258
8615
yet at length euen as out of it selfe, the canker and rust riseth and groweth.
yet At length even as out of it self, the canker and rust Riseth and grows.
av p-acp n1 av c-acp av pp-f pn31 n1, dt n1 cc n1 vvz cc vvz.
(38) body_of_sermon (DIV3)
1188
Page 258
8616
So that the Apostle may truely say thereof, as oftenest commeth to passe, and whereunto naturally these things are inclined:
So that the Apostle may truly say thereof, as oftenest comes to pass, and whereunto naturally these things Are inclined:
av cst dt n1 vmb av-j vvi av, c-acp av-s vvz pc-acp vvi, cc c-crq av-j d n2 vbr vvn:
(38) body_of_sermon (DIV3)
1188
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8617
that their golde and siluer is cankerd:
that their gold and silver is cankered:
cst po32 n1 cc n1 vbz j-vvn:
(38) body_of_sermon (DIV3)
1188
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8618
and thus the chiefest and most speciall treasures of men, and the greatest matter of their wealth and riches by these means are consumed, and come to nothing:
and thus the chiefest and most special treasures of men, and the greatest matter of their wealth and riches by these means Are consumed, and come to nothing:
cc av dt js-jn cc av-ds j n2 pp-f n2, cc dt js n1 pp-f po32 n1 cc n2 p-acp d n2 vbr vvn, cc vvb p-acp pix:
(38) body_of_sermon (DIV3)
1188
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8619
for which cause they haue to weepe and howle for the miseries which should come vpon them.
for which cause they have to weep and howl for the misery's which should come upon them.
p-acp r-crq n1 pns32 vhb pc-acp vvi cc vvi p-acp dt n2 r-crq vmd vvi p-acp pno32.
(38) body_of_sermon (DIV3)
1188
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8620
VVherefore as the drunkerd and surfetter weepeth and howleth without hope or comfort, when the occasion of his excesse,
Wherefore as the Drunkard and surfetter weeps and howleth without hope or Comfort, when the occasion of his excess,
c-crq c-acp dt n1 cc n1 vvz cc vvz p-acp n1 cc n1, c-crq dt n1 pp-f po31 n1,
(38) body_of_sermon (DIV3)
1189
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8621
as wine and delicate meates are taken away from him:
as wine and delicate Meats Are taken away from him:
c-acp n1 cc j n2 vbr vvn av p-acp pno31:
(38) body_of_sermon (DIV3)
1189
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and as the proude man consumeth away when the matter whereof he is proude, is remoued:
and as the proud man consumeth away when the matter whereof he is proud, is removed:
cc c-acp dt j n1 vvz av c-crq dt n1 c-crq pns31 vbz j, vbz vvn:
(38) body_of_sermon (DIV3)
1189
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and the ambicious person languisheth with sorrow, pineth away vvith griefe, falleth avvay vvith heauinesse of heart,
and the ambitious person Languishes with sorrow, pines away with grief, falls away with heaviness of heart,
cc dt j n1 vvz p-acp n1, vvz av p-acp n1, vvz av p-acp n1 pp-f n1,
(38) body_of_sermon (DIV3)
1189
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vvhen the hope of his honour is gone and perished: euen so ought the prophane and vvicked riche men of this vvorlde:
when the hope of his honour is gone and perished: even so ought the profane and wicked rich men of this world:
c-crq dt n1 pp-f po31 n1 vbz vvn cc vvn: av-j av vmd dt j cc j j n2 pp-f d n1:
(38) body_of_sermon (DIV3)
1189
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seeing their riches, as apparell, golde and siluer, is subiect to corruption, vvherein they so much reioyced, and delighted:
seeing their riches, as apparel, gold and silver, is Subject to corruption, wherein they so much rejoiced, and delighted:
vvg po32 n2, c-acp n1, n1 cc n1, vbz j-jn p-acp n1, c-crq pns32 av av-d vvn, cc vvd:
(38) body_of_sermon (DIV3)
1189
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seeing the things vvherein they trusted, and reposed the vvhole hope of their happinesse, are and shall bee vtterly and altogether remooued, come to nothing and be consumed:
seeing the things wherein they trusted, and reposed the Whole hope of their happiness, Are and shall be utterly and altogether removed, come to nothing and be consumed:
vvg dt n2 c-crq pns32 vvd, cc vvd dt j-jn n1 pp-f po32 n1, vbr cc vmb vbi av-j cc av vvn, vvn p-acp pix cc vbi vvn:
(38) body_of_sermon (DIV3)
1189
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vveepe and hovvle, as men vvithout hope: for these miseries vvhich thus shall come vpon them:
weep and howl, as men without hope: for these misery's which thus shall come upon them:
vvi cc vvi, c-acp n2 p-acp n1: c-acp d n2 r-crq av vmb vvi p-acp pno32:
(38) body_of_sermon (DIV3)
1189
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8628
vvhereunto the Apostle in this denouncing and threatning of them their destruction, calleth them:
whereunto the Apostle in this denouncing and threatening of them their destruction, calls them:
c-crq dt n1 p-acp d vvg cc vvg pp-f pno32 po32 n1, vvz pno32:
(38) body_of_sermon (DIV3)
1189
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8629
Goe to novve yee rich men, vveepe and hovvle for the miseries vvhich shall come vppon you: your riches are corrupt: your garments are moth-eaten:
Go to now ye rich men, weep and howl for the misery's which shall come upon you: your riches Are corrupt: your garments Are moth-eaten:
vvb p-acp av pn22 j n2, vvi cc vvi p-acp dt n2 r-crq vmb vvi p-acp pn22: po22 n2 vbr j: po22 n2 vbr j:
(38) body_of_sermon (DIV3)
1189
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8630
your golde and siluer is cankerd. And albeit this bee true in manie couetous men:
your gold and silver is cankered. And albeit this be true in many covetous men:
po22 n1 cc n1 vbz j-vvn. cc cs d vbb j p-acp d j n2:
(38) body_of_sermon (DIV3)
1189
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8631
yet some couetous men keepe the rust from their golde by their flying vsurie, vvhereby they gaul their brethren, a common trade among manie.
yet Some covetous men keep the rust from their gold by their flying Usury, whereby they gaul their brothers, a Common trade among many.
av d j n2 vvb dt n1 p-acp po32 n1 p-acp po32 j-vvg n1, c-crq pns32 vvb po32 n2, dt j n1 p-acp d.
(38) body_of_sermon (DIV3)
1189
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For vvhich sinne vvould God either some Lycurgus vvoulde thrust from the gates of Lacedemon: or some seuere Cato, vvoulde expell from Cycilia:
For which sin would God either Some Lycurgus would thrust from the gates of Lacedaemon: or Some severe Cato, would expel from Cycilia:
p-acp r-crq n1 vmd n1 d d npg1 vmd vvi p-acp dt n2 pp-f np1: cc d j np1, vmd vvi p-acp np1:
(38) body_of_sermon (DIV3)
1189
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or some Agis vvoulde banish thē the common wealth of Sparta: or some worthy Emperour, put them out from all Christian regions.
or Some Agis would banish them the Common wealth of Sparta: or Some worthy Emperor, put them out from all Christian regions.
cc d npg1 vmd vvi pno32 dt j n1 pp-f np1: cc d j n1, vvd pno32 av p-acp d njp n2.
(38) body_of_sermon (DIV3)
1189
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2. As the corruptible state and transitorie condition of these things, wherein the rich men repose their trust, is one chiefe cause why they should weepe and howle:
2. As the corruptible state and transitory condition of these things, wherein the rich men repose their trust, is one chief cause why they should weep and howl:
crd p-acp dt j n1 cc j n1 pp-f d n2, c-crq dt j n2 vvb po32 n1, vbz pi n-jn n1 c-crq pns32 vmd vvi cc vvi:
(38) body_of_sermon (DIV3)
1190
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8635
and the first parte and point of their misery:
and the First part and point of their misery:
cc dt ord n1 cc n1 pp-f po32 n1:
(38) body_of_sermon (DIV3)
1190
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8636
so the next and second thing which encreaseth their miserie is, that the very •ust of their golde and siluer shall rise vp and beare witnesse agaynst them,
so the next and second thing which increases their misery is, that the very •ust of their gold and silver shall rise up and bear witness against them,
av dt ord cc ord n1 r-crq vvz po32 n1 vbz, cst dt j n1 pp-f po32 n1 cc n1 vmb vvi a-acp cc vvi n1 p-acp pno32,
(38) body_of_sermon (DIV3)
1190
Page 259
8637
and consume their flesh as it were fire.
and consume their Flesh as it were fire.
cc vvi po32 n1 c-acp pn31 vbdr n1.
(38) body_of_sermon (DIV3)
1190
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8638
When much golde and siluer shalbe heaped & hourded vp by prophane couetous men, and through their insaciable desire, shal lie vntil it ruste or canker, or be any way consumed:
When much gold and silver shall heaped & hourded up by profane covetous men, and through their insatiable desire, shall lie until it rust or canker, or be any Way consumed:
c-crq d n1 cc n1 vmb|vbi vvn cc vvn a-acp p-acp j j n2, cc p-acp po32 j n1, vmb vvi c-acp pn31 n1 cc n1, cc vbb d n1 vvn:
(38) body_of_sermon (DIV3)
1191
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8639
the very consuming, the very canker and rust it selfe, shall rise vp and witnesse against them.
the very consuming, the very canker and rust it self, shall rise up and witness against them.
dt j j-vvg, dt j n1 cc vvi pn31 n1, vmb vvi a-acp cc vvi p-acp pno32.
(38) body_of_sermon (DIV3)
1191
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8640
Thus the Apostle giueth a person to a thing without life;
Thus the Apostle gives a person to a thing without life;
av dt n1 vvz dt n1 p-acp dt n1 p-acp n1;
(38) body_of_sermon (DIV3)
1191
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8641
and maketh the very ruste of the rich mans riches, to rise vp to condemne him.
and makes the very rust of the rich men riches, to rise up to condemn him.
cc vv2 dt j n1 pp-f dt j ng1 n2, pc-acp vvi a-acp pc-acp vvi pno31.
(38) body_of_sermon (DIV3)
1191
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8642
Like is that of Abacuc: who witnesseth that the stones in the wall, and the timble of houses builded with bloud, should crie out against the builder,
Like is that of Habakkuk: who Witnesseth that the stones in the wall, and the timble of houses built with blood, should cry out against the builder,
j vbz d pp-f np1: r-crq vvz cst dt n2 p-acp dt n1, cc dt j pp-f n2 vvn p-acp n1, vmd vvi av p-acp dt n1,
(38) body_of_sermon (DIV3)
1191
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and witnesse that it was builded vvith bloud.
and witness that it was built with blood.
cc n1 cst pn31 vbds vvn p-acp n1.
(38) body_of_sermon (DIV3)
1191
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8644
So the ruste of the golde and siluer shall rise vp against the rich men and witnesse against them:
So the rust of the gold and silver shall rise up against the rich men and witness against them:
np1 dt n1 pp-f dt n1 cc n1 vmb vvi a-acp p-acp dt j n2 cc n1 p-acp pno32:
(38) body_of_sermon (DIV3)
1191
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8645
which when they consider, they ought to weepe and howle, as for a great miserie and calamitie comming vppon them.
which when they Consider, they ought to weep and howl, as for a great misery and calamity coming upon them.
r-crq c-crq pns32 vvb, pns32 vmd pc-acp vvi cc vvi, c-acp p-acp dt j n1 cc n1 vvg p-acp pno32.
(38) body_of_sermon (DIV3)
1191
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8646
To keep those things to priuate vse which should be conferred in publike:
To keep those things to private use which should be conferred in public:
pc-acp vvi d n2 p-acp j n1 r-crq vmd vbi vvn p-acp j:
(38) body_of_sermon (DIV3)
1192
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8647
to holde that in our handes and keepe it in our cofers, which being put to vse, might profit many:
to hold that in our hands and keep it in our coffers, which being put to use, might profit many:
pc-acp vvi cst p-acp po12 n2 cc vvi pn31 p-acp po12 n2, r-crq vbg vvn pc-acp vvi, vmd vvi d:
(38) body_of_sermon (DIV3)
1192
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8648
to lay that long by vs, to no end, which might be imployed to the comfort of our brethren;
to lay that long by us, to no end, which might be employed to the Comfort of our brothers;
pc-acp vvi cst av-j p-acp pno12, p-acp dx n1, r-crq vmd vbi vvn p-acp dt n1 pp-f po12 n2;
(38) body_of_sermon (DIV3)
1192
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8649
to let that consume, rotte, canker and ruste for lacke of vse, which is ordained for common vse of men;
to let that consume, rotten, canker and rust for lack of use, which is ordained for Common use of men;
pc-acp vvi cst vvb, j-vvn, n1 cc n1 p-acp n1 pp-f n1, r-crq vbz vvn p-acp j n1 pp-f n2;
(38) body_of_sermon (DIV3)
1192
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8650
shalbe a sufficient witnesse in the day of the Lord to condemne vs. For rich mē to keepe their garments till they be rotten or motheaten:
shall a sufficient witness in the day of the Lord to condemn us For rich men to keep their garments till they be rotten or motheaten:
vmb dt j n1 p-acp dt n1 pp-f dt n1 pc-acp vvi pno12 p-acp j n2 pc-acp vvi po32 n2 c-acp pns32 vbb vvn cc j:
(38) body_of_sermon (DIV3)
1192
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8651
their gold & siluer till they ruste or canker: this very keeking of thē till they perish:
their gold & silver till they rust or canker: this very keeking of them till they perish:
po32 n1 cc n1 c-acp pns32 n1 cc n1: d av vvg pp-f pno32 c-acp pns32 vvb:
(38) body_of_sermon (DIV3)
1192
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8652
this consuming, this rust this canker shal condēne them, euē their own consciences shal condemne thē in the great day of the Lord, that they kept these things from the vse of men, til they were consumed:
this consuming, this rust this canker shall condemn them, even their own Consciences shall condemn them in the great day of the Lord, that they kept these things from the use of men, till they were consumed:
d vvg, d n1 d n1 vmb vvi pno32, av po32 d n2 vmb vvi pno32 p-acp dt j n1 pp-f dt n1, cst pns32 vvd d n2 p-acp dt n1 pp-f n2, c-acp pns32 vbdr vvn:
(38) body_of_sermon (DIV3)
1192
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8653
& the corruption, consumption, and spoile of these things shall shew their insaciable couetousnes: their infinite desire of riches; and declare their vngodlinesse.
& the corruption, consumption, and spoil of these things shall show their insatiable covetousness: their infinite desire of riches; and declare their ungodliness.
cc dt n1, n1, cc n1 pp-f d n2 vmb vvi po32 j n1: po32 j n1 pp-f n2; cc vvi po32 n1.
(38) body_of_sermon (DIV3)
1192
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8654
Wherfore as when we keepe our bread in our binnes and cubberds vntill it moulde, rather then giue it and breake it vnto the needy;
Wherefore as when we keep our bred in our binnes and cupboards until it mould, rather then give it and break it unto the needy;
c-crq p-acp c-crq pns12 vvb po12 n1 p-acp po12 n2 cc n2 c-acp pn31 n1, av-c cs vvi pn31 cc vvi pn31 p-acp dt j;
(38) body_of_sermon (DIV3)
1193
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8655
or when we suffer our drinke to sowre on our handes, rather then giue and drawe it out to the thirstie;
or when we suffer our drink to sour on our hands, rather then give and draw it out to the thirsty;
cc c-crq pns12 vvb po12 n1 p-acp j p-acp po12 n2, av-c cs vvi cc vvi pn31 av p-acp dt j;
(38) body_of_sermon (DIV3)
1193
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8656
or when our garments rotte for wante of wearing, and are motheaten, wherewith we should cloath the naked:
or when our garments rotten for want of wearing, and Are motheaten, wherewith we should cloth the naked:
cc c-crq po12 n2 j-vvn p-acp n1 pp-f vvg, cc vbr j, c-crq pns12 vmd n1 dt j:
(38) body_of_sermon (DIV3)
1193
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8657
it doth testifie our couetousnesse, our crueltie, our hardnesse of heart towardes the needy and distressed members of Iesus Christ:
it does testify our covetousness, our cruelty, our hardness of heart towards the needy and distressed members of Iesus christ:
pn31 vdz vvi po12 n1, po12 n1, po12 n1 pp-f n1 p-acp dt j cc j-vvn n2 pp-f np1 np1:
(38) body_of_sermon (DIV3)
1193
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8658
and the very withholding of these things from the poore, shall rise vp in iudgement, as it were, and condemne vs of insatiable desire of riches;
and the very withholding of these things from the poor, shall rise up in judgement, as it were, and condemn us of insatiable desire of riches;
cc dt j vvg pp-f d n2 p-acp dt j, vmb vvi a-acp p-acp n1, c-acp pn31 vbdr, cc vvb pno12 pp-f j n1 pp-f n2;
(38) body_of_sermon (DIV3)
1193
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8659
when the remembraunce thereof shall presse our consciences:
when the remembrance thereof shall press our Consciences:
c-crq dt n1 av vmb vvi po12 n2:
(38) body_of_sermon (DIV3)
1193
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8660
euen so the canker and ruste of our gold & siluer in our cofers, wherewith the Christian captiues should haue bene redeemed: the distressed relieued; the naked clothed:
even so the canker and rust of our gold & silver in our coffers, wherewith the Christian captives should have be redeemed: the distressed relieved; the naked clothed:
av av dt n1 cc n1 pp-f po12 n1 cc n1 p-acp po12 n2, c-crq dt njp n2-jn vmd vhi vbn vvn: dt j-vvn vvd; dt j vvn:
(38) body_of_sermon (DIV3)
1193
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8661
the hungrie fedde, and the poore succoured:
the hungry fed, and the poor succored:
dt j vvd, cc dt j vvn:
(38) body_of_sermon (DIV3)
1193
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8662
shall shew our immeasurable couetousnesse, and beare witnesse vnto our consciences in the day of the Lorde;
shall show our immeasurable covetousness, and bear witness unto our Consciences in the day of the Lord;
vmb vvi po12 j n1, cc vvi n1 p-acp po12 n2 p-acp dt n1 pp-f dt n1;
(38) body_of_sermon (DIV3)
1193
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8663
and thus are these things said to beare witnesse against the rich men of the world.
and thus Are these things said to bear witness against the rich men of the world.
cc av vbr d n2 vvd pc-acp vvi n1 p-acp dt j n2 pp-f dt n1.
(38) body_of_sermon (DIV3)
1193
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8664
And wherefore shall these witnesse thus against wicked rich men? because these blessings and riches are giuen men, thereby,
And Wherefore shall these witness thus against wicked rich men? Because these blessings and riches Are given men, thereby,
cc c-crq vmb d vvi av p-acp j j n2? c-acp d n2 cc n2 vbr vvn n2, av,
(38) body_of_sermon (DIV3)
1194
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8665
after their owne state moderately considered, to helpe and soccour others.
After their own state moderately considered, to help and soccour Others.
p-acp po32 d n1 av-j vvn, pc-acp vvi cc vvi n2-jn.
(38) body_of_sermon (DIV3)
1194
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8666
Wherefore the Scripture maketh not rich men, lords ouer their riches, to keepe thē or spende them at their owne pleasures;
Wherefore the Scripture makes not rich men, Lords over their riches, to keep them or spend them At their own pleasures;
c-crq dt n1 vvz xx j n2, n2 p-acp po32 n2, pc-acp vvi pno32 cc vvi pno32 p-acp po32 d n2;
(38) body_of_sermon (DIV3)
1194
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8667
but stewards, who ought to lay them out at the pleasure, and to the glorie of their maisters.
but Stewards, who ought to lay them out At the pleasure, and to the glory of their masters.
cc-acp n2, r-crq vmd pc-acp vvi pno32 av p-acp dt n1, cc p-acp dt n1 pp-f po32 n2.
(38) body_of_sermon (DIV3)
1194
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8668
And for this cause men sinne not onely by mispending of riches, but also by keeping them backe from the vse of others:
And for this cause men sin not only by misspending of riches, but also by keeping them back from the use of Others:
cc p-acp d n1 n2 vvb xx av-j p-acp vvg pp-f n2, cc-acp av p-acp vvg pno32 av p-acp dt n1 pp-f n2-jn:
(38) body_of_sermon (DIV3)
1194
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8669
and therefore for both these, as also in respect of the wrongfull getting of them, they are called riches of iniquitie.
and Therefore for both these, as also in respect of the wrongful getting of them, they Are called riches of iniquity.
cc av p-acp d d, c-acp av p-acp n1 pp-f dt j n-vvg pp-f pno32, pns32 vbr vvn n2 pp-f n1.
(38) body_of_sermon (DIV3)
1194
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8670
When men beyng hereof but stevvardes, shall keepe them from profiting others thereby, and by keeping them, they consume, ruste, and canker:
When men being hereof but Stewards, shall keep them from profiting Others thereby, and by keeping them, they consume, rust, and canker:
c-crq n2 vbg av p-acp n2, vmb vvi pno32 p-acp vvg n2-jn av, cc p-acp vvg pno32, pns32 vvb, n1, cc n1:
(38) body_of_sermon (DIV3)
1194
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8671
the canker and ruste of them, shall rise vp against them.
the canker and rust of them, shall rise up against them.
dt n1 cc n1 pp-f pno32, vmb vvi a-acp p-acp pno32.
(38) body_of_sermon (DIV3)
1194
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8672
Neyther that onely, but forasmuch as what redoundeth vnto vs, aboue necessarie reliefe of our selues and families:
Neither that only, but forasmuch as what redoundeth unto us, above necessary relief of our selves and families:
av-dx d j, cc-acp av p-acp r-crq vvz p-acp pno12, p-acp j n1 pp-f po12 n2 cc n2:
(38) body_of_sermon (DIV3)
1195
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8673
and a godly moderate, (not vnsaciable and endlesse care) of prouiding honestly for our houses, vviues, & children, which who so doth not, is vvorse thē an infidel, and denieth the faith;
and a godly moderate, (not unsatiable and endless care) of providing honestly for our houses, wives, & children, which who so does not, is Worse them an infidel, and Denieth the faith;
cc dt j j, (xx j cc j n1) pp-f vvg av-j p-acp po12 n2, n2, cc n2, r-crq r-crq av vdz xx, vbz av-jc pno32 dt n1, cc vvz dt n1;
(38) body_of_sermon (DIV3)
1195
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8674
is not ours now, But the goods of the poore: vvhereof vvho so depriueth him, is a murtherer saith Sirach. To vvhom Saint Augustine subscribeth;
is not ours now, But the goods of the poor: whereof who so depriveth him, is a murderer Says Sirach. To whom Saint Augustine subscribeth;
vbz xx png12 av, cc-acp dt n2-j pp-f dt j: c-crq r-crq av vvz pno31, vbz dt n1 vvz np1. p-acp r-crq n1 np1 vvz;
(38) body_of_sermon (DIV3)
1195
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8675
vvhen he counteth him slayne, vvhom vve haue not fedde, being able. when he counteth him slain, whom we have not fed, being able.
c-crq pns31 vvz pno31 vvn, ro-crq pns12 vhb xx vvn, vbg j.
(38) body_of_sermon (DIV3)
1195
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8676
And Saint Chrysostom telleth the rich among the people of Antioch, in that his assertion vvhich there he holdeth, that vvhatsoeuer is aboue our necessary maintenaunce, is not ours,
And Saint Chrysostom Telleth the rich among the people of Antioch, in that his assertion which there he holds, that whatsoever is above our necessary maintenance, is not ours,
cc n1 np1 vvz dt j p-acp dt n1 pp-f np1, p-acp cst po31 n1 r-crq a-acp pns31 vvz, cst r-crq vbz p-acp po12 j n1, vbz xx png12,
(38) body_of_sermon (DIV3)
1196
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8677
but the goods of the poore: and to retaine this thus from them, crieth alowde in the eares of the Lorde,
but the goods of the poor: and to retain this thus from them, cries allowed in the ears of the Lord,
cc-acp dt n2-j pp-f dt j: cc pc-acp vvi d av p-acp pno32, vvz av p-acp dt n2 pp-f dt n1,
(38) body_of_sermon (DIV3)
1196
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8678
as a shamefull sinne and extreame oppression and crueltie against the brethren:
as a shameful sin and extreme oppression and cruelty against the brothers:
c-acp dt j n1 cc j-jn n1 cc n1 p-acp dt n2:
(38) body_of_sermon (DIV3)
1196
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8679
the ruste, the canker, the consuming of such thinges shall stande as it were as witnesses to condemne vs in the day of iudgement,
the rust, the canker, the consuming of such things shall stand as it were as Witnesses to condemn us in the day of judgement,
dt n1, dt n1, dt j-vvg pp-f d n2 vmb vvi c-acp pn31 vbdr c-acp n2 pc-acp vvi pno12 p-acp dt n1 pp-f n1,
(38) body_of_sermon (DIV3)
1196
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8680
and accuse vs as guilty of their deaths, frō whom these things haue bene by vs thus detained.
and accuse us as guilty of their death's, from whom these things have be by us thus detained.
cc vvb pno12 p-acp j pp-f po32 n2, p-acp ro-crq d n2 vhb vbn p-acp pno12 av vvn.
(38) body_of_sermon (DIV3)
1196
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8681
In as much therfore as the rich are not lords of their riches, but the stewards of God, to imploy them to the glory and pleasure of their master:
In as much Therefore as the rich Are not Lords of their riches, but the Stewards of God, to employ them to the glory and pleasure of their master:
p-acp a-acp av-d av c-acp dt j vbr xx n2 pp-f po32 n2, cc-acp dt n2 pp-f np1, pc-acp vvi pno32 p-acp dt n1 cc n1 pp-f po32 n1:
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& the ouerplus of their riches none of theirs, but the poores, whom they slay and murther,
& the overplus of their riches none of theirs, but the poors, whom they slay and murder,
cc dt n1 pp-f po32 n2 pix pp-f png32, cc-acp dt ng2-j, ro-crq pns32 vvb cc n1,
(38) body_of_sermon (DIV3)
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asmuch as in them lieth, when they detaine it: therefore, when they suffer the poore to perish; the naked to sterue;
as as in them lies, when they detain it: Therefore, when they suffer the poor to perish; the naked to starve;
av c-acp p-acp pno32 vvz, c-crq pns32 vvb pn31: av, c-crq pns32 vvb dt j pc-acp vvi; dt j pc-acp vvi;
(38) body_of_sermon (DIV3)
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the needie to die for vvant of necessary succour:
the needy to die for want of necessary succour:
dt j pc-acp vvi p-acp n1 pp-f j n1:
(38) body_of_sermon (DIV3)
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vvhen in the meane time, their garmentes are moth-eaten, & their gold & siluer cankered, the consumption, canker and corruption of these things shall stande vp in iudgement against them,
when in the mean time, their garments Are moth-eaten, & their gold & silver cankered, the consumption, canker and corruption of these things shall stand up in judgement against them,
c-crq p-acp dt j n1, po32 n2 vbr j, cc po32 n1 cc n1 j-vvn, dt n1, n1 cc n1 pp-f d n2 vmb vvi a-acp p-acp n1 p-acp pno32,
(38) body_of_sermon (DIV3)
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and witnes of their vnsatiable coueteousnes, extreame crueltie, hardnesse of hart, immoderate desire of riches, and the great impietie and vngodlinesse which lurketh in them, for which they shalbe condemned.
and witness of their unsatiable covetousness, extreme cruelty, hardness of heart, immoderate desire of riches, and the great impiety and ungodliness which lurks in them, for which they shall condemned.
cc n1 pp-f po32 j n1, j-jn n1, n1 pp-f n1, j n1 pp-f n2, cc dt j n1 cc n1 r-crq vvz p-acp pno32, p-acp r-crq pns32 vmb|vbi vvn.
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Neyther do these onely witnesse against vs, but also they eate vp our flesh as it vvere fire:
Neither do these only witness against us, but also they eat up our Flesh as it were fire:
av-dx vdb d j n1 p-acp pno12, cc-acp av pns32 vvb a-acp po12 n1 c-acp pn31 vbdr n1:
(38) body_of_sermon (DIV3)
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because that couetuous desires pine men, & greedy gaping after riches consume them. Wherehence it commeth to passe that Sirach his saying is found true:
Because that covetous Desires pine men, & greedy gaping After riches consume them. Whence it comes to pass that Sirach his saying is found true:
c-acp cst j n2 vvb n2, cc j vvg p-acp n2 vvb pno32. j pn31 vvz pc-acp vvi cst np1 po31 n-vvg vbz vvn j:
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vvaking after couetousnes pineth away the body; and care after riches driueth away sleepe. This, miserable and wretched experience teacheth in the route and rabble of couetuous persons:
waking After covetousness pines away the body; and care After riches Driveth away sleep. This, miserable and wretched experience Teaches in the rout and rabble of covetous Persons:
vvg p-acp n1 vvz av dt n1; cc vvb p-acp n2 vvz av n1. np1, j cc j n1 vvz p-acp dt n1 cc n1 pp-f j n2:
(38) body_of_sermon (DIV3)
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whose flesh i• dried from their bones; whose skinnes wyther vppon their backes;
whose Flesh i• dried from their bones; whose skins wyther upon their backs;
rg-crq n1 n1 vvn p-acp po32 n2; rg-crq n2 av-d p-acp po32 n2;
(38) body_of_sermon (DIV3)
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whose bodies are pined and consumed away for greedinesse of gaine, and continuall carking and caring:
whose bodies Are pined and consumed away for greediness of gain, and continual carking and caring:
rg-crq n2 vbr vvn cc vvn av p-acp n1 pp-f n1, cc j n-vvg cc vvg:
(38) body_of_sermon (DIV3)
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so that the Apostle might say truly, that the ruste and canker of couetuous mens riches, shall cōsume them and eate them vp as fire.
so that the Apostle might say truly, that the rust and canker of covetous men's riches, shall consume them and eat them up as fire.
av cst dt n1 vmd vvi av-j, cst dt n1 cc n1 pp-f j ng2 n2, vmb vvb pno32 cc vvi pno32 a-acp p-acp n1.
(38) body_of_sermon (DIV3)
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For as fire deuoureth, consumeth, and licketh vp all thinges that it toucheth: so insaciable and greedie desire of riches;
For as fire devoureth, consumeth, and licketh up all things that it touches: so insatiable and greedy desire of riches;
c-acp p-acp n1 vvz, vvz, cc vvz a-acp d n2 cst pn31 vvz: av j cc j n1 pp-f n2;
(38) body_of_sermon (DIV3)
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8694
consumeth and eateth vp the fleshe of the couetuous; and causeth, that finally they shalbe deuoured of hellish torments.
consumeth and Eateth up the Flesh of the covetous; and Causes, that finally they shall devoured of hellish torments.
vvz cc vvz a-acp dt n1 pp-f dt j; cc vvz, cst av-j pns32 vmb|vbi vvn pp-f j n2.
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8695
So that both here and there, their owne consciences shall feede and gnaw vpon them, and the recordation and remembraunce of these corruptible vanities, wherein they onely trusted;
So that both Here and there, their own Consciences shall feed and gnaw upon them, and the recordation and remembrance of these corruptible vanities, wherein they only trusted;
av cst d av cc a-acp, po32 d n2 vmb vvi cc vvi p-acp pno32, cc dt n1 cc n1 pp-f d j n2, c-crq pns32 av-j vvd;
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8696
shall as it were continually eate them vp and consume them.
shall as it were continually eat them up and consume them.
vmb c-acp pn31 vbdr av-j vvn pno32 a-acp cc vvi pno32.
(38) body_of_sermon (DIV3)
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8697
And this is no small parte of their miserie, and finall destruction which he denounceth against them,
And this is no small part of their misery, and final destruction which he Denounceth against them,
cc d vbz dx j n1 pp-f po32 n1, cc j n1 r-crq pns31 vvz p-acp pno32,
(38) body_of_sermon (DIV3)
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8698
for the which in despayre and without hope, they must weepe & howle as they are foretolde by the holy and blessed Apostle.
for the which in despair and without hope, they must weep & howl as they Are foretold by the holy and blessed Apostle.
p-acp dt r-crq p-acp n1 cc p-acp n1, pns32 vmb vvi cc vvi c-acp pns32 vbr vvd p-acp dt j cc j-vvn n1.
(38) body_of_sermon (DIV3)
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8699
The third and last thing wherin their miserable destruction, and finall calamitie consisteth, is that they haue heaped vp treasure for the last dayes.
The third and last thing wherein their miserable destruction, and final calamity Consisteth, is that they have heaped up treasure for the last days.
dt ord cc ord n1 c-crq po32 j n1, cc j n1 vvz, vbz d pns32 vhb vvn a-acp n1 p-acp dt ord n2.
(38) body_of_sermon (DIV3)
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These are the treasures of the wicked, which shall not helpe, but hurte them in the daie of the Lord.
These Are the treasures of the wicked, which shall not help, but hurt them in the day of the Lord.
d vbr dt n2 pp-f dt j, r-crq vmb xx vvi, cc-acp vvd pno32 p-acp dt n1 pp-f dt n1.
(38) body_of_sermon (DIV3)
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8701
For thus prophane rich mē hourd and heape vp treasure of Gods iuste wrath, heauy displeasure,
For thus profane rich men hoard and heap up treasure of God's just wrath, heavy displeasure,
p-acp av j j n2 vvi cc vvi a-acp n1 pp-f npg1 j n1, j n1,
(38) body_of_sermon (DIV3)
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8702
and deserued indignation against themselues, in the daie of vvrath and indignation, vvhen all men shall stande before the throne of Iesus Christe, to giue an accompte of their vvorkes,
and deserved Indignation against themselves, in the day of wrath and Indignation, when all men shall stand before the throne of Iesus Christ, to give an accompt of their works,
cc j-vvn n1 p-acp px32, p-acp dt n1 pp-f n1 cc n1, c-crq d n2 vmb vvi p-acp dt n1 pp-f np1 np1, pc-acp vvi dt n1 pp-f po32 n2,
(38) body_of_sermon (DIV3)
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8703
and to receaue according to that they haue done in their bodies, bee it good or euill.
and to receive according to that they have done in their bodies, be it good or evil.
cc pc-acp vvi vvg p-acp cst pns32 vhb vdn p-acp po32 n2, vbi pn31 j cc j-jn.
(38) body_of_sermon (DIV3)
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8704
Then shall they lye open on euery side to the iuste iudgements of God, and wil they, nill they, they shal heare the fearefull sentence of destruction against them.
Then shall they lie open on every side to the just Judgments of God, and will they, nill they, they shall hear the fearful sentence of destruction against them.
av vmb pns32 vvi j p-acp d n1 p-acp dt j n2 pp-f np1, cc vmb pns32, vmb pns32, pns32 vmb vvi dt j n1 pp-f n1 p-acp pno32.
(38) body_of_sermon (DIV3)
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8705
Then shall their sinnes be reuiued in the midst of their bowels, then shall their consciences finde no reste:
Then shall their Sins be revived in the midst of their bowels, then shall their Consciences find no rest:
av vmb po32 n2 vbb vvn p-acp dt n1 pp-f po32 n2, av vmb po32 n2 vvb dx n1:
(38) body_of_sermon (DIV3)
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8706
then shall they day and night feele death working in their hearts: and hell shall stande before their eyes:
then shall they day and night feel death working in their hearts: and hell shall stand before their eyes:
av vmb pns32 n1 cc n1 vvb n1 vvg p-acp po32 n2: cc n1 vmb vvi p-acp po32 n2:
(38) body_of_sermon (DIV3)
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8707
yea sinne shalbe at their right hande, and satan at their lefte;
yea sin shall At their right hand, and satan At their left;
uh n1 vmb p-acp po32 j-jn n1, cc n1 p-acp po32 j;
(38) body_of_sermon (DIV3)
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8708
destruction shalbe without to consume them, and the immortall worme of conscience within their soule to gnawe them:
destruction shall without to consume them, and the immortal worm of conscience within their soul to gnaw them:
n1 vmb|vbi p-acp p-acp vvi pno32, cc dt j n1 pp-f n1 p-acp po32 n1 pc-acp vvi pno32:
(38) body_of_sermon (DIV3)
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God aboue to condemne them, the deuill beneath to take and carie them to fire and brimstone in that bottomlesse lake that burneth for euer:
God above to condemn them, the Devil beneath to take and carry them to fire and brimstone in that bottomless lake that burns for ever:
np1 p-acp pc-acp vvi pno32, dt n1 a-acp pc-acp vvi cc vvi pno32 p-acp n1 cc n1 p-acp d j n1 cst vvz p-acp av:
(38) body_of_sermon (DIV3)
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wherein their fire faileth not, and their vvorme dieth not.
wherein their fire Faileth not, and their worm Dieth not.
c-crq po32 n1 vvz xx, cc po32 n1 vvz xx.
(38) body_of_sermon (DIV3)
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This is the treasure which prophane riche men lay vp for themselues against the latter dayes. Some expound these wordes otherwise:
This is the treasure which profane rich men lay up for themselves against the latter days. some expound these words otherwise:
d vbz dt n1 r-crq j j n2 vvd a-acp p-acp px32 p-acp dt d n2. d vvb d n2 av:
(38) body_of_sermon (DIV3)
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you haue heaped vp treasure against the latter day: that is, in these latter daies:
you have heaped up treasure against the latter day: that is, in these latter days:
pn22 vhb vvn a-acp n1 p-acp dt d n1: cst vbz, p-acp d d n2:
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wherein you should watch and pray continually, that you might be thought worthy to escape the wrath to come;
wherein you should watch and pray continually, that you might be Thought worthy to escape the wrath to come;
c-crq pn22 vmd vvi cc vvb av-j, cst pn22 vmd vbi vvn j pc-acp vvi dt n1 pc-acp vvi;
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when you should seriously expect and looke for the appearing and comming of Christ in glorie;
when you should seriously expect and look for the appearing and coming of christ in glory;
c-crq pn22 vmd av-j vvi cc vvi p-acp dt j-vvg cc vvg pp-f np1 p-acp n1;
(38) body_of_sermon (DIV3)
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to giue iudgement against all men, and to rebuke all the vngodly among them, of all their wicked deedes, which they haue vngodly committed,
to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked Deeds, which they have ungodly committed,
pc-acp vvi n1 p-acp d n2, cc pc-acp vvi d dt j p-acp pno32, pp-f d po32 j n2, r-crq pns32 vhb j vvn,
(38) body_of_sermon (DIV3)
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and all their cruell speaking, which vvicked sinners haue spoken against him: you giue your selues to heaping & hourding vp of riches:
and all their cruel speaking, which wicked Sinners have spoken against him: you give your selves to heaping & hourding up of riches:
cc d po32 j n-vvg, r-crq j n2 vhb vvn p-acp pno31: pn22 vvb po22 n2 p-acp vvg cc n-vvg a-acp pp-f n2:
(38) body_of_sermon (DIV3)
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8717
as if there should be no end, eyther of your life, or of the world it selfe:
as if there should be no end, either of your life, or of the world it self:
c-acp cs pc-acp vmd vbi dx n1, d pp-f po22 n1, cc pp-f dt n1 pn31 n1:
(38) body_of_sermon (DIV3)
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and the nearer you grovve to the end of the vvorld, the more couetous you are:
and the nearer you grow to the end of the world, the more covetous you Are:
cc dt av-jc pn22 vvb p-acp dt n1 pp-f dt n1, dt av-dc j pn22 vbr:
(38) body_of_sermon (DIV3)
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8719
you heape vp treasure for your selues against the latter dayes: what wickednesse is this?
you heap up treasure for your selves against the latter days: what wickedness is this?
pn22 vvb a-acp n1 p-acp po22 n2 p-acp dt d n2: r-crq n1 vbz d?
(38) body_of_sermon (DIV3)
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8720
Couetousnes ought alvvaies and at all times to be auoided, as the roote and mother of all wickednesse:
Covetousness ought always and At all times to be avoided, as the root and mother of all wickedness:
n1 vmd av cc p-acp d n2 pc-acp vbi vvn, c-acp dt n1 cc n1 pp-f d n1:
(38) body_of_sermon (DIV3)
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but most especially towards the cōming of Iesus Christ: least by worldly carefulnes, vve become forgetfull of his comming:
but most especially towards the coming of Iesus christ: lest by worldly carefulness, we become forgetful of his coming:
cc-acp av-ds av-j p-acp dt n-vvg pp-f np1 np1: cs p-acp j n1, pns12 vvb j pp-f po31 n-vvg:
(38) body_of_sermon (DIV3)
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therfore our Sauiour Christ preparing his disciples against his comming in glorious maiestie to sit in iudgement,
Therefore our Saviour christ preparing his Disciples against his coming in glorious majesty to fit in judgement,
av po12 n1 np1 vvg po31 n2 p-acp po31 n-vvg p-acp j n1 pc-acp vvi p-acp n1,
(38) body_of_sermon (DIV3)
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and to pronounce sentence against all the worlde:
and to pronounce sentence against all the world:
cc pc-acp vvi n1 p-acp d dt n1:
(38) body_of_sermon (DIV3)
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8724
aduiseth them aboue other thinges, that their heartes be not ouercome, and oppressed with dronkennes, surfetting, adviseth them above other things, that their hearts be not overcome, and oppressed with Drunkenness, surfeiting,
vvz pno32 p-acp j-jn n2, cst po32 n2 vbb xx vvn, cc vvn p-acp n1, vvg,
(38) body_of_sermon (DIV3)
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8725
and the cares of this world; least he come vpon them vnawares:
and the Cares of this world; lest he come upon them unawares:
cc dt n2 pp-f d n1; cs pns31 vvb p-acp pno32 av-j:
(38) body_of_sermon (DIV3)
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8726
notwithstanding, euen against this time, to be dronken, and drowned in couetous desires, is great vngodlines.
notwithstanding, even against this time, to be drunken, and drowned in covetous Desires, is great ungodliness.
a-acp, av p-acp d n1, pc-acp vbi j, cc vvn p-acp j n2, vbz j n1.
(38) body_of_sermon (DIV3)
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And thus doe men heape vp treasure for the last daies. Some hereof make this sence:
And thus do men heap up treasure for the last days. some hereof make this sense:
cc av vdb n2 vvi a-acp n1 p-acp dt ord n2. d av vvi d n1:
(38) body_of_sermon (DIV3)
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8728
Goe to now you rich men, you thinke to heape vp riches enough to serue you vnto the last day,
Go to now you rich men, you think to heap up riches enough to serve you unto the last day,
vvb p-acp av pn22 j n2, pn22 vvb pc-acp vvi a-acp n2 av-d pc-acp vvi pn22 p-acp dt ord n1,
(38) body_of_sermon (DIV3)
1204
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8729
and to the very ende of the world: and therein shewe your extreame couetousnes and vngodlines.
and to the very end of the world: and therein show your extreme covetousness and ungodliness.
cc p-acp dt j n1 pp-f dt n1: cc av vvb po22 j-jn n1 cc n1.
(38) body_of_sermon (DIV3)
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8730
For what a sinne is this, that men shoulde thinke themselues able, by themselues, to heape and boarde vp enough to serue vnto the last dayes,
For what a sin is this, that men should think themselves able, by themselves, to heap and board up enough to serve unto the last days,
p-acp r-crq dt n1 vbz d, cst n2 vmd vvi px32 j, p-acp px32, pc-acp vvi cc vvi a-acp av-d pc-acp vvi p-acp dt ord n2,
(38) body_of_sermon (DIV3)
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8731
and to the end of the world? But to augment and increase their miserie, and to paint out their destruction in more liuely, and in more fresh colours;
and to the end of the world? But to augment and increase their misery, and to paint out their destruction in more lively, and in more fresh colours;
cc p-acp dt n1 pp-f dt n1? p-acp pc-acp vvi cc vvi po32 n1, cc pc-acp vvi av po32 n1 p-acp av-dc j, cc p-acp av-dc j n2;
(38) body_of_sermon (DIV3)
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8732
the Apostle may seeme to haue meant of the heaping vp of the treasures of Gods vengeance,
the Apostle may seem to have meant of the heaping up of the treasures of God's vengeance,
dt n1 vmb vvi pc-acp vhi vvn pp-f dt vvg a-acp pp-f dt n2 pp-f npg1 n1,
(38) body_of_sermon (DIV3)
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8733
and iudgements against them in the latter daies, in the day of iudgement.
and Judgments against them in the latter days, in the day of judgement.
cc n2 p-acp pno32 p-acp dt d n2, p-acp dt n1 pp-f n1.
(38) body_of_sermon (DIV3)
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8734
And these are the particular circumstances, which out of this place (in my iudgement) may bee gathered: whereof thus saith our Apostle;
And these Are the particular Circumstances, which out of this place (in my judgement) may be gathered: whereof thus Says our Apostle;
cc d vbr dt j n2, r-crq av pp-f d n1 (p-acp po11 n1) vmb vbi vvn: c-crq av vvz po12 n1;
(38) body_of_sermon (DIV3)
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8735
Go to now you rich men, weepe, and howle, for the miseries which shall come vpon you:
Go to now you rich men, weep, and howl, for the misery's which shall come upon you:
vvb p-acp av pn22 j n2, vvb, cc vvi, p-acp dt n2 r-crq vmb vvi p-acp pn22:
(38) body_of_sermon (DIV3)
1205
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8736
your riches are corrupt, your garments are moath-eaten, your siluer and golde is cankred, and the rust therof witnesseth against you,
your riches Are corrupt, your garments Are Moth-eaten, your silver and gold is cankered, and the rust thereof Witnesseth against you,
po22 n2 vbr j, po22 n2 vbr j, po22 n1 cc n1 vbz j-vvn, cc dt n1 av vvz p-acp pn22,
(38) body_of_sermon (DIV3)
1205
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8737
and shall eate your flesh, as it were fire: ye haue heaped vp treasure for the last dayes.
and shall eat your Flesh, as it were fire: you have heaped up treasure for the last days.
cc vmb vvi po22 n1, c-acp pn31 vbdr n1: pn22 vhb vvn a-acp n1 p-acp dt ord n2.
(38) body_of_sermon (DIV3)
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8738
God for his mercies sake, graunt vnto vs such grace, from his holy Spirite, that wee thereby first seeking the kingdome of heauen, and the righteousnes thereof;
God for his Mercies sake, grant unto us such grace, from his holy Spirit, that we thereby First seeking the Kingdom of heaven, and the righteousness thereof;
np1 p-acp po31 ng1 n1, vvb p-acp pno12 d n1, p-acp po31 j n1, cst pns12 av ord vvg dt n1 pp-f n1, cc dt n1 av;
(38) body_of_sermon (DIV3)
1206
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8739
may (according to his mercifull promise) obtaine all other things necessarie for this present life:
may (according to his merciful promise) obtain all other things necessary for this present life:
vmb (vvg p-acp po31 j n1) vvb d j-jn n2 j p-acp d j n1:
(38) body_of_sermon (DIV3)
1206
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8740
and that we throgh his speciall grace, (being risen in all fruites of righteousnes,
and that we through his special grace, (being risen in all fruits of righteousness,
cc cst pns12 p-acp po31 j n1, (vbg vvn p-acp d n2 pp-f n1,
(38) body_of_sermon (DIV3)
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8741
and workes of true sanctification, with Christ) may seeke the things which are aboue, where Christ sitteth at the right hand of God:
and works of true sanctification, with christ) may seek the things which Are above, where christ Sitteth At the right hand of God:
cc n2 pp-f j n1, p-acp np1) vmb vvi dt n2 r-crq vbr a-acp, c-crq np1 vvz p-acp dt j-jn n1 pp-f np1:
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and effectually setting our affections vpon heauenly things, and not vpon thinges vpon the earth, may also so put our trust and confidence in the Lord, that if riches increase and multiplie vnto vs by his goodnes,
and effectually setting our affections upon heavenly things, and not upon things upon the earth, may also so put our trust and confidence in the Lord, that if riches increase and multiply unto us by his Goodness,
cc av-j vvg po12 n2 p-acp j n2, cc xx p-acp n2 p-acp dt n1, vmb av av vvi po12 n1 cc n1 p-acp dt n1, cst cs n2 vvb cc vvi p-acp pno12 p-acp po31 n1,
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yet we may not set our hearts vpon them:
yet we may not Set our hearts upon them:
av pns12 vmb xx vvi po12 n2 p-acp pno32:
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but that euen in this life, we may with all our might & maine, lay vp for our selues treasures in heauen:
but that even in this life, we may with all our might & main, lay up for our selves treasures in heaven:
cc-acp cst av p-acp d n1, pns12 vmb p-acp d po12 n1 cc n1, vvb a-acp p-acp po12 n2 n2 p-acp n1:
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where neither rust nor moath doeth corrupt;
where neither rust nor moath doth corrupt;
c-crq dx n1 ccx j vdz vvi;
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and where theeues breake not in and steale least that we setting our affections (with prophane persons) vpon vncertaine riches, thereby wee treasure and heape vp for our selues, treasure of Gods iust iudgements,
and where thieves break not in and steal lest that we setting our affections (with profane Persons) upon uncertain riches, thereby we treasure and heap up for our selves, treasure of God's just Judgments,
cc q-crq n2 vvb xx p-acp cc vvi cs cst pns12 vvg po12 n2 (p-acp j n2) p-acp j n2, av pns12 vvb cc vvi a-acp p-acp po12 n2, n1 pp-f npg1 j n2,
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and wrathfull displeasure, and so be subiect to this sharpe commination, and threatening of finall destruction:
and wrathful displeasure, and so be Subject to this sharp commination, and threatening of final destruction:
cc j n1, cc av vbi j-jn p-acp d j n1, cc vvg pp-f j n1:
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From which he deliuer vs, that suffered bitter death vpō the crosse, for vs: euen Iesus Christ our Sauiour:
From which he deliver us, that suffered bitter death upon the cross, for us: even Iesus christ our Saviour:
p-acp r-crq pns31 vvb pno12, cst vvd j n1 p-acp dt n1, p-acp pno12: av np1 np1 po12 n1:
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To whom, with the father, & the holy ghost, be praise in the great congregation of the saints, now and for euermore, Amen.
To whom, with the father, & the holy ghost, be praise in the great congregation of the Saints, now and for evermore, Amen.
p-acp ro-crq, p-acp dt n1, cc dt j n1, vbb n1 p-acp dt j n1 pp-f dt n2, av cc p-acp av, uh-n.
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Iames Chapter. 5. verses 4. 5. 6. Sermon 24. Verse 4
James Chapter. 5. Verses 4. 5. 6. Sermon 24. Verse 4
np1 n1. crd n2 crd crd crd n1 crd n1 crd
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Behold, the hire of the Labourers, which haue reaped your fieldes, which is of you kept back by fraud, crieth:
Behold, the hire of the Labourers, which have reaped your fields, which is of you kept back by fraud, cries:
vvi, dt n1 pp-f dt n2, r-crq vhb vvn po22 n2, r-crq vbz pp-f pn22 vvd av p-acp n1, vvz:
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and the cries of them which haue reaped, are entred into the eares of the Lorde of hostes. 5 Ye haue liued in pleasure on the earth, & in wantonnes:
and the cries of them which have reaped, Are entered into the ears of the Lord of hosts. 5 You have lived in pleasure on the earth, & in wantonness:
cc dt n2 pp-f pno32 r-crq vhb vvn, vbr vvn p-acp dt n2 pp-f dt n1 pp-f n2. crd pn22 vhb vvn p-acp n1 p-acp dt n1, cc p-acp n1:
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yee haue nourished your hearts as in the day of slaughter. 6 You haue condemned & killed the iust:
ye have nourished your hearts as in the day of slaughter. 6 You have condemned & killed the just:
pn22 vhb vvn po22 n2 a-acp p-acp dt n1 pp-f n1. crd pn22 vhb vvn cc vvd dt j:
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and he hath not resisted you. IN these wordes are reckoned vp the sinnes and euils of prophane rich men:
and he hath not resisted you. IN these words Are reckoned up the Sins and evils of profane rich men:
cc pns31 vhz xx vvn pn22. p-acp d n2 vbr vvn a-acp dt n2 cc n2-jn pp-f j j n2:
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for which, this so dreadful a destruction is denounced against them:
for which, this so dreadful a destruction is denounced against them:
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And it is the second branch of the first part of this Chap. in particular The euils and sinnes of the wicked rich men,
And it is the second branch of the First part of this Chap. in particular The evils and Sins of the wicked rich men,
cc pn31 vbz dt ord n1 pp-f dt ord n1 pp-f d np1 p-acp j dt n2-jn cc n2 pp-f dt j j n2,
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for which their calamitie is threatened, are three. 1. Their iniurious and fraudulent detaining of the wages of their Reapers, and haruest seruants. for which their calamity is threatened, Are three. 1. Their injurious and fraudulent detaining of the wages of their Reapers, and harvest Servants.
p-acp r-crq po32 n1 vbz vvn, vbr crd. crd po32 j cc j vvg pp-f dt n2 pp-f po32 n2, cc n1 n2.
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2. Their sensua litie: which stand•eh in these.
2. Their sensua litie: which stand•eh in these.
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3. 1. Pleasure. 2. Wantonnes. 3. Banquetting, and riotousnes. 3. Their crueltie which in two thinges appeareth.
3. 1. Pleasure. 2. Wantonness. 3. Banqueting, and riotousness. 3. Their cruelty which in two things appears.
crd crd n1. crd n1. crd vvg, cc n1. crd po32 n1 r-crq p-acp crd n2 vvz.
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In 1 Condemning the righteous. 2 Slaying them, when as they resist not. In 1 Condemning the righteous. 2 Slaying them, when as they resist not.
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1 The first sinne and euill condemned in these wicked rich men, with whom, and against whom, Saint Iames dealeth,
1 The First sin and evil condemned in these wicked rich men, with whom, and against whom, Saint James deals,
vvn dt ord n1 cc n-jn vvn p-acp d j j n2, p-acp ro-crq, cc p-acp ro-crq, n1 np1 vvz,
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and for which, so sharpe a sentence of so iust condemnation, is geuen out against them:
and for which, so sharp a sentence of so just condemnation, is given out against them:
cc p-acp r-crq, av j dt n1 pp-f av j n1, vbz vvn av p-acp pno32:
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is, their fraudulent detaining of their hirelinges wages: whereof hee geueth speciall example in their haruest labourers, such as reaped their fieldes:
is, their fraudulent detaining of their hirelings wages: whereof he Giveth special Exampl in their harvest labourers, such as reaped their fields:
vbz, po32 j vvg pp-f po32 n2 n2: c-crq pns31 vvz j n1 p-acp po32 n1 n2, d c-acp vvd po32 n2:
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who helping them to get and gather in their graine and corne into their barnes, and bringing in the increase of their land, for them, whereon they liued:
who helping them to get and gather in their grain and corn into their Barns, and bringing in the increase of their land, for them, whereon they lived:
r-crq vvg pno32 pc-acp vvi cc vvi p-acp po32 n1 cc n1 p-acp po32 n2, cc vvg p-acp dt n1 pp-f po32 n1, p-acp pno32, c-crq pns32 vvd:
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Yet for so needefull and necessarie;
Yet for so needful and necessary;
av c-acp av j cc j;
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so painefull and profitable a worke, they were vnrewarded, and their wages deteined by fraud from them:
so painful and profitable a work, they were unrewarded, and their wages detained by fraud from them:
av j cc j dt n1, pns32 vbdr j, cc po32 n2 vvn p-acp n1 p-acp pno32:
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no doubt an extream point of euill dealing.
no doubt an extreme point of evil dealing.
dx n1 dt j-jn n1 pp-f j-jn n-vvg.
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And vnder this particular example, the holy Ghost conteyneth all iniurious dealing with their seruants, either in this kinde,
And under this particular Exampl, the holy Ghost Containeth all injurious dealing with their Servants, either in this kind,
cc p-acp d j n1, dt j n1 vvz d j n-vvg p-acp po32 n2, av-d p-acp d n1,
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or in any other kinde whatsoeuer. The greatnesse of their sinne the Apostle amplifieth in most effectual manner;
or in any other kind whatsoever. The greatness of their sin the Apostle amplifieth in most effectual manner;
cc p-acp d j-jn n1 r-crq. dt n1 pp-f po32 n1 dt n1 vvz p-acp ds j n1;
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Behold (saith he) the hire of the labourers, which haue reaped your fieldes, which is by you kept back by fraud, crieth,
Behold (Says he) the hire of the labourers, which have reaped your fields, which is by you kept back by fraud, cries,
vvb (vvz pns31) dt n1 pp-f dt n2, r-crq vhb vvn po22 n2, r-crq vbz p-acp pn22 vvd av p-acp n1, vvz,
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and the cries of them which haue reaped, are entred into the eares of the Lorde of hostes. 1. Saith he, beholde:
and the cries of them which have reaped, Are entered into the ears of the Lord of hosts. 1. Says he, behold:
cc dt n2 pp-f pno32 r-crq vhb vvn, vbr vvn p-acp dt n2 pp-f dt n1 pp-f n2. crd vvz pns31, vvb:
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Of which speach there are diuers vses. Sometimes it is vsed in cases of ioy and reioycing:
Of which speech there Are diverse uses. Sometime it is used in cases of joy and rejoicing:
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as, when Christ the Prince of peace and eternall glorie, shoulde come into the citie of Ierusalem, to the great ioy of all such as receaued him;
as, when christ the Prince of peace and Eternal glory, should come into the City of Ierusalem, to the great joy of all such as received him;
c-acp, c-crq np1 dt n1 pp-f n1 cc j n1, vmd vvi p-acp dt n1 pp-f np1, p-acp dt j n1 pp-f d d c-acp vvd pno31;
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the Euangelist citing the words of Zacharie the Prophet, saith;
the Evangelist citing the words of Zacharias the Prophet, Says;
dt np1 vvg dt n2 pp-f np1 dt n1, vvz;
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Go tell the daughter of Sion, beholde, thy king commeth vnto thee, meeke, and sitting vpon an Asse,
Go tell the daughter of Sion, behold, thy King comes unto thee, meek, and sitting upon an Ass,
vvb vvb dt n1 pp-f np1, vvb, po21 n1 vvz p-acp pno21, j, cc vvg p-acp dt n1,
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and a colte, the fole of an Asse vsed to the yoke. Sometimes it is vsed for a greater euidence, & certaintie of a thing.
and a colt, the sole of an Ass used to the yoke. Sometime it is used for a greater evidence, & certainty of a thing.
cc dt n1, dt n1 pp-f dt n1 vvd p-acp dt n1. av pn31 vbz vvn p-acp dt jc n1, cc n1 pp-f dt n1.
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Saint Iude citing the wordes of Enoch, the seuenth from Adam, for a great euidence, and certaintie of the Lords comming to iudge the worlde, vseth this phrase of speach;
Saint Iude citing the words of Enoch, the Seventh from Adam, for a great evidence, and certainty of the lords coming to judge the world, uses this phrase of speech;
n1 np1 vvg dt n2 pp-f np1, dt ord p-acp np1, p-acp dt j n1, cc n1 pp-f dt n2 vvg pc-acp vvi dt n1, vvz d n1 pp-f n1;
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Behold, the Lord commeth with thousands of his Saints, to geue iudgement against all men,
Behold, the Lord comes with thousands of his Saints, to give judgement against all men,
vvb, dt n1 vvz p-acp crd pp-f po31 n2, pc-acp vvi n1 p-acp d n2,
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and to rebuke all the vngodly among them, of all their wicked deedes, which they haue vngodly committed,
and to rebuke all the ungodly among them, of all their wicked Deeds, which they have ungodly committed,
cc pc-acp vvi d dt j p-acp pno32, pp-f d po32 j n2, r-crq pns32 vhb j vvn,
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and of all their cruel speaches, which wicked sinners haue spoaken against him.
and of all their cruel Speeches, which wicked Sinners have spoken against him.
cc pp-f d po32 j n2, r-crq j n2 vhb vvn p-acp pno31.
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In like manner, in this place to assure them, that their wickednes was certainlie gone vp into the eares of the Lorde, the Apostle breaketh out in this manner;
In like manner, in this place to assure them, that their wickedness was Certainly gone up into the ears of the Lord, the Apostle breaks out in this manner;
p-acp j n1, p-acp d n1 pc-acp vvi pno32, cst po32 n1 vbds av-j vvn a-acp p-acp dt n2 pp-f dt n1, dt n1 vvz av p-acp d n1;
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Behold, the hire of the labourers, which haue reaped your fieldes, which is of you kept backe by fraude, crieth:
Behold, the hire of the labourers, which have reaped your fields, which is of you kept back by fraud, cries:
vvb, dt n1 pp-f dt n2, r-crq vhb vvn po22 n2, r-crq vbz pp-f pn22 vvd av p-acp n1, vvz:
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and the cries of them which haue reaped, are entred into the eares of the Lord of hostes.
and the cries of them which have reaped, Are entered into the ears of the Lord of hosts.
cc dt n2 pp-f pno32 r-crq vhb vvn, vbr vvn p-acp dt n2 pp-f dt n1 pp-f n2.
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Sometimes it is vsed to moue attention vnto a thing spoken:
Sometime it is used to move attention unto a thing spoken:
av pn31 vbz vvn pc-acp vvi n1 p-acp dt n1 vvn:
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and this is familiar in the Prophetes, in our Sauiour, and the apostles also, sometimes to this purpose vsed.
and this is familiar in the prophets, in our Saviour, and the Apostles also, sometime to this purpose used.
cc d vbz j-jn p-acp dt n2, p-acp po12 n1, cc dt n2 av, av p-acp d n1 vvd.
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The Prophet Nahum prophecying of the peace which Iuda should enioy by the death of Sennacherib, the king of the Assyrians, to moue them to greater attention thereunto (as it may be thought) he saith;
The Prophet Nahum prophesying of the peace which Iuda should enjoy by the death of Sennacherib, the King of the Assyrians, to move them to greater attention thereunto (as it may be Thought) he Says;
dt n1 np1 vvg pp-f dt n1 r-crq np1 vmd vvi p-acp dt n1 pp-f np1, dt n1 pp-f dt njp2, pc-acp vvi pno32 p-acp jc n1 av (c-acp pn31 vmb vbi vvn) pns31 vvz;
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Beholde vppon the mountaines, the feete of him that declareth and publisheth peach.
Behold upon the Mountains, the feet of him that Declareth and Publisheth peach.
vvb p-acp dt n2, dt n2 pp-f pno31 cst vvz cc vvz n1.
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And Abacuk prophecying of the strange plagues & calamities, which shoulde befall the people, for their shamefull iniquitie, and contempt of Gods worde:
And Habakkuk prophesying of the strange plagues & calamities, which should befall the people, for their shameful iniquity, and contempt of God's word:
cc np1 vvg pp-f dt j n2 cc n2, r-crq vmd vvi dt n1, p-acp po32 j n1, cc n1 pp-f npg1 n1:
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to stir them vp to greater attention thereunto (as I suppose) hee crieth out;
to stir them up to greater attention thereunto (as I suppose) he cries out;
pc-acp vvi pno32 a-acp p-acp jc n1 av (c-acp pns11 vvb) pns31 vvz av;
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Behold among the heathen, and regard, and wonder, and maruaile, for I will worke a worke in your daies, you will not beleeue it though it be told vnto you.
Behold among the heathen, and regard, and wonder, and marvel, for I will work a work in your days, you will not believe it though it be told unto you.
vvb p-acp dt j-jn, cc n1, cc n1, cc n1, c-acp pns11 vmb vvi dt n1 p-acp po22 n2, pn22 vmb xx vvi pn31 cs pn31 vbb vvn p-acp pn22.
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And may not the princely Prophet Dauid be thought in this sence to haue vsed this word:
And may not the princely Prophet David be Thought in this sense to have used this word:
cc vmb xx dt j n1 np1 vbi vvn p-acp d n1 pc-acp vhi vvn d n1:
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when he commending peace, loue, and vnitie among men, saith;
when he commending peace, love, and unity among men, Says;
c-crq pns31 vvg n1, n1, cc n1 p-acp n2, vvz;
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Beholde how good and pleasant a thing it is, brethren to dwell together in vnitie?
Behold how good and pleasant a thing it is, brothers to dwell together in unity?
vvb c-crq j cc j dt n1 pn31 vbz, n2 pc-acp vvi av p-acp n1?
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Sometimes it is vsed in strange and wonderfull things, which rarely are heard or seene:
Sometime it is used in strange and wonderful things, which rarely Are herd or seen:
av pn31 vbz vvn p-acp j cc j n2, r-crq av-j vbr vvn cc vvn:
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as Jsai, intreating of the strange and extraordinarie, rare and wonderfull manner of Christes conception, in this wise expresseth it;
as Isai, entreating of the strange and extraordinary, rare and wonderful manner of Christ's conception, in this wise Expresses it;
c-acp np1, vvg pp-f dt j cc j, j cc j n1 pp-f npg1 n1, p-acp d n1 vvz pn31;
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Behold, a virgine shall conceaue, and beare a sonne:
Behold, a Virgae shall conceive, and bear a son:
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and they shall call his name Emmanuel. Our Apostle, as wondering at the harde dealing of the wicked, may not amisse in this sence be thought to vse it;
and they shall call his name Emmanuel. Our Apostle, as wondering At the harden dealing of the wicked, may not amiss in this sense be Thought to use it;
cc pns32 vmb vvi po31 n1 np1. po12 n1, c-acp vvg p-acp dt j n-vvg pp-f dt j, vmb xx av p-acp d n1 vbi vvn pc-acp vvi pn31;
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Behold, the hire of your labourers which reaped &c. as a thing therefore, either most certaine, that the crie of their seruants were entred vnto the eares of God:
Behold, the hire of your labourers which reaped etc. as a thing Therefore, either most certain, that the cry of their Servants were entered unto the ears of God:
vvb, dt n1 pp-f po22 n2 r-crq vvd av p-acp dt n1 av, d av-ds j, cst dt n1 pp-f po32 n2 vbdr vvn p-acp dt n2 pp-f np1:
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or a thing to bee wondred at, that any would be so hearde hearted, as to defraude their labourers of their hier, the Apostle breaketh out and saith beholde the hire of your labourers &c. 2 The hire of those laubourers which reaped their fieldes was detained: this amplifieth their wickednes.
or a thing to be wondered At, that any would be so heard hearted, as to defraud their labourers of their hire, the Apostle breaks out and Says behold the hire of your labourers etc. 2 The hire of those laubourers which reaped their fields was detained: this amplifieth their wickedness.
cc dt n1 pc-acp vbi vvn p-acp, cst d vmd vbi av vvn j, c-acp p-acp n1 po32 n2 pp-f po32 n1, dt n1 vvz av cc vvz vvb dt n1 pp-f po22 n2 av crd dt n1 pp-f d n2 r-crq vvd po32 n2 vbds vvn: d vvz po32 n1.
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To detame the wages of any labourour, who by the toyle and moyle of his bodie,
To detame the wages of any labourour, who by the toil and moil of his body,
p-acp j dt n2 pp-f d n1, r-crq p-acp dt n1 cc n1 pp-f po31 n1,
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and in the sweate of his face, eateth his breade, connot be but agreat sinne:
and in the sweat of his face, Eateth his bread, connote be but agreat sin:
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but to denie them their wages, by whom our fieldes are reaped, our corne and graine got and gathered in to our garners;
but to deny them their wages, by whom our fields Are reaped, our corn and grain god and gathered in to our garners;
cc-acp pc-acp vvi pno32 po32 n2, p-acp ro-crq po12 n2 vbr vvn, po12 n1 cc n1 vvn cc vvn p-acp p-acp po12 n2;
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the fruites of our Landes safly brought into our barnes and houses:
the fruits of our Lands safely brought into our Barns and houses:
dt n2 pp-f po12 n2 av-j vvn p-acp po12 n2 cc n2:
(39) sermon (DIV2)
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whereof we, our wiues, children, and famylies doe liue, the surplus whereof, wee turne to the encreasing of our riches:
whereof we, our wives, children, and families do live, the surplus whereof, we turn to the increasing of our riches:
c-crq pns12, po12 n2, n2, cc n2 vdb vvi, dt n1 c-crq, pns12 vvb p-acp dt n-vvg pp-f po12 n2:
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is no doute a greuious and most haynous sinne before God: therefore the Apostle leauing other seruants, whom no dout they defrauded in like manner:
is not doubt a grievous and most heinous sin before God: Therefore the Apostle leaving other Servants, whom no doubt they defrauded in like manner:
vbz xx n1 dt j cc av-ds j n1 p-acp np1: av dt n1 vvg j-jn n2, ro-crq dx n1 pns32 vvd p-acp j n1:
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rehearseth those, in whose iniurie their iniquitie most manyfestly appeareth.
rehearseth those, in whose injury their iniquity most manifestly appears.
vvz d, p-acp rg-crq n1 po32 n1 av-ds av-j vvz.
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Wherefore he saith, beholde the hire of your labourers, which haue reaped your fieldes, whose wages by you is helde backe through fraude, crieth.
Wherefore he Says, behold the hire of your labourers, which have reaped your fields, whose wages by you is held back through fraud, cries.
c-crq pns31 vvz, vvb dt n1 pp-f po22 n2, r-crq vhb vvn po22 n2, rg-crq n2 p-acp pn22 vbz vvd av p-acp n1, vvz.
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3 The wages of their hired seruantes was by fraude kept backe:
3 The wages of their hired Servants was by fraud kept back:
crd dt n2 pp-f po32 j-vvn n2 vbds p-acp n1 vvd av:
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to detaine and holde backe the wages of the hierling and seruante, which for his lyuing worketh with men, is an euill and sinne by the lawe and worde of God forbidden.
to detain and hold back the wages of the hireling and servant, which for his living works with men, is an evil and sin by the law and word of God forbidden.
pc-acp vvi cc vvi av dt n2 pp-f dt n1 cc n1, r-crq p-acp po31 n-vvg vvz p-acp n2, vbz dt j-jn cc n1 p-acp dt n1 cc n1 pp-f np1 vvn.
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Whereof the Lorde by his seruante Moyses admonished the people of Israel:
Whereof the Lord by his servant Moses admonished the people of Israel:
c-crq dt n1 p-acp po31 n1 np1 vvn dt n1 pp-f np1:
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to which purpose they had commaundement from the mouth of God, that the wages of the hierling should not rest nor remaine with them till the morning:
to which purpose they had Commandment from the Mouth of God, that the wages of the hireling should not rest nor remain with them till the morning:
p-acp r-crq n1 pns32 vhd n1 p-acp dt n1 pp-f np1, cst dt n2 pp-f dt n1 vmd xx vvi ccx vvi p-acp pno32 p-acp dt n1:
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intymating, that as euery one had done his worke, so he should receaue his wages, which by the masters shoulde in nowise bee detained.
intymating, that as every one had done his work, so he should receive his wages, which by the Masters should in nowise be detained.
vvg, cst p-acp d pi vhd vdn po31 n1, av pns31 vmd vvi po31 n2, r-crq p-acp dt n2 vmd p-acp av vbi vvn.
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And in another place, thou shalt not oppresse saith he, the hired seruante that is poore and neadie,
And in Another place, thou shalt not oppress Says he, the hired servant that is poor and needy,
cc p-acp j-jn n1, pns21 vm2 xx vvi vvz pns31, dt j-vvn n1 cst vbz j cc j,
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neither thy brother, neither the stranger that is within they gates, thou shalt giue him his hire for his day,
neither thy brother, neither the stranger that is within they gates, thou shalt give him his hire for his day,
d po21 n1, av-dx dt n1 cst vbz a-acp pns32 n2, pns21 vm2 vvi pno31 po31 n1 p-acp po31 n1,
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neither shall the sunne goe downe vpon it ▪ For he is poore, and therewith sustaineth his life, least hee crie vnto the Lorde,
neither shall the sun go down upon it ▪ For he is poor, and therewith sustaineth his life, lest he cry unto the Lord,
dx vmb dt n1 vvb a-acp p-acp pn31 ▪ c-acp pns31 vbz j, cc av vvz po31 n1, cs pns31 vvb p-acp dt n1,
(39) sermon (DIV2)
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and it be sinne vnto thee. The Prophet Malachie in the person of God, condemneth the same in the people:
and it be sin unto thee. The Prophet Malachi in the person of God, Condemneth the same in the people:
cc pn31 vbi n1 p-acp pno21. dt n1 np1 p-acp dt n1 pp-f np1, vvz dt d p-acp dt n1:
(39) sermon (DIV2)
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who pronouncing iudgement against their manifolde sinnes, cryeth out:
who pronouncing judgement against their manifold Sins, Cries out:
r-crq vvg n1 p-acp po32 j n2, vvz av:
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I will bee a swift witnesse agaynst the Southsayers, and agaynst the adulterers, and against the false swearers,
I will be a swift witness against the Soothsayers, and against the Adulterers, and against the false swearers,
pns11 vmb vbi dt j n1 p-acp dt n2, cc p-acp dt n2, cc p-acp dt j n2,
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and agaynst them that wrongfully keepe backe the hirelings wages.
and against them that wrongfully keep back the hirelings wages.
cc p-acp pno32 cst av-j vvi av dt n2 n2.
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Who condemning there the same sinne, where agaynst here the apostle speaketh, vseth the same phrase of speach which the Apostle also vseth.
Who condemning there the same sin, where against Here the apostle speaks, uses the same phrase of speech which the Apostle also uses.
r-crq vvg a-acp dt d n1, c-crq p-acp av dt n1 vvz, vvz dt d n1 pp-f n1 r-crq dt n1 av vvz.
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Ieremie sharpely inueighing against the oppressions of men towards their poore brethren, and denouncing feareful iudgement against them for the same; Ieremie sharply inveighing against the oppressions of men towards their poor brothers, and denouncing fearful judgement against them for the same;
np1 av-j vvg p-acp dt n2 pp-f n2 p-acp po32 j n2, cc vvg j n1 p-acp pno32 p-acp dt d;
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among other great gaules, miseries, and oppressions of the poore, he maketh this one;
among other great gauls, misery's, and oppressions of the poor, he makes this one;
p-acp j-jn j n2, n2, cc n2 pp-f dt j, pns31 vvz d pi;
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wo, sayth he, therefore, to him that buildeth his house by vnrighteousnesse, and his chambers with iniquitie:
woe, say he, Therefore, to him that builds his house by unrighteousness, and his chambers with iniquity:
n1, vvz pns31, av, p-acp pno31 cst vvz po31 n1 p-acp n1-u, cc po31 n2 p-acp n1:
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he vseth his neighbour without wages, and giueth him not for his worke.
he uses his neighbour without wages, and gives him not for his work.
pns31 vvz po31 n1 p-acp n2, cc vvz pno31 xx p-acp po31 n1.
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Tobias hauing speciall care and regarde hereunto, among other his fatherly lessons, and exhortations giuen to his sonne: Tobias having special care and regard hereunto, among other his fatherly Lessons, and exhortations given to his son:
np1 vhg j n1 cc vvi av, p-acp j-jn po31 j n2, cc n2 vvn p-acp po31 n1:
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willeth him in no wise to detaine and withholde the hire from the labourer. Wherefore he sayth:
wills him in no wise to detain and withhold the hire from the labourer. Wherefore he say:
vvz pno31 p-acp dx j pc-acp vvi cc vvi dt n1 p-acp dt n1. c-crq pns31 vvz:
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Let not the wages of anie man which hath wrought for thee tarie with thee, but giue it him out of hande.
Let not the wages of any man which hath wrought for thee tarry with thee, but give it him out of hand.
vvb xx dt n2 pp-f d n1 r-crq vhz vvn p-acp pno21 vvi p-acp pno21, cc-acp vvb pn31 pno31 av pp-f n1.
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Which thing moued him to say to his sonne, after his returne from his iourney out of Medea, prouide for the man wages, my sonne, which went with thee,
Which thing moved him to say to his son, After his return from his journey out of Medea, provide for the man wages, my son, which went with thee,
r-crq n1 vvd pno31 pc-acp vvi p-acp po31 n1, p-acp po31 n1 p-acp po31 n1 av pp-f np1, vvb p-acp dt n1 n2, po11 n1, r-crq vvd p-acp pno21,
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and thou must giue him more. Wherein his care appeared in giuing and paying euerie man for his worke and labour.
and thou must give him more. Wherein his care appeared in giving and paying every man for his work and labour.
cc pns21 vmb vvi pno31 av-dc. c-crq po31 n1 vvd p-acp vvg cc vvg d n1 p-acp po31 n1 cc n1.
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Which thing kept backe and withhelde, is great extremitie, violence and iniurie: for thus the poore hireling and labourer is murthered as it were of the hirer:
Which thing kept back and withheld, is great extremity, violence and injury: for thus the poor hireling and labourer is murdered as it were of the hirer:
r-crq n1 vvd av cc vvn, vbz j n1, n1 cc n1: c-acp av dt j n1 cc n1 vbz vvn c-acp pn31 vbdr pp-f dt jc:
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as the sonne of Sirach sayth: hee that taketh away his neighbours liuing, slaieth him: and hee that defraudeth the labourer of his hire, is a murtherer.
as the son of Sirach say: he that Takes away his neighbours living, slays him: and he that defraudeth the labourer of his hire, is a murderer.
c-acp dt n1 pp-f np1 vvz: pns31 cst vvz av po31 n2 vvg, vvz pno31: cc pns31 cst vvz dt n1 pp-f po31 n1, vbz dt n1.
(39) sermon (DIV2)
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The hire of the labourer is his liuing, whereby his wife, children, and poore familie is dayly relieued:
The hire of the labourer is his living, whereby his wife, children, and poor family is daily relieved:
dt n1 pp-f dt n1 vbz po31 n1, c-crq po31 n1, n2, cc j n1 vbz av-j vvn:
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to withholde the dayly reliefe of a man from him, what is it, but as much as lyeth in vs, to take his life from him:
to withhold the daily relief of a man from him, what is it, but as much as lies in us, to take his life from him:
pc-acp vvi dt j n1 pp-f dt n1 p-acp pno31, r-crq vbz pn31, cc-acp c-acp av-d p-acp vvz p-acp pno12, pc-acp vvi po31 n1 p-acp pno31:
(39) sermon (DIV2)
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for wee keepe backe the thing whereby hee liueth: and this is murther before the Lord.
for we keep back the thing whereby he lives: and this is murder before the Lord.
c-acp pns12 vvb av dt n1 c-crq pns31 vvz: cc d vbz n1 p-acp dt n1.
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This holy Job knewe to bee a most grieuous sinne:
This holy Job knew to be a most grievous sin:
d j np1 vvd pc-acp vbi dt av-ds j n1:
(39) sermon (DIV2)
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wherefore in his protestation of his innocencie, among other speciall points thereof, hee maketh this one, that hee had not kept backe the wages of the labourer: Wherefore in his protestation of his innocence, among other special points thereof, he makes this one, that he had not kept back the wages of the labourer:
q-crq p-acp po31 n1 pp-f po31 n1, p-acp j-jn j n2 av, pns31 vvz d pi, cst pns31 vhd xx vvn av dt n2 pp-f dt n1:
(39) sermon (DIV2)
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if my lande crie against mee, or the furrowes thereof complaine together, if I haue eaten the fruites thereof without siluer:
if my land cry against me, or the furrows thereof complain together, if I have eaten the fruits thereof without silver:
cs po11 n1 vvi p-acp pno11, cc dt n2 av vvi av, cs pns11 vhb vvn dt n2 av p-acp n1:
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or if I haue grieued the soules of the maisters thereof: let thistles growe in stead of wheate, and cockle in steade of barley:
or if I have grieved the Souls of the masters thereof: let thistles grow in stead of wheat, and cockle in stead of Barley:
cc cs pns11 vhb vvn dt n2 pp-f dt n2 av: vvb n2 vvi p-acp n1 pp-f n1, cc n1 p-acp n1 pp-f n1:
(39) sermon (DIV2)
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if, sayeth hee, my lande crie out against me, or the furrowes thereof complaine together: as though I had withholden and kept backe their wages that laboured therein.
if, Saith he, my land cry out against me, or the furrows thereof complain together: as though I had withholden and kept back their wages that laboured therein.
cs, vvz pns31, po11 n1 vvi av p-acp pno11, cc dt n2 av vvi av: c-acp cs pns11 vhd vvi cc vvd av po32 n2 cst vvd av.
(39) sermon (DIV2)
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This is that first euill and sinne condemned here in prophane rich men, for which this so sharpe a commination and denouncing of threatning is giuen out against them,
This is that First evil and sin condemned Here in profane rich men, for which this so sharp a commination and denouncing of threatening is given out against them,
d vbz cst ord n-jn cc n1 vvn av p-acp j j n2, p-acp r-crq d av j dt n1 cc vvg pp-f vvg vbz vvn av p-acp pno32,
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namely because they held and kept backe the labourers wages, and their hire from the workers in their haruest,
namely Because they held and kept back the labourers wages, and their hire from the workers in their harvest,
av c-acp pns32 vvd cc vvd av dt ng1 n2, cc po32 n1 p-acp dt n2 p-acp po32 n1,
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and that by fraude and deceite.
and that by fraud and deceit.
cc cst p-acp n1 cc n1.
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Now the wages of the hireling ought to be paid. 1, because he is poore and cannot spare it:
Now the wages of the hireling ought to be paid. 1, Because he is poor and cannot spare it:
av dt n2 pp-f dt n1 vmd pc-acp vbi vvn. crd, c-acp pns31 vbz j cc vmbx vvi pn31:
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for it is his liuing, and the liuing of his familie. 2 Because if it be withhelde, the crie thereof will come before the Lorde, who will auenge the iniurie. 3 Because the detaining of wages terrifieth the labourer from such maisters:
for it is his living, and the living of his family. 2 Because if it be withheld, the cry thereof will come before the Lord, who will avenge the injury. 3 Because the detaining of wages terrifieth the labourer from such masters:
c-acp pn31 vbz po31 n1, cc dt n-vvg pp-f po31 n1. crd c-acp cs pn31 vbb vvn, dt n1 av vmb vvi p-acp dt n1, r-crq vmb vvi dt n1. crd p-acp dt vvg pp-f n2 vvz dt n1 p-acp d n2:
(39) sermon (DIV2)
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who notwithstanding can not bee wirhout hirelings, so the couetous in thus dooing hurt themselues. 4 Because so, men kill and slay the poore,
who notwithstanding can not be wirhout hirelings, so the covetous in thus doing hurt themselves. 4 Because so, men kill and slay the poor,
r-crq a-acp vmb xx vbi n1 n2, av dt j p-acp av vdg vvn px32. crd c-acp av, n2 vvb cc vvi dt j,
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as doe these rich men, by withholding their wages.
as do these rich men, by withholding their wages.
c-acp vdb d j n2, p-acp vvg po32 n2.
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8847
Notwithstanding some are so cruell, that with Salomon, 1. Pro. 17. with Isai 3. with Miche. 3. with Dauid, 14. Psalm. 4. wee may pronounce of them:
Notwithstanding Some Are so cruel, that with Solomon, 1. Pro 17. with Isaiah 3. with Miche. 3. with David, 14. Psalm. 4. we may pronounce of them:
a-acp d vbr av j, cst p-acp np1, crd np1 crd p-acp np1 crd p-acp np1. crd p-acp np1, crd np1. crd pns12 vmb vvi pp-f pno32:
(39) sermon (DIV2)
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That they pray vpon the poore and simple people, and are like Sargus the fish of the Aegyptian sea, which deuoureth the lesser fishes.
That they pray upon the poor and simple people, and Are like Sargus the Fish of the Egyptian sea, which devoureth the lesser Fish.
cst pns32 vvb p-acp dt j cc j n1, cc vbr j np1 dt n1 pp-f dt jp n1, r-crq vvz dt jc n2.
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Thus the rich wil be purse-bearers and cofferers to the poore, whether they will or no:
Thus the rich will be purse-bearers and cofferers to the poor, whither they will or no:
av dt j vmb vbi n2 cc n2 p-acp dt j, cs pns32 vmb cc dx:
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and they that worst may shal hold the Candle, and the weakest alwaies shalbe thrust to the walles by the wealthie.
and they that worst may shall hold the Candle, and the Weakest always shall thrust to the walls by the wealthy.
cc pns32 cst js vmb vmb vvi dt n1, cc dt js av vmb vvi p-acp dt n2 p-acp dt j.
(39) sermon (DIV2)
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And this sinne of fraudulent detaining and withholding the wages of hired seruants and labourers, is diuerse wayes committed. 1 When the hirelings wages is stopt altogether vnder some colourable pretence,
And this sin of fraudulent detaining and withholding the wages of hired Servants and labourers, is diverse ways committed. 1 When the hirelings wages is stopped altogether under Some colourable pretence,
cc d n1 pp-f j vvg cc vvg dt n2 pp-f j-vvn n2 cc n2, vbz j n2 vvn. crd c-crq dt n2 n2 vbz vvn av p-acp d j n1,
(39) sermon (DIV2)
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and intended matter, not right, not true, not iust, but deceitfull.
and intended matter, not right, not true, not just, but deceitful.
cc j-vvn n1, xx j-jn, xx j, xx j, cc-acp j.
(39) sermon (DIV2)
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In which kind they sinne, which quarrell with their workmen, after their labour is ended, that they might vse their neighbour without hire.
In which kind they sin, which quarrel with their workmen, After their labour is ended, that they might use their neighbour without hire.
p-acp r-crq n1 pns32 vvb, r-crq n1 p-acp po32 n2, p-acp po32 n1 vbz vvn, cst pns32 vmd vvi po32 n1 p-acp n1.
(39) sermon (DIV2)
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As when they pretend, they loitered, when they laboured faithfully:
As when they pretend, they loitered, when they laboured faithfully:
p-acp c-crq pns32 vvb, pns32 vvd, c-crq pns32 vvd av-j:
(39) sermon (DIV2)
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when they pretend they haue done this hurt, or that hurt, which farre exceedeth their wages:
when they pretend they have done this hurt, or that hurt, which Far exceeds their wages:
c-crq pns32 vvb pns32 vhb vdn d n1, cc d n1, r-crq av-j vvz po32 n2:
(39) sermon (DIV2)
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when vnder this colour, or that, they deceitfully, or fraudulently detaine the wages of the poore labourer, they are guiltie of this sin, heere condemned. 2 Moreouer this crueltie is done,
when under this colour, or that, they deceitfully, or fraudulently detain the wages of the poor labourer, they Are guilty of this since, Here condemned. 2 Moreover this cruelty is done,
c-crq p-acp d n1, cc cst, pns32 av-j, cc av-j vvi dt n2 pp-f dt j n1, pns32 vbr j pp-f d n1, av vvn. crd av d n1 vbz vdn,
(39) sermon (DIV2)
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and sinne committed, when the wages is deceitfully deferred longer then the poore can well spare it.
and sin committed, when the wages is deceitfully deferred longer then the poor can well spare it.
cc n1 vvn, c-crq dt n2 vbz av-j vvn jc cs dt j vmb av vvi pn31.
(39) sermon (DIV2)
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8858
As there are many shifts, many deferrings in rich men, that the poore workeman shal not after many commings, much intreatie, long forbearance, receiue his hire for his labour, his wages for his worke,
As there Are many shifts, many deferrings in rich men, that the poor workman shall not After many comings, much intreaty, long forbearance, receive his hire for his labour, his wages for his work,
p-acp a-acp vbr d n2, d n2-vvg p-acp j n2, cst dt j n1 vmb xx p-acp d n2-vvg, d n1, j n1, vvb po31 n1 p-acp po31 n1, po31 n2 p-acp po31 n1,
(39) sermon (DIV2)
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but it shalbe kept backe from him. 3 And men become guiltie hereof also, when through fraud they misrecken the poore hireling being simple,
but it shall kept back from him. 3 And men become guilty hereof also, when through fraud they misrecken the poor hireling being simple,
cc-acp pn31 vmb|vbi vvn av p-acp pno31. crd cc n2 vvb j av av, c-crq p-acp n1 pns32 vvb dt j n1 vbg j,
(39) sermon (DIV2)
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or any wayes diminishe of the wages of the labourer.
or any ways diminish of the wages of the labourer.
cc d n2 vvi pp-f dt n2 pp-f dt n1.
(39) sermon (DIV2)
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4 Or, finally by changing the wages of the seruant and workman, to their hurt and damage.
4 Or, finally by changing the wages of the servant and workman, to their hurt and damage.
crd cc, av-j p-acp vvg dt n2 pp-f dt n1 cc n1, p-acp po32 n1 cc n1.
(39) sermon (DIV2)
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8862
In which Laban may be condemned as fraudulently detaining the wages of Iacob; in as much as he often chaunged his wages, agaynst couenant, composition, and promise betwixt them:
In which Laban may be condemned as fraudulently detaining the wages of Iacob; in as much as he often changed his wages, against Covenant, composition, and promise betwixt them:
p-acp r-crq np1 vmb vbi vvn a-acp av-j vvg dt n2 pp-f np1; p-acp c-acp d c-acp pns31 av vvd po31 n2, p-acp n1, n1, cc vvi p-acp pno32:
(39) sermon (DIV2)
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as Iacob had iust cause thereof to complaine of him.
as Iacob had just cause thereof to complain of him.
c-acp np1 vhd j n1 av pc-acp vvi pp-f pno31.
(39) sermon (DIV2)
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For when it was agreed vppon, that Iacob should haue for keeping Labans sheepe, the particoloured,
For when it was agreed upon, that Iacob should have for keeping Labans sheep, the particoloured,
p-acp c-crq pn31 vbds vvn p-acp, cst np1 vmd vhi p-acp vvg npg1 n1, dt j,
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when the sheepe brought foorth particoloured: Laban would haue him take the spotted: and when the sheepe brought foorth spotted, then hee must take the particoloured:
when the sheep brought forth particoloured: Laban would have him take the spotted: and when the sheep brought forth spotted, then he must take the particoloured:
c-crq dt n1 vvd av j: np1 vmd vhi pno31 vvi dt j-vvn: cc c-crq dt n1 vvd av vvn, cs pns31 vmb vvi dt j:
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Thus Iacob complaineth of him, that he chaunged his wages tenne times: that is often, to his hinderance.
Thus Iacob Complaineth of him, that he changed his wages tenne times: that is often, to his hindrance.
av np1 vvz pp-f pno31, cst pns31 vvd po31 n2 crd n2: d vbz av, p-acp po31 n1.
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Not vnlike are those maisters, who hyring workemen to labour for them, their worke ended, giue them not money for their worke,
Not unlike Are those masters, who hiring workmen to labour for them, their work ended, give them not money for their work,
xx av-j vbr d n2, r-crq vvg n2 pc-acp vvi p-acp pno32, po32 n1 vvn, vvb pno32 xx n1 p-acp po32 n1,
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as they should doe but either corne or wares, and that at their price, (which is extreeme iniurie) by which meanes they are benefited, and the poore hireling oppressed.
as they should do but either corn or wares, and that At their price, (which is extreme injury) by which means they Are benefited, and the poor hireling oppressed.
c-acp pns32 vmd vdi p-acp d n1 cc n2, cc cst p-acp po32 n1, (r-crq vbz j-jn n1) p-acp r-crq n2 pns32 vbr vvn, cc dt j n1 vvn.
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By these and like meanes, as mens owne skill and knowledge may teach them, is this sinne of the Apostle here condemned, committed.
By these and like means, as men's own skill and knowledge may teach them, is this sin of the Apostle Here condemned, committed.
p-acp d cc j n2, c-acp ng2 vvi n1 cc n1 vmb vvi pno32, vbz d n1 pp-f dt n1 av vvn, vvn.
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In committing whereof, the prophane rich, couetous, and miserable wicked worldlings, contemne the lawe of God forbidding it:
In committing whereof, the profane rich, covetous, and miserable wicked worldlings, contemn the law of God forbidding it:
p-acp vvg c-crq, dt j j, j, cc j j n2, vvb dt n1 pp-f np1 vvg pn31:
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despise the woordes of the Prophets disswading it: neglect the counsaile of the wise, condemning it:
despise the words of the prophets dissuading it: neglect the counsel of the wise, condemning it:
vvb dt n2 pp-f dt n2 vvg pn31: vvb dt n1 pp-f dt j, vvg pn31:
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breake the law of loue, equitie, and iustice, reproouing it:
break the law of love, equity, and Justice, reproving it:
vvb dt n1 pp-f n1, n1, cc n1, vvg pn31:
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and finally, regarde not the manacing, threatning, and denouncing of vtter destruction by the Apostle agaynst them for the same,
and finally, regard not the menacing, threatening, and denouncing of utter destruction by the Apostle against them for the same,
cc av-j, n1 xx dt j-vvg, j-vvg, cc vvg pp-f j n1 p-acp dt n1 p-acp pno32 p-acp dt d,
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and his foretelling of finall calamitie for that so greate iniquitie.
and his foretelling of final calamity for that so great iniquity.
cc po31 n-vvg pp-f j n1 p-acp d av j n1.
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4 To conclude, this sinne is mightily amplified, in that the crie thereof is saide to ascende and come to the eares of the Lord of hostes.
4 To conclude, this sin is mightily amplified, in that the cry thereof is said to ascend and come to the ears of the Lord of hosts.
crd pc-acp vvi, d n1 vbz av-j vvn, p-acp d dt n1 av vbz vvn pc-acp vvi cc vvi p-acp dt n2 pp-f dt n1 pp-f n2.
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Which speach is vsed in haynous and horrible sinnes.
Which speech is used in heinous and horrible Sins.
r-crq n1 vbz vvn p-acp j cc j n2.
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For albeit there bee no sinne, so little or small, in the opinion or estimation of man,
For albeit there be no sin, so little or small, in the opinion or estimation of man,
p-acp cs pc-acp vbi dx n1, av j cc j, p-acp dt n1 cc n1 pp-f n1,
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but that it commeth before the Lorde, and entreth into his eares:
but that it comes before the Lord, and entereth into his ears:
cc-acp cst pn31 vvz p-acp dt n1, cc vvz p-acp po31 n2:
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whose eares heare, and whose eyes see, all the workes of men, neither is their anie sinne kept from his knowledge:
whose ears hear, and whose eyes see, all the works of men, neither is their any sin kept from his knowledge:
rg-crq n2 vvb, cc rg-crq n2 vvb, d dt n2 pp-f n2, av-dx vbz po32 d n1 vvn p-acp po31 n1:
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yet to note the horrour and haynousnesse of some sinnes aboue others:
yet to note the horror and heinousness of Some Sins above Others:
av pc-acp vvi dt n1 cc n1 pp-f d n2 p-acp ng2-jn:
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the holie Ghost in the sacred Scripture sayeth of such, that they crie vnto the Lorde.
the holy Ghost in the sacred Scripture Saith of such, that they cry unto the Lord.
dt j n1 p-acp dt j n1 vvz pp-f d, cst pns32 vvb p-acp dt n1.
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VVherefore Moises to shewe the great and grieuous sinne of Cain, in murthering his louing and naturall brother, bringeth in GOD speaking thereof to him:
Wherefore Moses to show the great and grievous sin of Cain, in murdering his loving and natural brother, brings in GOD speaking thereof to him:
q-crq np1 pc-acp vvi dt j cc j n1 pp-f np1, p-acp j-vvg po31 j-vvg cc j n1, vvz p-acp np1 vvg av p-acp pno31:
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Cain, what hast thou done? the voyce of thy brothers bloud crieth vnto mee from the ground.Cain, what hast thou done? the voice of thy Brother's blood cries unto me from the ground.
np1, q-crq vh2 pns21 vdn? dt n1 pp-f po21 ng1 n1 vvz p-acp pno11 p-acp dt n1.
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When the filthie Sodomites had stained themselues with vnnaturall lust: with foule fornication, and all shamefull vncleannesse of the flesh, impietie and vngodlinesse:
When the filthy Sodomites had stained themselves with unnatural lust: with foul fornication, and all shameful uncleanness of the Flesh, impiety and ungodliness:
c-crq dt j n2 vhd vvn px32 p-acp j n1: p-acp j n1, cc d j n1 pp-f dt n1, n1 cc n1:
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the crie of their iniquitie was great in the Lordes eares, and their sinne exceeding grieuous in his sight.
the cry of their iniquity was great in the lords ears, and their sin exceeding grievous in his sighed.
dt n1 pp-f po32 n1 vbds j p-acp dt ng1 n2, cc po32 n1 vvg j p-acp po31 n1.
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To shewe the barbarous crueltie of the people of Aegypt, and their extreeme exactions wherewith they ouercharged and pressed to grounde the Israelites, the Prophet thereof speaking, bringeth in God thus conferring with him there-about in Horeb:
To show the barbarous cruelty of the people of Egypt, and their extreme exactions wherewith they overcharged and pressed to ground the Israelites, the Prophet thereof speaking, brings in God thus conferring with him thereabout in Horeb:
p-acp vvi dt j n1 pp-f dt n1 pp-f np1, cc po32 j-jn n2 c-crq pns32 vvd cc vvd pc-acp vvi dt np2, dt n1 av vvg, vvz p-acp np1 av vvg p-acp pno31 j p-acp np1:
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I haue seene, I haue seene the oppression of my people which are in Aegypt, and haue heard their crie, because of their taske-maisters.
I have seen, I have seen the oppression of my people which Are in Egypt, and have herd their cry, Because of their taskmasters.
pns11 vhb vvn, pns11 vhb vvn dt n1 pp-f po11 n1 r-crq vbr p-acp np1, cc vhb vvn po32 n1, c-acp pp-f po32 ng1.
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To like purpose our Apostle, setting foorth the great iniquitie and iniurie done to the poore labourers in the detaining and keeping backe of their wages by the rich men of the world, affirmeth that the same crieth vnto God,
To like purpose our Apostle, setting forth the great iniquity and injury done to the poor labourers in the detaining and keeping back of their wages by the rich men of the world, Affirmeth that the same cries unto God,
p-acp j n1 po12 n1, vvg av dt j n1 cc n1 vdn p-acp dt j n2 p-acp dt vvg cc vvg av pp-f po32 n2 p-acp dt j n2 pp-f dt n1, vvz cst dt d vvz p-acp np1,
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and that the crie thereof is gone vp to the eares of the Lord of hostes.
and that the cry thereof is gone up to the ears of the Lord of hosts.
cc cst dt n1 av vbz vvn a-acp p-acp dt n2 pp-f dt n1 pp-f n2.
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Wherehence we are taught, and may well learne, that albeit men themselues by vs oppressed, doe not alwayes powre out the bitternesse of their hearts,
Whence we Are taught, and may well Learn, that albeit men themselves by us oppressed, do not always pour out the bitterness of their hearts,
j pns12 vbr vvn, cc vmb av vvi, cst cs n2 px32 p-acp pno12 vvn, vdb xx av vvi av dt n1 pp-f po32 n2,
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neither alwayes ring in the eares of the Lorde, agaynst them by whome they are oppressed:
neither always ring in the ears of the Lord, against them by whom they Are oppressed:
av-dx av vvb p-acp dt n2 pp-f dt n1, p-acp pno32 p-acp ro-crq pns32 vbr vvn:
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yet the verie iniquities and sinnes of the wicked themselues, crie out day and night in the eares of the Lorde, against them for vengeance.
yet the very iniquities and Sins of the wicked themselves, cry out day and night in the ears of the Lord, against them for vengeance.
av dt j n2 cc n2 pp-f dt j px32, vvb av n1 cc n1 p-acp dt n2 pp-f dt n1, p-acp pno32 p-acp n1.
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8893
Thus murther though kept for a season from the knowledge of men:
Thus murder though kept for a season from the knowledge of men:
av n1 cs vvn p-acp dt n1 p-acp dt n1 pp-f n2:
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8894
thus adulterie, fornication, and fleshly vncleannesse, though it be done in secrete, that no eye doeth see it:
thus adultery, fornication, and fleshly uncleanness, though it be done in secret, that no eye doth see it:
av n1, n1, cc j n1, cs pn31 vbb vdn p-acp j-jn, cst dx n1 vdz vvi pn31:
(39) sermon (DIV2)
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8895
thus oppression and extortion, though all men almoste practise it: thus pride, though the whole lande flyeth after it:
thus oppression and extortion, though all men almost practise it: thus pride, though the Whole land flies After it:
av n1 cc n1, cs d n2 av vvi pn31: av n1, cs dt j-jn n1 vvz p-acp pn31:
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thus vsurie, briberie, and all manner couetousnesse: thus peruerting of righteous iudgement, and all manner wrongfulnesse and iniurie:
thus Usury, bribery, and all manner covetousness: thus perverting of righteous judgement, and all manner wrongfulness and injury:
av n1, n1, cc d n1 n1: av vvg pp-f j n1, cc d n1 n1 cc n1:
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8897
thus lying, swearing, blasphemie, and slaunder:
thus lying, swearing, blasphemy, and slander:
av vvg, vvg, n1, cc n1:
(39) sermon (DIV2)
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8898
thus all iniquitie and vnrighteousnesse of men, whereby the lande is altogether polluted, and bloud thereby toucheth bloud:
thus all iniquity and unrighteousness of men, whereby the land is altogether polluted, and blood thereby touches blood:
av d n1 cc n1-u pp-f n2, c-crq dt n1 vbz av vvn, cc n1 av vvz n1:
(39) sermon (DIV2)
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cryeth in the eares of the Lorde of hostes:
Cries in the ears of the Lord of hosts:
vvz p-acp dt n2 pp-f dt n1 pp-f n2:
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who beeing a righteous iudge, and that GOD onely, to whom repaying vengeance belongeth, will reward it accordingly.
who being a righteous judge, and that GOD only, to whom repaying vengeance belongeth, will reward it accordingly.
r-crq vbg dt j n1, cc cst np1 av-j, p-acp r-crq vvg n1 vvz, vmb vvi pn31 av-vvg.
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And assuredly, as all sinnes at all times haue cried out for vengeance from the Lorde, who hath heard them,
And assuredly, as all Sins At all times have cried out for vengeance from the Lord, who hath herd them,
cc av-vvn, c-acp d n2 p-acp d n2 vhb vvn av p-acp n1 p-acp dt n1, r-crq vhz vvn pno32,
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and in iust measure punished them:
and in just measure punished them:
cc p-acp j n1 vvn pno32:
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so the haynous and horrible sinnes of our age, crye out in like manner for vengeaunce:
so the heinous and horrible Sins of our age, cry out in like manner for vengeance:
av dt j cc j n2 pp-f po12 n1, vvb av p-acp j n1 p-acp n1:
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our shamelesse adulteries, whereof our countrie is full: our cruell hatred, whereby we murther one another in our heartes:
our shameless adulteries, whereof our country is full: our cruel hatred, whereby we murder one Another in our hearts:
po12 j n2, c-crq po12 n1 vbz j: po12 j n1, c-crq pns12 vvi pi j-jn p-acp po12 n2:
(39) sermon (DIV2)
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our intollerable pride, in flaunting ruffes, in coloured starchings; in newe cuts and iagges, in periwigges, and french frilles;
our intolerable pride, in flaunting ruffs, in coloured starchings; in new cuts and iagges, in periwigges, and french frilles;
po12 j n1, p-acp j-vvg n2, p-acp j-vvn n2-vvg; p-acp j n2 cc n2, p-acp n2, cc jp n2;
(39) sermon (DIV2)
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8906
in the deuill and all, which our vanitie and the iniquitie of our times haue deuised; our suttle and fraudulent dealings; our voluntarie bankerouting;
in the Devil and all, which our vanity and the iniquity of our times have devised; our subtle and fraudulent dealings; our voluntary bankerouting;
p-acp dt n1 cc d, r-crq po12 n1 cc dt n1 pp-f po12 n2 vhb vvn; po12 j cc j n2-vvg; po12 j-jn vvg;
(39) sermon (DIV2)
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our great oppression and extortion, whereby the faces of the poore are pitifully grinded;
our great oppression and extortion, whereby the faces of the poor Are pitifully grinded;
po12 j n1 cc n1, c-crq dt n2 pp-f dt j vbr av-j vvn;
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our vsurie which hath succeeded and gotte in the place of noble marchaundizing, whereby we eate vp one another:
our Usury which hath succeeded and got in the place of noble marchaundizing, whereby we eat up one Another:
po12 n1 r-crq vhz vvn cc vvd p-acp dt n1 pp-f j vvg, c-crq pns12 vvb a-acp crd j-jn:
(39) sermon (DIV2)
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8909
our manifolde, open and secrete, publike and priuate offences, daily and hourely in moste wicked manner committed, crie out in the eares of the Lorde of hostes:
our manifold, open and secret, public and private offences, daily and hourly in most wicked manner committed, cry out in the ears of the Lord of hosts:
po12 j, j cc j-jn, j cc j n2, j cc av-j p-acp ds j n1 vvn, vvb av p-acp dt n2 pp-f dt n1 pp-f n2:
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and vnlesse wee seeke speedy redresse, through vnfained repentaunce vnto GOD, vvee shall feele the smarte and griefe thereof:
and unless we seek speedy redress, through unfeigned Repentance unto GOD, we shall feel the smart and grief thereof:
cc cs pns12 vvb j n1, p-acp j n1 p-acp np1, pns12 vmb vvi dt n1 cc n1 av:
(39) sermon (DIV2)
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subiect to the like destruction here mentioned by the Apostle, sith wee are guiltie of the like,
Subject to the like destruction Here mentioned by the Apostle, sith we Are guilty of the like,
n-jn p-acp dt j n1 av vvn p-acp dt n1, c-acp pns12 vbr j pp-f dt j,
(39) sermon (DIV2)
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or the same iniquities, against which it is iustly denounced.
or the same iniquities, against which it is justly denounced.
cc dt d n2, p-acp r-crq pn31 vbz av-j vvn.
(39) sermon (DIV2)
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Here God is called the Lord of hostes, which attribute or addition is oftentimes and in sundrie places giuen vnto him,
Here God is called the Lord of hosts, which attribute or addition is oftentimes and in sundry places given unto him,
av np1 vbz vvn dt n1 pp-f n2, r-crq n1 cc n1 vbz av cc p-acp j n2 vvn p-acp pno31,
(39) sermon (DIV2)
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because he hath all his creatures alwaies readie, as an innumerable and infinite hoste to fight at his pleasure and becke, against the wicked,
Because he hath all his creatures always ready, as an innumerable and infinite host to fight At his pleasure and beck, against the wicked,
c-acp pns31 vhz d po31 n2 av j, c-acp dt j cc j n1 pc-acp vvi p-acp po31 n1 cc n1, p-acp dt j,
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for the maintenaunce of his glory, and defence of his seruauntes. Which thing Sirach notably expresseth:
for the maintenance of his glory, and defence of his Servants. Which thing Sirach notably Expresses:
p-acp dt n1 pp-f po31 n1, cc n1 pp-f po31 n2. r-crq n1 np1 av-j vvz:
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there are saith he, spirites created for vengeaunce, which in their rigour lay on sure strokes;
there Are Says he, spirits created for vengeance, which in their rigour lay on sure Strokes;
a-acp vbr vvz pns31, n2 vvn p-acp n1, r-crq p-acp po32 n1 vvd p-acp j n2;
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8917
in the time of destruction they shevve forth their power, and accomplish the wrath of him that made them:
in the time of destruction they show forth their power, and accomplish the wrath of him that made them:
p-acp dt n1 pp-f n1 pns32 vvb av po32 n1, cc vvi dt n1 pp-f pno31 cst vvd pno32:
(39) sermon (DIV2)
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8918
fire and hayle, and famine, and death, these are created for vengeaunce:
fire and hail, and famine, and death, these Are created for vengeance:
n1 cc n1, cc n1, cc n1, d vbr vvn p-acp n1:
(39) sermon (DIV2)
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8919
the teeth of wild beastes, the scorpions and the serpentes, and the sworde execute vengeaunce for the destruction of the wicked.
the teeth of wild beasts, the scorpions and the Serpents, and the sword execute vengeance for the destruction of the wicked.
dt n2 pp-f j n2, dt n2 cc dt n2, cc dt n1 vvb n1 p-acp dt n1 pp-f dt j.
(39) sermon (DIV2)
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8920
They shalbe gladde to do his commaundement, and when neede is, they shalbe readie vpon earth,
They shall glad to do his Commandment, and when need is, they shall ready upon earth,
pns32 vmb|vbi j pc-acp vdi po31 n1, cc c-crq n1 vbz, pns32 vmb|vbi j p-acp n1,
(39) sermon (DIV2)
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8921
and when their houre is come, they shall not ouer passe the commaundement.
and when their hour is come, they shall not over pass the Commandment.
cc c-crq po32 n1 vbz vvn, pns32 vmb xx a-acp vvi dt n1.
(39) sermon (DIV2)
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8922
The droppes of raine from heauen were his hoste, to fight against, and destroy the men of the first world.
The drops of rain from heaven were his host, to fight against, and destroy the men of the First world.
dt n2 pp-f n1 p-acp n1 vbdr po31 n1, pc-acp vvi p-acp, cc vvi dt n2 pp-f dt ord n1.
(39) sermon (DIV2)
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Fire from heauen was his hoste to fal downe and consume the Sodomites and them of Gomorrah.
Fire from heaven was his host to fall down and consume the Sodomites and them of Gomorrah.
n1 p-acp n1 vbds po31 n1 pc-acp vvi a-acp cc vvi dt n2 cc pno32 pp-f np1.
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8924
The mightie hayle stones which fel vpō the soldeours of the kings which ioined battle with Iosua, wherewith more perished,
The mighty hail stones which fell upon the soldeours of the Kings which joined battle with Iosua, wherewith more perished,
dt j n1 n2 r-crq vvd p-acp dt ng1 pp-f dt n2 r-crq vvd n1 p-acp np1, c-crq n1 vvd,
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8925
then by the sword of the people: the scrawling wormes, the hopping frogges, the creeping lice:
then by the sword of the people: the scrawling worms, the hopping frogs, the creeping lice:
av p-acp dt n1 pp-f dt n1: dt j-vvg n2, dt j-vvg n2, dt j-vvg n1:
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8926
and other like creatures, were his hoste to fight against Pharao and his people, and the raging sea rose vp against him,
and other like creatures, were his host to fight against Pharaoh and his people, and the raging sea rose up against him,
cc j-jn j n2, vbdr po31 n1 pc-acp vvi p-acp np1 cc po31 n1, cc dt j-vvg n1 vvd a-acp p-acp pno31,
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8927
and ouerwhelmed him and his armie. One people is his armie to punish another;
and overwhelmed him and his army. One people is his army to Punish Another;
cc vvn pno31 cc po31 n1. crd n1 vbz po31 n1 pc-acp vvi j-jn;
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8928
and euery one of his creatures serue at his pleasure, either to worke the deliuerance of his seruants,
and every one of his creatures serve At his pleasure, either to work the deliverance of his Servants,
cc d crd pp-f po31 n2 vvi p-acp po31 n1, av-d pc-acp vvi dt n1 pp-f po31 n2,
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8929
or the destruction of his enemies: and therefore is God often called the Lord of hostes.
or the destruction of his enemies: and Therefore is God often called the Lord of hosts.
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The Seraphins in the prophete stood vp and cried one to another;
The Seraphim in the Prophet stood up and cried one to Another;
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holy, holy, holy is the Lord of hostes, the whole world is full of thy glorie.
holy, holy, holy is the Lord of hosts, the Whole world is full of thy glory.
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Ieremie the prophete yeeldeth this attribute and name vnto him; who cōparing the idols of the natiōs with the Lord, saith; Ieremie the Prophet yields this attribute and name unto him; who comparing the Idols of the Nations with the Lord, Says;
np1 dt n1 vvz d n1 cc n1 p-acp pno31; r-crq vvg dt n2 pp-f dt n2 p-acp dt n1, vvz;
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the portion of Iacob is not like them:
the portion of Iacob is not like them:
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for he is the maker of all things, and Israel is the rodde of his inheritaunce:
for he is the maker of all things, and Israel is the rod of his inheritance:
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the Lord of hostes is his name.
the Lord of hosts is his name.
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Nahum the prophet, describing the victories of the Caldeans against the Assyrians, and the punishments by God brought by them vpon the same people: Nahum the Prophet, describing the victories of the Chaldaeans against the Assyrians, and the punishments by God brought by them upon the same people:
np1 dt n1, vvg dt n2 pp-f dt njp2 p-acp dt njp2, cc dt n2 p-acp np1 vvd p-acp pno32 p-acp dt d n1:
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crieth, behold I come vnto thee, saith the Lord of hostes, and I will burne her charrets in the smoke,
cries, behold I come unto thee, Says the Lord of hosts, and I will burn her charets in the smoke,
vvz, vvb pns11 vvb p-acp pno21, vvz dt n1 pp-f n2, cc pns11 vmb vvi po31 n2 p-acp dt n1,
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and the sword shall destroy thy yong lions, and I wil cut of thy spoyle from the earth,
and the sword shall destroy thy young Lions, and I will Cut of thy spoil from the earth,
cc dt n1 vmb vvi po21 j n2, cc pns11 vmb vvi pp-f po21 n1 p-acp dt n1,
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and the voyce of thy messengers shall no more be heard.
and the voice of thy messengers shall no more be herd.
cc dt n1 pp-f po21 n2 vmb av-dx av-dc vbi vvn.
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In the prophecie of Malachie it is often giuen vnto the Lord, that he is the Lord of hostes:
In the prophecy of Malachi it is often given unto the Lord, that he is the Lord of hosts:
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as 1. c. v. 6. & 8. & 9. 10. 11. 14: 2. c. v. 2. 4. 7. 8: ch. 3. v. 1. 5. 7. 10. 11. 14. 17: c. 4. v. 1. 3. And innumerable the like places in holy Scriptures.
as 1. c. v. 6. & 8. & 9. 10. 11. 14: 2. c. v. 2. 4. 7. 8: changed. 3. v. 1. 5. 7. 10. 11. 14. 17: c. 4. v. 1. 3. And innumerable the like places in holy Scriptures.
c-acp crd sy. n1 crd cc crd cc crd crd crd crd: crd sy. n1 crd crd crd crd: n2. crd n1 crd crd crd crd crd crd crd: sy. crd n1 crd crd cc j dt j n2 p-acp j n2.
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Whereunto our Apostle according to the phrase of Scripture respecting, to note the power of God,
Whereunto our Apostle according to the phrase of Scripture respecting, to note the power of God,
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and his hablenes to bring destruction vpō the prophane rich men of the world, for detaining & holding backe the wages of the hireling, affirmeth that the voice of the detained wages crieth,
and his hablenes to bring destruction upon the profane rich men of the world, for detaining & holding back the wages of the hireling, Affirmeth that the voice of the detained wages cries,
cc po31 n1 pc-acp vvi n1 p-acp dt j j n2 pp-f dt n1, p-acp vvg cc vvg av dt n2 pp-f dt n1, vvz cst dt n1 pp-f dt vvn n2 vvz,
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and is gone vp into the eares of the Lord of hosts. Which place containeth no small comfort vnto the poore afflicted saints of God;
and is gone up into the ears of the Lord of hosts. Which place Containeth no small Comfort unto the poor afflicted Saints of God;
cc vbz vvn a-acp p-acp dt n2 pp-f dt n1 pp-f n2. r-crq n1 vvz dx j n1 p-acp dt j j-vvn n2 pp-f np1;
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in that the Lord is called the Lord of hostes, who being mighty in power,
in that the Lord is called the Lord of hosts, who being mighty in power,
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& hauing all the creatures in heauen & earth at a bay, and vseth them at his will as his hoste & armie, protesteth & professeth himselfe to be the protectour and defence of his seruaunts.
& having all the creatures in heaven & earth At a bay, and uses them At his will as his host & army, protesteth & Professes himself to be the protector and defence of his Servants.
cc vhg d dt n2 p-acp n1 cc n1 p-acp dt n1, cc vvz pno32 p-acp po31 n1 p-acp po31 n1 cc n1, vvz cc vvz px31 pc-acp vbi dt n1 cc n1 pp-f po31 n2.
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S. Iames therfore partly for the terrour of the wicked, who in due time shall feele the waight of his reuenging hand;
S. James Therefore partly for the terror of the wicked, who in due time shall feel the weight of his revenging hand;
np1 np1 av av p-acp dt n1 pp-f dt j, r-crq p-acp j-jn n1 vmb vvi dt n1 pp-f po31 j-vvg n1;
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and partly for the comforte of his afflicted seruaunts, whose wages wicked men holde backe by fraude;
and partly for the Comfort of his afflicted Servants, whose wages wicked men hold back by fraud;
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calleth almighty God the Lord of hostes;
calls almighty God the Lord of hosts;
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as hauing a power alwaies prepared, and an armie euermore in a readinesse, to fight against his enemies.
as having a power always prepared, and an army evermore in a readiness, to fight against his enemies.
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Now if the cries of their detained wages which worke in our bodily and earthly haruest, be entred into the eares of the Lord of hostes, which of wicked persons is helde backe by fraude:
Now if the cries of their detained wages which work in our bodily and earthly harvest, be entered into the ears of the Lord of hosts, which of wicked Persons is held back by fraud:
av cs dt n2 pp-f po32 vvn n2 r-crq vvb p-acp po12 j cc j n1, vbb vvn p-acp dt n2 pp-f dt n1 pp-f n2, r-crq pp-f j n2 vbz vvd av p-acp n1:
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and therefore heare so heauie a sentence of endlesse destruction against them: how much more fearefull iudgement shalbe pronounced against them:
and Therefore hear so heavy a sentence of endless destruction against them: how much more fearful judgement shall pronounced against them:
cc av vvb av j dt n1 pp-f j n1 p-acp pno32: c-crq av-d av-dc j n1 vmb|vbi vvn p-acp pno32:
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vnder how wofull & wretched condition are they, who by fraude, or by force detaine, withhold and keepe backe the hyre and wages of them that labour in the heauenly and spirituall haruest of the Lord? who sowe the forrowes of your heartes with the diuine seede of the worde of truth;
under how woeful & wretched condition Are they, who by fraud, or by force detain, withhold and keep back the hire and wages of them that labour in the heavenly and spiritual harvest of the Lord? who sow the furrows of your hearts with the divine seed of the word of truth;
p-acp c-crq j cc j n1 vbr pns32, r-crq p-acp n1, cc p-acp n1 vvi, vvb cc vvi av dt n1 cc n2 pp-f pno32 cst vvb p-acp dt j cc j n1 pp-f dt n1? q-crq n1 dt n2 pp-f po22 n2 p-acp dt j-jn n1 pp-f dt n1 pp-f n1;
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and should reape the encrease of their laboures with great ioyfulnes;
and should reap the increase of their labours with great ioyfulnes;
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which are Gods labourers sent into the haruest of the worlde, to gather in many soules into the Lordes barnes,
which Are God's labourers sent into the harvest of the world, to gather in many Souls into the lords Barns,
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and to fill his garners with the spirites of the Saints. This mē care not for in these daies:
and to fill his garners with the spirits of the Saints. This men care not for in these days:
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who do not only withhold from the ministers and preachers of the word of God, which labour in the spiritual haruest of the Lord, those wages & that hire, which by them is due vnto them;
who do not only withhold from the Ministers and Preachers of the word of God, which labour in the spiritual harvest of the Lord, those wages & that hire, which by them is due unto them;
r-crq vdb xx av-j vvi p-acp dt n2 cc n2 pp-f dt n1 pp-f np1, r-crq n1 p-acp dt j n1 pp-f dt n1, d n2 cc d n1, r-crq p-acp pno32 vbz j-jn p-acp pno32;
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but also endeuour by all meanes to take that hire from them, which many yeares past,
but also endeavour by all means to take that hire from them, which many Years past,
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for this end hath beene giuen:
for this end hath been given:
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that there being no hire, no reward, no wages, or at the least very little proposed, they might discourage all from labouring in the Lords vineyard;
that there being no hire, no reward, no wages, or At the least very little proposed, they might discourage all from labouring in the lords vineyard;
cst a-acp vbg dx n1, dx n1, dx n2, cc p-acp dt av-ds j j vvn, pns32 vmd vvi d p-acp vvg p-acp dt n2 n1;
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& might bring in barbarisme & darke ignorance into the church of Christ.
& might bring in barbarism & dark ignorance into the Church of christ.
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And I would to God they did not tempt this matter, who would otherwise seeme most zealous to Gods glorie;
And I would to God they did not tempt this matter, who would otherwise seem most zealous to God's glory;
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and as it were chiefe men in the Church of Christ.
and as it were chief men in the Church of christ.
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God for Christes sake graunt that the venim of this poyson sinke not into the heartes of princes and men in authoritie:
God for Christ's sake grant that the venom of this poison sink not into the hearts of Princes and men in Authority:
np1 p-acp npg1 n1 vvi cst dt n1 pp-f d n1 vvi xx p-acp dt n2 pp-f n2 cc n2 p-acp n1:
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for then shall there be nothing to be looked for, but desolation, miserie, wretchednes, extreame contempt,
for then shall there be nothing to be looked for, but desolation, misery, wretchedness, extreme contempt,
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and vtter subuertion of the glorious gospell: which euill be farre from vs and our posteritie, now and for euer Amen.
and utter subversion of the glorious gospel: which evil be Far from us and our posterity, now and for ever Amen.
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The first euill then in this place condemned, and for which this sentence of iudgement is gone out against the prophane riche men of the worlde, is their fraudulent detaining and withholding of their labourers wages, the crie whereof entred into the eares of the Lorde of hosts.
The First evil then in this place condemned, and for which this sentence of judgement is gone out against the profane rich men of the world, is their fraudulent detaining and withholding of their labourers wages, the cry whereof entered into the ears of the Lord of hosts.
dt ord av-jn av p-acp d n1 vvn, cc p-acp r-crq d n1 pp-f n1 vbz vvn av p-acp dt j j n2 pp-f dt n1, vbz po32 j vvg cc vvg pp-f po32 ng1 n2, dt n1 c-crq vvn p-acp dt n2 pp-f dt n1 pp-f n2.
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This seconde euill and sinne for which the Apostle threateneth their destruction to the wicked, is their sensualitie and carnall life:
This seconde evil and sin for which the Apostle threateneth their destruction to the wicked, is their sensuality and carnal life:
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which consisteth briefly in three things. 1. Pleasure. 2. Wantonnesse. 3. Riotousnes and excessiue banquetting: you haue liued in pleasure on the earth, and in wantonnesse;
which Consisteth briefly in three things. 1. Pleasure. 2. Wantonness. 3. Riotousness and excessive banqueting: you have lived in pleasure on the earth, and in wantonness;
r-crq vvz av-j p-acp crd n2. crd n1. crd n1. crd n1 cc j n-vvg: pn22 vhb vvn p-acp n1 p-acp dt n1, cc p-acp n1;
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you haue nourished your harts as in a day of slaughter.
you have nourished your hearts as in a day of slaughter.
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Pleasure heere signifieth the deliciousnesse of men in this life, whereunto they giue themselues, that they faring deliciously euerie daie, may spende their time and life in pleasure like Epicures:
Pleasure Here signifies the deliciousness of men in this life, whereunto they give themselves, that they faring deliciously every day, may spend their time and life in pleasure like Epicureans:
n1 av vvz dt n1 pp-f n2 p-acp d n1, c-crq pns32 vvb px32, cst pns32 vvg av-j d n1, vmb vvi po32 n1 cc n1 p-acp n1 av-j n2:
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by the which, they are not onely condemned as iniurious vnto others, but also are accused as mispending that which they detaine from their workemen, vpon their owne pleasure and delights.
by the which, they Are not only condemned as injurious unto Others, but also Are accused as misspending that which they detain from their workmen, upon their own pleasure and delights.
p-acp dt r-crq, pns32 vbr xx av-j vvn p-acp j p-acp n2-jn, cc-acp av vbr vvn p-acp vvg d r-crq pns32 vvb p-acp po32 n2, p-acp po32 d n1 cc n2.
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Such pleasure the men of the first world gaue thēselues vnto; such was the pleasure and delicacie of the Sodomites;
Such pleasure the men of the First world gave themselves unto; such was the pleasure and delicacy of the Sodomites;
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for these gaue themselues to eating, to drinking, to pleasure and daintinesse of their liues; and so liued in pleasure vpon the earth. for these gave themselves to eating, to drinking, to pleasure and daintiness of their lives; and so lived in pleasure upon the earth.
p-acp d vvd px32 p-acp vvg, p-acp vvg, p-acp n1 cc n1 pp-f po32 n2; cc av vvd p-acp n1 p-acp dt n1.
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Which is that euill condēned by Salomon, when men withhold nothing from their soules, but giue them whatsoeuer their hearts or eies desire:
Which is that evil condemned by Solomon, when men withhold nothing from their Souls, but give them whatsoever their hearts or eyes desire:
r-crq vbz d n-jn vvn p-acp np1, c-crq n2 vvb pix p-acp po32 n2, cc-acp vvb pno32 r-crq po32 n2 cc n2 vvb:
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withdrawing themselues from no ioy nor pleasure. Who encourage one another to the fulfilling of their lustes:
withdrawing themselves from no joy nor pleasure. Who encourage one Another to the fulfilling of their lusts:
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Come let vs inioy the pleasures that are present, let vs cheerefully vse the creatures as in youth:
Come let us enjoy the pleasures that Are present, let us cheerfully use the creatures as in youth:
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lette vs fill our selues with costly wine and oyntments, let not the flower of life passe by vs:
let us fill our selves with costly wine and ointments, let not the flower of life pass by us:
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let vs crowne our selues with rose buddes before they be weathered:
let us crown our selves with rose buds before they be weathered:
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let vs be partakers of our wantonnesse, let vs leaue some token of our pleasures, in euery place where we come,
let us be partakers of our wantonness, let us leave Some token of our pleasures, in every place where we come,
vvb pno12 vbi n2 pp-f po12 n1, vvb pno12 vvi d n1 pp-f po12 n2, p-acp d n1 c-crq pns12 vvb,
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for this is our portion and our lot. These are such as S. Paul mencioneth, whose belly is their God:
for this is our portion and our lot. These Are such as S. Paul mentioneth, whose belly is their God:
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whose glory is to their shame, being carnally minded: who imitate & follow the exāple of the rich glutton, who fared deliciously euery day: whose glory is to their shame, being carnally minded: who imitate & follow the Exampl of the rich glutton, who fared deliciously every day:
r-crq n1 vbz p-acp po32 n1, vbg av-j vvn: r-crq vvb cc vvi dt n1 pp-f dt j n1, r-crq vvd av-j d n1:
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they eat, they drinke, they rest, they sleepe, they giue thēselues to idlenes, & in all things take their pleasure, wherin their sensualitie appeareth.
they eat, they drink, they rest, they sleep, they give themselves to idleness, & in all things take their pleasure, wherein their sensuality appears.
pns32 vvb, pns32 vvb, pns32 vvb, pns32 vvb, pns32 vvb px32 p-acp n1, cc p-acp d n2 vvb po32 n1, c-crq po32 n1 vvz.
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Thē which there is nothing more dangerous or pernicious in men:
Them which there is nothing more dangerous or pernicious in men:
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in so much that the very heathen folke, and philosophers haue said, that it is not onely dangerous,
in so much that the very heathen folk, and Philosophers have said, that it is not only dangerous,
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but altogether vnworthy the excellencie of man. The Saints of God ought to remēber with themselues how far it is frō duty:
but altogether unworthy the excellency of man. The Saints of God ought to Remember with themselves how Far it is from duty:
cc-acp av j dt n1 pp-f n1. dt n2 pp-f np1 vmd pc-acp vvi p-acp px32 q-crq j pn31 vbz p-acp n1:
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thereby the holy garmēt which we haue put on in the day of baptisme is stained:
thereby the holy garment which we have put on in the day of Baptism is stained:
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thereby the tēple of the holy ghost, which are the bodies of Christians, is polluted & defiled with the filthines of satan in thē faith, patience, tēperance;
thereby the temple of the holy ghost, which Are the bodies of Christians, is polluted & defiled with the filthiness of satan in them faith, patience, temperance;
av dt n1 pp-f dt j n1, r-crq vbr dt n2 pp-f np1, vbz vvn cc vvn p-acp dt n1 pp-f n1 p-acp pno32 n1, n1, n1;
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modesty, iustice, & all the rest of christian vertues should appeare:
modesty, Justice, & all the rest of christian Virtues should appear:
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all which that filthy strumpet pleasure, putteth out of place, whereunto rich men for the most parte giue themselues;
all which that filthy strumpet pleasure, putteth out of place, whereunto rich men for the most part give themselves;
d r-crq d j n1 n1, vvz av pp-f n1, c-crq j n2 p-acp dt av-ds n1 vvb px32;
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and therefore are condemned by the Apostle. 2. Their sensualitie also sheweth it selfe in the wantonnes of their liues; wherby carnal vncleanes is vnderstood;
and Therefore Are condemned by the Apostle. 2. Their sensuality also shows it self in the wantonness of their lives; whereby carnal uncleans is understood;
cc av vbr vvn p-acp dt n1. crd po32 n1 av vvz pn31 n1 p-acp dt n1 pp-f po32 n2; c-crq j n1 vbz vvn;
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as S. Paul to the Romanes: walke honestly as in the day time; not in drunkennesse and surfetting, not in chambering and wantonnes;
as S. Paul to the Romans: walk honestly as in the day time; not in Drunkenness and surfeiting, not in chambering and wantonness;
c-acp n1 np1 p-acp dt njp2: vvb av-j a-acp p-acp dt n1 n1; xx p-acp n1 cc vvg, xx p-acp vvg cc n1;
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wher, by chambering and wantonnes is vnderstood, that effect which riseth of chambering and wantonnes, as venerie & fleshly vncleannes:
where, by chambering and wantonness is understood, that Effect which Riseth of chambering and wantonness, as venery & fleshly uncleanness:
c-crq, p-acp vvg cc n1 vbz vvn, cst n1 r-crq vvz pp-f vvg cc n1, c-acp n1 cc j n1:
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therunto also most rich mē are giuē. For riches minister matter of liuing deliciously; delicious liuing pricketh forward to flesh lines & bodily vncleānes:
thereunto also most rich men Are given. For riches minister matter of living deliciously; delicious living pricks forward to Flesh lines & bodily vncleamnes:
av av av-ds j n2 vbr vvn. p-acp n2 vvb n1 pp-f vvg av-j; j n-vvg vvz av-j p-acp n1 n2 cc j n2:
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for which causes adultery is oftē set downe, as the effect of excesse:
for which Causes adultery is often Set down, as the Effect of excess:
p-acp r-crq vvz n1 vbz av vvn a-acp, c-acp dt n1 pp-f n1:
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and this wantonnes, as the ofspring of pleasure before condemned, as Saint Augustine, and Saint Ambrose vpon the cited place to the Romans, haue obserued:
and this wantonness, as the offspring of pleasure before condemned, as Saint Augustine, and Saint Ambrose upon the cited place to the Roman, have observed:
cc d n1, c-acp dt n1 pp-f n1 a-acp vvn, c-acp n1 np1, cc n1 np1 p-acp dt vvn n1 p-acp dt njp2, vhb vvn:
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and Saint Ierome subscribeth to the same; The bellie boyling with wine, fometh out filthines.
and Saint Jerome subscribeth to the same; The belly boiling with wine, foameth out filthiness.
cc n1 np1 vvz p-acp dt d; dt n1 vvg p-acp n1, vvz av n1.
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Saint Ambrose citing the wordes of Paul to the Church of Ephesus, be not dronken with wine, wherein is excesse, writeth in this wise;
Saint Ambrose citing the words of Paul to the Church of Ephesus, be not drunken with wine, wherein is excess, Writeth in this wise;
n1 np1 vvg dt n2 pp-f np1 p-acp dt n1 pp-f np1, vbb xx j p-acp n1, q-crq vbz n1, vvz p-acp d n1;
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Where is dronkennes, there is excesse and luxuriousnesse; excesse and luxuriousnesse prouoketh to carnall filthines.
Where is Drunkenness, there is excess and luxuriousness; excess and luxuriousness provoketh to carnal filthiness.
q-crq vbz n1, pc-acp vbz n1 cc n1; n1 cc n1 vvz p-acp j n1.
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Salomon the wise man, searching and seeking out the effects of dronkennes, & deliciousnes of life, noteth these two specially; Solomon the wise man, searching and seeking out the effects of Drunkenness, & deliciousness of life, notes these two specially;
np1 dt j n1, vvg cc vvg av dt n2 pp-f n1, cc n1 pp-f n1, vvz d crd av-j;
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Looking vpon strange flesh, which is lusting after women vnlawfullie, and the speaking of lewd things, which is, rebaldrie.
Looking upon strange Flesh, which is lusting After women unlawfully, and the speaking of lewd things, which is, rebaldrie.
vvg p-acp j n1, r-crq vbz j-vvg p-acp n2 av-j, cc dt n-vvg pp-f j n2, r-crq vbz, n1.
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The Prophet reckoning vp the euils and sinnes of Sodome, and the cause of that vnnaturall lust, which burned in their bowels like fire, noteth vnto vs their fulnes of bread, which was, their riotousnesse,
The Prophet reckoning up the evils and Sins of Sodom, and the cause of that unnatural lust, which burned in their bowels like fire, notes unto us their fullness of bred, which was, their riotousness,
dt n1 vvg a-acp dt n2-jn cc n2 pp-f np1, cc dt n1 pp-f cst j n1, r-crq vvd p-acp po32 n2 av-j n1, vvz p-acp pno12 po32 n1 pp-f n1, r-crq vbds, po32 n1,
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and delicious life, and their slouth and idlenes, whereunto they were geuen, to haue beene the principall causes of that horrible vncleannes.
and delicious life, and their sloth and idleness, whereunto they were given, to have been the principal Causes of that horrible uncleanness.
cc j n1, cc po32 n1 cc n1, c-crq pns32 vbdr vvn, pc-acp vhi vbn dt j-jn n2 pp-f d j n1.
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And the practise of Lot, otherwise a man most righteous, who after hee was made dronken by his daughters, committed incest with ech of them.
And the practice of Lot, otherwise a man most righteous, who After he was made drunken by his daughters, committed Incest with each of them.
cc dt n1 pp-f n1, av dt n1 av-ds j, r-crq c-acp pns31 vbds vvn j p-acp po31 n2, vvn n1 p-acp d pp-f pno32.
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And Holofernes, the Captaine general ouer the armie of the Assyrians, then only tempteth the chastitie of Iudith, when before he was dronken.
And Holofernes, the Captain general over the army of the Assyrians, then only tempts the chastity of Iudith, when before he was drunken.
np1 np1, dt n1 n1 p-acp dt n1 pp-f dt njp2, av av-j vvz dt n1 pp-f np1, c-crq c-acp pns31 vbds j.
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Seeing therefore, this wantonnes is the effect (as it were) of pleasure, of dronkennes, and deliciousnes of life:
Seeing Therefore, this wantonness is the Effect (as it were) of pleasure, of Drunkenness, and deliciousness of life:
vvg av, d n1 vbz dt n1 (c-acp pn31 vbdr) pp-f n1, pp-f n1, cc n1 pp-f n1:
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therefore in the second place it is added, to shew the sensualitie of the wicked, here condemned.
Therefore in the second place it is added, to show the sensuality of the wicked, Here condemned.
av p-acp dt ord n1 pn31 vbz vvn, pc-acp vvi dt n1 pp-f dt j, av vvn.
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To which their wantonnes, as they are too prone by naturall inclination, so haue they many prickes and prouokements:
To which their wantonness, as they Are too prove by natural inclination, so have they many pricks and provokements:
p-acp r-crq po32 n1, c-acp pns32 vbr av j p-acp j n1, av vhb pns32 d vvz cc n2:
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as, filthie songes and sonnets, which by their eares, passe on to their hearts: laughter, merimentes, iesting, which are not comely:
as, filthy songs and sonnets, which by their ears, pass on to their hearts: laughter, merimentes, jesting, which Are not comely:
c-acp, j n2 cc n2, r-crq p-acp po32 n2, vvb a-acp p-acp po32 n2: n1, n2, vvg, r-crq vbr xx j:
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immodest and vnchast musicke, whereby the adulterous heartes of men and women are set on fire and inflamed:
immodest and unchaste music, whereby the adulterous hearts of men and women Are Set on fire and inflamed:
j cc j n1, c-crq dt j n2 pp-f n2 cc n2 vbr vvn p-acp n1 cc vvn:
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dalliance, toying, iesture not conuenient, filthie speach and talke, the verie instrument of this wickednes: whereby chastytie is assaulted, continencie inuaded, honistie corrupted, & al filthynes determined.
dalliance, toying, gesture not convenient, filthy speech and talk, the very Instrument of this wickedness: whereby chastytie is assaulted, continency invaded, honistie corrupted, & all filthiness determined.
n1, vvg, n1 xx j, j n1 cc n1, dt j n1 pp-f d n1: c-crq n1 vbz vvn, n1 vvd, j vvn, cc d n1 vvn.
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To this wantonnes rich men giuing them selues, and thereby caried headlong to all manner vngodlines, are therefore in this place reproued;
To this wantonness rich men giving them selves, and thereby carried headlong to all manner ungodliness, Are Therefore in this place reproved;
p-acp d n1 j n2 vvg pno32 n2, cc av vvd av-j p-acp d n1 n1, vbr av p-acp d n1 vvd;
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and it is set downe as the second thing wherein the sensuallytie of prophane persons consisteth, which is the seconde sinne for which destrution and finall callamitie is threatened againste them.
and it is Set down as the second thing wherein the sensuallytie of profane Persons Consisteth, which is the seconde sin for which destrution and final callamitie is threatened against them.
cc pn31 vbz vvn a-acp p-acp dt ord n1 c-crq dt n1 pp-f j n2 vvz, r-crq vbz dt ord n1 p-acp r-crq n1 cc j n1 vbz vvn p-acp pno32.
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3 Of their sensualytie the laste and third branch is, that they nourished their heartes as in the day of slaughter.
3 Of their Sensuality the laste and third branch is, that they nourished their hearts as in the day of slaughter.
crd pp-f po32 n1 dt ord cc ord n1 vbz, cst pns32 vvd po32 n2 c-acp p-acp dt n1 pp-f n1.
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Whereby their continual studie to banquet and make merie is noted, that their whole life might be as it were a continual day of feasting:
Whereby their continual study to banquet and make merry is noted, that their Whole life might be as it were a continual day of feasting:
c-crq po32 j n1 pc-acp vvi cc vvi j vbz vvn, cst po32 j-jn n1 vmd vbi c-acp pn31 vbdr dt j n1 pp-f vvg:
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by which they grew as fatte as porke or brawne, for satan the deuill to feade on, in the day of iudgmente,
by which they grew as fat as pork or brawn, for satan the Devil to feade on, in the day of iudgmente,
p-acp r-crq pns32 vvd p-acp j c-acp n1 cc n1, p-acp n1 dt n1 pc-acp vvi a-acp, p-acp dt n1 pp-f n1,
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The Hebrues call the daies of feasting, the daies of slaughter. Because at great feastes, there is great killyng, great slaughter.
The Hebrews call the days of feasting, the days of slaughter. Because At great feasts, there is great killing, great slaughter.
dt njp2 vvb dt n2 pp-f vvg, dt n2 pp-f n1. p-acp p-acp j n2, pc-acp vbz j n-vvg, j n1.
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Calues from the stalle, sheepe from the folde, oxen from the pasture, kyddes from the goates, lambes from the ewes, deere from the forreste, bucke from the chase, fish from the sea, foule from the fenne, birdes from the aire, capons from the coope, fesant from the woode, partrige from the couie, rabbet from the warrant,
Calves from the stalle, sheep from the fold, oxen from the pasture, kyddes from the Goats, Lambs from the ewes, deer from the forreste, buck from the chase, Fish from the sea, foul from the fen, Birds from the air, capons from the coop, pheasant from the wood, partridge from the couie, rabbet from the warrant,
ng1 p-acp dt n1, n1 p-acp dt n1, n2 p-acp dt n1, vvz p-acp dt n2, n2 p-acp dt n2, j-jn p-acp dt n1, n1 p-acp dt n1, n1 p-acp dt n1, j p-acp dt n1, n2 p-acp dt n1, n2 p-acp dt n1, n1 p-acp dt n1, n1 p-acp dt n1, n1 p-acp dt n1,
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and infinite the like are then slayne to bee deuoured ▪ so that the daies of feasting may welbe called the dayes of slaughter.
and infinite the like Are then slain to be devoured ▪ so that the days of feasting may welbe called the days of slaughter.
cc j dt j vbr av vvn pc-acp vbi vvn ▪ av cst dt n2 pp-f j-vvg n1 vmb vvn dt n2 pp-f n1.
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The prophet Isay speaking of the day of Israels destruction by Nabuchodonosour King of Babilon, wherein the people gaue them selues to feasting and banquetting, saith:
The Prophet Saiah speaking of the day of Israel's destruction by Nebuchadnezzar King of Babylon, wherein the people gave them selves to feasting and banqueting, Says:
dt n1 np1 vvg pp-f dt n1 pp-f npg1 n1 p-acp n1 n1 pp-f np1, c-crq dt n1 vvd pno32 n2 p-acp vvg cc vvg, vvz:
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in that day did the Lorde call to weaping and mourning, to baldenes and sackcloth, and beholde ioye and gladnes, slaying oxen and killing sheepe, eating flesh and drinking wine:
in that day did the Lord call to weeping and mourning, to baldenes and Sackcloth, and behold joy and gladness, slaying oxen and killing sheep, eating Flesh and drinking wine:
p-acp d n1 vdd dt n1 vvb p-acp vvg cc vvg, p-acp n1 cc n1, cc vvi n1 cc n1, vvg n2 cc j-vvg n1, vvg n1 cc vvg n1:
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shewing that in the daies of feasting, there was slaughter and killing.
showing that in the days of feasting, there was slaughter and killing.
vvg cst p-acp dt n2 pp-f vvg, pc-acp vbds n1 cc vvg.
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Whereunto the Apostle Saint James in this place hauing regarde, painting out the insaciable desire and studie in the wicked rich men continually to feade and fatten them selues by banquetting & feasting, saith that they nouriched them selues as to the day of slaughter:
Whereunto the Apostle Saint James in this place having regard, painting out the insatiable desire and study in the wicked rich men continually to feade and fatten them selves by banqueting & feasting, Says that they nouriched them selves as to the day of slaughter:
c-crq dt n1 n1 np1 p-acp d n1 vhg n1, vvg av dt j n1 cc vvi p-acp dt j j n2 av-j pc-acp vvi cc vvi pno32 n2 p-acp vvg cc vvg, vvz cst pns32 vvd pno32 n2 a-acp p-acp dt n1 pp-f n1:
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preparing themselues day by day, to feasting and banquetting:
preparing themselves day by day, to feasting and banqueting:
vvg px32 n1 p-acp n1, p-acp vvg cc n-vvg:
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though it be with the hurt, neede, and hungerstaruing of the poore people of the land.
though it be with the hurt, need, and hungerstaruing of the poor people of the land.
cs pn31 vbb p-acp dt n1, vvb, cc j-vvg pp-f dt j n1 pp-f dt n1.
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For like fault may not we geue like iudgement, & pronounce like sentence of condemnation against the riche men of these daies? Did not they in the great famine of the land, wherewith the poor were miserably pinched, sit eating and drinking, feading themselues and feasting, banquetting and surfetting, wherby they euen nourished their harts as in the day of slaughter? and therfore must needs heare the thundering threatning of the Apostle;
For like fault may not we give like judgement, & pronounce like sentence of condemnation against the rich men of these days? Did not they in the great famine of the land, wherewith the poor were miserably pinched, fit eating and drinking, feading themselves and feasting, banqueting and surfeiting, whereby they even nourished their hearts as in the day of slaughter? and Therefore must needs hear the thundering threatening of the Apostle;
p-acp j n1 vmb xx pns12 vvi av-j n1, cc vvb av-j n1 pp-f n1 p-acp dt j n2 pp-f d n2? vdd xx pns32 p-acp dt j n1 pp-f dt n1, c-crq dt j vbdr av-j vvn, vvb vvg cc vvg, vvg px32 cc n-vvg, vvg cc vvg, c-crq pns32 av-j vvd po32 n2 c-acp p-acp dt n1 pp-f n1? cc av vmb av vvi dt j-vvg vvg pp-f dt n1;
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Goe to now ye rich men, weepe and howle, for the miseries which shall come vpon you, &c. You liue in pleasure and wantonnes;
Go to now you rich men, weep and howl, for the misery's which shall come upon you, etc. You live in pleasure and wantonness;
vvb p-acp av pn22 j n2, vvb cc vvi, p-acp dt n2 r-crq vmb vvi p-acp pn22, av pn22 vvb p-acp n1 cc n1;
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you nourish your hearts as in the day of slaughter; you feast your selues with the goods of the poore;
you nourish your hearts as in the day of slaughter; you feast your selves with the goods of the poor;
pn22 vvb po22 n2 a-acp p-acp dt n1 pp-f n1; pn22 vvb po22 n2 p-acp dt n2-j pp-f dt j;
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you pamper vp your selues with the penurie of your brethren; you fare deliciouslie euery day by pinching of the needy;
you pamper up your selves with the penury of your brothers; you fare deliciously every day by pinching of the needy;
pn22 vvi a-acp po22 n2 p-acp dt n1 pp-f po22 n2; pn22 vvb av-j d n1 p-acp vvg pp-f dt j;
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Goe to now therefore, weepe and howle for the miseries which shall come vpon you. Your neighboures sterue, they pearish with hunger, with whom you haue to doe:
Go to now Therefore, weep and howl for the misery's which shall come upon you. Your neighbours starve, they pearish with hunger, with whom you have to do:
vvb p-acp av av, vvb cc vvi p-acp dt n2 r-crq vmb vvi p-acp pn22. po22 n2 vvi, pns32 vvi p-acp n1, p-acp ro-crq pn22 vhb pc-acp vdi:
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the distressed with famine, die in your streetes, and yet you prolong your feasting and banquetting continually:
the distressed with famine, die in your streets, and yet you prolong your feasting and banqueting continually:
dt j-vvn p-acp n1, vvb p-acp po22 n2, cc av pn22 vvi po22 n-vvg cc vvg av-j:
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weepe therefore and howle, for the miseries which shall come vpon you:
weep Therefore and howl, for the misery's which shall come upon you:
vvb av cc vvi, p-acp dt n2 r-crq vmb vvi p-acp pn22:
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who liue in pleasure on the earth, who geue your selues to wantonnes, and carnal lusts;
who live in pleasure on the earth, who give your selves to wantonness, and carnal Lustiest;
r-crq vvb p-acp n1 p-acp dt n1, r-crq vvb po22 n2 p-acp n1, cc j n2;
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you nourish your hearts as in the day of slaughter:
you nourish your hearts as in the day of slaughter:
pn22 vvb po22 n2 a-acp p-acp dt n1 pp-f n1:
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geuing your selues to daily banquerting, and feeding your selues full, much like vnto fedde beastes, prepared for the slaughter.
giving your selves to daily banquerting, and feeding your selves full, much like unto fed beasts, prepared for the slaughter.
vvg po22 n2 p-acp av-j vvg, cc vvg po22 n2 j, av-d av-j p-acp vvn n2, vvn p-acp dt n1.
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Albeit, there be some couetous rich men, so farre from pampering vp themselues in this manner,
Albeit, there be Some covetous rich men, so Far from pampering up themselves in this manner,
cs, pc-acp vbi d j j n2, av av-j p-acp vvg p-acp px32 p-acp d n1,
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as that they cannot affoorde themselues a good dinner or supper once in a quarter, and that for very miserablenes, and insaciable couetousnes of their mindes:
as that they cannot afford themselves a good dinner or supper once in a quarter, and that for very miserableness, and insatiable covetousness of their minds:
c-acp cst pns32 vmbx vvi px32 dt j n1 cc n1 a-acp p-acp dt n1, cc cst p-acp j n1, cc j n1 pp-f po32 n2:
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which thing is one of the vexations vnder the sunne, spoken of by king Salomon, in his preacher;
which thing is one of the vexations under the sun, spoken of by King Solomon, in his preacher;
r-crq n1 vbz pi pp-f dt n2 p-acp dt n1, vvn pp-f p-acp n1 np1, p-acp po31 n1;
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When men haue riches, but yet not a liberall heart to vse them for their comfort:
When men have riches, but yet not a liberal heart to use them for their Comfort:
c-crq n2 vhb n2, cc-acp av xx dt j n1 pc-acp vvi pno32 p-acp po32 n1:
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who therefore may well be compared to Tantalus, king of Phrygia, whom poets faine (for disclosing the councel of the gods) to be tormented in hell, with apples ouer his head, which (as he reached for them) departed, and went vp higher:
who Therefore may well be compared to Tantalus, King of Phrygia, whom Poets feign (for disclosing the council of the God's) to be tormented in hell, with Apples over his head, which (as he reached for them) departed, and went up higher:
r-crq av vmb av vbi vvn p-acp np1, n1 pp-f np1, r-crq n2 av (c-acp vvg dt n1 pp-f dt n2) pc-acp vbi vvn p-acp n1, p-acp n2 p-acp po31 n1, r-crq (c-acp pns31 vvd p-acp pno32) vvd, cc vvd a-acp av-jc:
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and water vnder him, whereunto when he stouped, it flowed away: so that he could neither eate nor drinke in his torments:
and water under him, whereunto when he stooped, it flowed away: so that he could neither eat nor drink in his torments:
cc n1 p-acp pno31, c-crq c-crq pns31 vvd, pn31 vvd av: av cst pns31 vmd av-dx vvi ccx vvi p-acp po31 n2:
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yet because for the most part, these braunches of sensualitie, are commonly in the prophane men of the world:
yet Because for the most part, these branches of sensuality, Are commonly in the profane men of the world:
av c-acp p-acp dt av-ds n1, d n2 pp-f n1, vbr av-j p-acp dt j n2 pp-f dt n1:
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therefore he reproueth it, as a thing incident to that condition of men.
Therefore he Reproveth it, as a thing incident to that condition of men.
av pns31 vvz pn31, c-acp dt n1 j p-acp d n1 pp-f n2.
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And this is the seconde euill, for which the Apostle denounceth this fearefull iudgement, and vtter destruction against them.
And this is the seconde evil, for which the Apostle Denounceth this fearful judgement, and utter destruction against them.
cc d vbz dt ord n-jn, p-acp r-crq dt n1 vvz d j n1, cc j n1 p-acp pno32.
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The third sinne and euill, for which these men are subiect to this iudgement, is their crueltie, which in these two things appeareth. 1 That they condemne the righteous men. 2 That they condemne them not only,
The third sin and evil, for which these men Are Subject to this judgement, is their cruelty, which in these two things appears. 1 That they condemn the righteous men. 2 That they condemn them not only,
dt ord n1 cc n-jn, p-acp r-crq d n2 vbr j-jn p-acp d n1, vbz po32 n1, r-crq p-acp d crd n2 vvz. vvn cst pns32 vvb dt j n2. crd cst pns32 vvb pno32 xx av-j,
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but also slay them, when they make no resistance. The wicked men of this world condemne the righteous at their pleasures;
but also slay them, when they make no resistance. The wicked men of this world condemn the righteous At their pleasures;
cc-acp av vvi pno32, c-crq pns32 vvb dx n1. dt j n2 pp-f d n1 vvi dt j p-acp po32 n2;
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they geue what sentence they lust against the iust and godly men:
they give what sentence they lust against the just and godly men:
pns32 vvb r-crq n1 pns32 vvb p-acp dt j cc j n2:
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they iudge the innocent at their willes, if in all thinges they doe not please them:
they judge the innocent At their wills, if in all things they do not please them:
pns32 vvb dt j-jn p-acp po32 n2, cs p-acp d n2 pns32 vdb xx vvi pno32:
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which is great crueltie, and a thing abhominable before God.
which is great cruelty, and a thing abominable before God.
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For he that absolueth the wicked in iudgement, and condemneth the righteous, both are abhominable before God, saith Solomon.
For he that absolveth the wicked in judgement, and Condemneth the righteous, both Are abominable before God, Says Solomon.
p-acp pns31 cst vvz dt j p-acp n1, cc vvz dt j, d vbr j p-acp np1, vvz np1.
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Neither do these only wrongfully iudge & condēne the righteous:
Neither do these only wrongfully judge & condemn the righteous:
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but also they slay him, and hee resisteth them not, This is fiercenes, and intollerable crueltie.
but also they slay him, and he Resisteth them not, This is fierceness, and intolerable cruelty.
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Now the righteous is slaine diuers waies. 1 In heart by hatred:
Now the righteous is slain diverse ways. 1 In heart by hatred:
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Hee that hateth his brother in his heart, is a murtherer (saith Saint Iohn.) 2 In tongue by slaunder:
He that hates his brother in his heart, is a murderer (Says Faint John.) 2 In tongue by slander:
pns31 cst vvz po31 n1 p-acp po31 n1, vbz dt n1 (vvz j np1.) crd p-acp n1 p-acp n1:
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therefore Christ conteineth it vnder the nature of murther, making it subiect to like iudgement. 3 Or by denying helpe in their miserie, wherein wee suffer them to pearish without succour. 4 Or when by fraud,
Therefore christ Containeth it under the nature of murder, making it Subject to like judgement. 3 Or by denying help in their misery, wherein we suffer them to pearish without succour. 4 Or when by fraud,
av np1 vvz pn31 p-acp dt n1 pp-f n1, vvg pn31 j-jn pc-acp vvi n1. crd cc p-acp vvg n1 p-acp po32 n1, c-crq pns12 vvb pno32 p-acp j p-acp n1. crd cc q-crq p-acp n1,
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or force, we take, or holde from men, that which is their owne:
or force, we take, or hold from men, that which is their own:
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wherby, as much as in vs lieth, we murther them. 5 Whē finally, we bereaue men of their liues.
whereby, as much as in us lies, we murder them. 5 When finally, we bereave men of their lives.
c-crq, c-acp d c-acp p-acp pno12 vvz, pns12 vvi pno32. crd c-crq av-j, pns12 vvb n2 pp-f po32 n2.
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Which al agre with this place of Saint Iames, and are found in the rich wicked men of this world:
Which all agree with this place of Saint James, and Are found in the rich wicked men of this world:
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who albeit themselues, by themselues, doe not alwaies these thinges;
who albeit themselves, by themselves, do not always these things;
r-crq cs px32, p-acp px32, vdb xx av d n2;
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yet sith by their meanes and power these are done, therefore are they said to doe it.
yet sith by their means and power these Are done, Therefore Are they said to do it.
av c-acp p-acp po32 n2 cc n1 d vbr vdn, av vbr pns32 vvn pc-acp vdi pn31.
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So partly by themselues, partly by others, the rich prophane men of the world, condemne and slaye the righteous, when he resisteth them not:
So partly by themselves, partly by Others, the rich profane men of the world, condemn and slay the righteous, when he Resisteth them not:
av av p-acp px32, av p-acp n2-jn, dt j j n2 pp-f dt n1, vvb cc vvi dt j, c-crq pns31 vvz pno32 xx:
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which thing is a point of great crueltie.
which thing is a point of great cruelty.
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For can there be any crueltie cōparable to that, to waxe fierce, to rage furiouslie against him that resisteth not? Is not this sauagenes farre exceeding the crueltie of the Lion;
For can there be any cruelty comparable to that, to wax fierce, to rage furiously against him that Resisteth not? Is not this savageness Far exceeding the cruelty of the lion;
p-acp vmb pc-acp vbi d n1 j p-acp d, pc-acp vvi j, pc-acp vvi av-j p-acp pno31 cst vvz xx? vbz xx d n1 av-j vvg dt n1 pp-f dt n1;
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before whom if a man fall downe, and lie prostrate, seeming neither to stirre, striue,
before whom if a man fallen down, and lie prostrate, seeming neither to stir, strive,
p-acp ro-crq cs dt n1 vvb a-acp, cc vvb j, vvg av-d pc-acp vvi, vvb,
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nor struggle, the Lion often suffereth him, and toucheth him not? But these (more rauening then Wolues, more hungrie then beares, more greedie then Tygers, more cruell then Lions) fall vpon the righteous to slaye him, when he resisteth not.
nor struggle, the lion often suffers him, and touches him not? But these (more ravening then Wolves, more hungry then bears, more greedy then Tigers, more cruel then Lions) fallen upon the righteous to slay him, when he Resisteth not.
ccx vvi, dt n1 av vvz pno31, cc vvz pno31 xx? p-acp d (av-dc j-vvg cs n2, av-dc j cs n2, av-dc j cs n2, av-dc j cs n2) vvb p-acp dt j pc-acp vvi pno31, c-crq pns31 vvz xx.
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Seeing here it is said, that these men slay the righteous, when he resisteth not:
Seeing Here it is said, that these men slay the righteous, when he Resisteth not:
vvg av pn31 vbz vvn, cst d n2 vvi dt j, c-crq pns31 vvz xx:
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it may be enquired, whether righteous and iust men (wrongfully oppressed) may resist at all, or no.
it may be inquired, whither righteous and just men (wrongfully oppressed) may resist At all, or no.
pn31 vmb vbi vvn, cs j cc j n2 (av-j vvn) vmb vvi p-acp d, cc uh-dx.
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Our Sauiour Christ instructing his how to behaue themselues against worldly oppressions and iniuries, willeth them not to resist euill:
Our Saviour christ instructing his how to behave themselves against worldly oppressions and injuries, wills them not to resist evil:
po12 n1 np1 vvg po31 q-crq pc-acp vvi px32 p-acp j n2 cc n2, vvz pno32 xx pc-acp vvi j-jn:
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but if any smite them on the one cheeke, they should holde out the other: if any striue for their coates, they shoulde let them haue cloake also:
but if any smite them on the one cheek, they should hold out the other: if any strive for their coats, they should let them have cloak also:
cc-acp cs d vvi pno32 p-acp dt crd n1, pns32 vmd vvi av dt n-jn: cs d vvb p-acp po32 n2, pns32 vmd vvi pno32 vhi n1 av:
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and if one forced them to goe a mile, they should go two.
and if one forced them to go a mile, they should go two.
cc cs pi vvd pno32 pc-acp vvi dt n1, pns32 vmd vvi crd.
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The holy Prophet of God, Ieremie, commending the patience of the iust and righteous man vnto vs, affirmeth of him, that he geueth his cheeke to him that smiteth him; and is filled with reproach.
The holy Prophet of God, Ieremie, commending the patience of the just and righteous man unto us, Affirmeth of him, that he Giveth his cheek to him that smites him; and is filled with reproach.
dt j n1 pp-f np1, np1, vvg dt n1 pp-f dt j cc j n1 p-acp pno12, vvz pp-f pno31, cst pns31 vvz po31 n1 p-acp pno31 cst vvz pno31; cc vbz vvn p-acp n1.
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The blessed Apostle S. Paul, aduertising the Saints what they should doe in their oppressions and iniuries, which here they were sure to sustaine and suffer:
The blessed Apostle S. Paul, advertising the Saints what they should do in their oppressions and injuries, which Here they were sure to sustain and suffer:
dt j-vvn n1 np1 np1, vvg dt n2 r-crq pns32 vmd vdi p-acp po32 n2 cc n2, r-crq av pns32 vbdr j pc-acp vvi cc vvi:
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woulde, they shoulde not auenge themselues, but rather geue place vnto wrath.
would, they should not avenge themselves, but rather give place unto wrath.
vmd, pns32 vmd xx vvi px32, cc-acp av-c vvi n1 p-acp n1.
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Isai painting out the singular patience of Iesus Christ the righteous, auoucheth that he was brought before his enemies, Isaiah painting out the singular patience of Iesus christ the righteous, avoucheth that he was brought before his enemies,
np1 vvg av dt j n1 pp-f np1 np1 dt j, vvz cst pns31 vbds vvn p-acp po31 n2,
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as a sheepe before the shearer, and opened not his mouth, much lesse resisted.
as a sheep before the shearer, and opened not his Mouth, much less resisted.
c-acp dt n1 p-acp dt n1, cc vvd xx po31 n1, av-d av-dc vvn.
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The Apostle (finally) of the iust and righteous man affirmeth, that he was slaine of the wicked, and resisted not.
The Apostle (finally) of the just and righteous man Affirmeth, that he was slain of the wicked, and resisted not.
dt n1 (av-j) pp-f dt j cc j n1 vvz, cst pns31 vbds vvn pp-f dt j, cc vvd xx.
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What shall we say then? Is it not lawfull at all to resist iniuries,
What shall we say then? Is it not lawful At all to resist injuries,
q-crq vmb pns12 vvi av? vbz pn31 xx j p-acp d pc-acp vvi n2,
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but shall wee suffer our selues to be spoyled, robbed, iniuried, smitten, and murthered, without resisting? by notwithstanding thē, shal we flesh them, animate them, encourage them to further mischiefe? Shall we (as it were) pricke them on forwarde to doe more violence, in that we resist them not,
but shall we suffer our selves to be spoiled, robbed, injuried, smitten, and murdered, without resisting? by notwithstanding them, shall we Flesh them, animate them, encourage them to further mischief? Shall we (as it were) prick them on forward to do more violence, in that we resist them not,
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nor withstande their rage and furie? Hereunto I answere;
nor withstand their rage and fury? Hereunto I answer;
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though it be commaunded vs that we shall not resist, and commended in the righteous men, that they did not resist their oppressours:
though it be commanded us that we shall not resist, and commended in the righteous men, that they did not resist their Oppressors's:
cs pn31 vbb vvn pno12 d pns12 vmb xx vvi, cc vvd p-acp dt j n2, cst pns32 vdd xx vvi po32 ng2:
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yet it followeth not, that the righteous may not at all resist.
yet it follows not, that the righteous may not At all resist.
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For, touching the commaundement of Christ, and his Apostle, it is apparant, that they spake of impatient resisting,
For, touching the Commandment of christ, and his Apostle, it is apparent, that they spoke of impatient resisting,
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& of such resisting as was ioyned with greedie desire of priuate reuenge: in which manner, the Saints of God are euery where forbidden to resist.
& of such resisting as was joined with greedy desire of private revenge: in which manner, the Saints of God Are every where forbidden to resist.
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In other respects it is not vnlawful to resist: but ether by auoyding their oppressions; either by telling the wicked of their iniuries;
In other respects it is not unlawful to resist: but either by avoiding their oppressions; either by telling the wicked of their injuries;
p-acp n-jn vvz pn31 vbz xx j pc-acp vvi: cc-acp d p-acp vvg po32 n2; d p-acp vvg dt j pp-f po32 n2;
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or finally, by repelling force by force, when we cannot haue the lawfull ayde of Magistrates, it is lawful to resist the wicked when they oppresse vs;
or finally, by repelling force by force, when we cannot have the lawful aid of Magistrates, it is lawful to resist the wicked when they oppress us;
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which doctrine may be warranted out of the vnfallible word of trueth.
which Doctrine may be warranted out of the unfallible word of truth.
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Our Sauiour Christ commaunded his Disciples to flie from Citie to Citie, when rhey were persecuted:
Our Saviour christ commanded his Disciples to fly from city to city, when rhey were persecuted:
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and so by auoiding iniuries, to make resistance (as it were) to their persecutors.
and so by avoiding injuries, to make resistance (as it were) to their persecutors.
cc av p-acp vvg n2, pc-acp vvi n1 (c-acp pn31 vbdr) p-acp po32 n2.
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And when himselfe was in daunger of stoning, he conueyed himselfe from them, and did not suffer the Iewes to wreake their wrath vpō him:
And when himself was in danger of stoning, he conveyed himself from them, and did not suffer the Iewes to wreak their wrath upon him:
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so by his shunning, he withstoode their violence.
so by his shunning, he withstood their violence.
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When Aretas the gouernour of the Damasens, laide waite for Saint Paul, he stoode not still,
When Aretas the governor of the Damascus, laid wait for Saint Paul, he stood not still,
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but was let downe out of a window, by a baskette, through the wall of the Citie, and so escaped.
but was let down out of a window, by a basket, through the wall of the city, and so escaped.
cc-acp vbds vvn a-acp av pp-f dt n1, p-acp dt n1, p-acp dt n1 pp-f dt n1, cc av vvd.
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9093
When more then fourtie men had conspired, and sworne his death, vowing with an othe•, that they woulde neither eat nor drinke before they had murthered him:
When more then fourtie men had conspired, and sworn his death, vowing with an othe•, that they would neither eat nor drink before they had murdered him:
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he withstoode their rage and furie, when by the conduct of souldiours he fledde to Cesarea.
he withstood their rage and fury, when by the conduct of Soldiers he fled to Caesarea.
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Dauid the Saint of God, a man iust and righteous: David the Saint of God, a man just and righteous:
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seeing the rage of Saul against him, offered not himselfe to his crueltie, but by auoydaunce withstoode him:
seeing the rage of Saul against him, offered not himself to his cruelty, but by avoidance withstood him:
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sometimes onely by turning aside, when Sauls speare was readie to haue nailed him to the wall:
sometime only by turning aside, when Saul's spear was ready to have nailed him to the wall:
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Sometimes escaping by the meanes of his wife, being laid wait for: Sometimes by flying from place to place, as the storie recordeth.
Sometime escaping by the means of his wife, being laid wait for: Sometime by flying from place to place, as the story recordeth.
av vvg p-acp dt n2 pp-f po31 n1, vbg vvn n1 p-acp: av p-acp vvg p-acp n1 p-acp n1, c-acp dt n1 vvz.
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So then righteous and iust persons, compassed about with daunger, oppressed of the wicked, persecuted by the tyrants of the earth:
So then righteous and just Persons, compassed about with danger, oppressed of the wicked, persecuted by the Tyrants of the earth:
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afflicted of the vngodly of the worlde: are not hereby forced to stande still: to be swallowed vp of daungers:
afflicted of the ungodly of the world: Are not hereby forced to stand still: to be swallowed up of dangers:
vvd pp-f dt j pp-f dt n1: vbr xx av vvn pc-acp vvi av: pc-acp vbi vvn a-acp pp-f n2:
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but must and may auoide, if there be an honest meane therof, and so resist the iniuries of men:
but must and may avoid, if there be an honest mean thereof, and so resist the injuries of men:
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which is neither agaynst precept nor example in holy Scripture, duly considered and pondered: yea the contrarie were follie, and is worthily condemned in men.
which is neither against precept nor Exampl in holy Scripture, duly considered and pondered: yea the contrary were folly, and is worthily condemned in men.
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2 Neither by auoiding and shunning their iniuries, is it lawfull onely to resist the wicked:
2 Neither by avoiding and shunning their injuries, is it lawful only to resist the wicked:
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but also by telling them of the wicked oppressions, and extreame crueltie, which they shew towardes their brethren:
but also by telling them of the wicked oppressions, and extreme cruelty, which they show towards their brothers:
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though in the meane time our bodies be subiect to their tirannous outrage and furie.
though in the mean time our bodies be Subject to their tyrannous outrage and fury.
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Our Sauiour Christ therfore, being caught of the Iewes, not against his will, but by voluntarie offering of himselfe,
Our Saviour christ Therefore, being caught of the Iewes, not against his will, but by voluntary offering of himself,
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because his time was then come:
Because his time was then come:
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and standing in the iudgement hall, examined and apposed concerning his doctrine by the high priest, whom he willed to aske such as had heard him speake and preach:
and standing in the judgement hall, examined and apposed Concerning his Doctrine by the high priest, whom he willed to ask such as had herd him speak and preach:
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for which answere hee was smitten of a seruant of the high priests: though in minde he put vp the iniurie:
for which answer he was smitten of a servant of the high Priests: though in mind he put up the injury:
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and in bodie was now at their pleasures: yet in speach and worde hee withstoode the iniurie, when hee saide to his smiter:
and in body was now At their pleasures: yet in speech and word he withstood the injury, when he said to his smiter:
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If I haue spoken euill, beare witnesse of euill:
If I have spoken evil, bear witness of evil:
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If well, why smitest thou me? Saint Paul beeing smitten on the face at the vniust commaundement of the high priest Ananias, resisted in wordes that iniurie aud vniust fact, and sayde;
If well, why smitest thou me? Saint Paul being smitten on the face At the unjust Commandment of the high priest Ananias, resisted in words that injury and unjust fact, and said;
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the Lorde shall strike thee thou painted wall:
the Lord shall strike thee thou painted wall:
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fittest thou here to iudge me according to the law, and commaundest thou me contrarie to the law, to be smitten?
Fittest thou Here to judge me according to the law, and Commandest thou me contrary to the law, to be smitten?
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Saint Augustine writing to Marcellinus, diligently weighing the precept of Christ, and of Paul: and carefully comparing their examples with their doctrine:
Saint Augustine writing to Marcellinus, diligently weighing the precept of christ, and of Paul: and carefully comparing their Examples with their Doctrine:
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witnesseth that the precepts of our Sauiour and the Apostle, ought rather to be referred to the pacience and quietnesse of our hearts in the bearing of iniuries,
Witnesseth that the Precepts of our Saviour and the Apostle, ought rather to be referred to the patience and quietness of our hearts in the bearing of injuries,
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then to our outward actions and behauiour:
then to our outward actions and behaviour:
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affirming that in these cases outwardly, wee ought to haue greater care of our oppressours profite,
affirming that in these cases outwardly, we ought to have greater care of our Oppressors's profit,
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then of their willes and pleasures:
then of their wills and pleasures:
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concluding that by the precept of not resisting euill in holy Scripture contained, wee are prepared in minde and heart euermore, to more and more iniuries:
concluding that by the precept of not resisting evil in holy Scripture contained, we Are prepared in mind and heart evermore, to more and more injuries:
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but outwardly, that it is lawfull either to doe, or to say that, which may most profite the oppressour,
but outwardly, that it is lawful either to do, or to say that, which may most profit the oppressor,
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and best keepe him from doing further iniurie. As Christ and Paul his Apostle in minde and heart prepared to death it selfe:
and best keep him from doing further injury. As christ and Paul his Apostle in mind and heart prepared to death it self:
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yet outwardly did and spoke that, which might best represse and restraine the aduersarie. VVherehence it followeth, when by bearing and suffering of men, we make them woorse rather,
yet outwardly did and spoke that, which might best repress and restrain the adversary. VVherehence it follows, when by bearing and suffering of men, we make them Worse rather,
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then by our pacience, winne and gaine them: then is it our dutie, in minde to prepare our selues still to beare:
then by our patience, win and gain them: then is it our duty, in mind to prepare our selves still to bear:
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but in our outwarde action, speach and behauiour, to do that which may moste profite the oppressour,
but in our outward actium, speech and behaviour, to do that which may most profit the oppressor,
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and withholde the enemie from further iniurie: and in this wise also is it permitted the Saintes of GOD, to make resistaunce:
and withhold the enemy from further injury: and in this wise also is it permitted the Saints of GOD, to make resistance:
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not repugnant to this, or anie like place of holy Scripture.
not repugnant to this, or any like place of holy Scripture.
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3 Finally, there are times and seasons, when by repelling force by force, it is lawfull to resist also.
3 Finally, there Are times and seasons, when by repelling force by force, it is lawful to resist also.
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When Christians are so narrowly besteed, and so straitly beset with their enemies, as that they cannot haue the ayde of ciuill powers and lawfull magistrates of the common wealth:
When Christians Are so narrowly bestead, and so straitly beset with their enemies, as that they cannot have the aid of civil Powers and lawful Magistrates of the Common wealth:
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but must either resist by force, or bee in daunger of the losse of their liues and goods, without all recouerie or recompence:
but must either resist by force, or be in danger of the loss of their lives and goods, without all recovery or recompense:
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in such a case to resist I holde it lawfull altogether: so that it bee done in a moderate defence of our selues, without priuate malice,
in such a case to resist I hold it lawful altogether: so that it be done in a moderate defence of our selves, without private malice,
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or desire of shedding of blood.
or desire of shedding of blood.
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If a man in a house be beset with wicked persons, so that he can not haue aide of ciuill power for the present instant,
If a man in a house be beset with wicked Persons, so that he can not have aid of civil power for the present instant,
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neither hath hope of recouering the damage which he may sustaine, either of goodes or of life:
neither hath hope of recovering the damage which he may sustain, either of goods or of life:
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to resist with all strength, power, and courage, and to fight for our goodes, liues, and bodily safegarde, is not forbidden.
to resist with all strength, power, and courage, and to fight for our goods, lives, and bodily safeguard, is not forbidden.
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If in the high way we bee inwrapped in daunger, where no Magistrates are to succour:
If in the high Way we be inwrapped in danger, where no Magistrates Are to succour:
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wee are as extraordinarie Magistrates to our selues to withstande force by force, violence, by violence, might by might.
we Are as extraordinary Magistrates to our selves to withstand force by force, violence, by violence, might by might.
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VVhich properly is not violence or iniurie, but lawfull defence, which nature it selfe hath imprinted and impressed in the hearts of men.
Which properly is not violence or injury, but lawful defence, which nature it self hath imprinted and impressed in the hearts of men.
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Thereof the heathen Oratour Tullie speaketh:
Thereof the heathen Orator Tullie speaks:
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it is, (sayeth hee) a lawe not written, but borne with vs, which wee haue not receyued, learned nor read:
it is, (Saith he) a law not written, but born with us, which we have not received, learned nor read:
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but drawen and sucked from Nature her selfe; vnto which wee are not taught but made;
but drawn and sucked from Nature her self; unto which we Are not taught but made;
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not infourmed, but inured, that if our life fall into snares, force, ot dartes of our enemies or robbers:
not informed, but inured, that if our life fallen into snares, force, It darts of our enemies or robbers:
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wee should seeke all honest meanes of preseruing our safegard and health. And our blessed Sauiour Christ permitted his Disciples to carrie and weare swoordes about them,
we should seek all honest means of preserving our safeguard and health. And our blessed Saviour christ permitted his Disciples to carry and wear swords about them,
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for their owne defence, when they coulde not haue the lawfull ayde of princes and Magistrates.
for their own defence, when they could not have the lawful aid of Princes and Magistrates.
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So that albeit hee reprooued Peter for smiting with the swoorde, and cutting off the eare of Malchus: for that then the magistrate and ciuill officer was at hande,
So that albeit he reproved Peter for smiting with the sword, and cutting off the ear of Malchus: for that then the magistrate and civil officer was At hand,
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and shoulde haue defended his innocencie: yet at other times, and when they went abroade, he permitted them to weare weapons.
and should have defended his innocence: yet At other times, and when they went abroad, he permitted them to wear weapons.
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Hereunto the customes of Countreyes and Nations yeelde, which permit it as lawfull in iourneyes and trauailes,
Hereunto the customs of Countries and nations yield, which permit it as lawful in journeys and travails,
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and the like opportunities to weare and carrie weapons for their honest defence, about them. And by these meanes is it not forbidden the iust men to resist the wicked.
and the like opportunities to wear and carry weapons for their honest defence, about them. And by these means is it not forbidden the just men to resist the wicked.
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Nowe as in some cases it is lawfull to make priuate resistance to priuate men, howsoeuer blockish Anabaptists chatte, chirpe, or chatter to the contrarie:
Now as in Some cases it is lawful to make private resistance to private men, howsoever blockish Anabaptists chat, chirp, or chatter to the contrary:
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so may it be demaunded, whether it may stand with a righteous and iust mans dutie, to make publike resistance by warre, and publike reuengement.
so may it be demanded, whither it may stand with a righteous and just men duty, to make public resistance by war, and public revengement.
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I answere that these places doe not forbidde lawful warres.
I answer that these places do not forbid lawful wars.
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Which to bee a thing lawfull in the Saintes of God, it may manie wayes appeare euidently:
Which to be a thing lawful in the Saints of God, it may many ways appear evidently:
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the olde and the newe Testament confirmeth it: the examples of renowmed men highly euen therefore commended, approue it.
the old and the new Testament confirmeth it: the Examples of renowned men highly even Therefore commended, approve it.
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Saint Augustine wryteth that the Manichies for this cause found fault with Moises, because he was a man of warre:
Saint Augustine writes that the Manichaeans for this cause found fault with Moses, Because he was a man of war:
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and such a prince, as armed the people of God agaynst manie Nations, and slue mightie princes, and shed much bloud.
and such a Prince, as armed the people of God against many nations, and slew mighty Princes, and shed much blood.
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The like fault the Anabaptists finde nowe with Christians, whose opinions, as they are not soundly grounded vpon the worde of God,
The like fault the Anabaptists find now with Christians, whose opinions, as they Are not soundly grounded upon the word of God,
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nor the examples of the Saints: so neither is there any substanciall reasō to approue thē:
nor the Examples of the Saints: so neither is there any substantial reason to approve them:
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but manifoldly may they be refuted.
but manifoldly may they be refuted.
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1 And first of all, it may appeare that some warres be lawfull, in that Almightie God himselfe, teacheth what in warres by his people ought to be obserued:
1 And First of all, it may appear that Some wars be lawful, in that Almighty God himself, Teaches what in wars by his people ought to be observed:
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as first to offer them conditions of peace, and other things in the lawe expressed. Moises promiseth the people, that the Lord should be their captaine to destroy the nations,
as First to offer them conditions of peace, and other things in the law expressed. Moses promises the people, that the Lord should be their captain to destroy the Nations,
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and by warres subdue them to the people.
and by wars subdue them to the people.
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The Lorde armed the people in sundrie cases, and commaunded them with the sworde, and by force of warres, to subdue the idolaters of the lande.
The Lord armed the people in sundry cases, and commanded them with the sword, and by force of wars, to subdue the Idolaters of the land.
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For which cause hee also willed Moises to prepare him Trumpettes, and other warlike instruments for the people.
For which cause he also willed Moses to prepare him Trumpets, and other warlike Instruments for the people.
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The Lorde God spoke in an other place to Moises, and willed him to auenge the iniuries done by the Madianites against his people:
The Lord God spoke in an other place to Moses, and willed him to avenge the injuries done by the Midianites against his people:
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and against the Amalakites in another place in like manner, whome the Lorde by dint of the sworde of Israel mightily destroyed.
and against the Amalekites in Another place in like manner, whom the Lord by dint of the sword of Israel mightily destroyed.
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By God was Iosua set a worke in all his warres: from whome he had both commaundement, and courage for the fighting of the Lordes battailes.
By God was Iosua Set a work in all his wars: from whom he had both Commandment, and courage for the fighting of the lords battles.
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After whose death, and the manifolde battailes hee had with Kings and Countreys:
After whose death, and the manifold battles he had with Kings and Countries':
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the people came to the Lord to enquire who should succeede him as their captaine, to fight against the nations,
the people Come to the Lord to inquire who should succeed him as their captain, to fight against the Nations,
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and hee appointed Iudah captaine ouer them.
and he appointed Iudah captain over them.
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Dauid the valiant warriour, confesseth in sundrie Psalmes, that his warrely prowis and fortitude was from the Lorde: David the valiant warrior, Confesses in sundry Psalms, that his warrely prowis and fortitude was from the Lord:
np1 dt j n1, vvz p-acp j n2, cst po31 j n2 cc n1 vbds p-acp dt n1:
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therefore hee cryeth out in the Lordes prayse: I will loue thee dearely, O Lorde, my strength:
Therefore he Cries out in the lords praise: I will love thee dearly, Oh Lord, my strength:
av pns31 vvz av p-acp dt ng1 n1: pns11 vmb vvi pno21 av-jn, uh n1, po11 n1:
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the Lord is my rocke and my fortresse, and hee that deliuereth me: my God and my strength, in him will I trust:
the Lord is my rock and my fortress, and he that Delivereth me: my God and my strength, in him will I trust:
dt n1 vbz po11 n1 cc po11 n1, cc pns31 cst vvz pno11: po11 n1 cc po11 n1, p-acp pno31 vmb pns11 vvi:
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my shielde, the horne of my saluation, and my refuge. To like purpose in another place:
my shield, the horn of my salvation, and my refuge. To like purpose in Another place:
po11 n1, dt n1 pp-f po11 n1, cc po11 n1. p-acp j n1 p-acp j-jn n1:
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Through thee, (saith he to God) we thrust backe our enemies, and in thy name shall we tread downe those that rise vp against vs. Finally, he breaketh out and praiseth God:
Through thee, (Says he to God) we thrust back our enemies, and in thy name shall we tread down those that rise up against us Finally, he breaks out and Praiseth God:
p-acp pno21, (vvz pns31 p-acp np1) pns12 vvd av po12 n2, cc p-acp po21 n1 vmb pns12 vvi a-acp d cst vvb a-acp p-acp pno12 av-j, pns31 vvz av cc vvz np1:
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Blessed be the Lord my strength, which teacheth my hands to fight, and my fingers to battaile:
Blessed be the Lord my strength, which Teaches my hands to fight, and my fingers to battle:
j-vvn vbi dt n1 po11 n1, r-crq vvz po11 n2 pc-acp vvi, cc po11 n2 p-acp n1:
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he is my goodnesse and my fortresse, my tower and my deliuerer, my shield, and in him I wil trust, whch subdueth my people vnder me.
he is my Goodness and my fortress, my tower and my deliverer, my shield, and in him I will trust, which subdueth my people under me.
pns31 vbz po11 n1 cc po11 n1, po11 n1 cc po11 n1, po11 n1, cc p-acp pno31 pns11 vmb vvi, r-crq vvz po11 n1 p-acp pno11.
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Which had beene great impietie in the princely Prophet, had warres beene altogether vnlawfull. Salomon the diuine and heauenly preacher, affirmeth that there is a time for all things:
Which had been great impiety in the princely Prophet, had wars been altogether unlawful. Solomon the divine and heavenly preacher, Affirmeth that there is a time for all things:
r-crq vhd vbn j n1 p-acp dt j n1, vhd n2 vbn av j. np1 dt j-jn cc j n1, vvz cst pc-acp vbz dt n1 p-acp d n2:
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a mong other things he sayth: there is a time for peace, and a time for warre.
a mong other things he say: there is a time for peace, and a time for war.
av p-acp j-jn n2 pns31 vvz: pc-acp vbz dt n1 p-acp n1, cc dt n1 p-acp n1.
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Nowe we knowe there is no time for wicked things: if warre were wicked and euill, there were no time for it.
Now we know there is no time for wicked things: if war were wicked and evil, there were no time for it.
av pns12 vvb pc-acp vbz dx n1 p-acp j n2: cs n1 vbdr j cc j-jn, pc-acp vbdr dx n1 p-acp pn31.
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2 Neither doe these places onely shewe it to bee lawfull in the former times vnder the lawe and Prophets, in the time of the olde Testament:
2 Neither do these places only show it to be lawful in the former times under the law and prophets, in the time of the old Testament:
crd av-dx vdb d n2 av-j vvi pn31 pc-acp vbi j p-acp dt j n2 p-acp dt n1 cc n2, p-acp dt n1 pp-f dt j n1:
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but also the new Testament confirmeth the same, to bee as lawfull vnder the Gospell. VVhen Iohn Baptist preached, and infourmed all states and degrees of men in their dueties:
but also the new Testament confirmeth the same, to be as lawful under the Gospel. When John Baptist preached, and informed all states and Degrees of men in their duties:
cc-acp av dt j n1 vvz dt d, pc-acp vbi a-acp j p-acp dt n1. c-crq np1 np1 vvd, cc vvn d n2 cc n2 pp-f n2 p-acp po32 n2:
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when the soldiours asked him vvhat they should do: he biddeth them not forsake their calling, as a thing vnlawfull;
when the Soldiers asked him what they should do: he bids them not forsake their calling, as a thing unlawful;
c-crq dt n2 vvd pno31 r-crq pns32 vmd vdi: pns31 vvz pno32 xx vvi po32 n-vvg, c-acp dt n1 j-u;
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but sheweth how it might be vsed aright; oppresse no man, saith he, and be content with your wages.
but shows how it might be used aright; oppress no man, Says he, and be content with your wages.
cc-acp vvz c-crq pn31 vmd vbi vvn av; vvb dx n1, vvz pns31, cc vbi j p-acp po22 n2.
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Whereupon Saint Augustine thus concludeth, whom he willeth to be content with their wages, he willeth not to leaue their warfare.
Whereupon Saint Augustine thus Concludeth, whom he wills to be content with their wages, he wills not to leave their warfare.
c-crq n1 np1 av vvz, ro-crq pns31 vvz pc-acp vbi j p-acp po32 n2, pns31 vvz xx pc-acp vvi po32 n1.
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When our Sauiour was besought to heale the Centurions seruaunt, vvhich vvas a man of vvarre;
When our Saviour was besought to heal the Centurions servant, which was a man of war;
c-crq po12 n1 vbds vvn pc-acp vvi dt ng1 n1, r-crq vbds dt n1 pp-f n1;
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the gouernour of a hundreth soldiours:
the governor of a Hundredth Soldiers:
dt n1 pp-f dt ord n2:
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he neyther disdained his person, neyther condemned his calling, nor denied his suite, but cōmended his faith without any more ado, vvhich he would not haue done, had the calling beene vnlawfull.
he neither disdained his person, neither condemned his calling, nor denied his suit, but commended his faith without any more ado, which he would not have done, had the calling been unlawful.
pns31 av-dx vvd po31 n1, av-dx vvd po31 n-vvg, ccx vvd po31 n1, cc-acp vvd po31 n1 p-acp d dc n1, r-crq pns31 vmd xx vhi vdn, vhd dt vvg vbn j.
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Saint Peter by God was sent to another Centurion to whom he preached all the wordes of life:
Saint Peter by God was sent to Another Centurion to whom he preached all the words of life:
n1 np1 p-acp np1 vbds vvn p-acp j-jn n1 p-acp ro-crq pns31 vvd d dt n2 pp-f n1:
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yet is there no sillable nor sounde of condemning the condition and calling of the Centurion Cornelius. When there was a greate conspiracie against Paul, of more then fourtie, which sought his life;
yet is there no Syllable nor sound of condemning the condition and calling of the Centurion Cornelius. When there was a great Conspiracy against Paul, of more then fourtie, which sought his life;
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he was contented through the ayd of armed souldiours to be brought safely to Cesaria, and so deliuered from the rage of his enemies;
he was contented through the aid of armed Soldiers to be brought safely to Caesarea, and so Delivered from the rage of his enemies;
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which eyther he would neuer haue done, or if through feare hee had done, yet it should and would, eyther by Luke in the storie,
which either he would never have done, or if through Fear he had done, yet it should and would, either by Lycia in the story,
r-crq av-d pns31 vmd av-x vhi vdn, cc cs p-acp n1 pns31 vhd vdn, av pn31 vmd cc vmd, av-d p-acp av p-acp dt n1,
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9192
or by himselfe in some place, haue beene confessed to haue bene euill done, vvere vvarres vnlavvfull altogether.
or by himself in Some place, have been confessed to have be evil done, were wars Unlawful altogether.
cc p-acp px31 p-acp d n1, vhb vbn vvn pc-acp vhi vbn j-jn vdn, vbdr n2 j av.
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The author to the Hebrewes commending the most holy men and Saints of God, as for other many excellent effectes of faith,
The author to the Hebrews commending the most holy men and Saints of God, as for other many excellent effects of faith,
dt n1 p-acp dt njpg2 vvg dt av-ds j n2 cc n2 pp-f np1, c-acp p-acp j-jn d j n1 pp-f n1,
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so also that through faith they subdued kingdomes, wrought righteousnesse, obtained the promises, stoppeth the mouthes of Lions, quenched the violence of fire, escaped the edge of the sworde:
so also that through faith they subdued kingdoms, wrought righteousness, obtained the promises, stoppeth the mouths of Lions, quenched the violence of fire, escaped the edge of the sword:
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of weake were made strōg, waxed violent in battle, turned to flight the armies of the aliants.
of weak were made strong, waxed violent in battle, turned to flight the armies of the aliants.
pp-f j vbdr vvn j, vvd j p-acp n1, vvd pc-acp vvi dt n2 pp-f dt n2-jn.
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9196
If to waxe stronge in battle, to subdue kingdomes, and putte to flight the armies of the aliants, be praise-worthie,
If to wax strong in battle, to subdue kingdoms, and put to flight the armies of the aliants, be praiseworthy,
cs pc-acp vvi j p-acp n1, pc-acp vvi n2, cc vvd pc-acp vvi dt n2 pp-f dt n2-jn, vbb j,
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9197
hovv then can vvarres bee but lavvfull?
how then can wars be but lawful?
c-crq av vmb n2 vbb p-acp j?
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3. Tributes are certaine contributions made by the people, and giuen to the Prince to defend them by warre if occasion serued, whereof beyng demaundeth his iudgement,
3. Tributes Are certain contributions made by the people, and given to the Prince to defend them by war if occasion served, whereof being demandeth his judgement,
crd n2 vbr j n2 vvn p-acp dt n1, cc vvn p-acp dt n1 pc-acp vvi pno32 p-acp n1 cs n1 vvd, c-crq vbg vvz po31 n1,
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whether it were lavvfull to giue it or no:
whither it were lawful to give it or not:
cs pn31 vbdr j pc-acp vvi pn31 cc xx:
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our Sauiour willed tribute to be giuen to Cesar the Emperour, and himselfe for himselfe and his traine paid it: as Saint Matthew recordeth.
our Saviour willed tribute to be given to Cesar the Emperor, and himself for himself and his train paid it: as Saint Matthew recordeth.
po12 n1 vvd n1 pc-acp vbi vvn p-acp np1 dt n1, cc px31 p-acp px31 cc po31 n1 vvd pn31: c-acp n1 np1 vvz.
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Saint Paul exhorteth the Christian subiectes to the paying of tribute, as parte of their subiection and obedience, vvilling that custome be payed to whom custome;
Saint Paul exhorteth the Christian Subjects to the paying of tribute, as part of their subjection and Obedience, willing that custom be paid to whom custom;
n1 np1 vvz dt njp n2-jn p-acp dt vvg pp-f n1, c-acp n1 pp-f po32 n1 cc n1, j d n1 vbi vvn p-acp r-crq n1;
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and tribute bee paid, to whom tribute belongeth.
and tribute be paid, to whom tribute belongeth.
cc n1 vbi vvn, p-acp ro-crq n1 vvz.
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4. The learned auncient fathers found no such matter in vvarres but commended them as things most lavvfull.
4. The learned ancient Father's found no such matter in wars but commended them as things most lawful.
crd dt j j-jn n2 vvd dx d n1 p-acp n2 p-acp vvd pno32 p-acp n2 av-ds j.
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Saint Cyprian in his Epistles saith of vvarre: When priuate men shedde bloud, it is sinne and a great faulte:
Saint Cyprian in his Epistles Says of war: When private men shed blood, it is sin and a great fault:
n1 jp p-acp po31 n2 vvz pp-f n1: c-crq j n2 vvi n1, pn31 vbz n1 cc dt j n1:
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9205
but when it is publikely done, it is a vertue: wherein he counteth priuate reuenge and thereby shedding of mans bloud, haynous murther:
but when it is publicly done, it is a virtue: wherein he counteth private revenge and thereby shedding of men blood, heinous murder:
cc-acp c-crq pn31 vbz av-j vdn, pn31 vbz dt n1: c-crq pns31 vvz j n1 cc av vvg pp-f ng1 n1, j n1:
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9206
but waging lawfull warres, he reputeth as a singular vertue. Saint Augustine in sundry places, as in his Epistles to others;
but waging lawful wars, he reputeth as a singular virtue. Saint Augustine in sundry places, as in his Epistles to Others;
p-acp n-vvg j n2, pns31 vvz p-acp dt j n1. n1 np1 p-acp j n2, c-acp p-acp po31 n2 p-acp ng2-jn;
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9207
and also in that which he writeth to Bonifacius a warrier;
and also in that which he Writeth to Boniface a warrior;
cc av p-acp d r-crq pns31 vvz p-acp np1 dt n1;
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9208
sheweth that as the Gospell hath not taken away the lavvfull vse of meate and drinke, mariage, riches and such like:
shows that as the Gospel hath not taken away the lawful use of meat and drink, marriage, riches and such like:
vvz cst p-acp dt n1 vhz xx vvn av dt j n1 pp-f n1 cc vvi, n1, n2 cc d av-j:
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9209
so neyther hath it taken away the vse of lavvfull warres, without which no common-wealth can bee preserued:
so neither hath it taken away the use of lawful wars, without which no commonwealth can be preserved:
av dx vhz pn31 vvn av dt n1 pp-f j n2, p-acp r-crq dx n1 vmb vbi vvn:
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the lavvfulnesse vvhereof the examples of Abraham, Moses, Josuah, Dauid, the godly Centurions in the gospell,
the lawfulness whereof the Examples of Abraham, Moses, Joshua, David, the godly Centurions in the gospel,
dt n1 c-crq dt n2 pp-f np1, np1, np1, np1, dt j n2 p-acp dt n1,
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9211
and infinite the like, shevv most euidently. 5. Conditions in vvarres required, that they may be lavvfull:
and infinite the like, show most evidently. 5. Conditions in wars required, that they may be lawful:
cc j dt j, vvi av-ds av-j. crd n2 p-acp n2 vvn, cst pns32 vmb vbi j:
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though there might many be assigned: yet I suppose that these be the chiefest. 1. That no warres be vndertaken but by the authoritie of the King, Prince, Emperour,
though there might many be assigned: yet I suppose that these be the chiefest. 1. That no wars be undertaken but by the Authority of the King, Prince, Emperor,
cs a-acp vmd d vbi vvn: av pns11 vvb cst d vbb dt js-jn. crd cst dx n2 vbb vvn cc-acp p-acp dt n1 pp-f dt n1, n1, n1,
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9213
or other chiefe officer and gouernour in the common-wealth:
or other chief officer and governor in the commonwealth:
cc n-jn j-jn n1 cc n1 p-acp dt n1:
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9214
so that warres without his appointment, are not lawful warres, but vprores, rebellions and ciuill seditions, vtterly condemned.
so that wars without his appointment, Are not lawful wars, but uproars, rebellions and civil seditions, utterly condemned.
av d n2 p-acp po31 n1, vbr xx j n2, cc-acp n2, n2 cc j n2, av-j vvn.
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9215
Thus Core, Dathan, and Abiram rising vp against Moses. Absolon taking sworde in hande against Dauid his naturall father.
Thus Core, Dathan, and Abiram rising up against Moses. Absalom taking sword in hand against David his natural father.
av n1, np1, cc np1 vvg a-acp p-acp np1. np1 vvg n1 p-acp n1 p-acp np1 po31 j n1.
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Adoniah against Salomon, Basha, Zimrie, Shallum, and the seruants of Ammon the king, not armed by the authoritie of their princes, Adoniah against Solomon, Basham, Zimrie, Shallum, and the Servants of Ammon the King, not armed by the Authority of their Princes,
np1 p-acp np1, n1, np1, np1, cc dt n2 pp-f np1 dt n1, xx vvn p-acp dt n1 pp-f po32 n2,
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9217
but against them, are thus condemned.
but against them, Are thus condemned.
cc-acp p-acp pno32, vbr av vvn.
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9218
Brutur and Cassius and such like, of their owne heads arming themselues against their common-weales and countries, haue bene condemned as seditious persons.Brutur and Cassius and such like, of their own Heads arming themselves against their commonweals and countries, have be condemned as seditious Persons.
fw-la cc npg1 cc d av-j, pp-f po32 d n2 vvg px32 p-acp po32 n2 cc n2, vhb vbn vvn p-acp j n2.
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9219
2. Warres also must be vvaged and vndertaken for defence of religion; of publike peace;
2. Wars also must be waged and undertaken for defence of Religion; of public peace;
crd ng1 av vmb vbi vvn cc vvn p-acp n1 pp-f n1; pp-f j n1;
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9220
of the state of the countrie, and the safetie of the common-wealth and people committed vnto princes:
of the state of the country, and the safety of the commonwealth and people committed unto Princes:
pp-f dt n1 pp-f dt n1, cc dt n1 pp-f dt n1 cc n1 vvn p-acp n2:
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9221
for the suppressing of wicked malefactours, and the lavvfull defence of loyall subiectes. Saint Augustine therefore vvriteth thus to Boniface the vvarrier:
for the suppressing of wicked malefactors, and the lawful defence of loyal Subjects. Saint Augustine Therefore writes thus to Boniface the warrier:
c-acp dt vvg pp-f j n2, cc dt j n1 pp-f j n2-jn. n1 np1 av vvz av p-acp np1 dt n1:
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all thinges are quiet and husht, vvhen vvarres are vvaged:
all things Are quiet and hushed, when wars Are waged:
d n2 vbr j-jn cc vvn, c-crq n2 vbr vvn:
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9223
for they are not vndertaken of desire to rule, or for crueltie, but for studie of peace, that the godly may be supported, and the vvicked punished:
for they Are not undertaken of desire to Rule, or for cruelty, but for study of peace, that the godly may be supported, and the wicked punished:
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9224
which endes euen the very Heathen respected. For Homer bringeth in Hector exhorting his souldiers to fight valiantely in this wise:
which ends even the very Heathen respected. For Homer brings in Hector exhorting his Soldiers to fight valiantely in this wise:
r-crq n2 av-j dt j j-jn vvn. p-acp np1 vvz p-acp np1 vvg po31 n2 pc-acp vvi av-j p-acp d n1:
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fight saith he and feare not: for it is great honour to loose a mans life for his countrie:
fight Says he and Fear not: for it is great honour to lose a men life for his country:
n1 vvz pns31 cc n1 xx: c-acp pn31 vbz j n1 pc-acp vvi dt ng1 n1 p-acp po31 n1:
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9226
therefore the rest of the citizens are defended by our vertue:
Therefore the rest of the Citizens Are defended by our virtue:
av dt n1 pp-f dt n2 vbr vvn p-acp po12 n1:
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9227
the mothers and children are thus in safegard, which are the seede of the age to come:
the mother's and children Are thus in safeguard, which Are the seed of the age to come:
dt n2 cc n2 vbr av p-acp n1, r-crq vbr dt n1 pp-f dt n1 pc-acp vvi:
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Thus the temples remaine, and good lawes, pietie, and shamefastnesse: thus euery one shall enioy his owne thinges and landes, when the enemies be expulsed:
Thus the Temples remain, and good laws, piety, and shamefastness: thus every one shall enjoy his own things and Lands, when the enemies be Expulsed:
av dt n2 vvb, cc j n2, n1, cc n1: av d pi vmb vvi po31 d n2 cc n2, c-crq dt n2 vbb vvn:
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9229
to this ende haue lawfull warres bene vndertaken by the Saints:
to this end have lawful wars be undertaken by the Saints:
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9230
these ends Abraham, Moses, Iosua, the godly iudges, Samuel, Dauid, and the rest in their vvarres haue respected:
these ends Abraham, Moses, Iosua, the godly judges, Samuel, David, and the rest in their wars have respected:
d n2 np1, np1, np1, dt j n2, np1, np1, cc dt n1 p-acp po32 n2 vhb vvn:
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and for this cause do vve also pray for princes and magistrates, that by their power and prouident care, we may lead our liues in godlinesse and safetie.
and for this cause do we also pray for Princes and Magistrates, that by their power and provident care, we may led our lives in godliness and safety.
cc p-acp d n1 vdb pns12 av vvb p-acp n2 cc n2, cst p-acp po32 n1 cc j n1, pns12 vmb vvi po12 n2 p-acp n1 cc n1.
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3. Lastly, warres may not rashly, but aduisedly bee vndertaken, with deliberation and counsell; thereunto the vvise man exhorteth, with counsell thou shalt vndertake vvarres;
3. Lastly, wars may not rashly, but advisedly be undertaken, with deliberation and counsel; thereunto the wise man exhorteth, with counsel thou shalt undertake wars;
crd ord, n2 vmb xx av-j, cc-acp av-vvn vbi vvn, p-acp n1 cc n1; av dt j n1 vvz, p-acp n1 pns21 vm2 vvi n2;
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peace must be bought and redeemed though it be vvith losse; as Hezechiah vvould rather giue his treasure to Sennicherib, then wage warre with him.
peace must be bought and redeemed though it be with loss; as Hezekiah would rather give his treasure to Sennicherib, then wage war with him.
n1 vmb vbi vvn cc vvn c-acp pn31 vbb p-acp n1; c-acp np1 vmd av-c vvi po31 n1 p-acp np1, av vvi n1 p-acp pno31.
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Al things and alwaies must be tried, before vvee come to handie blovves: vvhich counsell the vvise Romane oratour giueth:
All things and always must be tried, before we come to handy blows: which counsel the wise Roman orator gives:
d n2 cc av vmb vbi vvn, c-acp pns12 vvb p-acp j n2: r-crq n1 dt j jp n1 vvz:
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all things are first to be tempted before we contend by force and vveapons: and the vvay to discide matters must first be sought out:
all things Are First to be tempted before we contend by force and weapons: and the Way to decide matters must First be sought out:
d n2 vbr ord pc-acp vbi vvn c-acp pns12 vvb p-acp n1 cc n2: cc dt n1 pc-acp vvi n2 vmb ord vbi vvn av:
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before vve trie the strength of vvarres. Wherefore as surgions trie alvvaies before they cut or feare of a mans member:
before we try the strength of wars. Wherefore as Surgeons try always before they Cut or Fear of a men member:
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vvhich they do at last, least it breede to further daunger:
which they do At last, lest it breed to further danger:
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so may not vvarres be vndertaken, but when other meanes haue bene sought, and there is imminent perill and daunger ready to ensue:
so may not wars be undertaken, but when other means have be sought, and there is imminent peril and danger ready to ensue:
av vmb xx n2 vbb vvn, cc-acp c-crq j-jn n2 vhb vbn vvn, cc pc-acp vbz j n1 cc n1 j pc-acp vvi:
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thus by warres, in certaine cases to resist is not vnlavvfull.
thus by wars, in certain cases to resist is not Unlawful.
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And these things in generall, as they may stop the mouthes of the Anabaptistes, so are their reasons in perticular ansvvered by Peter Martyr, vpon Genes. fol. 56. vpon 1. Samuel, fol. 190. And by Caluin against them in his little vvorke so titled:
And these things in general, as they may stop the mouths of the Anabaptists, so Are their Reasons in particular answered by Peter Martyr, upon Genesis. fol. 56. upon 1. Samuel, fol. 190. And by Calvin against them in his little work so titled:
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against the Anabaptists, fol. 56. as the booke is in Octauo. Finally, it may here be enquireth, vvhether righteous men may not resist the rage, violence,
against the Anabaptists, fol. 56. as the book is in Octauo. Finally, it may Here be enquireth, whether righteous men may not resist the rage, violence,
p-acp dt np1, n1 crd p-acp dt n1 vbz p-acp fw-la. av-j, pn31 vmb av vbi vvz, cs j n2 vmb xx vvi dt n1, n1,
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and force of men by aide of law. I ansvvere, they may:
and force of men by aid of law. I answer, they may:
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Paul vvithstood the rage of his false accusers and enemies by defence in lavve before Festus the gouernour; Paul withstood the rage of his false accusers and enemies by defence in law before Festus the governor;
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from vvhose corrupt iudgement, he chalenging the benefit of the lavv, appealed to the iudgement seate of Cesar the Emperour of the Romanes.
from whose corrupt judgement, he challenging the benefit of the law, appealed to the judgement seat of Cesar the Emperor of the Romans.
p-acp rg-crq j n1, pns31 vvg dt n1 pp-f dt n1, vvn p-acp dt n1 n1 pp-f np1 dt n1 pp-f dt njp2.
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Saint Augustine commended Maximinus the Bishop, for that he vvithstood the rage of the cruell Donatists by the ayde of the lavve,
Saint Augustine commended Maximinus the Bishop, for that he withstood the rage of the cruel Donatists by the aid of the law,
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and appealing to the magistrate, vvhich had he not done saith he, his patience had not deserued commendation,
and appealing to the magistrate, which had he not done Says he, his patience had not deserved commendation,
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but his negligence had deserued worthie reproofe. Neither doth Paul find faulte with the Corinthians for going to law;
but his negligence had deserved worthy reproof. Neither does Paul find fault with the Corinthians for going to law;
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but that they went to law vnder vnbeleeuing iudges; and that for trifles, or else thereby to oppresse one another.
but that they went to law under unbelieving judges; and that for trifles, or Else thereby to oppress one Another.
cc-acp cst pns32 vvd p-acp n1 p-acp vvg n2; cc cst p-acp n2, cc av av pc-acp vvi pi j-jn.
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So that neither this resistaunce is against righteousnes and iustice:
So that neither this resistance is against righteousness and Justice:
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neither here forbidden when S. Iames saith, that prophane rich men slay the righteous, and he doth not resist them.
neither Here forbidden when S. James Says, that profane rich men slay the righteous, and he does not resist them.
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And these are the three euils and great sinnes for which the Apostle denounceth their destruction against the wicked:
And these Are the three evils and great Sins for which the Apostle Denounceth their destruction against the wicked:
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their fraudulent detayning their labourers wages: their sensualitie of life, and their crueltie: and thus is the first mēber, with the true perticular branches therof, ended. Now let vs pray:
their fraudulent detaining their labourers wages: their sensuality of life, and their cruelty: and thus is the First member, with the true particular branches thereof, ended. Now let us pray:
po32 j vvg po32 n2 n2: po32 n1 pp-f n1, cc po32 n1: cc av vbz dt ord n1, p-acp dt j j n2 av, vvn. av vvb pno12 vvi:
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O eternall and most mighty God, the onely righteous iudge of all the world, who hatest all oppression, crueltie,
Oh Eternal and most mighty God, the only righteous judge of all the world, who Hatest all oppression, cruelty,
uh j cc av-ds j np1, dt j j n1 pp-f d dt n1, q-crq vv2 d n1, n1,
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and vnmercifulnesse among men, and delightest rather in iustice, equitie, and vnfayned righteousnesse:
and unmercifulness among men, and delightest rather in Justice, equity, and unfeigned righteousness:
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sende downe thy heauenly spirite into our heartes, powre dovvne thy holy Ghost into our mindes, that vve alwaies carefull of vpright dealing, true innocencie, brotherly charitie;
send down thy heavenly Spirit into our hearts, pour down thy holy Ghost into our minds, that we always careful of upright dealing, true innocence, brotherly charity;
vvb a-acp po21 j n1 p-acp po12 n2, vvi a-acp po21 j n1 p-acp po12 n2, cst pns12 av j pp-f av-j vvg, j n1, av-j n1;
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may flie all deceitfull detayning, all cruell oppression, all wrongfull iniurying of our neighbours: and embrace, mercy, pitie, compassion towardes the poore distressed:
may fly all deceitful detaining, all cruel oppression, all wrongful injurying of our neighbours: and embrace, mercy, pity, compassion towards the poor distressed:
vmb vvi d j vvg, d j n1, d j vvg pp-f po12 n2: cc vvi, n1, n1, n1 p-acp dt j j-vvn:
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that we being alwaies farre from withholding the right from others by deceit; from afflicting the brethren through violence;
that we being always Far from withholding the right from Others by deceit; from afflicting the brothers through violence;
cst pns12 vbg av av-j p-acp vvg dt j-jn p-acp n2-jn p-acp n1; p-acp vvg dt n2 p-acp n1;
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from murthering the righteous by vnmercifulnesse;
from murdering the righteous by unmercifulness;
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may thereby auoide the dreadfull sentence of endlesse condemnation against the wicked rich men of the world denounced;
may thereby avoid the dreadful sentence of endless condemnation against the wicked rich men of the world denounced;
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and euermore remaine in thy louing fauour, and be partakers of the inheritance of the Saints in light, through Iesus Christ our onely Sauiour. Amen.
and evermore remain in thy loving favour, and be partakers of the inheritance of the Saints in Light, through Iesus christ our only Saviour. Amen.
cc av vvi p-acp po21 j-vvg n1, cc vbb n2 pp-f dt n1 pp-f dt n2 p-acp n1, p-acp np1 np1 po12 j n1. uh-n.
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Iames Chap. 5. verses 7. 8. 9. 10. 11. Sermon 25. Verse 7 Be patient therefore brethren, vnto the comming of the Lord:
James Chap. 5. Verses 7. 8. 9. 10. 11. Sermon 25. Verse 7 Be patient Therefore brothers, unto the coming of the Lord:
np1 np1 crd n2 crd crd crd crd crd n1 crd n1 crd vbb j av n2, p-acp dt n-vvg pp-f dt n1:
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beholde, the husbandman watcheth for the precious fruite of the earth, and hath long patience for it,
behold, the husbandman watches for the precious fruit of the earth, and hath long patience for it,
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vntill he receaue the former, and the later raine. 8 Be ye therfore patient also, & settle your mindes:
until he receive the former, and the later rain. 8 Be you Therefore patient also, & settle your minds:
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for the comming of the Lorde draweth neere. 9 Grudge not, my brethren, one against another, least ye be condemned:
for the coming of the Lord draws near. 9 Grudge not, my brothers, one against Another, lest you be condemned:
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beholde the iudge standeth before the dore. 10 Take, my brethren, the Prophets for an example of suffering aduersitie, and of long patience:
behold the judge Stands before the door. 10 Take, my brothers, the prophets for an Exampl of suffering adversity, and of long patience:
vvb dt n1 vvz p-acp dt n1. crd vvi, po11 n2, dt n2 p-acp dt n1 pp-f j-vvg n1, cc pp-f j n1:
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which haue spoken vnto vs in the name of the Lord. 11 Beholde, we count them blessed which endure:
which have spoken unto us in the name of the Lord. 11 Behold, we count them blessed which endure:
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yee haue heard of the patience of Iob, and haue knowen what end the Lord made.
ye have herd of the patience of Job, and have known what end the Lord made.
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For the Lord is very pitifull and mercifull. THese wordes are an exhortation to patience: Being the second place and parte of this Chapter.
For the Lord is very pitiful and merciful. THese words Are an exhortation to patience: Being the second place and part of this Chapter.
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Which place being resolued into the partes and particulars therin, conteineth foure speciall members, Namely. 1. The exhortation to patience. 2. A similitude, whereby patience is taught vs: therein are three things.
Which place being resolved into the parts and particulars therein, Containeth foure special members, Namely. 1. The exhortation to patience. 2. A similitude, whereby patience is taught us: therein Are three things.
r-crq n1 vbg vvn p-acp dt n2 cc n2-j av, vvz crd j n2, av. crd dt n1 p-acp n1. crd dt n1, c-crq n1 vbz vvn pno12: av vbr crd n2.
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1. The similitude 2. The applicatiō. 3. The reason. 3. The handling of patience, by the contrary, which is grudging ▪ 1. The thing. 2. The reason. 4 The reasōs why we should be patient: and they are foure.
1. The similitude 2. The application. 3. The reason. 3. The handling of patience, by the contrary, which is grudging ▪ 1. The thing. 2. The reason. 4 The Reasons why we should be patient: and they Are foure.
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1. From example of the prophets in generall. 2. From the rewarde of patience.
1. From Exampl of the Prophets in general. 2. From the reward of patience.
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3. From example of Iob. 4. From the nature of God, who is mercifull, and pitifull. 1 Touching the first, it is the exhortation, which S. Iames very fitly and conueniently setteth downe:
3. From Exampl of Job 4. From the nature of God, who is merciful, and pitiful. 1 Touching the First, it is the exhortation, which S. James very fitly and conveniently sets down:
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for in the former place hauing entreated of the crueltie, & iniuries which by the prophane men,
for in the former place having entreated of the cruelty, & injuries which by the profane men,
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and couetous wicked riche persons, the poore suffer: least therewithall they should be pressed downe to the ground:
and covetous wicked rich Persons, the poor suffer: lest therewithal they should be pressed down to the ground:
cc j j j n2, dt j vvi: cs av pns32 vmd vbi vvn a-acp p-acp dt n1:
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The Apostle, against these, and all other iniuries, troubles, and afflictions, incident to this life: comforteth them;
The Apostle, against these, and all other injuries, Troubles, and afflictions, incident to this life: comforts them;
dt n1, p-acp d, cc d j-jn n2, n2, cc n2, j p-acp d n1: vvz pno32;
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exhorting them patiently to beare the crosse imposed, and to suffer with quietnes, the manifolde troubles of this life:
exhorting them patiently to bear the cross imposed, and to suffer with quietness, the manifold Troubles of this life:
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earnestly expecting in their mindes the comming of the Lord Iesus Christ, who shal plentifully auenge their iniuries vpon the heads of their oppressors:
earnestly expecting in their minds the coming of the Lord Iesus christ, who shall plentifully avenge their injuries upon the Heads of their Oppressors's:
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for which cause they ought to be patient vnto the comming of the Lord. This vertue of patience, is a most excellent ornament in the life of a Christian;
for which cause they ought to be patient unto the coming of the Lord. This virtue of patience, is a most excellent ornament in the life of a Christian;
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neither is there any other thing more seemely, or more answerable to the condition of the professours of the Gospell of Christ Iesus,
neither is there any other thing more seemly, or more answerable to the condition of the professors of the Gospel of christ Iesus,
av-dx vbz pc-acp d j-jn n1 av-dc j, cc av-dc j p-acp dt n1 pp-f dt n2 pp-f dt n1 pp-f np1 np1,
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then with inuincible courage and constancie, to beare and sufferre the manifolde afflictions, whereunto we are subiect, whensoeuer the times be;
then with invincible courage and constancy, to bear and sufferre the manifold afflictions, whereunto we Are Subject, whensoever the times be;
av p-acp j n1 cc n1, pc-acp vvi cc fw-la dt j n2, c-crq pns12 vbr j-jn, c-crq dt n2 vbi;
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what manner so euer the meanes be; what kinde so euer we suffer in.
what manner so ever the means be; what kind so ever we suffer in.
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For which cause, the exhortations in the holy and sacred worde of God, thereunto apperteyning, are sundrie and manifolde.
For which cause, the exhortations in the holy and sacred word of God, thereunto aPPERTAINING, Are sundry and manifold.
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Which to passe ouer, and (as it were) onely to geue a taste thereof by the way:
Which to pass over, and (as it were) only to give a taste thereof by the Way:
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What saith Saint Paul touching this matter? Doeth not he exhort the Saintes to reioyce in hope; to be patient in tribulation;
What Says Saint Paul touching this matter? Doth not he exhort the Saints to rejoice in hope; to be patient in tribulation;
q-crq vvz n1 np1 vvg d n1? vdz xx pns31 vvi dt n2 pc-acp vvi p-acp n1; pc-acp vbi j p-acp n1;
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to continue in praier? Who elswhere setting downe the steppes and degrees wherein the Saintes must treade,
to continue in prayer? Who elsewhere setting down the steps and Degrees wherein the Saints must tread,
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if they wil walk worthie the calling whereunto they are called, requireth, (as the third steppe to Christian conuersation) long suffering, or patience: wherefore he saith;
if they will walk worthy the calling whereunto they Are called, requires, (as the third step to Christian Conversation) long suffering, or patience: Wherefore he Says;
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I therefore (as a prisoner in the Lord) exhort you, that you walke worthie the calling whereunto you are called.
I Therefore (as a prisoner in the Lord) exhort you, that you walk worthy the calling whereunto you Are called.
pns11 av (c-acp dt n1 p-acp dt n1) vvb pn22, cst pn22 vvb j-jn dt vvg c-crq pn22 vbr vvn.
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How? With al humblenesse of minde, and meekenesse; with patience, or long suffering;
How? With all humbleness of mind, and meekness; with patience, or long suffering;
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supporting one another through loue, endeuouring to keepe the vnitie of the Spirit in the bond of peace.
supporting one Another through love, endeavouring to keep the unity of the Spirit in the bound of peace.
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The holy and blessed Apostle Saint Peter, describing vnto the Saintes that golden chaine of all excellent vertues, wherewith he would haue all the elect of God to be adorned,
The holy and blessed Apostle Saint Peter, describing unto the Saints that golden chain of all excellent Virtues, wherewith he would have all the elect of God to be adorned,
dt j cc j-vvn n1 n1 np1, vvg p-acp dt n2 cst j n1 pp-f d j n2, c-crq pns31 vmd vhi d dt j-vvn pp-f np1 pc-acp vbi vvn,
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and beautified, as the most incomparable ornament of their life:
and beautified, as the most incomparable ornament of their life:
cc vvn, c-acp dt av-ds j n1 pp-f po32 n1:
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maketh patience the fifth linke therof, whereunto in this wise he perswadeth, therfore giue all diligence thereunto;
makes patience the fifth link thereof, whereunto in this wise he Persuadeth, Therefore give all diligence thereunto;
vvz n1 dt ord n1 av, c-crq p-acp d n1 pns31 vvz, av vvb d n1 av;
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Ioyne moreouer, vertue with faith, and with vertue, knowledge; with knowledge, temperance; with temperance, patience; with patience, godlines; with godlines, brotherly kindnes; with brotherly kindnes, loue.
Join moreover, virtue with faith, and with virtue, knowledge; with knowledge, temperance; with temperance, patience; with patience, godliness; with godliness, brotherly kindness; with brotherly kindness, love.
vvb av, n1 p-acp n1, cc p-acp n1, n1; p-acp n1, n1; p-acp n1, n1; p-acp n1, n1; p-acp n1, av-j n1; p-acp j n1, n1.
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For if these things be in you, and abound, they will make you not to be idle,
For if these things be in you, and abound, they will make you not to be idle,
p-acp cs d n2 vbb p-acp pn22, cc vvi, pns32 vmb vvi pn22 xx pc-acp vbi j,
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nor vnfruitefull in the acknowledging of our Lorde and onely Sauiour Iesus Christ.
nor unfruitful in the acknowledging of our Lord and only Saviour Iesus christ.
ccx j p-acp dt vvg pp-f po12 n1 cc j n1 np1 np1.
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These, and infinite other the like places wee haue, generally mouing vs to this excellent and commendable vertue, patience.
These, and infinite other the like places we have, generally moving us to this excellent and commendable virtue, patience.
d, cc j n-jn dt j n2 pns12 vhb, av-j vvg pno12 p-acp d j cc j n1, n1.
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Particularly the Apostle in this place exhorteth to patience, which is, in bearing and suffering the iniuries and cruell oppressions of prophane rich men:
Particularly the Apostle in this place exhorteth to patience, which is, in bearing and suffering the injuries and cruel oppressions of profane rich men:
av-jn dt n1 p-acp d n1 vvz p-acp n1, r-crq vbz, p-acp vvg cc vvg dt n2 cc j n2 pp-f j j n2:
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by whose tyrannie and cruell dealing, they were marueylouslie afflicted, which they ought with all patience to beare, looking and wayting for the comming of the Lorde Iesus Christ, to auenge their causes, and quarrelles against the wicked.
by whose tyranny and cruel dealing, they were marvelously afflicted, which they ought with all patience to bear, looking and waiting for the coming of the Lord Iesus christ, to avenge their Causes, and quarrels against the wicked.
p-acp rg-crq n1 cc j n-vvg, pns32 vbdr av-j vvn, r-crq pns32 vmd p-acp d n1 pc-acp vvi, vvg cc vvg p-acp dt n-vvg pp-f dt n1 np1 np1, pc-acp vvi po32 n2, cc n2 p-acp dt j.
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Our holy and blessed Sauiour Christ, in particular exhorteth vnto patience: which in the bearing of violence and iniuries of men, consisteth.
Our holy and blessed Saviour christ, in particular exhorteth unto patience: which in the bearing of violence and injuries of men, Consisteth.
po12 j cc j-vvn n1 np1, p-acp j vvz p-acp n1: r-crq p-acp dt n-vvg pp-f n1 cc n2 pp-f n2, vvz.
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Resist not euill (saith our sauiour Christ) but if one smite thee on the one cheeke, offer vnto him the other:
Resist not evil (Says our Saviour christ) but if one smite thee on the one cheek, offer unto him the other:
vvb xx n-jn (vvz po12 n1 np1) cc-acp cs pi vvb pno21 p-acp dt crd n1, vvb p-acp pno31 dt j-jn:
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and if he sue thee at the lawe, to take away thy coate from thee; let him haue thy cloake also:
and if he sue thee At the law, to take away thy coat from thee; let him have thy cloak also:
cc cs pns31 vvi pno21 p-acp dt n1, pc-acp vvi av po21 n1 p-acp pno21; vvb pno31 vhi po21 n1 av:
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if he constraine thee to goe with him a mile, go two. Whereby our Sauiour exhorteth the Saintes, to prepare themselues alwaies against iniuries:
if he constrain thee to go with him a mile, go two. Whereby our Saviour exhorteth the Saints, to prepare themselves always against injuries:
cs pns31 vvi pno21 pc-acp vvi p-acp pno31 dt n1, vvb crd. c-crq po12 n1 vvz dt n2, pc-acp vvi px32 av p-acp n2:
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and with all patience and quietnes of their mindes, to beare the oppressions of men, which wrongfully should be offered.
and with all patience and quietness of their minds, to bear the oppressions of men, which wrongfully should be offered.
cc p-acp d n1 cc n1 pp-f po32 n2, pc-acp vvi dt n2 pp-f n2, r-crq av-j vmd vbi vvn.
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Hereunto this Apostle hauing respect, willeth and exhorteth the Saints, to beare the iniuries and cruell oppressions of the wicked, with patience:
Hereunto this Apostle having respect, wills and exhorteth the Saints, to bear the injuries and cruel oppressions of the wicked, with patience:
av d n1 vhg n1, vvz cc vvz dt n2, pc-acp vvi dt n2 cc j n2 pp-f dt j, p-acp n1:
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and with all godly quietnes to wayte for the comming of Iesus Christ. Be ye therefore patient, saith the Apostle Saint James, vntill the comming of the Lord.
and with all godly quietness to wait for the coming of Iesus christ. Be you Therefore patient, Says the Apostle Saint James, until the coming of the Lord.
cc p-acp d j n1 pc-acp vvi p-acp dt n-vvg pp-f np1 np1. vbb pn22 av j, vvz dt n1 n1 np1, p-acp dt n-vvg pp-f dt n1.
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Wherein we are taught, that seeing we must stay our selues, and settle our hearts, and with patience runne the race of afflictions, vntill the comming of Christ:
Wherein we Are taught, that seeing we must stay our selves, and settle our hearts, and with patience run the raze of afflictions, until the coming of christ:
c-crq pns12 vbr vvn, cst vvg pns12 vmb vvi po12 n2, cc vvi po12 n2, cc p-acp n1 vvi dt n1 pp-f n2, c-acp dt n-vvg pp-f np1:
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therfore, both the reward of their patience, and other vertues of the Saints, and also the punishment of their aduersaries and oppressours, are reserued till the day of Christ, till his comming in glorious maiestie, to iudge the quick and the dead,
Therefore, both the reward of their patience, and other Virtues of the Saints, and also the punishment of their Adversaries and Oppressors's, Are reserved till the day of christ, till his coming in glorious majesty, to judge the quick and the dead,
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and to geue sentence against all men.
and to give sentence against all men.
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Wherefore, albeit the Saintes of God haue some small and little feeling of their future ioyes, and glorie to come:
Wherefore, albeit the Saints of God have Some small and little feeling of their future Joys, and glory to come:
c-crq, cs dt n2 pp-f np1 vhb d j cc j n-vvg pp-f po32 j-jn n2, cc n1 pc-acp vvi:
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as in the meditating vpon heauenly thinges, in the setled peace and quietnes of our consciences with God; and the like:
as in the meditating upon heavenly things, in the settled peace and quietness of our Consciences with God; and the like:
c-acp p-acp dt vvg p-acp j n2, p-acp dt j-vvn n1 cc n1 pp-f po12 n2 p-acp np1; cc dt j:
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and the wicked also, euen in this life, sometime feele and tast of their extreame calamities to come, by the disquietnes of their consciences;
and the wicked also, even in this life, sometime feel and taste of their extreme calamities to come, by the disquietness of their Consciences;
cc dt j av, av p-acp d n1, av vvb cc vvi pp-f po32 j-jn n2 pc-acp vvi, p-acp dt n1 pp-f po32 n2;
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the continuall anguish of their soules; the great vexation of their minds; and the comfortlesse sorrowe of their hearts, which they often suffer:
the continual anguish of their Souls; the great vexation of their minds; and the comfortless sorrow of their hearts, which they often suffer:
dt j n1 pp-f po32 n2; dt j n1 pp-f po32 n2; cc dt j n1 pp-f po32 n2, r-crq pns32 av vvi:
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Yet neither the Saints shall haue the consummation of their ioyes:
Yet neither the Saints shall have the consummation of their Joys:
av d dt n2 vmb vhi dt n1 pp-f po32 n2:
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neither the wicked the full measure of their punishments, before the day of iudgement, and comming of Iesus Christ.
neither the wicked the full measure of their punishments, before the day of judgement, and coming of Iesus christ.
av-dx dt j dt j n1 pp-f po32 n2, p-acp dt n1 pp-f n1, cc vvg pp-f np1 np1.
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Wherefore S. Iames here exhorteth the Saints to waite for both these til the comming of the Lord.
Wherefore S. James Here exhorteth the Saints to wait for both these till the coming of the Lord.
q-crq n1 np1 av vvz dt n2 pc-acp vvi p-acp d d c-acp dt n-vvg pp-f dt n1.
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The consideration hereof is comfortable, and the knowledge therof most profitable to the Saints: wherfore we may note this in particular a little.
The consideration hereof is comfortable, and the knowledge thereof most profitable to the Saints: Wherefore we may note this in particular a little.
dt n1 av vbz j, cc dt n1 av av-ds j p-acp dt n2: c-crq pns12 vmb vvi d p-acp j dt j.
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And first for the glorie of the Saints, and their deliuerance, it is in perfect measure to be looked for, only at the appearing of Iesus Christ in glorious maiestie.
And First for the glory of the Saints, and their deliverance, it is in perfect measure to be looked for, only At the appearing of Iesus christ in glorious majesty.
cc ord p-acp dt n1 pp-f dt n2, cc po32 n1, pn31 vbz p-acp j n1 pc-acp vbi vvn p-acp, av-j p-acp dt vvg pp-f np1 np1 p-acp j n1.
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Our Sauiour Iesus Christ to that purpose foretelling his Apostles of his comming to iudgement,
Our Saviour Iesus christ to that purpose foretelling his Apostles of his coming to judgement,
po12 n1 np1 np1 p-acp d n1 vvg po31 n2 pp-f po31 n-vvg p-acp n1,
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and the signes which should forerunne it, exhorteth them against that day, to lifte vp their heads, to be of good cheare,
and the Signs which should forerun it, exhorteth them against that day, to lift up their Heads, to be of good cheer,
cc dt n2 r-crq vmd vvi pn31, vvz pno32 p-acp d n1, pc-acp vvi a-acp po32 n2, pc-acp vbi pp-f j n1,
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and to be comforted, because their redemption approached: then onely promising them full deliuerance from miseries, and perfect redemption of soule and body.
and to be comforted, Because their redemption approached: then only promising them full deliverance from misery's, and perfect redemption of soul and body.
cc pc-acp vbi vvn, c-acp po32 n1 vvd: av av-j vvg pno32 j n1 p-acp n2, cc j n1 pp-f n1 cc n1.
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Saint Paul affirmeth to the Romanes, that in this life they should be subiect to manifold afflictions and troubles,
Saint Paul Affirmeth to the Romans, that in this life they should be Subject to manifold afflictions and Troubles,
n1 np1 vvz p-acp dt njp2, cst p-acp d n1 pns32 vmd vbi j-jn p-acp j n2 cc n2,
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euen as the Lord Iesus Christ was:
even as the Lord Iesus christ was:
av c-acp dt n1 np1 np1 vbds:
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and that here there is no ende of affliction to be looked for, but we must waite for that, til the comming of Christ:
and that Here there is no end of affliction to be looked for, but we must wait for that, till the coming of christ:
cc cst av a-acp vbz dx n1 pp-f n1 pc-acp vbi vvn p-acp, cc-acp pns12 vmb vvi p-acp d, c-acp dt n-vvg pp-f np1:
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which with sighing and sorrowing he witnessed they waited for, euen the deliuerance, and redemption of their bodies.
which with sighing and sorrowing he witnessed they waited for, even the deliverance, and redemption of their bodies.
r-crq p-acp vvg cc vvg pns31 vvd pns32 vvd p-acp, av-j dt n1, cc n1 pp-f po32 n2.
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This glorious redemption onlie is perfected at the comming of the Lord. Paul writing to the church of Colossa, auoucheth that our life is hid with Christ:
This glorious redemption only is perfected At the coming of the Lord. Paul writing to the Church of Colossae, avoucheth that our life is hid with christ:
d j n1 av-j vbz vvn p-acp dt n-vvg pp-f dt n1. np1 vvg p-acp dt n1 pp-f np1, vvz d po12 n1 vbz vvn p-acp np1:
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and that when Christ which is our life, shall appeare, then shal we also appeare with him in glorie.
and that when christ which is our life, shall appear, then shall we also appear with him in glory.
cc cst c-crq np1 r-crq vbz po12 n1, vmb vvi, av vmb pns12 av vvi p-acp pno31 p-acp n1.
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What is the glorie of the Saints? Is it not to be conformable to the image of the sonne,
What is the glory of the Saints? Is it not to be conformable to the image of the son,
q-crq vbz dt n1 pp-f dt n2? vbz pn31 xx pc-acp vbi j p-acp dt n1 pp-f dt n1,
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and to be made like vnto him? But wee come not to that perfect conformitie and likenes with Christ, in this mortall life,
and to be made like unto him? But we come not to that perfect conformity and likeness with christ, in this Mortal life,
cc pc-acp vbi vvn av-j p-acp pno31? cc-acp pns12 vvb xx p-acp d j n1 cc n1 p-acp np1, p-acp d j-jn n1,
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but in the life to come:
but in the life to come:
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therefore the glory of the saints, in the day of iudgement, in perfect measure, onely is reuealed.
Therefore the glory of the Saints, in the day of judgement, in perfect measure, only is revealed.
av dt n1 pp-f dt n2, p-acp dt n1 pp-f n1, p-acp j n1, av-j vbz vvn.
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Saint Iohn therefore saith, now are wee the sonnes of God, but yet it is not made manifest what we shalbe:
Saint John Therefore Says, now Are we the Sons of God, but yet it is not made manifest what we shall:
n1 np1 av vvz, av vbr pns12 dt n2 pp-f np1, cc-acp av pn31 vbz xx vvn j r-crq pns12 vmb:
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& we knowe that when he shall appeare, we shalbe like vn to him, for we shall see him as he is.
& we know that when he shall appear, we shall like vn to him, for we shall see him as he is.
cc pns12 vvb cst c-crq pns31 vmb vvi, pns12 vmb|vbi av-j zz p-acp pno31, c-acp pns12 vmb vvi pno31 c-acp pns31 vbz.
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Thus the glorie of Gods Saintes, in perfect beutie shall not appeare before Iesus Christ be reueiled againe from heauen.
Thus the glory of God's Saints, in perfect beauty shall not appear before Iesus christ be revealed again from heaven.
av dt n1 pp-f npg1 n2, p-acp j n1 vmb xx vvi p-acp np1 np1 vbb vvn av p-acp n1.
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The holy Apostle and electe vessell of Christ, Saint Paul, looked for his glorious crowne only in the day of Christ his appearing,
The holy Apostle and elect vessel of christ, Saint Paul, looked for his glorious crown only in the day of christ his appearing,
dt j n1 cc vvi n1 pp-f np1, n1 np1, vvd p-acp po31 j n1 av-j p-acp dt n1 pp-f np1 po31 vvg,
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therfore saith he, I haue fought a good fight, I haue finished my course: (I haue ended my race), I haue kepte the faith:
Therefore Says he, I have fought a good fight, I have finished my course: (I have ended my raze), I have kept the faith:
av vvz pns31, pns11 vhb vvn dt j n1, pns11 vhb vvn po11 n1: (pns11 vhb vvn po11 n1), pns11 vhb vvd dt n1:
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from hence forth therefore is there laide vp for me a crowne of righteousnes: which the righteous iudge shall then giue vnto me, or in that day:
from hence forth Therefore is there laid up for me a crown of righteousness: which the righteous judge shall then give unto me, or in that day:
p-acp av av av vbz a-acp vvn a-acp p-acp pno11 dt n1 pp-f n1: r-crq dt j n1 vmb av vvi p-acp pno11, cc p-acp d n1:
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and that day, is the same day, wherein Iesus Christ shall appeare in glorie, to render vnto euerie one according to that he hath done in his bodie, be it good or euill.
and that day, is the same day, wherein Iesus christ shall appear in glory, to render unto every one according to that he hath done in his body, be it good or evil.
cc d n1, vbz dt d n1, c-crq np1 np1 vmb vvi p-acp n1, pc-acp vvi p-acp d pi vvg p-acp cst pns31 vhz vdn p-acp po31 n1, vbb pn31 j cc j-jn.
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Wherefore as fathers lay vp for their children, golde, siluer, landes, possessions, yet giue them only when they are of age:
Wherefore as Father's lay up for their children, gold, silver, Lands, possessions, yet give them only when they Are of age:
c-crq c-acp ng1 vvb a-acp p-acp po32 n2, n1, n1, n2, n2, av vvb pno32 av-j c-crq pns32 vbr pp-f n1:
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so God hath layde vp eternal treasures for vs, but giueth them vnto vs only, when we are of perfecte age in Iesus Christ:
so God hath laid up Eternal treasures for us, but gives them unto us only, when we Are of perfect age in Iesus christ:
av np1 vhz vvn a-acp j n2 p-acp pno12, cc-acp vvz pno32 p-acp pno12 av-j, c-crq pns12 vbr pp-f vvi n1 p-acp np1 np1:
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and that is only in the life to come.
and that is only in the life to come.
cc cst vbz av-j p-acp dt n1 pc-acp vvi.
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And as the glory of Gods Saints is reueiled only in the day of Christs appearing:
And as the glory of God's Saints is revealed only in the day of Christ appearing:
cc p-acp dt n1 pp-f npg1 n2 vbz vvn av-j p-acp dt n1 pp-f npg1 vvg:
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so also the full measure of the punishment of the wicked, is there vnto reserued, that as God suffereth them to fulfill the measure of their iniquitie here,
so also the full measure of the punishment of the wicked, is there unto reserved, that as God suffers them to fulfil the measure of their iniquity Here,
av av dt j n1 pp-f dt n1 pp-f dt j, vbz a-acp p-acp vvn, cst c-acp np1 vvz pno32 pc-acp vvi dt n1 pp-f po32 n1 av,
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so also they should in that day receaue the perfecte measure of their punishment, whereunto they are saide to be reserued.
so also they should in that day receive thee perfect measure of their punishment, whereunto they Are said to be reserved.
av av pns32 vmd p-acp d n1 vvi pno32 vvi n1 pp-f po32 n1, c-crq pns32 vbr j-vvn pc-acp vbi vvn.
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The holie patriarcke Iob, preaching of the eternal tormentes and punishments of the wicked, the wicked saith he is kept to the day of destruction:
The holy Patriarch Job, preaching of the Eternal torments and punishments of the wicked, the wicked Says he is kept to the day of destruction:
dt j j np1, vvg pp-f dt j n2 cc n2 pp-f dt j, dt j vvz pns31 vbz vvn p-acp dt n1 pp-f n1:
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and they shalbe brought fourth to the day of wrath.
and they shall brought fourth to the day of wrath.
cc pns32 vmb|vbi vvn ord p-acp dt n1 pp-f n1.
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Sirach saith that the most highest hateth the wicked, and will repay vengeance to the vngodly, Sirach Says that the most highest hates the wicked, and will repay vengeance to the ungodly,
np1 vvz cst dt av-ds js vvz dt j, cc vmb vvi n1 p-acp dt j,
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and kepeth them to the day of horrible punishment.
and Keepeth them to the day of horrible punishment.
cc vvz pno32 p-acp dt n1 pp-f j n1.
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Saint Paul entreating of the impenitent and hard hearted persons, who contemned the lenitie, long sufferaunce and great patience of God, auoucheth that therefore they treasured and heaped vp to themselues, wrath against the day of wrath,
Saint Paul entreating of the impenitent and hard hearted Persons, who contemned the lenity, long sufferance and great patience of God, avoucheth that Therefore they treasured and heaped up to themselves, wrath against the day of wrath,
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and declaration of the iust iudgement of God, who should reward euerie man according to his workes.
and declaration of the just judgement of God, who should reward every man according to his works.
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The same doctrine did he publish to the comfort of the Saints, and terrour of the wicked, to the Saints of the Church of Thessalonica:
The same Doctrine did he publish to the Comfort of the Saints, and terror of the wicked, to the Saints of the Church of Thessalonica:
dt d n1 vdd pns31 vvi p-acp dt n1 pp-f dt n2, cc n1 pp-f dt j, p-acp dt n2 pp-f dt n1 pp-f np1:
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affirming that the Lord Iesus Christ, shewing himselfe from heauen with his mightie Angels, shoulde in flaming fire render vengeaunce vnto them that knowe not God,
affirming that the Lord Iesus christ, showing himself from heaven with his mighty Angels, should in flaming fire render vengeance unto them that know not God,
vvg cst dt n1 np1 np1, vvg px31 p-acp n1 p-acp po31 j n2, vmd p-acp vvg n1 vvi n1 p-acp pno32 cst vvb xx np1,
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nor obeyed the Gospell of Iesus Christ.
nor obeyed the Gospel of Iesus christ.
ccx vvd dt n1 pp-f np1 np1.
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To whom Saint Peter subscribeth, the Lorde, sayth he, knoweth how to deliuer his out of temptation:
To whom Saint Peter subscribeth, the Lord, say he, Knoweth how to deliver his out of temptation:
p-acp ro-crq n1 np1 vvz, dt n1, vvz pns31, vvz c-crq pc-acp vvi po31 av pp-f n1:
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and to reserue the vniust vnto the day of iudgement to bee punished.
and to reserve the unjust unto the day of judgement to be punished.
cc pc-acp vvi dt j p-acp dt n1 pp-f n1 pc-acp vbi vvn.
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S. Iude in his Epistle generall painting out in flourishing and liuely colours the vngodly of his time,
S. Iude in his Epistle general painting out in flourishing and lively colours the ungodly of his time,
np1 np1 p-acp po31 n1 n1 vvg av p-acp j-vvg cc j n2 dt j pp-f po31 n1,
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and the great impietie whereunto they were giuen:
and the great impiety whereunto they were given:
cc dt j n1 c-crq pns32 vbdr vvn:
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noting their punishment, which in full and perfect measure shoulde fall vpon them and bee powred out also in the day of the Lordes appearing, affirmeth that they are reserued for the blackenesse of darkenesse for euer. Lactantius thereof therefore sayeth wel:
noting their punishment, which in full and perfect measure should fallen upon them and be poured out also in the day of the lords appearing, Affirmeth that they Are reserved for the blackness of darkness for ever. Lactantius thereof Therefore Saith well:
vvg po32 n1, r-crq p-acp j cc j n1 vmd vvi p-acp pno32 cc vbi vvn av av p-acp dt n1 pp-f dt n2 vvg, vvz cst pns32 vbr vvn p-acp dt n1 pp-f n1 c-acp av. np1 av av vvz av:
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Albeeit God vse both here and in the life to come, to punish the vexations and afflictions of his people:
Albeit God use both Here and in the life to come, to Punish the vexations and afflictions of his people:
cs np1 vvb d av cc p-acp dt n1 pc-acp vvi, pc-acp vvi dt n2 cc n2 pp-f po31 n1:
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yet doeth hee will vs paciently to looke for that day of heauenly iudgement, wherein hee will either honour,
yet doth he will us patiently to look for that day of heavenly judgement, wherein he will either honour,
av vdz pns31 vvi pno12 av-j pc-acp vvi p-acp d n1 pp-f j n1, c-crq pns31 vmb av-d vvi,
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or punish euerie one for their deserts.
or Punish every one for their deserts.
cc vvi d pi p-acp po32 n2.
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Let not sacriligious persons and soules thinke, that such shalbe despised and contemned, and left vnreuenged, whome they haue thus torne, as it were, in peeces:
Let not sacrilegious Persons and Souls think, that such shall despised and contemned, and left unrevenged, whom they have thus torn, as it were, in Pieces:
vvb xx j n2 cc n2 vvb, cst d vmb|vbi vvn cc vvn, cc vvd j, ro-crq pns32 vhb av vvn, c-acp pn31 vbdr, p-acp n2:
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For their rewarde shal come assuredly vpon the rauenous wolues, which haue tormented the sillie and simple soules which haue done no wickednesse.
For their reward shall come assuredly upon the ravenous wolves, which have tormented the silly and simple Souls which have done no wickedness.
c-acp po32 n1 vmb vvi av-vvn p-acp dt j n2, r-crq vhb vvn dt j cc j n2 r-crq vhb vdn dx n1.
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Let vs onely about, and endeuour, that righteousnesse alone be puni•••• by men in vs:
Let us only about, and endeavour, that righteousness alone be puni•••• by men in us:
vvb pno12 av-j p-acp, cc n1, cst n1 av-j vbi n1 p-acp n2 p-acp pno12:
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let vs giue all diligence, that we may deserue from God, both the reuenge of our suffering, and the reward also. Thus Lactantius.
let us give all diligence, that we may deserve from God, both the revenge of our suffering, and the reward also. Thus Lactantius.
vvb pno12 vvi d n1, cst pns12 vmb vvi p-acp np1, d dt n1 pp-f po12 n1, cc dt n1 av. av np1.
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As the Scriptures alledged speake seuerally of each: so sometimes ioyntly of both.
As the Scriptures alleged speak severally of each: so sometime jointly of both.
p-acp dt n2 vvd vvi av-j pp-f d: av av av-j pp-f d.
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For Daniel the Prophet entreating of the deliuerance of the righteous, and the iust punishment of the wicked, referreth both vnto the day of iudgement. VVherfore hee saith:
For daniel the Prophet entreating of the deliverance of the righteous, and the just punishment of the wicked, Refers both unto the day of judgement. Wherefore he Says:
p-acp np1 dt n1 vvg pp-f dt n1 pp-f dt j, cc dt j n1 pp-f dt j, vvz d p-acp dt n1 pp-f n1. c-crq pns31 vvz:
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Many of them that sleepe in the dust shall awake: Manie, that is all: some to life:
Many of them that sleep in the dust shall awake: Many, that is all: Some to life:
d pp-f pno32 cst vvb p-acp dt n1 vmb vvi: d, cst vbz d: d p-acp n1:
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that is the rewarde of the godly: some to ignomnie and perpetuall contempt, as the wicked.
that is the reward of the godly: Some to ignomnie and perpetual contempt, as the wicked.
cst vbz dt n1 pp-f dt j: d p-acp n1 cc j n1, c-acp dt j.
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Christ teacheth the same in the parable of the tares and the wheate in the Gospel:
christ Teaches the same in the parable of the tares and the wheat in the Gospel:
np1 vvz dt d p-acp dt n1 pp-f dt n2 cc dt n1 p-acp dt n1:
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by tares hee vnderstandeth the wicked: by wheate the godly: and the haruest noteth the day of iudgement: wherevpon this is concluded:
by tares he understandeth the wicked: by wheat the godly: and the harvest notes the day of judgement: whereupon this is concluded:
p-acp n2 pns31 vvz dt j: p-acp n1 dt j: cc dt n1 vvz dt n1 pp-f n1: c-crq d vbz vvn:
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that both the tares (the wicked) shal be cast into the fornace of destructiō,
that both the tares (the wicked) shall be cast into the furnace of destruction,
cst d dt n2 (dt j) vmb vbi vvn p-acp dt n1 pp-f n1,
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and (the wheate) the godly gathered into the barne of Gods mercie: and should shine as the Sun in the kingdom of heauen.
and (the wheat) the godly gathered into the bairn of God's mercy: and should shine as the Sun in the Kingdom of heaven.
cc (dt n1) dt j vvn p-acp dt n1 pp-f npg1 n1: cc vmd vvi p-acp dt n1 p-acp dt n1 pp-f n1.
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In another place it is auouched, that both the righteous should hear their cōfortable & ioyful sentence of entering into their kingdome only at the day of iudgement:
In Another place it is avouched, that both the righteous should hear their comfortable & joyful sentence of entering into their Kingdom only At the day of judgement:
p-acp j-jn n1 pn31 vbz vvn, cst d dt j vmd vvi po32 j cc j n1 pp-f vvg p-acp po32 n1 av-j p-acp dt n1 pp-f n1:
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and the wicked the dreadful voice of their final condemnation, to be cast downe into hel fire, therein to be punished with the diuell and his angels for euer.
and the wicked the dreadful voice of their final condemnation, to be cast down into hell fire, therein to be punished with the Devil and his Angels for ever.
cc dt j dt j n1 pp-f po32 j n1, pc-acp vbi vvn a-acp p-acp n1 n1, av pc-acp vbi vvn p-acp dt n1 cc po31 n2 p-acp av.
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Finally, S. Paul wryteth, that in the day of Christs comming onely, wee shall all appeare before his tribunall seate, euerie one to receyue according to that which hee hath done in his bodie, be it good, be it euill.
Finally, S. Paul writes, that in the day of Christ coming only, we shall all appear before his tribunal seat, every one to receive according to that which he hath done in his body, be it good, be it evil.
av-j, n1 np1 vvz, cst p-acp dt n1 pp-f npg1 vvg j, pns12 vmb d vvi p-acp po31 n1 n1, d pi pc-acp vvi vvg p-acp d r-crq pns31 vhz vdn p-acp po31 n1, vbb pn31 j, vbb pn31 av-jn.
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So then it appeareth most manifestly, that neither reward is giuen the Saints, nor punishment rendered the wicked in full and perfect measure,
So then it appears most manifestly, that neither reward is given the Saints, nor punishment rendered the wicked in full and perfect measure,
av cs pn31 vvz av-ds av-j, cst dx n1 vbz vvn dt n2, ccx n1 vvd dt j p-acp j cc j n1,
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before the day and comming of the Lord Iesus:
before the day and coming of the Lord Iesus:
p-acp dt n1 cc n-vvg pp-f dt n1 np1:
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which thing Saint James to perswade vs, willeth the afflicted Saints of God to be pacient till the comming of the Lord.
which thing Saint James to persuade us, wills the afflicted Saints of God to be patient till the coming of the Lord.
r-crq n1 n1 np1 pc-acp vvi pno12, vvz dt j-vvn n2 pp-f np1 pc-acp vbi j p-acp dt n-vvg pp-f dt n1.
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Before which time, neither Abel, nor Noah, nor Enoch: neither Abraham, Isaac, nor Iacob: neither Ioseph nor Iob, nor any of the Patriarkes:
Before which time, neither Abel, nor Noah, nor Enoch: neither Abraham, Isaac, nor Iacob: neither Ioseph nor Job, nor any of the Patriarchs:
p-acp r-crq n1, dx np1, ccx np1, ccx np1: dx np1, np1, ccx np1: dx np1 ccx np1, ccx d pp-f dt n2:
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neither Elias, nor Isai: Michai nor Ieremie: Daniel nor Amos: neither any of the Prophets. Neither Dauid nor Asa, nor Hezechiah, nor Iosiah,: neither any one of the Princes:
neither Elias, nor Isaiah: Michai nor Ieremie: daniel nor Amos: neither any of the prophets. Neither David nor Asa, nor Hezekiah, nor Josiah,: neither any one of the Princes:
av-dx np1, ccx np1: np1 ccx np1: np1 ccx np1: dx d pp-f dt n2. av-d np1 ccx np1, ccx np1, ccx np1,: dx d crd pp-f dt n2:
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neither Peter nor Paul: Iohn nor Iames, nor any of the Apostles. Neither Matthewe, Luke, Marke, nor Iohn, nor anie of the Euangelists:
neither Peter nor Paul: John nor James, nor any of the Apostles. Neither Matthew, Luke, Mark, nor John, nor any of the Evangelists:
av-dx np1 ccx np1: np1 ccx np1, ccx d pp-f dt n2. av-d np1, np1, n1, ccx np1, ccx d pp-f dt n2:
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neither Steuen, nor Policarpe, nor Ignatius, nor any of the holy martyrs, haue receyued the fulnesse of their glorie,
neither Stephen, nor Polycarp, nor Ignatius, nor any of the holy Martyrs, have received the fullness of their glory,
av-dx np1, ccx j, ccx np1, ccx d pp-f dt j n2, vhb vvn dt n1 pp-f po32 n1,
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but shall at the day of iudgement haue the consummation of their blessednesse.
but shall At the day of judgement have the consummation of their blessedness.
cc-acp vmb p-acp dt n1 pp-f n1 vhb dt n1 pp-f po32 n1.
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Neither Cain nor Ismael, Esau, Saul, nor Pharaoh, Ahab, nor Iudas, nor Pilate, nor any of the rabble of that wicked route, haue their full punishment:
Neither Cain nor Ishmael, Esau, Saul, nor Pharaoh, Ahab, nor Iudas, nor Pilate, nor any of the rabble of that wicked rout, have their full punishment:
av-d np1 ccx np1, np1, np1, ccx np1, np1, ccx np1, ccx n1, ccx d pp-f dt n1 pp-f cst j n1, vhb po32 j n1:
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but it is reserued vntill the comming of the Lorde:
but it is reserved until the coming of the Lord:
cc-acp pn31 vbz vvn p-acp dt n-vvg pp-f dt n1:
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when, as the soules and bodies of the righteous shall bee cladde with immortalitie and glorie:
when, as the Souls and bodies of the righteous shall be clad with immortality and glory:
c-crq, c-acp dt n2 cc n2 pp-f dt j vmb vbi vvn p-acp n1 cc n1:
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so also the bodies and soules of the wicked, shall bee cast into eternall torment.
so also the bodies and Souls of the wicked, shall be cast into Eternal torment.
av av dt n2 cc n2 pp-f dt j, vmb vbi vvn p-acp j n1.
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Thus Saint Iames partly to bee a comfort to the godly, and partly for a terrour to the wicked, exhorteth the Saints to bee pacient vnto the comming of the Lord.
Thus Saint James partly to be a Comfort to the godly, and partly for a terror to the wicked, exhorteth the Saints to be patient unto the coming of the Lord.
av n1 np1 av pc-acp vbi dt n1 p-acp dt j, cc av p-acp dt n1 p-acp dt j, vvz dt n2 pc-acp vbi j p-acp dt n-vvg pp-f dt n1.
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2 The exhortation thus set downe, the next and second thing in this discourse of paciēce, is the similitude, which the Apostle vseth to shew them how they ought to be pacient.
2 The exhortation thus Set down, the next and second thing in this discourse of patience, is the similitude, which the Apostle uses to show them how they ought to be patient.
crd dt n1 av vvn a-acp, dt ord cc ord n1 p-acp d n1 pp-f n1, vbz dt n1, r-crq dt n1 vvz pc-acp vvi pno32 c-crq pns32 vmd pc-acp vbi j.
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And it seemeth to bee added to preuent that which the poore afflicted might haue obiected:
And it seems to be added to prevent that which the poor afflicted might have objected:
cc pn31 vvz pc-acp vbi vvn pc-acp vvi d r-crq dt j vvn vmd vhi vvn:
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we (might they say) haue beene pacient a long while, and waited for deliuerance from our oppressions and miseries: yet see we no remedie:
we (might they say) have been patient a long while, and waited for deliverance from our oppressions and misery's: yet see we no remedy:
pns12 (vmd pns32 vvb) vhb vbn j dt j n1, cc vvd p-acp n1 p-acp po12 n2 cc n2: av vvb pns12 dx n1:
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we finde no ende of our troubles:
we find no end of our Troubles:
pns12 vvb dx n1 pp-f po12 n2:
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it seemeth that the Lord deferreth his comming to auenge vs of the prophane rich men, which grieuously do afflict vs:
it seems that the Lord deferreth his coming to avenge us of the profane rich men, which grievously do afflict us:
pn31 vvz cst dt n1 vvz po31 n-vvg pc-acp vvi pno12 pp-f dt j j n2, r-crq av-j vdb vvi pno12:
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what shall we nowe do then? You must (saith James) immitate and followe the wise and skilfull husband man, who endureth all weathers: paciently abideth the appointed seasons:
what shall we now do then? You must (Says James) imitate and follow the wise and skilful husband man, who Endureth all weathers: patiently Abideth the appointed seasons:
r-crq vmb pns12 av vdb av? pn22 vmb (vvz np1) vvi cc vvi dt j cc j n1 n1, r-crq vvz d n2: av-j vvz dt j-vvn n2:
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is not discouraged by any meanes:
is not discouraged by any means:
vbz xx vvn p-acp d n2:
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who casting the seede into the ground, thinketh not long for haruest, but wayteth the appoynted time therevnto:
who casting the seed into the ground, Thinketh not long for harvest, but waiteth the appointed time thereunto:
r-crq vvg dt n1 p-acp dt n1, vvz xx av-j p-acp n1, cc-acp vvz dt vvn n1 av:
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in the meane time endureth manie thinges paciently. So must you, O my brethren, waite the Lordes leysure, in paciencie of your mindes:
in the mean time Endureth many things patiently. So must you, Oh my brothers, wait the lords leisure, in paciencie of your minds:
p-acp dt j n1 vvz d n2 av-j. av vmb pn22, uh po11 n2, vvb dt ng1 n1, p-acp n1 pp-f po22 n2:
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who hath prefixed and prefined the day of your deliuerance from these oppressions of your enemies:
who hath prefixed and prefined the day of your deliverance from these oppressions of your enemies:
r-crq vhz vvn cc j dt n1 pp-f po22 n1 p-acp d n2 pp-f po22 n2:
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vntill which time you must rest your selues contented.
until which time you must rest your selves contented.
c-acp r-crq n1 pn22 vmb vvi po22 n2 vvn.
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And this is the summe of the Apostles similitude, wherein there are three things to be noted. 1 The similitude. 2 The application. 3 The reason annexed. 1 The similitude:
And this is the sum of the Apostles similitude, wherein there Are three things to be noted. 1 The similitude. 2 The application. 3 The reason annexed. 1 The similitude:
cc d vbz dt n1 pp-f dt n2 n1, c-crq pc-acp vbr crd n2 pc-acp vbi vvn. crd dt n1. crd dt n1. crd dt n1 vvn. vvd dt n1:
(40) sermon (DIV2)
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beholde the husband man wayteth for the precious fruites of the earth, and hath long pacience for it,
behold the husband man waiteth for the precious fruits of the earth, and hath long patience for it,
vvb dt n1 n1 vvz p-acp dt j n2 pp-f dt n1, cc vhz j n1 p-acp pn31,
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vntill he receiue the former and the later raine.
until he receive the former and the later rain.
c-acp pns31 vvb dt j cc dt jc n1.
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The fruites of the earth are here called precious, because they are the meanes of our nourishment,
The fruits of the earth Are Here called precious, Because they Are the means of our nourishment,
dt n2 pp-f dt n1 vbr av vvn j, c-acp pns32 vbr dt n2 pp-f po12 n1,
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and the instrument of the preseruation of our life. For without corne and graine, our life is not, ne yet can bee maintayned:
and the Instrument of the preservation of our life. For without corn and grain, our life is not, ne yet can be maintained:
cc dt n1 pp-f dt n1 pp-f po12 n1. p-acp p-acp n1 cc n1, po12 n1 vbz xx, ccx av vmb vbi vvn:
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and therefore are they in deede precious.
and Therefore Are they in deed precious.
cc av vbr pns32 p-acp n1 j.
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This precious fruite the husbande-man committeth to the grounde, where hee leaueth it, and letteth it alone for a season, paciently wayting for the time of the haruest, and hath long pacience:
This precious fruit the husbandman Committeth to the ground, where he Leaveth it, and lets it alone for a season, patiently waiting for the time of the harvest, and hath long patience:
d j n1 dt n1 vvz p-acp dt n1, c-crq pns31 vvz pn31, cc vvz pn31 av-j p-acp dt n1, av-j vvg p-acp dt n1 pp-f dt n1, cc vhz j n1:
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for from seede time to haruest, time hee wayteth for the encrease of his labour:
for from seed time to harvest, time he waiteth for the increase of his labour:
c-acp p-acp n1 n1 p-acp n1, n1 pns31 vvz p-acp dt n1 pp-f po31 n1:
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and in the meane time many stormie tempests, manie glowmie dayes, many rainie showers, many alterations of weather, are inflicted.
and in the mean time many stormy tempests, many glowmie days, many rainy showers, many alterations of weather, Are inflicted.
cc p-acp dt j n1 d j n2, d j n2, d j n2, d n2 pp-f n1, vbr vvn.
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Hee hath long pacience till hee receyue the former and the latter raine.
He hath long patience till he receive the former and the latter rain.
pns31 vhz j n1 c-acp pns31 vvb dt j cc dt d n1.
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The earely or former raine, is that raine which falleth immediately after seede time, whereby the graine is beaten into the bowels and bosom of the earth, that there it may bee couered, that it may haue some roote and fastening in the heart of the earth.
The early or former rain, is that rain which falls immediately After seed time, whereby the grain is beaten into the bowels and bosom of the earth, that there it may be covered, that it may have Some root and fastening in the heart of the earth.
dt av-j cc j n1, vbz d n1 r-crq vvz av-j p-acp n1 n1, c-crq dt n1 vbz vvn p-acp dt n2 cc n1 pp-f dt n1, cst a-acp pn31 vmb vbi vvn, cst pn31 vmb vhi d n1 cc vvg p-acp dt n1 pp-f dt n1.
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The latter raine, is that which falleth immediately before haruest, which maketh the corne swell and yeeld, encrease and growe greater and weightier in measure.
The latter rain, is that which falls immediately before harvest, which makes the corn swell and yield, increase and grow greater and Weightier in measure.
dt d n1, vbz d r-crq vvz av-j p-acp n1, r-crq vvz dt n1 vvb cc vvi, n1 cc vvi jc cc jc p-acp n1.
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Both these the husband-man paciently wayteth for.
Both these the husbandman patiently waiteth for.
av-d d dt n1 av-j vvz p-acp.
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If raine fall not betwixt Michaelmasse and Alhalonride, which is the seade time & so after: yet he resteth himselfe contented.
If rain fallen not betwixt Michaelmas and Alhalonride, which is the seade time & so After: yet he rests himself contented.
cs n1 vvb xx p-acp np1 cc n1, r-crq vbz dt j n1 cc av a-acp: av pns31 vvz px31 vvn.
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If the Sommer be drie and no hope of raine to make the corne swell, flower and yeelde,
If the Summer be dry and no hope of rain to make the corn swell, flower and yield,
cs dt n1 vbb j cc dx n1 pp-f n1 pc-acp vvi dt n1 vvb, n1 cc vvi,
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yet he will not be discouraged, but waiteth the appointed time with long pacience.
yet he will not be discouraged, but waits the appointed time with long patience.
av pns31 vmb xx vbi vvn, cc-acp vvz dt j-vvn n1 p-acp j n1.
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This hee speaketh of the husband-man, not that there is none of them which murmure & are discontent for some there bee which are offended at lacke:
This he speaks of the husbandman, not that there is none of them which murmur & Are discontent for Some there be which Are offended At lack:
d pns31 vvz pp-f dt n1, xx d pc-acp vbz pix pp-f pno32 r-crq n1 cc vbr j-jn p-acp d pc-acp vbi r-crq vbr vvn p-acp n1:
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and others are grieued with plentie: so that euen among them there is sometime murmuring:
and Others Are grieved with plenty: so that even among them there is sometime murmuring:
cc n2-jn vbr vvn p-acp n1: av cst av p-acp pno32 pc-acp vbz av j-vvg:
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but because the greater part of them are in these thinges pacient, and knowe that they muste, will they, nill they, abyde the appointed season:
but Because the greater part of them Are in these things patient, and know that they must, will they, nill they, abide the appointed season:
cc-acp c-acp dt jc n1 pp-f pno32 vbr p-acp d n2 j, cc vvb cst pns32 vmb, vmb pns32, vmb pns32, vvb dt j-vvn n1:
(40) sermon (DIV2)
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therefore hee sayeth, the husband-man hath long pacience, till hee receiue the earely and later raine.
Therefore he Saith, the husbandman hath long patience, till he receive the early and later rain.
av pns31 vvz, dt n1 vhz j n1, c-acp pns31 vvb dt av-j cc jc n1.
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Some referre this former and latter raine, to the lande of promise: the lande of Canaan:
some refer this former and latter rain, to the land of promise: the land of Canaan:
d vvb d j cc d n1, p-acp dt n1 pp-f n1: dt n1 pp-f np1:
(40) sermon (DIV2)
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which they report to bring foorth twise yearely: In March first, and then againe in September.
which they report to bring forth twice yearly: In March First, and then again in September.
r-crq pns32 vvb pc-acp vvi av av j: p-acp n1 ord, cc av av p-acp np1.
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And then they take the former raine, for that which rypeneth the former croppe:
And then they take the former rain, for that which rypeneth the former crop:
cc av pns32 vvb dt j n1, p-acp d r-crq vvz dt j n1:
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the latter, for that raine which falleth something before September, whereby the latter haruest is ripened.
the latter, for that rain which falls something before September, whereby the latter harvest is ripened.
dt d, c-acp cst n1 r-crq vvz pi p-acp np1, c-crq dt d n1 vbz vvn.
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But it seemeth that the Apostle meaneth generally of al husband-men, who with pacience tary their appointed times,
But it seems that the Apostle means generally of all husbandmen, who with patience tarry their appointed times,
p-acp pn31 vvz cst dt n1 vvz av-j pp-f d n2, r-crq p-acp n1 vvi po32 j-vvn n2,
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& so with long looking for, at length receiue the encrease of their labours.
& so with long looking for, At length receive the increase of their labours.
cc av p-acp av-j vvg p-acp, p-acp n1 vvi dt n1 pp-f po32 n2.
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By the earely and latter raine, the seasonable times of the yeare are ment, which Moises promised vnto Israel the people of God,
By the early and latter rain, the seasonable times of the year Are meant, which Moses promised unto Israel the people of God,
p-acp dt av-j cc d n1, dt j n2 pp-f dt n1 vbr vvn, r-crq np1 vvn p-acp np1 dt n1 pp-f np1,
(40) sermon (DIV2)
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if they woulde walke in the lawes of the Lord, and be obedient vnto him.
if they would walk in the laws of the Lord, and be obedient unto him.
cs pns32 vmd vvi p-acp dt n2 pp-f dt n1, cc vbi j p-acp pno31.
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The Lord saith he, shall open vnto thee his good treasure, euen the heauen to giue raine vnto the lande in due season,
The Lord Says he, shall open unto thee his good treasure, even the heaven to give rain unto the land in due season,
dt n1 vvz pns31, vmb vvi p-acp pno21 po31 av-j n1, av-j dt n1 pc-acp vvi n1 p-acp dt n1 p-acp j-jn n1,
(40) sermon (DIV2)
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and to blesse all the workes of thy handes.
and to bless all the works of thy hands.
cc pc-acp vvi d dt n2 pp-f po21 n2.
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In another place promising a blessing vnto them that keepe his commaundements, the Lorde sayeth in Moises: I will then sende you raine in due season,
In Another place promising a blessing unto them that keep his Commandments, the Lord Saith in Moses: I will then send you rain in due season,
p-acp j-jn n1 vvg dt n1 p-acp pno32 cst vvb po31 n2, dt n1 vvz p-acp np1: pns11 vmb av vvi pn22 vvb p-acp j-jn n1,
(40) sermon (DIV2)
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and the land shall yeeld her encrease;
and the land shall yield her increase;
cc dt n1 vmb vvi pno31 vvi;
(40) sermon (DIV2)
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and the trees of the fielde shall giue their fruite, and your threshing shall reach vnto the vintage,
and the trees of the field shall give their fruit, and your threshing shall reach unto the vintage,
cc dt n2 pp-f dt n1 vmb vvi po32 n1, cc po22 vvg vmb vvi p-acp dt n1,
(40) sermon (DIV2)
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and the vintage shall reach vnto the sowing time, and you shall eate your bread in plenteousnesse,
and the vintage shall reach unto the sowing time, and you shall eat your bred in plenteousness,
cc dt n1 vmb vvi p-acp dt vvg n1, cc pn22 vmb vvi po22 n1 p-acp n1,
(40) sermon (DIV2)
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and dwel in your land safely. And happily the Prophets in like speaches had like relation and respect.
and dwell in your land safely. And happily the prophets in like Speeches had like Relation and respect.
cc vvi p-acp po22 n1 av-j. cc av-j dt n2 p-acp j n2 vhd av-j n1 cc n1.
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For the Prophete Osee expressing that comfort which the people shoulde haue, if they, by their corrections from GOD, woulde bee reclaymed, and returne vnto him:
For the Prophet Hosea expressing that Comfort which the people should have, if they, by their corrections from GOD, would be reclaimed, and return unto him:
p-acp dt n1 j vvg cst n1 r-crq dt n1 vmd vhi, cs pns32, p-acp po32 n2 p-acp np1, vmd vbi vvn, cc vvi p-acp pno31:
(40) sermon (DIV2)
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compareth it to the pleasauntnesse of the morning, and to the sweete raine which falleth in due season: therefore hee sayeth:
compareth it to the pleasantness of the morning, and to the sweet rain which falls in due season: Therefore he Saith:
vvz pn31 p-acp dt n1 pp-f dt n1, cc p-acp dt j n1 r-crq vvz p-acp j-jn n1: av pns31 vvz:
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then shall we haue knowledge, & endeuour our selues to know the Lord, his going forth is prepared as the morning,
then shall we have knowledge, & endeavour our selves to know the Lord, his going forth is prepared as the morning,
av vmb pns12 vhi n1, cc n1 po12 n2 pc-acp vvi dt n1, po31 vvg av vbz vvn p-acp dt n1,
(40) sermon (DIV2)
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and he shall come vnto vs as the raine, & as the later raine vnto the earth:
and he shall come unto us as the rain, & as the later rain unto the earth:
cc pns31 vmb vvi p-acp pno12 p-acp dt n1, cc p-acp dt jc n1 p-acp dt n1:
(40) sermon (DIV2)
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9439
where the raine, and the later raine signifieth the raine which in due time and season falling, maketh the ground fruitfull.
where the rain, and the later rain signifies the rain which in due time and season falling, makes the ground fruitful.
c-crq dt n1, cc dt jc n1 vvz dt n1 r-crq p-acp j-jn n1 cc n1 vvg, vvz dt n1 j.
(40) sermon (DIV2)
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And Ioel also noting vnto the people the seasonable weather wherewith God would blesse them, & the raine, which God in iust and perfect measure would send, vpon their repentance,
And Joel also noting unto the people the seasonable weather wherewith God would bless them, & the rain, which God in just and perfect measure would send, upon their Repentance,
cc np1 av vvg p-acp dt n1 dt j n1 c-crq np1 vmd vvi pno32, cc dt n1, r-crq np1 p-acp j cc j n1 vmd vvi, p-acp po32 n1,
(40) sermon (DIV2)
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as he was wount vnto a people reconciled: saith; be glad then ye children of Sion, and reioyce in the Lord your God:
as he was wont unto a people reconciled: Says; be glad then you children of Sion, and rejoice in the Lord your God:
c-acp pns31 vbds j p-acp dt n1 vvn: vvz; vbb j cs pn22 n2 pp-f np1, cc vvi p-acp dt n1 po22 n1:
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for he hath giuen you the raine of righteousnesse, and he will cause to come downe for you the raine,
for he hath given you the rain of righteousness, and he will cause to come down for you the rain,
c-acp pns31 vhz vvn pn22 dt n1 pp-f n1, cc pns31 vmb vvi pc-acp vvi a-acp p-acp pn22 dt n1,
(40) sermon (DIV2)
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9443
euen the first raine, and the later raine in the first moneth.
even the First rain, and the later rain in the First Monn.
av-j dt ord n1, cc dt jc n1 p-acp dt ord n1.
(40) sermon (DIV2)
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9444
Moses finally, expounding the promise of God, when he promiseth to sende raine in due season;Moses finally, expounding the promise of God, when he promises to send rain in due season;
np1 av-j, vvg dt n1 pp-f np1, c-crq pns31 vvz pc-acp vvi n1 p-acp j-jn n1;
(40) sermon (DIV2)
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and to blesse the works of their hāds: saith in the person of God:
and to bless the works of their hands: Says in the person of God:
cc p-acp vvb dt n2 pp-f po32 n2: vvz p-acp dt n1 pp-f np1:
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I wil also giue raine vnto your land in due season, the first raine and the later.
I will also give rain unto your land in due season, the First rain and the later.
pns11 vmb av vvi n1 p-acp po22 n1 p-acp j-jn n1, dt ord n1 cc dt jc.
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The first in the se•de time; the later towards the haruest.
The First in the se•de time; the later towards the harvest.
dt ord p-acp dt j n1; dt jc p-acp dt n1.
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9448
And the Apostle alluding to these like promises of God, affirmeth that the husband man hath long pacience vntill he receaue the former and the later raine:
And the Apostle alluding to these like promises of God, Affirmeth that the husband man hath long patience until he receive the former and the later rain:
cc dt n1 vvg p-acp d j n2 pp-f np1, vvz cst dt n1 n1 vhz j n1 c-acp pns31 vvb dt j cc dt jc n1:
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and this is the similitude of the Apostle:
and this is the similitude of the Apostle:
cc d vbz dt n1 pp-f dt n1:
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behold the husband man waiteth for the pretious seede of the earth, and hath long patience till be receaue the former and the later raine.
behold the husband man waits for the precious seed of the earth, and hath long patience till be receive the former and the later rain.
vvb dt n1 n1 vvz p-acp dt j n1 pp-f dt n1, cc vhz j n1 c-acp vbi vvi dt j cc dt jc n1.
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2. In the similitude the second thing is, the application: be ye therfore patient also, & settle your mindes.
2. In the similitude the second thing is, the application: be you Therefore patient also, & settle your minds.
crd p-acp dt n1 dt ord n1 vbz, dt n1: vbb pn22 av j av, cc vvb po22 n2.
(40) sermon (DIV2)
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9452
As the husband man frō seede time to haruest is patient; and settleth his heart, and then looketh for the fruite of his labour:
As the husband man from seed time to harvest is patient; and settleth his heart, and then looks for the fruit of his labour:
p-acp dt n1 n1 p-acp n1 n1 p-acp n1 vbz j; cc vvz po31 n1, cc av vvz p-acp dt n1 pp-f po31 n1:
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so must we also settle our hearts, and beare the tediousnes of our times, and the hardnesse of afflictions;
so must we also settle our hearts, and bear the tediousness of our times, and the hardness of afflictions;
av vmb pns12 av vvi po12 n2, cc vvi dt n1 pp-f po12 n2, cc dt n1 pp-f n2;
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9454
stedfastly & constantly looking for the fruite of immortalitie and glorie, in the haruest of the worlde,
steadfastly & constantly looking for the fruit of immortality and glory, in the harvest of the world,
av-j cc av-j vvg p-acp dt n1 pp-f n1 cc n1, p-acp dt n1 pp-f dt n1,
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and the day of the appearing of Iesus Christ.
and the day of the appearing of Iesus christ.
cc dt n1 pp-f dt j-vvg pp-f np1 np1.
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9456
And if the husbandman haue long patience for temporall fruites and commodities, not being discouraged, disquieted, discōforted,
And if the husbandman have long patience for temporal fruits and commodities, not being discouraged, disquieted, discomforted,
cc cs dt n1 vhb j n1 p-acp j n2 cc n2, xx vbg vvn, vvn, j-vvn,
(40) sermon (DIV2)
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9457
for tediousnes of labour, continuance of time, and length of daies, from seede time to haruest:
for tediousness of labour, Continuance of time, and length of days, from seed time to harvest:
c-acp n1 pp-f n1, n1 pp-f n1, cc n1 pp-f n2, p-acp n1 n1 p-acp n1:
(40) sermon (DIV2)
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9458
shall not christians looking for immortall fruite of their patience, settle their hearts, so that neither multitude of troubles,
shall not Christians looking for immortal fruit of their patience, settle their hearts, so that neither multitude of Troubles,
vmb xx njpg2 vvg p-acp j n1 pp-f po32 n1, vvb po32 n2, av cst dx n1 pp-f n2,
(40) sermon (DIV2)
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9459
nor waight of miseries, nor grieuousnes of oppressions, nor number of iniuries, shalbe able to dawnte and disquiet them? be yee therefore patient,
nor weight of misery's, nor grievousness of oppressions, nor number of injuries, shall able to daunt and disquiet them? be ye Therefore patient,
ccx n1 pp-f n2, ccx n1 pp-f n2, ccx n1 pp-f n2, vmb|vbi j pc-acp vvi cc vvi pno32? vbb pn22 av j,
(40) sermon (DIV2)
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and settle your hearts saith the Apostle.
and settle your hearts Says the Apostle.
cc vvb po22 n2 vvz dt n1.
(40) sermon (DIV2)
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9461
And in the manifold afflictions of this life, the harts & minds of Gods Saints are sundrie waies settled. 1. Our hearts are settled in our afflictions, by the sweete promises we haue from God of our deliuerance;
And in the manifold afflictions of this life, the hearts & minds of God's Saints Are sundry ways settled. 1. Our hearts Are settled in our afflictions, by the sweet promises we have from God of our deliverance;
cc p-acp dt j n2 pp-f d n1, dt n2 cc n2 pp-f npg1 n2 vbr j n2 vvn. crd po12 n2 vbr vvn p-acp po12 n2, p-acp dt j n2 pns12 vhb p-acp np1 pp-f po12 n1;
(40) sermon (DIV2)
1315
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9462
who hath promised to deliuer the righteous out of troubles, and such a• put their trust in him. Dauid thereof saith;
who hath promised to deliver the righteous out of Troubles, and such a• put their trust in him. David thereof Says;
r-crq vhz vvn pc-acp vvi dt j av pp-f n2, cc d n1 vvd po32 n1 p-acp pno31. np1 av vvz;
(40) sermon (DIV2)
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9463
Many are the troubles of the righteous, but the Lorde deliuereth out of all. In another place to like purpose:
Many Are the Troubles of the righteous, but the Lord Delivereth out of all. In Another place to like purpose:
d vbr dt n2 pp-f dt j, cc-acp dt n1 vvz av pp-f d. p-acp j-jn n1 p-acp j n1:
(40) sermon (DIV2)
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9464
the saluation of the righteous is of the Lorde, hee shalbe their strength in time of trouble.
the salvation of the righteous is of the Lord, he shall their strength in time of trouble.
dt n1 pp-f dt j vbz pp-f dt n1, pns31 vmb po32 n1 p-acp n1 pp-f n1.
(40) sermon (DIV2)
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9465
Therefore almighty GOD saith to his people:
Therefore almighty GOD Says to his people:
av j-jn np1 vvz p-acp po31 n1:
(40) sermon (DIV2)
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9466
call vpon me in the day of thy trouble and I will deliuer thee, and thou shalt glorifie mee.
call upon me in the day of thy trouble and I will deliver thee, and thou shalt Glorify me.
vvb p-acp pno11 p-acp dt n1 pp-f po21 n1 cc pns11 vmb vvi pno21, cc pns21 vm2 vvi pno11.
(40) sermon (DIV2)
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9467
The Prophete exhorting men to settle themselues, to rest and relie vpon God in their miseries, yea in all thinges:
The Prophet exhorting men to settle themselves, to rest and rely upon God in their misery's, yea in all things:
dt n1 vvg n2 pc-acp vvi px32, pc-acp vvi cc vvi p-acp np1 p-acp po32 n2, uh p-acp d n2:
(40) sermon (DIV2)
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9468
giueth this counsell from the promise of God:
gives this counsel from the promise of God:
vvz d n1 p-acp dt n1 pp-f np1:
(40) sermon (DIV2)
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9469
commit thy cause or thy way vnto the Lord, and trust in him, and he shall bring it to passe.
commit thy cause or thy Way unto the Lord, and trust in him, and he shall bring it to pass.
vvb po21 n1 cc po21 n1 p-acp dt n1, cc vvi p-acp pno31, cc pns31 vmb vvi pn31 pc-acp vvi.
(40) sermon (DIV2)
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9470
He will bring foorth thy righteousnesse as the light, and thy iudgements as the noone day.
He will bring forth thy righteousness as the Light, and thy Judgments as the noon day.
pns31 vmb vvi av po21 n1 p-acp dt n1, cc po21 n2 p-acp dt n1 n1.
(40) sermon (DIV2)
1315
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9471
Thus hath God promised to defend our cause to restore vs to our right, and in our miseries to deliuer vs,
Thus hath God promised to defend our cause to restore us to our right, and in our misery's to deliver us,
av vhz np1 vvn pc-acp vvi po12 n1 pc-acp vvi pno12 p-acp po12 n-jn, cc p-acp po12 n2 pc-acp vvi pno12,
(40) sermon (DIV2)
1315
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9472
therfore ought we therby to settle our mindes. God saith Paul is faithful;
Therefore ought we thereby to settle our minds. God Says Paul is faithful;
av vmd pns12 av pc-acp vvi po12 n2. np1 vvz np1 vbz j;
(40) sermon (DIV2)
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9473
which wil not suffer vs to be tempted aboue our strength, but wil giue the issue with the tētatiō, that we may bear it.
which will not suffer us to be tempted above our strength, but will give the issue with the tentation, that we may bear it.
r-crq vmb xx vvi pno12 pc-acp vbi vvn p-acp po12 n1, cc-acp vmb vvi dt n1 p-acp dt n1, cst pns12 vmb vvi pn31.
(40) sermon (DIV2)
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9474
And S. Peter; The Lord knoweth how to deliuer the godly out of tentation.
And S. Peter; The Lord Knoweth how to deliver the godly out of tentation.
cc np1 np1; dt n1 vvz c-crq pc-acp vvi dt j av pp-f n1.
(40) sermon (DIV2)
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9475
Seeing then wee haue such sweete promises of deliueraunce out of troubles, therefore therein ought we to be patient and to settle our mindes vpon these promises;
Seeing then we have such sweet promises of deliverance out of Troubles, Therefore therein ought we to be patient and to settle our minds upon these promises;
vvg av pns12 vhb d j n2 pp-f n1 av pp-f n2, av av vmd pns12 pc-acp vbi j cc pc-acp vvi po12 n2 p-acp d n2;
(40) sermon (DIV2)
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9476
that the Lorde will deliuer vs in due time from all afflictions, and finallie washe away all teares from our eyes, as the Scripture teacheth.
that the Lord will deliver us in due time from all afflictions, and finally wash away all tears from our eyes, as the Scripture Teaches.
cst dt n1 vmb vvi pno12 p-acp j-jn n1 p-acp d n2, cc av-j vvi av d n2 p-acp po12 n2, c-acp dt n1 vvz.
(40) sermon (DIV2)
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2. As by the promises of our deliuerance our hearts or settled through patience in our oppression:
2. As by the promises of our deliverance our hearts or settled through patience in our oppression:
crd p-acp p-acp dt n2 pp-f po12 n1 po12 n2 cc vvn p-acp n1 p-acp po12 n1:
(40) sermon (DIV2)
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9478
so also ought they to be settled in the experience we haue of the power of God in the deliuerance of the righteous.
so also ought they to be settled in the experience we have of the power of God in the deliverance of the righteous.
av av vmd pns32 pc-acp vbi vvn p-acp dt n1 pns12 vhb pp-f dt n1 pp-f np1 p-acp dt n1 pp-f dt j.
(40) sermon (DIV2)
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If we looke to others, or our selues, we shall finde experience & triall of this truth;
If we look to Others, or our selves, we shall find experience & trial of this truth;
cs pns12 vvb p-acp n2-jn, cc po12 n2, pns12 vmb vvi n1 cc n1 pp-f d n1;
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whereby our heartes ought in all our miseries to be settled.
whereby our hearts ought in all our misery's to be settled.
c-crq po12 n2 vmd p-acp d po12 n2 pc-acp vbi vvn.
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Hath not God deliuered Moses and Israell his people, from the armie of Pharao, when the red sea was before them;
Hath not God Delivered Moses and Israel his people, from the army of Pharaoh, when the read sea was before them;
vhz xx np1 vvn np1 cc np1 po31 n1, p-acp dt n1 pp-f np1, c-crq dt j-jn n1 vbds p-acp pno32;
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hard & sharpe rockes on both sides the enemie at their heeles following;
hard & sharp Rocks on both sides the enemy At their heals following;
j cc j n2 p-acp d n2 dt n1 p-acp po32 n2 vvg;
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so that their state was daungerous? What, did not God deliuer Dauid from sundry attempts of Saul, who sought by many waies his vtter confusion:
so that their state was dangerous? What, did not God deliver David from sundry attempts of Saul, who sought by many ways his utter confusion:
av cst po32 n1 vbds j? q-crq, vdd xx np1 vvi np1 p-acp j n2 pp-f np1, r-crq vvd p-acp d n2 po31 j n1:
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for which cause he so often praiseth God for his deliuerance, as the booke of Psalmes therewith is replenished and full? Was not Hezechiah the godly king deliuered mightily by God from the powre and armie of Sennacherib, into whose iawes God put his bitte & bridle,
for which cause he so often Praiseth God for his deliverance, as the book of Psalms therewith is replenished and full? Was not Hezekiah the godly King Delivered mightily by God from the pour and army of Sennacherib, into whose Jaws God put his bit & bridle,
p-acp r-crq n1 pns31 av av vvz np1 p-acp po31 n1, c-acp dt n1 pp-f n2 av vbz vvn cc j? vbds xx np1 dt j n1 vvn av-j p-acp np1 p-acp dt n1 cc n1 pp-f np1, p-acp rg-crq n2 np1 vvd po31 n1 cc n1,
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and ledde him away into his owne countrie, by a rumour of inuision that vvas brought him,
and led him away into his own country, by a rumour of inuision that was brought him,
cc vvd pno31 av p-acp po31 d n1, p-acp dt n1 pp-f n1 cst vbds vvn pno31,
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and by the destruction of his armie by the Angell of God? Did he not deliuer the Israelites out of the hands of the Philistines & other their enemies, which often and long time had them in subiection;
and by the destruction of his army by the Angel of God? Did he not deliver the Israelites out of the hands of the philistines & other their enemies, which often and long time had them in subjection;
cc p-acp dt n1 pp-f po31 n1 p-acp dt n1 pp-f np1? vdd pns31 xx vvi dt np2 av pp-f dt n2 pp-f dt njp2 cc j-jn po32 n2, r-crq av cc j n1 vhd pno32 p-acp n1;
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as the booke of Iudges & of Samuell recordeth? When the Aramites had besieged Samaria,
as the book of Judges & of Samuel recordeth? When the Aramites had besieged Samaria,
c-acp dt n1 pp-f n2 cc pp-f np1 vvz? c-crq dt np2 vhd vvn np1,
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& therfore the people, Prince and countrie, in great distresse by famine; and perill by reason of the enemie:
& Therefore the people, Prince and country, in great distress by famine; and peril by reason of the enemy:
cc av dt n1, n1 cc n1, p-acp j n1 p-acp n1; cc n1 p-acp n1 pp-f dt n1:
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was it not deliuered miraculously by God, who caused the Aramites to heare a noyse of horses and charrets;
was it not Delivered miraculously by God, who caused the Aramites to hear a noise of Horses and charets;
vbds pn31 xx vvn av-j p-acp np1, r-crq vvd dt n2 pc-acp vvi dt n1 pp-f n2 cc n2;
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vvherewith they terrified, fledde, and lefte their prouision behind them? Was not Iehosaphat by him deliuered, both in the battle in Ramoth Gilead,
wherewith they terrified, fled, and left their provision behind them? Was not Jehoshaphat by him Delivered, both in the battle in Ramoth Gilead,
c-crq pns32 vvd, vvn, cc vvd po32 n1 p-acp pno32? vbds xx np1 p-acp pno31 vvd, av-d p-acp dt n1 p-acp np1 np1,
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and also from the Moabites, Amorites, and Amalachites which ioyned battle against him? hath he not deliuered infinite other his holy Saints from their oppressions, afflictions,
and also from the Moabites, amorites, and Amalekites which joined battle against him? hath he not Delivered infinite other his holy Saints from their oppressions, afflictions,
cc av p-acp dt np2, np1, cc n2 r-crq vvd n1 p-acp pno31? vhz pns31 xx vvn j n-jn po31 j n2 p-acp po32 n2, n2,
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and troubles they haue suffered? if wee seeke experience in our selues:
and Troubles they have suffered? if we seek experience in our selves:
cc n2 pns32 vhb vvn? cs pns12 vvb n1 p-acp po12 n2:
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vvhich of vs is it, vvhom at one time or another God hath not deliuered, eyther from peril by lande or by sea; at home or abroade;
which of us is it, whom At one time or Another God hath not Delivered, either from peril by land or by sea; At home or abroad;
r-crq pp-f pno12 vbz pn31, r-crq p-acp crd n1 cc j-jn np1 vhz xx vvn, av-d p-acp n1 p-acp n1 cc p-acp n1; p-acp av-an cc av;
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eyther from oppression and iniuries of open enemies, or daungers of counterfaite friendes: either from griefe of minde, of sickenesse of bodie:
either from oppression and injuries of open enemies, or dangers of counterfeit Friends: either from grief of mind, of sickness of body:
d p-acp n1 cc n2 pp-f j n2, cc n2 pp-f n-jn n2: d p-acp n1 pp-f n1, pp-f n1 pp-f n1:
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eyther from spoyle of goods, or perill of life by the wicked? Seeing therefore we haue this triall and experience of Gods helpe in our oppressions:
either from spoil of goods, or peril of life by the wicked? Seeing Therefore we have this trial and experience of God's help in our oppressions:
d p-acp n1 pp-f n2-j, cc n1 pp-f n1 p-acp dt j? vvg av pns12 vhb d n1 cc n1 pp-f npg1 n1 p-acp po12 n2:
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shall we not therein be patient and settle our hearts?
shall we not therein be patient and settle our hearts?
vmb pns12 xx av vbi j cc vvi po12 n2?
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3. Neither thus onely are our hearts settled in our miseries, but also when we cast our eies vpō the crowne of glory which we shall receaue;
3. Neither thus only Are our hearts settled in our misery's, but also when we cast our eyes upon the crown of glory which we shall receive;
crd av-d av av-j vbr po12 n2 vvn p-acp po12 n2, cc-acp av c-crq pns12 vvd po12 n2 p-acp dt n1 pp-f n1 r-crq pns12 vmb vvi;
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& the glorious hope whereof we shalbe pertakers, if we endure with patience; we should settle and quiet our mindes in our miseries.
& the glorious hope whereof we shall partakers, if we endure with patience; we should settle and quiet our minds in our misery's.
cc dt j n1 c-crq pns12 vmb|vbi n2, cs pns12 vvb p-acp n1; pns12 vmd vvi cc vvi po12 n2 p-acp po12 n2.
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Thus Paul exhorting the Romanes to settle their hearts, and in their afflictions, which by the example of Christ they should suffer, comforting them;
Thus Paul exhorting the Romans to settle their hearts, and in their afflictions, which by the Exampl of christ they should suffer, comforting them;
av np1 vvg dt njp2 pc-acp vvi po32 n2, cc p-acp po32 n2, r-crq p-acp dt n1 pp-f np1 pns32 vmd vvi, vvg pno32;
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telleth them that the sufferings of this their mortall and temporall life, are not to be compared to the glory which should be reuealed to the sonnes of God,
Telleth them that the sufferings of this their Mortal and temporal life, Are not to be compared to the glory which should be revealed to the Sons of God,
vvz pno32 d dt n2 pp-f d po32 j-jn cc j n1, vbr xx pc-acp vbi vvn p-acp dt n1 r-crq vmd vbi vvn p-acp dt n2 pp-f np1,
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And in like manner to the Church of Corinth;
And in like manner to the Church of Corinth;
cc p-acp j n1 p-acp dt n1 pp-f np1;
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the momentanie afflictions which are for a season, cause vnto vs a far more excellent & eternall waight of glory:
the momentary afflictions which Are for a season, cause unto us a Far more excellent & Eternal weight of glory:
dt j n2 r-crq vbr p-acp dt n1, n1 p-acp pno12 av av-j av-dc j cc j n1 pp-f n1:
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while we look not to things which are seen, but to things which are not seene:
while we look not to things which Are seen, but to things which Are not seen:
cs pns12 vvb xx p-acp n2 r-crq vbr vvn, cc-acp p-acp n2 r-crq vbr xx vvn:
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for the things which are seene are temporal, but the things which are not seene are eternall.
for the things which Are seen Are temporal, but the things which Are not seen Are Eternal.
c-acp dt n2 r-crq vbr vvn vbr j, cc-acp dt n2 r-crq vbr xx vvn vbr j.
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Our Sauiour Christ settled his hart vpō the hope he had of the glorious crowne wherof he should be partaker.
Our Saviour christ settled his heart upon the hope he had of the glorious crown whereof he should be partaker.
po12 n1 np1 vvd po31 n1 p-acp dt n1 pns31 vhd pp-f dt j n1 c-crq pns31 vmd vbi n1.
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By whose example S. Paul exhorteth vs also, to endure with patience the afflictiōs of this life,
By whose Exampl S. Paul exhorteth us also, to endure with patience the afflictions of this life,
p-acp rg-crq n1 np1 np1 vvz pno12 av, pc-acp vvi p-acp n1 dt n2 pp-f d n1,
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& run with setled minds the race which is set before vs looking vnto Iesus the authour and finisher of the faith.
& run with settled minds the raze which is Set before us looking unto Iesus the author and finisher of the faith.
cc vvi p-acp j-vvn n2 dt n1 r-crq vbz vvn p-acp pno12 vvg p-acp np1 dt n1 cc n1 pp-f dt n1.
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Who for the ioy that was set before him, endured the crosse, and dispised the shame,
Who for the joy that was Set before him, endured the cross, and despised the shame,
r-crq p-acp dt n1 cst vbds vvn p-acp pno31, vvd dt n1, cc vvd dt n1,
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and is set at the right hand of the throne of God. This crowne is giuen the Saints after their miseries here be ended:
and is Set At the right hand of the throne of God. This crown is given the Saints After their misery's Here be ended:
cc vbz vvn p-acp dt j-jn n1 pp-f dt n1 pp-f np1. d n1 vbz vvn dt n2 p-acp po32 n2 av vbi vvn:
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and they are made partakers of the promises after the troubles of this life are finished: whereunto hauing an earnest regard;
and they Are made partakers of the promises After the Troubles of this life Are finished: whereunto having an earnest regard;
cc pns32 vbr vvn n2 pp-f dt n2 p-acp dt n2 pp-f d n1 vbr vvn: c-crq vhg dt j n1;
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and casting their eyes continually, thereby their hearts and mindes are settled:
and casting their eyes continually, thereby their hearts and minds Are settled:
cc vvg po32 n2 av-j, av po32 n2 cc n2 vbr vvn:
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so that these miseries and afflictiōs are mightily borne of them, vnder the burden whereof they are not greatly disquieted. As in the Apostles;
so that these misery's and afflictions Are mightily born of them, under the burden whereof they Are not greatly disquieted. As in the Apostles;
av cst d n2 cc n2 vbr av-j vvn pp-f pno32, p-acp dt n1 c-crq pns32 vbr xx av-j vvn. p-acp p-acp dt n2;
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the holy martyrs, and many other of the chosen Sonnes of God, is apparent.
the holy Martyrs, and many other of the chosen Sons of God, is apparent.
dt j n2, cc d n-jn pp-f dt j-vvn n2 pp-f np1, vbz j.
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4. Finally our hearts in afflictions are settled, when we record and recount often the fearefull iudgements of God, vpon them which haue afflicted and cruelly persequuted his Church and Saints in all times.
4. Finally our hearts in afflictions Are settled, when we record and recount often the fearful Judgments of God, upon them which have afflicted and cruelly persecuted his Church and Saints in all times.
crd av-j po12 n2 p-acp n2 vbr vvn, c-crq pns12 vvb cc vvi av dt j n2 pp-f np1, p-acp pno32 r-crq vhb vvn cc av-j vvn po31 n1 cc n2 p-acp d n2.
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This might easily asswage and mitigate all griefe and sorowe of out hearts.
This might Easily assuage and mitigate all grief and sorrow of out hearts.
d vmd av-j vvi cc vvi d n1 cc n1 pp-f av n2.
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Cain for persequuting and murthering Abell; was punished with a desperate minde all the dayes of his life; Cain for persecuting and murdering Abel; was punished with a desperate mind all the days of his life;
np1 p-acp vvg cc j-vvg np1; vbds vvn p-acp dt j n1 d dt n2 pp-f po31 n1;
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with eternall torment of conscience in the kingdome of satan for euer.
with Eternal torment of conscience in the Kingdom of satan for ever.
p-acp j n1 pp-f n1 p-acp dt n1 pp-f j-jn c-acp av.
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Ismael for persequuting Isaac the seede of the promise, was therefore caste out of the house of Abraham, which was the ripe of the church of God. Ishmael for persecuting Isaac the seed of the promise, was Therefore cast out of the house of Abraham, which was the ripe of the Church of God.
np1 p-acp vvg np1 dt n1 pp-f dt n1, vbds av vvn av pp-f dt n1 pp-f np1, r-crq vbds dt j pp-f dt n1 pp-f np1.
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Pharao and the Egyptians hauing a longtime afflicted the people of God, were therefore finally ouerthrowen in the redde sea: and so prince and people; horse and man; perished. Pharaoh and the egyptians having a longtime afflicted the people of God, were Therefore finally overthrown in the red sea: and so Prince and people; horse and man; perished.
np1 cc dt njp2 vhg dt n1 vvn dt n1 pp-f np1, vbdr av av-j vvn p-acp dt j-jn n1: cc av n1 cc n1; n1 cc n1; vvn.
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The Philistines, Amalachites, Madianites, Babilonians, Assirians, and others, for like persequution were also punished. Achab king of Israel persequuted the prophets, afflicted the saints of God, and slew them;
The philistines, Amalekites, Midianites, Babylonians, Assyrians, and Others, for like persecution were also punished. Ahab King of Israel persecuted the Prophets, afflicted the Saints of God, and slew them;
dt njp2, np1, np2, njp2, njp2, cc n2-jn, c-acp j n1 vbdr av vvn. np1 n1 pp-f np1 vvn dt n2, vvn dt n2 pp-f np1, cc vvd pno32;
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to whom his bloudy wife Jesabell blew the bellowes of cruel tyrannie: therfore he perished in the battle in Ramoth, Gilead by the Syrians:
to whom his bloody wife Jezebel blew the bellows of cruel tyranny: Therefore he perished in the battle in Ramoth, Gilead by the Syrians:
p-acp ro-crq po31 j n1 np1 vvd dt n2 pp-f j n1: av pns31 vvd p-acp dt n1 p-acp np1, np1 p-acp dt njp2:
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and the dogges licked his bloud in the poole of Samaria:
and the Dogs licked his blood in the pool of Samaria:
cc dt n2 vvd po31 n1 p-acp dt n1 pp-f np1:
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and shee was caste downe at a windowe, her braines being dasht out, and her bodie deuoured of dogges.
and she was cast down At a window, her brains being dashed out, and her body devoured of Dogs.
cc pns31 vbds vvn a-acp p-acp dt n1, po31 n2 vbg vvn av, cc po31 n1 vvn pp-f n2.
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When Antiochus the king of Siria had raised great persequution against the people of God, hee himselfe was grieuously punished by God:
When Antiochus the King of Syria had raised great persecution against the people of God, he himself was grievously punished by God:
c-crq np1 dt n1 pp-f np1 vhd vvn j n1 p-acp dt n1 pp-f np1, pns31 px31 vbds av-j vvn p-acp np1:
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for not onely his armie was greatly wasted of Iudas Maccabe; but also when he purposed to haue made Hierusalem a cōmon sepulchre for the Iewes, he was stroken with a grieuous and incurable disease of his bowels,
for not only his army was greatly wasted of Iudas Maccabe; but also when he purposed to have made Jerusalem a Common Sepulchre for the Iewes, he was stroken with a grievous and incurable disease of his bowels,
c-acp xx av-j po31 n1 vbds av-j vvn pp-f np1 np1; p-acp av c-crq pns31 vvd pc-acp vhi vvn np1 dt j n1 p-acp dt np2, pns31 vbds vvn p-acp dt j cc j n1 pp-f po31 n2,
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and scrawling of wormes in his bodie;
and scrawling of worms in his body;
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and such a filthie stincke, as that no man could abide it, so that he was forced to wāder in the mountaines and so ended his daies in miserie.
and such a filthy stink, as that no man could abide it, so that he was forced to wander in the Mountains and so ended his days in misery.
cc d dt j n1, c-acp cst dx n1 vmd vvi pn31, av cst pns31 vbds vvn p-acp vvb p-acp dt n2 cc av vvd po31 n2 p-acp n1.
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Haman afflicted Mardocaie, and the people of the Iewes; Haman afflicted Mardocaie, and the people of the Iewes;
np1 vvn np1, cc dt n1 pp-f dt np2;
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for which cause God caused him to fall into the disfauour of Assuerus, who caused him to be hong vpon the gallowes he had prepared for Mardecay Herod called the great, persecuting our sauiour Christ in the infāts of Bethlem & the coast therof, whom from two yeares olde and vnder, hee caused to be murthered:
for which cause God caused him to fallen into the disfavour of Assuerus, who caused him to be hung upon the gallows he had prepared for Mardecay Herod called the great, persecuting our Saviour christ in the Infants of Bethlehem & the coast thereof, whom from two Years old and under, he caused to be murdered:
p-acp r-crq n1 np1 vvd pno31 pc-acp vvi p-acp dt n1 pp-f np1, r-crq vvd pno31 pc-acp vbi vvn p-acp dt n2 pns31 vhd vvn p-acp vvb np1 vvn dt j, vvg po12 n1 np1 p-acp dt n2 pp-f np1 cc dt n1 av, ro-crq p-acp crd n2 j cc a-acp, pns31 vvd pc-acp vbi vvn:
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for the same was stroken with the fearefull disease of Antiochus, and after vnspeakeable tormentes thereby ended his life most wretchedly:
for the same was stroken with the fearful disease of Antiochus, and After unspeakable torments thereby ended his life most wretchedly:
c-acp dt d vbds vvn p-acp dt j n1 pp-f np1, cc p-acp j n2 av vvn po31 n1 av-ds av-j:
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as both Iosephus writeth, and Eusebius recordeth in his Ecclesiasticall historie.
as both Iosephus Writeth, and Eusebius recordeth in his Ecclesiastical history.
c-acp d np1 vvz, cc np1 vvz p-acp po31 j n1.
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Herod called Antipas, the sonne of Herod the great, caused Iohn to be beheaded in prison, at the request of Herodias, for that he had said;Herod called Antipas, the son of Herod the great, caused John to be beheaded in prison, At the request of Herodias, for that he had said;
np1 vvn np1, dt n1 pp-f np1 dt j, vvd np1 pc-acp vbi vvn p-acp n1, p-acp dt n1 pp-f np1, p-acp cst pns31 vhd vvn;
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It was not lawfull for him to haue his brother Philips wife: For which thing Herod was punished of God.
It was not lawful for him to have his brother Philips wife: For which thing Herod was punished of God.
pn31 vbds xx j p-acp pno31 pc-acp vhi po31 n1 vvz n1: c-acp r-crq n1 np1 vbds vvn pp-f np1.
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His father in lawe Aretas, the king of Arabia, ouercame and slewe his armie, and he fled to Lugden in Fraunce,
His father in law Aretas, the King of Arabia, overcame and slew his army, and he fled to Lugden in France,
po31 n1 p-acp n1 np1, dt n1 pp-f np1, vvd cc vvd po31 n1, cc pns31 vvd p-acp np1 p-acp np1,
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whether his incestuous harlotte folowed him, where in miserable banishment, he and she both perished.
whither his incestuous harlot followed him, where in miserable banishment, he and she both perished.
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What punishments the cruell Iewes suffered, for persecuting Christ and his Apostles, it is at large in seuen bookes shewed by Josephus, who shewed the great & miserable warre, the Romane Captaines Titus and Vaspasian had against Ierusalem,
What punishments the cruel Iewes suffered, for persecuting christ and his Apostles, it is At large in seuen books showed by Josephus, who showed the great & miserable war, the Roman Captains Titus and Vespasian had against Ierusalem,
q-crq n2 dt j np2 vvd, p-acp vvg np1 cc po31 n2, pn31 vbz p-acp j p-acp crd n2 vvn p-acp np1, r-crq vvd dt j cc j n1, dt jp n2 np1 cc np1 vhd p-acp np1,
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and the wonderfull distresse the Iewes were driuen vnto thereby, as is apparant: and our Sauiour before had threatened.
and the wonderful distress the Iewes were driven unto thereby, as is apparent: and our Saviour before had threatened.
cc dt j n1 dt np2 vbdr vvn p-acp av, c-acp vbz j: cc po12 n1 a-acp vhd vvn.
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Herod Agrippa, as he imitated the persecution of his Grandfather Herod the great, so was he punished as he was. Herod Agrippa, as he imitated the persecution of his Grandfather Herod the great, so was he punished as he was.
np1 np1, c-acp pns31 vvd dt n1 pp-f po31 n1 np1 dt j, av vbds pns31 vvn c-acp pns31 vbds.
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For hauing slaine Iames, and cast Peter into prison, making an oration to the people, for which they gaue him the name of God:
For having slain James, and cast Peter into prison, making an oration to the people, for which they gave him the name of God:
p-acp vhg vvn np1, cc j-vvn np1 p-acp n1, vvg dt n1 p-acp dt n1, p-acp r-crq pns32 vvd pno31 dt n1 pp-f np1:
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is this the voice of God, & not of a mā: he chalenging the same, was stroken by the angell of God:
is this the voice of God, & not of a man: he challenging the same, was stroken by the angel of God:
vbz d dt n1 pp-f np1, cc xx pp-f dt n1: pns31 vvg dt d, vbds vvn p-acp dt n1 pp-f np1:
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wormes scrawled also out of his bodie, and so he died.
worms scrawled also out of his body, and so he died.
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Nero the Emperour persecuted Paul and Peter, and the Saintes, but he fell by his owne handes, and became his owne butcher.Nero the Emperor persecuted Paul and Peter, and the Saints, but he fell by his own hands, and became his own butcher.
np1 dt n1 vvn np1 cc np1, cc dt n2, cc-acp pns31 vvd p-acp po31 d n2, cc vvd po31 d n1.
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Domitian the persecuting Emperour, was slaine of his Subiects, and buried without honour. Like punishment befell like persecutours.Domitian the persecuting Emperor, was slain of his Subjects, and buried without honour. Like punishment befell like persecutors.
np1 dt vvg n1, vbds vvn pp-f po31 n2-jn, cc vvn p-acp n1. j n1 vvd av-j n2.
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Finally, many who haue afflicted priuate men, haue beene themselues also greeuously afflicted, and punished by God:
Finally, many who have afflicted private men, have been themselves also grievously afflicted, and punished by God:
av-j, d r-crq vhb vvn j n2, vhb vbn px32 av av-j vvn, cc vvn p-acp np1:
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whose iust reward if wee did consider, it shoulde cause vs in our afflictions to be patient,
whose just reward if we did Consider, it should cause us in our afflictions to be patient,
rg-crq j n1 cs pns12 vdd vvi, pn31 vmd vvi pno12 p-acp po12 n2 pc-acp vbi j,
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and to settle our mindes as we are here exhorted, partly therefore by the promises of our deliuerance,
and to settle our minds as we Are Here exhorted, partly Therefore by the promises of our deliverance,
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and partly by the experience and trial of the power of God in that behalfe: partely by the hope we haue of our glorious reward if we continue patient:
and partly by the experience and trial of the power of God in that behalf: partly by the hope we have of our glorious reward if we continue patient:
cc av p-acp dt n1 cc n1 pp-f dt n1 pp-f np1 p-acp d n1: av p-acp dt n1 pns12 vhb pp-f po12 j n1 cs pns12 vvb j:
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and finally that almighty God doth seuerely punish the wicked, who haue persecuted his Church or any member thereof, in our afflictions our hartes must be quietted and setled, according to the doctrine of the Apostle:
and finally that almighty God does severely Punish the wicked, who have persecuted his Church or any member thereof, in our afflictions our hearts must be quieted and settled, according to the Doctrine of the Apostle:
cc av-j d j-jn np1 vdz av-j vvi dt j, r-crq vhb vvn po31 n1 cc d n1 av, p-acp po12 n2 po12 n2 vmb vbi vvn cc vvn, vvg p-acp dt n1 pp-f dt n1:
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be yee therefore patient also, and settle your hearts. 3 The third and laste thing in the similitude, is the reason annexed:
be ye Therefore patient also, and settle your hearts. 3 The third and laste thing in the similitude, is the reason annexed:
vbb pn22 av j av, cc vvb po22 n2. crd dt ord cc ord n1 p-acp dt n1, vbz dt n1 vvn:
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the Saintes of God must be patient and settle their heartes, because the comming of the Lorde approcheth.
the Saints of God must be patient and settle their hearts, Because the coming of the Lord Approaches.
dt n2 pp-f np1 vmb vbi j cc vvi po32 n2, c-acp dt n-vvg pp-f dt n1 vvz.
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Though the Lorde seeme to •a•ie long, yet wil he come and not tarie.
Though the Lord seem to •a•ie long, yet will he come and not tarry.
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The prophet Abacuc shewing that both the enimies of Gods elect shalbe destroied, and the Saints certainely deliuered,
The Prophet Habakkuk showing that both the enemies of God's elect shall destroyed, and the Saints Certainly Delivered,
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so that the issue of both shalbe assuredly at the appoynted time, though not alwaies according to our rash, headie, and hastie affection:
so that the issue of both shall assuredly At the appointed time, though not always according to our rash, heady, and hasty affection:
av cst dt n1 pp-f d vmb av-vvn p-acp dt vvn n1, cs xx av vvg p-acp po12 j, j, cc j n1:
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faith that the vision thereof, that is, of the deliuerance of the Saints and the punishmēt of the wicked, is for an appointed time,
faith that the vision thereof, that is, of the deliverance of the Saints and the punishment of the wicked, is for an appointed time,
n1 cst dt n1 av, cst vbz, pp-f dt n1 pp-f dt n2 cc dt n1 pp-f dt j, vbz p-acp dt j-vvn n1,
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but at the laste it shall speake and shall not lie, though it tarie, waite: for it shall surely come and not stay.
but At the laste it shall speak and shall not lie, though it tarry, wait: for it shall surely come and not stay.
cc-acp p-acp dt ord pn31 vmb vvi cc vmb xx vvi, cs pn31 vvb, n1: c-acp pn31 vmb av-j vvi cc xx vvi.
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9556
Which Saint Paul applying to the cōming of Christ as a feare full auenger against the wicked,
Which Saint Paul applying to the coming of christ as a Fear full avenger against the wicked,
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and a plentifull rewarder of the patience of the righteous, therefore telleth the Hebrues that they haue neede of patience, that after they haue done the will of God, they might receaue the promises.
and a plentiful rewarder of the patience of the righteous, Therefore Telleth the Hebrews that they have need of patience, that After they have done the will of God, they might receive the promises.
cc dt j n1 pp-f dt n1 pp-f dt j, av vvz dt njp2 cst pns32 vhb n1 pp-f n1, cst c-acp pns32 vhb vdn dt n1 pp-f np1, pns32 vmd vvi dt n2.
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For yet a little vvhile, and hee that shall come, will come, and not tarrie.
For yet a little while, and he that shall come, will come, and not tarry.
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9559
Our Sauiour Christ in the holy Reuelation speaking of his comming which he vvill not prolong,
Our Saviour christ in the holy Revelation speaking of his coming which he will not prolong,
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but rather hasten for the elects sake, sayth vnto his Church, beholde I come shortly, blessed is hee that keepeth the wordes of the Prophesie of this booke.
but rather hasten for the elects sake, say unto his Church, behold I come shortly, blessed is he that Keepeth the words of the Prophesy of this book.
cc-acp av-c vvb p-acp dt vvz n1, vvz p-acp po31 n1, vvb pns11 vvb av-j, j-vvn vbz pns31 cst vvz dt n2 pp-f dt vvb pp-f d n1.
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Seeing therefore the Lords comming to reuenge his elect and punish their enemies, is at hand & draweth neere:
Seeing Therefore the lords coming to revenge his elect and Punish their enemies, is At hand & draws near:
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9562
the saints ought not to thinke the time of their afflictiō lōg, but to settle their harts & endure with patiēce.
the Saints ought not to think the time of their affliction long, but to settle their hearts & endure with patience.
dt n2 vmd xx pc-acp vvi dt n1 pp-f po32 n1 av-j, cc-acp pc-acp vvi po32 n2 cc vvi p-acp n1.
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Which is the reason of the Apostle in this place, to moue vnto patience.
Which is the reason of the Apostle in this place, to move unto patience.
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Which reason, if it might perswade men in the time of the Apostles, to be patient,
Which reason, if it might persuade men in the time of the Apostles, to be patient,
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and to endure the time of their triall, because the comming of the Lorde for their full deliuerance, drewe neere:
and to endure the time of their trial, Because the coming of the Lord for their full deliverance, drew near:
cc pc-acp vvi dt n1 pp-f po32 n1, c-acp dt n-vvg pp-f dt n1 p-acp po32 j n1, vvd av-j:
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how much more effectuall is it, to moue vs to endure the time of our trial, seeing the time of Christes comming is so much shortened?
how much more effectual is it, to move us to endure the time of our trial, seeing the time of Christ's coming is so much shortened?
c-crq av-d av-dc j vbz pn31, pc-acp vvi pno12 pc-acp vvi dt n1 pp-f po12 n1, vvg dt n1 pp-f npg1 n-vvg vbz av av-d vvn?
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And if the comming of the Lord in the apostles time was nie, how much more ought euerie one of vs, to prepare our selues to be in a readines to enter in with our bridegroome Christ:
And if the coming of the Lord in the Apostles time was High, how much more ought every one of us, to prepare our selves to be in a readiness to enter in with our bridegroom christ:
cc cs dt n-vvg pp-f dt n1 p-acp dt n2 n1 vbds av-j, c-crq d dc vmd d pi pp-f pno12, pc-acp vvi po12 n2 pc-acp vbi p-acp dt n1 pc-acp vvi p-acp p-acp po12 n1 np1:
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and look continually for his appearance? For if Saint Paul could truely say of himselfe, and the Saints of his time, that they were they vppon whome the endes of the world were come:
and look continually for his appearance? For if Saint Paul could truly say of himself, and the Saints of his time, that they were they upon whom the ends of the world were come:
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If Saint Peter coulde perswade the Church of Christ to be sober, and to watche vnto praier,
If Saint Peter could persuade the Church of christ to be Sobrium, and to watch unto prayer,
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because then the ende of all thinges was at hand: If Saint Iohn could say truely vnto the faithfull of his time;
Because then the end of all things was At hand: If Saint John could say truly unto the faithful of his time;
c-acp cs dt n1 pp-f d n2 vbds p-acp n1: cs n1 np1 vmd vvi av-j p-acp dt j pp-f po31 n1;
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Babes, it is the last houre, and as you haue heard that Antichrist should come, euen now are there many Antichristes, whereby we know it is the last time:
Babes, it is the last hour, and as you have herd that Antichrist should come, even now Are there many Antichristes, whereby we know it is the last time:
n2, pn31 vbz dt ord n1, cc c-acp pn22 vhb vvn cst np1 vmd vvi, av av vbr pc-acp d npg1, c-crq pns12 vvb pn31 vbz dt ord n1:
(40) sermon (DIV2)
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If Saint Iames here could moue the afflicted Saints of God, to acquite themselues patient, because the day and comming of the Lord approached;
If Saint James Here could move the afflicted Saints of God, to acquit themselves patient, Because the day and coming of the Lord approached;
cs n1 np1 av vmd vvi dt j-vvn n2 pp-f np1, pc-acp vvi px32 j, c-acp dt n1 cc n-vvg pp-f dt n1 vvd;
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how much more truely may we affirme the same, seeing (since their time) so many yeares are finished, that it cannot be,
how much more truly may we affirm the same, seeing (since their time) so many Years Are finished, that it cannot be,
c-crq av-d av-dc av-j vmb pns12 vvi dt d, vvg (c-acp po32 n1) av d n2 vbr vvn, cst pn31 vmbx vbi,
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but that his comming is a• the doore, and very neerely approaching? Which careful consideration should make vs, both with greater quietnes to settle our mindes in the dayes of our affliction,
but that his coming is a• the door, and very nearly approaching? Which careful consideration should make us, both with greater quietness to settle our minds in the days of our affliction,
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and with greater carefulnes to waite and watch day and night for his approaching, and glorious appearing. This day many forgette:
and with greater carefulness to wait and watch day and night for his approaching, and glorious appearing. This day many forget:
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and not a fewe thinke it to be yet for a long time and season to come:
and not a few think it to be yet for a long time and season to come:
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9577
wherfore they liue in all carelesse securitie, and wallowe and welter in all iniquitie. But that cannot be possiblie farre off, the signes & tokens whereof, altogether are finished:
Wherefore they live in all careless security, and wallow and welter in all iniquity. But that cannot be possibly Far off, the Signs & tokens whereof, altogether Are finished:
c-crq pns32 vvb p-acp d j n1, cc vvb cc vvi p-acp d n1. p-acp d vmbx vbi av-j av-j a-acp, dt n2 cc n2 c-crq, av vbr vvn:
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for whether we take that of Christ, that before the end of the world, their charitie shall waxe colde in men,
for whither we take that of christ, that before the end of the world, their charity shall wax cold in men,
c-acp cs pns12 vvb d pp-f np1, cst p-acp dt n1 pp-f dt n1, po32 n1 vmb vvi j-jn p-acp n2,
(40) sermon (DIV2)
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and their iniquitie shall abound, is it not manifest? Was euer lesse loue seene among men,
and their iniquity shall abound, is it not manifest? Was ever less love seen among men,
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when euerie one goeth about to eate vp, and deuoure his neighbour? Was euer sinne at a higher flow,
when every one Goes about to eat up, and devour his neighbour? Was ever sin At a higher flow,
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9581
or in fuller measure, then when pride possesseth all degrees of men; and adulterie is counted as no sinne; couetousnes reputed as nothing;
or in fuller measure, then when pride Possesses all Degrees of men; and adultery is counted as no sin; covetousness reputed as nothing;
cc p-acp jc n1, av c-crq n1 vvz d n2 pp-f n2; cc n1 vbz vvn p-acp dx n1; n1 vvn p-acp pix;
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9582
blasphemie and cursed swearing, is in the mouth of euery man and childe? then when lying is the trade of mens liuing;
blasphemy and cursed swearing, is in the Mouth of every man and child? then when lying is the trade of men's living;
n1 cc vvn vvg, vbz p-acp dt n1 pp-f d n1 cc n1? av q-crq vvg vbz dt n1 pp-f ng2 n-vvg;
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deceate and crafte common among vs; slaunder and backbiting vsual in al men;
deceate and craft Common among us; slander and backbiting usual in all men;
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9584
oppression and vsurie practised of high and lowe, noble & worshipfull, citizen and gentleman? then when dronkennes and riotousnes ouerfloweth the land;
oppression and Usury practised of high and low, noble & worshipful, citizen and gentleman? then when Drunkenness and riotousness overfloweth the land;
n1 cc n1 vvn pp-f j cc j, j cc j, n1 cc n1? av c-crq n1 cc n1 vvz dt n1;
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murther and manslaughter is committed, and left vnpunished;
murder and manslaughter is committed, and left unpunished;
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(40) sermon (DIV2)
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9586
when treasons and trecheries are euery where intended, and all loyaltie and Subiect like duetie troden vnder feete in the world? when euery man violateth the lawes of the realm,
when treasons and Treacheries Are every where intended, and all loyalty and Subject like duty trodden under feet in the world? when every man violateth the laws of the realm,
c-crq n2 cc n2 vbr d q-crq vvd, cc d n1 cc n-jn j n1 vvn p-acp n2 p-acp dt n1? c-crq d n1 vvz dt n2 pp-f dt n1,
(40) sermon (DIV2)
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9587
and with venemous tongues speake euill of such as excell in dignitie?
and with venomous tongues speak evil of such as excel in dignity?
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9588
Or whether we looke to earthquakes and rumors of warres, are they not finished? hath not GOD, not long since, shaken the earth;
Or whither we look to earthquakes and rumours of wars, Are they not finished? hath not GOD, not long since, shaken the earth;
cc cs pns12 vvb p-acp n2 cc n2 pp-f n2, vbr pns32 xx vvn? vhz xx np1, xx av-j a-acp, vvn dt n1;
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9589
and doeth not the flagge of defiance stande out almost in euerie Countrey? are not our neighboures vp in armes rounde about vs;
and doth not the flag of defiance stand out almost in every Country? Are not our neighbours up in arms round about us;
cc vdz xx dt n1 pp-f n1 vvi av av p-acp d n1? vbr xx po12 n2 a-acp p-acp n2 av-j p-acp pno12;
(40) sermon (DIV2)
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9590
and is there not preparations for warres almost in euery land & kingdome? Or whether we cast our eyes vpon false Prophetes and deceauers:
and is there not preparations for wars almost in every land & Kingdom? Or whither we cast our eyes upon false prophets and deceivers:
cc vbz pc-acp xx n2 p-acp n2 av p-acp d n1 cc n1? cc cs pns12 vvd po12 n2 p-acp j n2 cc n2:
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9591
impostors and seducers of the people:
impostors and seducers of the people:
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(40) sermon (DIV2)
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9592
is it not clearer then the sunne at noone daie, that the worlde swarmeth with such? The secte of the Libertines, and Anabaptistes reuiued:
is it not clearer then the sun At noon day, that the world swarmeth with such? The sect of the Libertines, and Anabaptists revived:
vbz pn31 xx jc cs dt n1 p-acp n1 n1, cst dt n1 vvz p-acp d? dt n1 pp-f dt n2, cc n2 vvn:
(40) sermon (DIV2)
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9593
Papistes, Iesuites, Seminaries, and Schismatickes, multiplied: the foule familie of loose and licentious loue, encreased: diuerse grosse and new-fangled opinions, crept out of the professours themselues, of the glorious gospell:
Papists, Iesuites, Seminaries, and Schismatics, multiplied: the foul family of lose and licentious love, increased: diverse gross and newfangled opinions, crept out of the professors themselves, of the glorious gospel:
njp2, np2, n2, cc n1, vvn: dt j n1 pp-f j cc j n1, vvd: j j cc j n2, vvd av pp-f dt n2 px32, pp-f dt j n1:
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9594
and infinite other like Spirites of errors, wherof S. Paul in sundrie places hath foretolde and prophecied.
and infinite other like Spirits of errors, whereof S. Paul in sundry places hath foretold and prophesied.
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9595
Or whether we look to the working of the misterie of iniquitie, whereby there shalbe a falling away, and defection from the faith:
Or whither we look to the working of the mystery of iniquity, whereby there shall a falling away, and defection from the faith:
cc cs pns12 vvb p-acp dt n-vvg pp-f dt n1 pp-f n1, c-crq pc-acp vmb|vbi dt n-vvg av, cc n1 p-acp dt n1:
(40) sermon (DIV2)
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which begunne to worke in the Apostles time, worketh now, and so shall continuallie to the ende:
which begun to work in the Apostles time, works now, and so shall continually to the end:
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is it not apparant, how great a fall there is from the faith? euen of the countreyes where the gospell was first,
is it not apparent, how great a fallen there is from the faith? even of the countries where the gospel was First,
vbz pn31 xx j, c-crq j dt n1 pc-acp vbz p-acp dt n1? av pp-f dt n2 c-crq dt n1 vbds ord,
(40) sermon (DIV2)
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and most purely preached, how many haue reuolted, and fallen to barbarous idolatrie? Ierusalem, Constantinople, Ephesus, Corinth,
and most purely preached, how many have revolted, and fallen to barbarous idolatry? Ierusalem, Constantinople, Ephesus, Corinth,
cc av-ds av-j vvn, c-crq d vhb vvn, cc vvn p-acp j n1? np1, np1, np1, np1,
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and innumerable the like places, cities, townes, and countreies? how great a parte of Christendome hath left the puritie of Christes religion,
and innumerable the like places, cities, Towns, and countries? how great a part of Christendom hath left the purity of Christ's Religion,
cc j dt j n2, n2, n2, cc n2? q-crq j dt n1 pp-f np1 vhz vvn dt n1 pp-f npg1 n1,
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and is become dronken with the dregs and drosse of Popish superstition, out of the cuppe of the great whore of Babilon? Where is the Gospell preached sincerely, without mixtur• of mans vanitie,
and is become drunken with the dregs and dross of Popish Superstition, out of the cup of the great whore of Babylon? Where is the Gospel preached sincerely, without mixtur• of men vanity,
cc vbz vvn j p-acp dt n2 cc n1 pp-f j n1, av pp-f dt n1 pp-f dt j n1 pp-f np1? q-crq vbz dt n1 vvd av-j, p-acp n1 pp-f ng1 n1,
(40) sermon (DIV2)
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but in Englande and Scotland, a handfull of Christendome? And euen among our selues how many be they, which haue brought in damnable heresies:
but in England and Scotland, a handful of Christendom? And even among our selves how many be they, which have brought in damnable heresies:
cc-acp p-acp np1 cc np1, dt n1 pp-f np1? cc av p-acp po12 n2 c-crq d vbb pns32, r-crq vhb vvn p-acp j n2:
(40) sermon (DIV2)
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by whom the way of God is euill spoken of?
by whom the Way of God is evil spoken of?
p-acp ro-crq dt n1 pp-f np1 vbz j-jn vvn pp-f?
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How many haue risen, euen as it were, out of the bowels and bosome of the Church, which speake peruerse things, to bring Disciples after them:
How many have risen, even as it were, out of the bowels and bosom of the Church, which speak perverse things, to bring Disciples After them:
q-crq d vhb vvn, av c-acp pn31 vbdr, av pp-f dt n2 cc n1 pp-f dt n1, r-crq vvb j n2, pc-acp vvi n2 p-acp pno32:
(40) sermon (DIV2)
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which haue al made a defection from the faith? Thus the man of sinne, by whom the defection shalbe made, frist receaued life in the time of Christ and his Apostles,
which have all made a defection from the faith? Thus the man of sin, by whom the defection shall made, frist received life in the time of christ and his Apostles,
r-crq vhb d vvd dt n1 p-acp dt n1? av dt n1 pp-f n1, p-acp ro-crq dt n1 vmb|vbi vvn, n1 vvd n1 p-acp dt n1 pp-f np1 cc po31 n2,
(40) sermon (DIV2)
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and shall not vtterly die before Christ come in glorious maiestie, when he shal destroy him with the breath of his mouth.
and shall not utterly die before christ come in glorious majesty, when he shall destroy him with the breath of his Mouth.
cc vmb xx av-j vvi p-acp np1 vvb p-acp j n1, c-crq pns31 vmb vvi pno31 p-acp dt n1 pp-f po31 n1.
(40) sermon (DIV2)
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So that now nothing hindereth in the knowledge of man, wherefore the comming of Iesus Christ shoulde not now be at the dore, and euen present.
So that now nothing hindereth in the knowledge of man, Wherefore the coming of Iesus christ should not now be At the door, and even present.
av cst av pix vvz p-acp dt n1 pp-f n1, c-crq dt n-vvg pp-f np1 np1 vmd xx av vbi p-acp dt n1, cc av j.
(40) sermon (DIV2)
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This comming, in the eternall purpose and councell of God, draweth neere: in whose power are all thinges:
This coming, in the Eternal purpose and council of God, draws near: in whose power Are all things:
d vvg, p-acp dt j n1 cc n1 pp-f np1, vvz av-j: p-acp rg-crq n1 vbr d n2:
(40) sermon (DIV2)
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who ruleth times and seasons at his pleasure: before whō all times are present, to whom a thousand yeares are as one day;
who Ruleth times and seasons At his pleasure: before whom all times Are present, to whom a thousand Years Are as one day;
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(40) sermon (DIV2)
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and one day as a thousand yeares:
and one day as a thousand Years:
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(40) sermon (DIV2)
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So that albeit God doe not execute his purpose according to the hastines of our vaine affections,
So that albeit God do not execute his purpose according to the hastiness of our vain affections,
av cst cs np1 vdb xx vvi po31 n1 vvg p-acp dt n2 pp-f po12 j n2,
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yet are the issues of his iudgements certaine, and in their appointed times shalbe shewed to the confusion of the enemies of the Saints,
yet Are the issues of his Judgments certain, and in their appointed times shall showed to the confusion of the enemies of the Saints,
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(40) sermon (DIV2)
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9612
and the eternall comfort of the church:
and the Eternal Comfort of the Church:
cc dt j n1 pp-f dt n1:
(40) sermon (DIV2)
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9613
which drawing neer and approaching, the Saints in all their afflictions must be patient, and settle their hearts, according to the doctrine of this Apostle:
which drawing near and approaching, the Saints in all their afflictions must be patient, and settle their hearts, according to the Doctrine of this Apostle:
r-crq vvg av-j cc j-vvg, dt n2 p-acp d po32 n2 vmb vbi j, cc vvi po32 n2, vvg p-acp dt n1 pp-f d n1:
(40) sermon (DIV2)
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be ye therefore patient, & settle your minds; for the commming of the Lord to iudgement draweth neere.
be you Therefore patient, & settle your minds; for the coming of the Lord to judgement draws near.
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(40) sermon (DIV2)
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3 In this treatise of patience, the third thing is the handling of the place by the contrarie;
3 In this treatise of patience, the third thing is the handling of the place by the contrary;
crd n1 d n1 pp-f n1, dt ord n1 vbz dt n-vvg pp-f dt n1 p-acp dt n-jn;
(40) sermon (DIV2)
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you must be patient, and not murmure, which is proper to worldlings and wicked men: who in their miseries, afflictions, and troubles, through impatiencie, breake out into murmuring.
you must be patient, and not murmur, which is proper to worldlings and wicked men: who in their misery's, afflictions, and Troubles, through impatiency, break out into murmuring.
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(40) sermon (DIV2)
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9617
In the setting down of this contrarie there are two things to be obserued. 1 The contrarie it selfe, murmuring. 2 The reason.
In the setting down of this contrary there Are two things to be observed. 1 The contrary it self, murmuring. 2 The reason.
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(40) sermon (DIV2)
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9618
Wee must be patient, and not murmure, for the Lorde is at hande to rewarde vs in free mercie, if we be patient:
we must be patient, and not murmur, for the Lord is At hand to reward us in free mercy, if we be patient:
pns12 vmb vbi j, cc xx vvi, p-acp dt n1 vbz p-acp n1 pc-acp vvi pno12 p-acp j n1, cs pns12 vbb j:
(40) sermon (DIV2)
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or to punish vs in seuere iustice, if we murmure in our afflictions.
or to Punish us in severe Justice, if we murmur in our afflictions.
cc pc-acp vvi pno12 p-acp j n1, cs pns12 vvb p-acp po12 n2.
(40) sermon (DIV2)
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Murmuring is not here generally taken for euery grudging and groyning, either against God or man:
Murmuring is not Here generally taken for every grudging and groining, either against God or man:
j-vvg vbz xx av av-j vvn p-acp d j-vvg cc vvg, av-d p-acp np1 cc n1:
(40) sermon (DIV2)
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as whereof in other places of Scripture is spoaken: but particularly for that murmuring which is against men: therefore saith he; grudge not one against another.
as whereof in other places of Scripture is spoken: but particularly for that murmuring which is against men: Therefore Says he; grudge not one against Another.
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(40) sermon (DIV2)
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This grudging and murmuring, is either when we greiue that wicked rich men should so highly be exalted; should abound in wealth; excell in power:
This grudging and murmuring, is either when we grieve that wicked rich men should so highly be exalted; should abound in wealth; excel in power:
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(40) sermon (DIV2)
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9623
and the poore, yet righteous, and iust men: should by pouertie, iniurie, and pen•rie, be pressed downe in the world.
and the poor, yet righteous, and just men: should by poverty, injury, and pen•rie, be pressed down in the world.
cc dt j, av j, cc j n2: vmd p-acp n1, n1, cc n1, vbb vvn a-acp p-acp dt n1.
(40) sermon (DIV2)
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9624
Or els it is, that muttering, and murmuring, whereby we take it in euill parte, that our selues should be so tost and tormoiled;
Or Else it is, that muttering, and murmuring, whereby we take it in evil part, that our selves should be so tossed and tormoiled;
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(40) sermon (DIV2)
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9625
& other should be dealt withall more gently:
& other should be dealt withal more gently:
cc n-jn vmd vbi vvn av av-dc av-j:
(40) sermon (DIV2)
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9626
thinking that wee beare a greater burthen, and heauier crosse from God, then wee haue deserued:
thinking that we bear a greater burden, and Heavier cross from God, then we have deserved:
vvg cst pns12 vvb dt jc n1, cc jc n1 p-acp np1, cs pns12 vhb vvn:
(40) sermon (DIV2)
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9627
and that other men (as yet not touched) haue deserued more.
and that other men (as yet not touched) have deserved more.
cc d j-jn n2 (c-acp av xx vvn) vhb vvn av-dc.
(40) sermon (DIV2)
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9628
Or finally, it is that grudging which is in our afflictions, whereby we are discontent that wee should sigh so long vnder our afflictions,
Or finally, it is that grudging which is in our afflictions, whereby we Are discontent that we should sighs so long under our afflictions,
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(40) sermon (DIV2)
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9629
and the wicked which afflicte vs, should so long scape vnpunished: and through impatiencie, complaine hereof to God.
and the wicked which afflict us, should so long escape unpunished: and through impatiency, complain hereof to God.
cc dt j q-crq vvi pno12, vmd av av-j vvi j: cc p-acp n1, vvb av p-acp np1.
(40) sermon (DIV2)
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9630
This ought not to be in the Saints of God, who ought to bee renowmed for their vnspeakeable pacience.
This ought not to be in the Saints of God, who ought to be renowned for their unspeakable patience.
d vmd xx pc-acp vbi p-acp dt n2 pp-f np1, r-crq vmd pc-acp vbi vvn p-acp po32 j n1.
(40) sermon (DIV2)
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9631
Whose bounden duetie it is to pray euen for their enemies: to wish well to them which haue done them iniurie;
Whose bounden duty it is to pray even for their enemies: to wish well to them which have done them injury;
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(40) sermon (DIV2)
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9632
to blesse them that curse them: or forgiue and forget offences committed, in all godly moderation to settle their hearts:
to bless them that curse them: or forgive and forget offences committed, in all godly moderation to settle their hearts:
pc-acp vvi pno32 cst vvb pno32: cc vvb cc vvi n2 vvn, p-acp d j n1 pc-acp vvi po32 n2:
(40) sermon (DIV2)
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9633
and to commit their cause to him that iudgeth righteously.
and to commit their cause to him that Judgeth righteously.
cc pc-acp vvi po32 n1 p-acp pno31 cst vvz av-j.
(40) sermon (DIV2)
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9634
And if this moderation and equitie of our minds, be to be shewed towards our enemies,
And if this moderation and equity of our minds, be to be showed towards our enemies,
cc cs d n1 cc n1 pp-f po12 n2, vbb pc-acp vbi vvn p-acp po12 n2,
(40) sermon (DIV2)
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9635
for whose iniuries and oppressions we ought not to murmure, or impaciently to complaine against them, vnto god:
for whose injuries and oppressions we ought not to murmur, or impatiently to complain against them, unto god:
p-acp rg-crq n2 cc n2 pns12 vmd xx pc-acp vvi, cc av-j pc-acp vvi p-acp pno32, p-acp n1:
(40) sermon (DIV2)
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9636
how much lesse ought we then to grudge or murmure one against another? How much lesse becommeth it the Saints to grudge and murmure one against another for the dayly offences which are giuen? For who is he that can liue so vprightly,
how much less ought we then to grudge or murmur one against Another? How much less becomes it the Saints to grudge and murmur one against Another for the daily offences which Are given? For who is he that can live so uprightly,
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(40) sermon (DIV2)
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9637
but that in one thing or another, at one time or another, hee shall giue offence:
but that in one thing or Another, At one time or Another, he shall give offence:
cc-acp cst p-acp crd n1 cc j-jn, p-acp crd n1 cc j-jn, pns31 vmb vvi n1:
(40) sermon (DIV2)
1336
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9638
If euerie one giue some offence vnto another: shall we complaine to God in the bitternesse of our heart:
If every one give Some offence unto Another: shall we complain to God in the bitterness of our heart:
cs d crd vvi d n1 p-acp j-jn: vmb pns12 vvi p-acp np1 p-acp dt n1 pp-f po12 n1:
(40) sermon (DIV2)
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9639
shall we desire reuenge from God against thē? and shall we not all then perish? for no man liueth without some offence giuing.
shall we desire revenge from God against them? and shall we not all then perish? for no man lives without Some offence giving.
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(40) sermon (DIV2)
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9640
We therefore in these small offences asking iudgement from God, and reuenge agaynst others:
We Therefore in these small offences asking judgement from God, and revenge against Others:
pns12 av p-acp d j n2 vvg n1 p-acp np1, cc vvi p-acp n2-jn:
(40) sermon (DIV2)
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9641
desire the same agaynst our selues, in as much as we in the like offende our brethren,
desire the same against our selves, in as much as we in the like offend our brothers,
vvb dt d p-acp po12 n2, p-acp c-acp d c-acp pns12 p-acp dt av-j vvi po12 n2,
(40) sermon (DIV2)
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9642
and so shall we all be condemned.
and so shall we all be condemned.
cc av vmb pns12 d vbi vvn.
(40) sermon (DIV2)
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9643
This grudging and muttering proceedeth from impaciencie, argueth discontentment of the mind, causeth mutuall complaining vnto God,
This grudging and muttering Proceedeth from impaciencie, argue discontentment of the mind, Causes mutual complaining unto God,
d vvg cc vvg vvz p-acp n1, vvz n1 pp-f dt n1, vvz j n-vvg p-acp np1,
(40) sermon (DIV2)
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9644
and desireth reuenge against such as haue done vs iniurie. VVhich thing is farre from the excellencie and dignitie of a Christian.
and Desires revenge against such as have done us injury. Which thing is Far from the excellency and dignity of a Christian.
cc vvz n1 p-acp d c-acp vhb vdn pno12 n1. r-crq n1 vbz av-j p-acp dt n1 cc n1 pp-f dt njp.
(40) sermon (DIV2)
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9645
Finally, it bringeth condemnation vpon vs: who haue lost pacience: according to the denouncing of the scripture:
Finally, it brings condemnation upon us: who have lost patience: according to the denouncing of the scripture:
av-j, pn31 vvz n1 p-acp pno12: r-crq vhb vvn n1: vvg p-acp dt vvg pp-f dt n1:
(40) sermon (DIV2)
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9646
wo be vnto them that haue lost pacience: thereby falling from dutie to men:
woe be unto them that have lost patience: thereby falling from duty to men:
uh-n vbi p-acp pno32 cst vhb vvn n1: av vvg p-acp n1 p-acp n2:
(40) sermon (DIV2)
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9647
from charitie to the brethren, from obedience to God, from trust in his diuine prouidence, from sincere imbracing of the Gospell of Christ, which prescribeth vnto vs pacience,
from charity to the brothers, from Obedience to God, from trust in his divine providence, from sincere embracing of the Gospel of christ, which prescribeth unto us patience,
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(40) sermon (DIV2)
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9648
and so we incurre iust and deserued condemnation:
and so we incur just and deserved condemnation:
cc av pns12 vvi j cc j-vvn n1:
(40) sermon (DIV2)
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9649
for which cause the holy Apostle in this place doth not onely recommend vnto the Saints the excellent vertue of pacience,
for which cause the holy Apostle in this place does not only recommend unto the Saints the excellent virtue of patience,
p-acp r-crq n1 dt j n1 p-acp d n1 vdz xx av-j vvi p-acp dt n2 dt j n1 pp-f n1,
(40) sermon (DIV2)
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9650
but also disswadeth murmuring, therunto contrarie: grudge not one against a• other, brethren, least ye be condemned.
but also dissuadeth murmuring, thereunto contrary: grudge not one against a• other, brothers, lest you be condemned.
cc-acp av vvz vvg, av j-jn: vvb xx pi p-acp n1 j-jn, n2, cs pn22 vbb vvn.
(40) sermon (DIV2)
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9651
The reason why we should not murmure one agaynst another, is drawne from the presence of the Lord:
The reason why we should not murmur one against Another, is drawn from the presence of the Lord:
dt n1 c-crq pns12 vmd xx vvi pi p-acp n-jn, vbz vvn p-acp dt n1 pp-f dt n1:
(40) sermon (DIV2)
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who is at hande as a iust iudge, to auenge vs of our enemies, and to crowne vs for our pacience, or punish our murmuring.
who is At hand as a just judge, to avenge us of our enemies, and to crown us for our patience, or Punish our murmuring.
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(40) sermon (DIV2)
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9653
The Lorde our God beholdeth our iniuries with open eie, and seeth our oppression by the wicked:
The Lord our God beholdeth our injuries with open eye, and sees our oppression by the wicked:
dt n1 po12 np1 vvz po12 n2 p-acp j n1, cc vvz po12 n1 p-acp dt j:
(40) sermon (DIV2)
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he is prest and at hand to rescue and deliuer vs, as it shall seeme best to his diuine maiestie:
he is pressed and At hand to rescue and deliver us, as it shall seem best to his divine majesty:
pns31 vbz vvn cc p-acp n1 pc-acp vvi cc vvi pno12, c-acp pn31 vmb vvi js p-acp po31 j-jn n1:
(40) sermon (DIV2)
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he marketh all our behauiour vnder the crosse:
he marks all our behaviour under the cross:
pns31 vvz d po12 n1 p-acp dt n1:
(40) sermon (DIV2)
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9656
let vs not therefore be impacient, neither murmure, but therein shewe all Christian moderation as becommeth Saints.
let us not Therefore be impatient, neither murmur, but therein show all Christian moderation as becomes Saints.
vvb pno12 xx av vbi j, dx n1, cc-acp av vvi d njp n1 c-acp vvz n2.
(40) sermon (DIV2)
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9657
The Lord is at hand, the iudge standeth before the doore. 1 In that he seeth all the creatures of the world,
The Lord is At hand, the judge Stands before the door. 1 In that he sees all the creatures of the world,
dt n1 vbz p-acp n1, dt n1 vvz p-acp dt n1. crd p-acp cst pns31 vvz d dt n2 pp-f dt n1,
(40) sermon (DIV2)
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9658
and beholdeth all the miseries and oppressions of his people.
and beholdeth all the misery's and oppressions of his people.
cc vvz d dt n2 cc n2 pp-f po31 n1.
(40) sermon (DIV2)
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9659
Thus was he at hand and at the doores of the Aegyptians, to see and behold the grieuous oppression of his people Israel.
Thus was he At hand and At the doors of the egyptians, to see and behold the grievous oppression of his people Israel.
av vbds pns31 p-acp n1 cc p-acp dt n2 pp-f dt njp2, pc-acp vvi cc vvi dt j n1 pp-f po31 n1 np1.
(40) sermon (DIV2)
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9660
Wherefore he protesteth to his seruant Moises, I haue seene, I haue seene the trouble of my people Israel in Aegypt,
Wherefore he protesteth to his servant Moses, I have seen, I have seen the trouble of my people Israel in Egypt,
c-crq pns31 vvz p-acp po31 n1 np1, pns11 vhb vvn, pns11 vhb vvn dt n1 pp-f po11 n1 np1 p-acp np1,
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and haue heard their crie, because of their taskemasters: and do know their sorrowes. For it is the Lord that beholdeth from heauen, al the children of men:
and have herd their cry, Because of their taskmasters: and do know their sorrows. For it is the Lord that beholdeth from heaven, all the children of men:
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and from the habitation of his dwelling, he considereth them all that dwel on the earth. and from the habitation of his Dwelling, he Considereth them all that dwell on the earth.
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Thus was he at the doores of Abraham to behold the mocking and persecution of Jsmael against Isaac: at the doores of Isaac, to heare the intended murther of Esau, against his brother Iacob. He was at hand,
Thus was he At the doors of Abraham to behold the mocking and persecution of Jsmael against Isaac: At the doors of Isaac, to hear the intended murder of Esau, against his brother Iacob. He was At hand,
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and at the doores and gates of Laban to beholde his oppressing of his nephew Iacob. He was at the doores of Nabuchodonosor, to beholde the fierie triall of the three children.
and At the doors and gates of Laban to behold his oppressing of his nephew Iacob. He was At the doors of Nebuchadnezzar, to behold the fiery trial of the three children.
cc p-acp dt n2 cc n2 pp-f np1 pc-acp vvi po31 j-vvg pp-f po31 n1 np1. pns31 vbds p-acp dt n2 pp-f np1, pc-acp vvi dt j n1 pp-f dt crd n2.
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At the heeles, doores and gates of the princes of the prouinces of Babylon, to beholde and see, heare,
At the heals, doors and gates of the Princes of the Provinces of Babylon, to behold and see, hear,
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and marke the wicked purpose and deuise they imagined against Daniel. At the doores of Saules palace to beholde the persecution of Dauid. At the doores of the S•cibes, Pharisies, high priests,
and mark the wicked purpose and devise they imagined against daniel. At the doors of Saul's palace to behold the persecution of David. At the doors of the S•cibes, Pharisees, high Priests,
cc vvi dt j n1 cc n1 pns32 vvd p-acp np1. p-acp dt n2 pp-f np1 n1 pc-acp vvi dt n1 pp-f np1. p-acp dt n2 pp-f dt n2, np1, j n2,
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and princes of the Iewes, marking and viewing their crueltie against his sonne Iesus Christ, and his holy Apostles.
and Princes of the Iewes, marking and viewing their cruelty against his son Iesus christ, and his holy Apostles.
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At the doores of the persecuting Emperours, to beholde their crueltie towards the blessed martyrs.
At the doors of the persecuting emperors, to behold their cruelty towards the blessed Martyrs.
p-acp dt n2 pp-f dt vvg n2, pc-acp vvi po32 n1 p-acp dt j-vvn n2.
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At the doores of all oppressours, extortioners, vsurers, couetous persons, iniurers and hurters of their brethren, to see, view marke and beholde with open eye, the violence & wickednes of men against his seruāts.
At the doors of all Oppressors's, extortioners, usurers, covetous Persons, injurers and hurters of their brothers, to see, view mark and behold with open eye, the violence & wickedness of men against his Servants.
p-acp dt n2 pp-f d ng2, n2, n2, j n2, n2 cc n2 pp-f po32 n2, pc-acp vvi, vvb n1 cc vvi p-acp j n1, dt n1 cc n1 pp-f n2 p-acp po31 n2.
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2 As he is at hand and at the doore to see our miseries:
2 As he is At hand and At the door to see our misery's:
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so also is he at the doore to deliuer vs from our enemies, rescue vs from our oppressours.
so also is he At the door to deliver us from our enemies, rescue us from our Oppressors's.
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Moises telleth Israel, that there is no God that cōmeth so neare to any people, Moses Telleth Israel, that there is no God that comes so near to any people,
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as the Lord commeth neare to them, to helpe and deliuer them from all their dangers.
as the Lord comes near to them, to help and deliver them from all their dangers.
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Dauid the princely prophet subscribeth and consenteth hereunto: David the princely Prophet subscribeth and consenteth hereunto:
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the Lord saith he, is neare vnto them that are of a contrite heart, and wil saue such as be afflicted in spirit; to deliuer them:
the Lord Says he, is near unto them that Are of a contrite heart, and will save such as be afflicted in Spirit; to deliver them:
dt n1 vvz pns31, vbz av-j p-acp pno32 cst vbr pp-f dt j n1, cc vmb vvi d c-acp vbb vvn p-acp n1; pc-acp vvi pno32:
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for though many be the trobles of the righteous, yet is the Lorde at hand to deliuer them.
for though many be the Troubles of the righteous, yet is the Lord At hand to deliver them.
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Therefore saith he in another place, God is our hope & strength: our helpe in trouble neare & readie to be found.
Therefore Says he in Another place, God is our hope & strength: our help in trouble near & ready to be found.
av vvz pns31 p-acp j-jn n1, np1 vbz po12 n1 cc n1: po12 n1 p-acp n1 av-j cc j pc-acp vbi vvn.
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And the Lord himselfe promiseth his presence to helpe his Church and defende it against all their oppressions and iniuries.
And the Lord himself promises his presence to help his Church and defend it against all their oppressions and injuries.
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I the Lord, sayth God, doe keepe it; that is his Church, I will water it euery moment, least any assault it.
I the Lord, say God, do keep it; that is his Church, I will water it every moment, lest any assault it.
sy dt n1, vvz np1, vdb vvi pn31; cst vbz po31 n1, pns11 vmb vvi pn31 d n1, cs d n1 pn31.
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I will keepe it night and day. Thus is the Lord at hand: thus standeth the iudge at the doore, euermore, prest and readie,
I will keep it night and day. Thus is the Lord At hand: thus Stands the judge At the door, evermore, pressed and ready,
pns11 vmb vvi pn31 n1 cc n1. av vbz dt n1 p-acp n1: av vvz dt n1 p-acp dt n1, av, vvn cc j,
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3 The Iudge standeth at the doore to beholde our behauiour vnder the crosse, and to see howe we take these afflictions which he suffereth according to his good will, to be laide vpon our loynes.
3 The Judge Stands At the door to behold our behaviour under the cross, and to see how we take these afflictions which he suffers according to his good will, to be laid upon our loins.
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He is at hand to view whether through impacience we bite the lippe, hang downe the heade, wring the handes, stampe with the foote, stare with the eyes, murmure with our mouthes,
He is At hand to view whither through impatience we bite the lip, hang down the head, wring the hands, stamp with the foot, stare with the eyes, murmur with our mouths,
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or any wise frette, fume, or rage agaynst God: or whether in the moderation and quietnesse of our mindes, wee in inuincible fortitude, manhoode,
or any wise fret, fume, or rage against God: or whither in the moderation and quietness of our minds, we in invincible fortitude, manhood,
cc d j vvi, n1, cc n1 p-acp np1: cc cs p-acp dt n1 cc n1 pp-f po12 n2, pns12 p-acp j n1, n1,
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and courage, doe beare the oppressions of the wicked, that either hee may punish our impaciencie, our crowne, our constancie, with immortalitie, and glorie.
and courage, do bear the oppressions of the wicked, that either he may Punish our impaciencie, our crown, our constancy, with immortality, and glory.
cc n1, vdb vvi dt n2 pp-f dt j, cst d pns31 vmb vvi po12 n1, po12 n1, po12 n1, p-acp n1, cc n1.
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This consideration might teach vs carefully therein to behaue our selues. For as the eye of the mistres keepeth the maiden:
This consideration might teach us carefully therein to behave our selves. For as the eye of the mistress Keepeth the maiden:
d n1 vmd vvi pno12 av-j av pc-acp vvi po12 n2. p-acp p-acp dt n1 pp-f dt n1 vvz dt n1:
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the eye of the parents the childe: the eye of the maister his seruant, in awe, and in order:
the eye of the Parents the child: the eye of the master his servant, in awe, and in order:
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euen so the presence of the Lorde, and his watching and wakefull eye, keepeth vs in our afflictions in godly moderation, that therein we breake not out into rages through our impaciencie.
even so the presence of the Lord, and his watching and wakeful eye, Keepeth us in our afflictions in godly moderation, that therein we break not out into rages through our impaciencie.
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4 Finally, the Lord is at hand, and the iudge at the doore, to execute his iust iudgements vppon them that wrongfully afflict his seruants:
4 Finally, the Lord is At hand, and the judge At the door, to execute his just Judgments upon them that wrongfully afflict his Servants:
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and powre out the vessels and vials of his wrath agaynst them that trouble his chosen.
and pour out the vessels and vials of his wrath against them that trouble his chosen.
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So that albeit our persecutours and aduersaries for a time rage, & exercise their tyranny vpon vs,
So that albeit our persecutors and Adversaries for a time rage, & exercise their tyranny upon us,
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yet they shall not endure and continue alwayes, neyther shall they scape scotfree:
yet they shall not endure and continue always, neither shall they escape Scot free:
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neyther shall they auoyde the reuenging hand of God, which in it due time shall light vpon them in full weight,
neither shall they avoid the revenging hand of God, which in it due time shall Light upon them in full weight,
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and presse them to powder, in his sore indignation: who suffereth not the rodde of the wicked alwayes to bee vpon the righteous:
and press them to powder, in his soar Indignation: who suffers not the rod of the wicked always to be upon the righteous:
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but by executing vengeaunce vppon their aduersaries, giueth peace vnto Israel: whereunto hee is readie:
but by executing vengeance upon their Adversaries, gives peace unto Israel: whereunto he is ready:
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for as a Iudge hee is at hande to reuenge the righteous, and to punish also the wicked and cruell oppressours of his people.
for as a Judge he is At hand to revenge the righteous, and to Punish also the wicked and cruel Oppressors's of his people.
c-acp c-acp dt n1 pns31 vbz p-acp n1 pc-acp vvi dt j, cc pc-acp vvi av dt j cc j ng2 pp-f po31 n1.
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This place of Saint Iames may easily teach vs, that the cause of all impaciencie, and desire of reuenge agaynst our aduersaries:
This place of Saint James may Easily teach us, that the cause of all impaciencie, and desire of revenge against our Adversaries:
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and all muttering and murmuring in our afflictions, proceedeth and groweth from this wicked stocke, roote, heade, or fountaine:
and all muttering and murmuring in our afflictions, Proceedeth and grows from this wicked stock, root, head, or fountain:
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euen from the ignoraunce of the power and presence of God. For were we throughly perswaded that God almightie seeth our miseries: is able to deliuer vs:
even from the ignorance of the power and presence of God. For were we thoroughly persuaded that God almighty sees our misery's: is able to deliver us:
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beholdeth our behauiour vnder the crosse: and will in due time auenge our cause vpon our enemies:
beholdeth our behaviour under the cross: and will in due time avenge our cause upon our enemies:
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were we fullie assured that we are not left to the rashnesse and temeritie of foolish fortune and blinde chaunce, which thinges Christians doe not acknowledge:
were we Fully assured that we Are not left to the rashness and temerity of foolish fortune and blind chance, which things Christians do not acknowledge:
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neither subiect to the willes, pleasures, crueltie, and tyrannie of men: but according to the good purpose of our God:
neither Subject to the wills, pleasures, cruelty, and tyranny of men: but according to the good purpose of our God:
dx j-jn p-acp dt n2, n2, n1, cc n1 pp-f n2: cc-acp vvg p-acp dt j n1 pp-f po12 n1:
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who numbreth euen euery heare of our heades, so that without his prouidence, not one of them shall perish:
who numbereth even every hear of our Heads, so that without his providence, not one of them shall perish:
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what a steppe would this make to pacience? what quietnesse would it worke in our hearts? what strong consolation and comfort would it cause in our afflictions? howe effectually would it remooue all murmuring from vs? that in all things we should holde fast the exhortation of the Apostle:
what a step would this make to patience? what quietness would it work in our hearts? what strong consolation and Comfort would it cause in our afflictions? how effectually would it remove all murmuring from us? that in all things we should hold fast the exhortation of the Apostle:
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grudge not one against another, brethren, least you be condemned: behold the iudge standeth before the doore.
grudge not one against Another, brothers, lest you be condemned: behold the judge Stands before the door.
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4 The fourth and last thing in this treatise concerning pacience, is the rendring of certaine reasons, 4 The fourth and last thing in this treatise Concerning patience, is the rendering of certain Reasons,
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why the Saints of God ought to addres them to pacience vnder the crosse, and the manifold afflictions of this life:
why the Saints of God ought to address them to patience under the cross, and the manifold afflictions of this life:
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the reasons are foure, as hath beene noted.
the Reasons Are foure, as hath been noted.
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1 From the example of the Prophets which haue spoken vnto vs in the name of the Lord.
1 From the Exampl of the prophets which have spoken unto us in the name of the Lord.
vvn p-acp dt n1 pp-f dt n2 r-crq vhb vvn p-acp pno12 p-acp dt n1 pp-f dt n1.
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Which reason may thus be formed:
Which reason may thus be formed:
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that which the holy Prophets of God haue suffered, that wee by their example ought to suffer in like manner:
that which the holy prophets of God have suffered, that we by their Exampl ought to suffer in like manner:
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but the Prophets of God haue suffered aduersitie, and haue had pacience:
but the prophets of God have suffered adversity, and have had patience:
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we ought therefore to suffer in like manner, and in all our troubles to haue pacience.
we ought Therefore to suffer in like manner, and in all our Troubles to have patience.
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To reason from example of other, and thereby to moue to pacience, is most vsuall in holy Scripture.
To reason from Exampl of other, and thereby to move to patience, is most usual in holy Scripture.
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Christ our Sauiour, exhorteth his to suffer paciently reuilements, persecutions, and all manner of euill, by the example of the holy prophets, whome men in their time likewise persecuted.
christ our Saviour, exhorteth his to suffer patiently revilements, persecutions, and all manner of evil, by the Exampl of the holy Prophets, whom men in their time likewise persecuted.
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The authour to the Hebrues reasoneth from the example of our Sauiour Christ, wherby he stirreth and moueth the Iewes to pacience:
The author to the Hebrews reasoneth from the Exampl of our Saviour christ, whereby he stirs and moves the Iewes to patience:
dt n1 p-acp dt njp2 vvz p-acp dt n1 pp-f po12 n1 np1, c-crq pns31 vvz cc vvz dt np2 p-acp n1:
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seeing we are compassed about with so great a cloud of witnesses, let vs cast away euery thing that presseth downe,
seeing we Are compassed about with so great a cloud of Witnesses, let us cast away every thing that Presseth down,
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and the sinne that hangeth on so fast, and let vs runne with pacience the race which is set before vs:
and the sin that hangs on so fast, and let us run with patience the raze which is Set before us:
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looking vnto Iesus the authour and finisher of the faith:
looking unto Iesus the author and finisher of the faith:
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who for the ioye that was set before him, endured the crosse, despised the shame and is set downe at the right hand of the throne of God.
who for the joy that was Set before him, endured the cross, despised the shame and is Set down At the right hand of the throne of God.
r-crq p-acp dt n1 cst vbds vvn p-acp pno31, vvd dt n1, vvd dt n1 cc vbz vvn a-acp p-acp dt j-jn n1 pp-f dt n1 pp-f np1.
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The Apostle S. Peter also reasoneth from the same example in sundrie places of his first Epistle to the same vertue:
The Apostle S. Peter also reasoneth from the same Exampl in sundry places of his First Epistle to the same virtue:
dt n1 np1 np1 av vvz p-acp dt d n1 p-acp j n2 pp-f po31 ord n1 p-acp dt d n1:
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but chiefly when he thus writeth: hereunto are ye called:
but chiefly when he thus Writeth: hereunto Are you called:
cc-acp av-jn c-crq pns31 av vvz: av vbr pn22 vvn:
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for Christ also suffered for you, leauing you an example, that you should follow his steps.
for christ also suffered for you, leaving you an Exampl, that you should follow his steps.
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Who when he was reuiled, reuiled not againe; when he suffered, threatened not, but committed it to him that iudgeth righteously:
Who when he was reviled, reviled not again; when he suffered, threatened not, but committed it to him that Judgeth righteously:
r-crq c-crq pns31 vbds vvn, vvd xx av; c-crq pns31 vvd, vvd xx, cc-acp vvd pn31 p-acp pno31 cst vvz av-j:
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in which place, through the consideration and vew of Christs example, the Apostle moueth Christian seruāts to abide with patience the heauie yoke of their harde seruitude, vnder infidels and vnbelieuing maisters.
in which place, through the consideration and view of Christ Exampl, the Apostle moves Christian Servants to abide with patience the heavy yoke of their harden servitude, under Infidels and unbelieving masters.
p-acp r-crq n1, p-acp dt n1 cc n1 pp-f npg1 n1, dt n1 vvz np1 n2 pc-acp vvi p-acp n1 dt j n1 pp-f po32 j n1, p-acp n2 cc vvg n2.
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And our Apostle S. James persuading the saints and chosen seruants of God patiently to endure the cruel persecutiō and affliction of prophane rich men of this worlde, draweth his first argument and reason from the example of the holy prophets:
And our Apostle S. James persuading the Saints and chosen Servants of God patiently to endure the cruel persecution and affliction of profane rich men of this world, draws his First argument and reason from the Exampl of the holy Prophets:
cc po12 n1 np1 np1 vvg dt n2 cc j-vvn n2 pp-f np1 av-j pc-acp vvi dt j n1 cc n1 pp-f j j n2 pp-f d n1, vvz po31 ord n1 cc n1 p-acp dt n1 pp-f dt j n2:
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take saith he, my brethren, the prophets for example of suffering aduersitie, and of long patience, which haue spoken vnto vs in the name of the Lord.
take Says he, my brothers, the Prophets for Exampl of suffering adversity, and of long patience, which have spoken unto us in the name of the Lord.
vvb vvz pns31, po11 n2, dt n2 p-acp n1 pp-f j-vvg n1, cc pp-f j n1, r-crq vhb vvn p-acp pno12 p-acp dt n1 pp-f dt n1.
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The examples of Gods saints in generall, who haue bene subiect to manifold afflictions, & therin haue quit themselues patient, are many:
The Examples of God's Saints in general, who have be Subject to manifold afflictions, & therein have quit themselves patient, Are many:
dt n2 pp-f npg1 n2 p-acp n1, r-crq vhb vbn j-jn p-acp j n2, cc av vhb vvn px32 j, vbr d:
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And leauing Abels suffering by Cain his brother:
And leaving Abel's suffering by Cain his brother:
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Abraham his patiēce in the iniuries he suffered, by the Egiptians, Philistins & princes of the east:Abraham his patience in the injuries he suffered, by the egyptians, philistines & Princes of the east:
np1 po31 n1 p-acp dt n2 pns31 vvd, p-acp dt njp2, njp2 cc n2 pp-f dt n1:
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Isaac his patience in respect of the iniuries of Ismael, and the Philistins: Jacob touching the oppressions, attempts, and deuises of Esau: Joseph, by the patriarks his brethren; and infinite the like:Isaac his patience in respect of the injuries of Ishmael, and the philistines: Jacob touching the oppressions, attempts, and devises of Esau: Joseph, by the Patriarchs his brothers; and infinite the like:
np1 po31 n1 p-acp n1 pp-f dt n2 pp-f np1, cc dt njp2: np1 vvg dt n2, n2, cc n2 pp-f np1: np1, p-acp dt n2 po31 n2; cc j dt j:
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the Apostle generally propoundeth vnto vs, the example of the prophets which haue spoken vnto men in the name of the Lord.
the Apostle generally propoundeth unto us, the Exampl of the Prophets which have spoken unto men in the name of the Lord.
dt n1 av-j vvz p-acp pno12, dt n1 pp-f dt n2 r-crq vhb vvn p-acp n2 p-acp dt n1 pp-f dt n1.
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Which thing if we shall particularly vnfold:
Which thing if we shall particularly unfold:
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let vs begin with Moses, the great Prophete, which spoke in the name of the Lorde to Pharao and the Egyptians, to Israel and the Iewish people, the chosen people of God:
let us begin with Moses, the great Prophet, which spoke in the name of the Lord to Pharaoh and the egyptians, to Israel and the Jewish people, the chosen people of God:
vvb pno12 vvi p-acp np1, dt j n1, r-crq vvd p-acp dt n1 pp-f dt n1 p-acp np1 cc dt njp2, p-acp np1 cc dt jp n1, dt j-vvn n1 pp-f np1:
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what vile speaches, reproches and checkes bore he at the hands of Pharao: what rebellions, vprores, false accusations suffered he at the hands of the people;
what vile Speeches, Reproaches and Checks boar he At the hands of Pharaoh: what rebellions, uproars, false accusations suffered he At the hands of the people;
r-crq j n2, n2 cc n2 vvd pns31 p-acp dt n2 pp-f np1: r-crq n2, n2, j n2 vvd pns31 p-acp dt n2 pp-f dt n1;
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who is so blinde that seeth not, or so ignorant, which knoweth not? How Elias was persequuted by Achab and Iesabel: how Eliseus was mocked of the children;
who is so blind that sees not, or so ignorant, which Knoweth not? How Elias was persecuted by Ahab and Jezebel: how Elisha was mocked of the children;
r-crq vbz av j cst vvz xx, cc av j, r-crq vvz xx? q-crq np1 vbds vvn p-acp np1 cc np1: q-crq np1 vbds vvn pp-f dt n2;
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and sought for by the king of Syriah to haue bene punished: the stories aboundantly witnesse vnto all posteritie for euer.
and sought for by the King of Syria to have be punished: the stories abundantly witness unto all posterity for ever.
cc vvd p-acp p-acp dt n1 pp-f np1 pc-acp vhi vbn vvn: dt n2 av-j vvi p-acp d n1 c-acp av.
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Isai speaking to the people in the name of the Lord, was sawen in peeces with a sawe of wood,Isaiah speaking to the people in the name of the Lord, was sawen in Pieces with a saw of wood,
np1 vvg p-acp dt n1 p-acp dt n1 pp-f dt n1, vbds vvn p-acp n2 p-acp dt vvd pp-f n1,
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as the Hebrewes record in their writings.
as the Hebrews record in their writings.
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Ieremie spoke vnto the Israelites in the name of the Lorde, and his worde was contemned and lightly regarded as winde, himselfe smitten by Passhur the priest; Ieremie spoke unto the Israelites in the name of the Lord, and his word was contemned and lightly regarded as wind, himself smitten by Passhur the priest;
np1 vvd p-acp dt np2 p-acp dt n1 pp-f dt n1, cc po31 n1 vbds vvn cc av-j vvn p-acp n1, px31 vvn p-acp np1 dt n1;
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his counsell reiected by the people and men of Israell, and hee commaunded to speake no more vnto them in the name of the Lord, and this bore he patiently.
his counsel rejected by the people and men of Israel, and he commanded to speak no more unto them in the name of the Lord, and this boar he patiently.
po31 n1 vvn p-acp dt n1 cc n2 pp-f np1, cc pns31 vvd pc-acp vvi av-dx dc p-acp pno32 p-acp dt n1 pp-f dt n1, cc d vvd pns31 av-j.
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What should I speake of Micheas stroken by Sidkiah the sonne of Hananie: Amos abused by Amasiah: Zacharie slaine by Ioash the king:
What should I speak of Micheas stroken by Sidkiah the son of Hananiah: Amos abused by Amasiah: Zacharias slain by Joash the King:
q-crq vmd pns11 vvi pp-f np1 vvn p-acp np1 dt n1 pp-f n1: np1 vvn p-acp np1: np1 vvn p-acp n1 dt n1:
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Daniel cast into the denne of Lions: daniel cast into the den of Lions:
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with what inuincible courage & cōstancie, with what patiēce & long suffering, they haue endured contempt of the people;
with what invincible courage & constancy, with what patience & long suffering, they have endured contempt of the people;
p-acp r-crq j n1 cc n1, p-acp r-crq n1 cc j n1, pns32 vhb vvn n1 pp-f dt n1;
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persequutiō by the princes, famine & hunger of the land;
persecution by the Princes, famine & hunger of the land;
n1 p-acp dt n2, n1 cc n1 pp-f dt n1;
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restraint and imprisonment by false suggestion of the wicked, reprochfull taunts and vile speaches, cruell torments & bitter threatenings, bloubie woundes and vndeserued death:
restraint and imprisonment by false suggestion of the wicked, reproachful taunts and vile Speeches, cruel torments & bitter threatenings, bloubie wounds and undeserved death:
n1 cc n1 p-acp j n1 pp-f dt j, j n2 cc j n2, j n2 cc j n2-vvg, n1 n2 cc j n1:
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the holy Scriptures and sacred stories plentifully do teach vs.
the holy Scriptures and sacred stories plentifully do teach us
dt j n2 cc j n2 av-j vdb vvi pno12
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If such men therfote, of such pietie and godlines, of such eminencie & excellencie, of such renowme for vertue,
If such men therfote, of such piety and godliness, of such eminency & excellency, of such renown for virtue,
cs d n2 av, pp-f d n1 cc n1, pp-f d n1 cc n1, pp-f d n1 p-acp n1,
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so dere & so greatly beloued of God, which haue spoken vnto men in the name of the Lord, haue bene partakers of like calamities;
so dear & so greatly Beloved of God, which have spoken unto men in the name of the Lord, have be partakers of like calamities;
av j-jn cc av av-j vvn pp-f np1, r-crq vhb vvn p-acp n2 p-acp dt n1 pp-f dt n1, vhb vbn n2 pp-f j n2;
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haue bene companions of like sufferings, and therein haue shewed themselues patient:
have be Sodales of like sufferings, and therein have showed themselves patient:
vhb vbn n2 pp-f j n2, cc av vhb vvn px32 j:
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shall not we, farre inferiour vnto them in all degrees, be content to suffer with patience, that which they haue suffered before vs? whē then we are subiect to the iniuries, oppressions, afflictings of men;
shall not we, Far inferior unto them in all Degrees, be content to suffer with patience, that which they have suffered before us? when then we Are Subject to the injuries, oppressions, afflictings of men;
vmb xx pns12, av-j j-jn p-acp pno32 p-acp d n2, vbb j pc-acp vvi p-acp n1, cst r-crq pns32 vhb vvn p-acp pno12? q-crq av pns12 vbr j-jn p-acp dt n2, n2, n2 pp-f n2;
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when we are vnder the cruelties, persequutions and furiousnes of the wicked; let vs cast our eies vpon the sufferings of the prophets & their patience:
when we Are under the cruelties, persecutions and furiousness of the wicked; let us cast our eyes upon the sufferings of the Prophets & their patience:
c-crq pns12 vbr p-acp dt n2, n2 cc n1 pp-f dt j; vvb pno12 vvi po12 n2 p-acp dt n2 pp-f dt n2 cc po32 n1:
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let vs holde fast the counsell of this Apostle, that we take the holy Prophets for ensample of suffering aduersitie & long patience;
let us hold fast the counsel of this Apostle, that we take the holy prophets for ensample of suffering adversity & long patience;
vvb pno12 vvi av-j dt n1 pp-f d n1, cst pns12 vvb dt j n2 p-acp n1 pp-f j-vvg n1 cc j n1;
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and by their example learne to addresse our selues in all our afflictions thereunto: that we being compassed about with so many examples of the prophets, may without murmuring,
and by their Exampl Learn to address our selves in all our afflictions thereunto: that we being compassed about with so many Examples of the Prophets, may without murmuring,
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and sinister affection, runne on vvith ioy the race that is set before vs, that finally with them vve may possesse our soules in patience:
and sinister affection, run on with joy the raze that is Set before us, that finally with them we may possess our Souls in patience:
cc j n1, vvb a-acp p-acp n1 dt n1 cst vbz vvn p-acp pno12, cst av-j p-acp pno32 pns12 vmb vvi po12 n2 p-acp n1:
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vvhereby the Apostle stirreth vs vp in this place and first reason. 2. Another reason is dravven frō the acknovvledged and confessed revvard of patience:
whereby the Apostle stirs us up in this place and First reason. 2. another reason is drawn from the acknowledged and confessed reward of patience:
c-crq dt n1 vvz pno12 a-acp p-acp d n1 cc ord n1. crd j-jn n1 vbz vvn p-acp dt vvn cc vvd n1 pp-f n1:
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vve, saith the Apostle, count them happie vvhich endure.
we, Says the Apostle, count them happy which endure.
pns12, vvz dt n1, vvb pno32 j r-crq vvb.
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If vve our selues make this accompt, & acknowledge that they are happie which suffer aduersitie patiently, shall not vvee endeuour to attaine vnto that, vvhich our ovvne consciences acknowledge to bring felicitie and happinesse?
If we our selves make this account, & acknowledge that they Are happy which suffer adversity patiently, shall not we endeavour to attain unto that, which our own Consciences acknowledge to bring felicity and happiness?
cs pns12 po12 n2 vvi d n1, cc vvb cst pns32 vbr j r-crq vvb n1 av-j, vmb xx pns12 n1 pc-acp vvi p-acp d, r-crq po12 d n2 vvb pc-acp vvi n1 cc n1?
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That they are blessed vvhich endure, and suffer aduersitie wrongfully, it hath bene sufficiently shevved. 1. Iames. v. 12. Greater revvard to vertue none cā be giuen, then felicitie & happines: & hereunto all mē tende;
That they Are blessed which endure, and suffer adversity wrongfully, it hath be sufficiently showed. 1. James v. 12. Greater reward to virtue none can be given, then felicity & happiness: & hereunto all men tend;
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hereafter they striue, that they might be happie; though not all a right:
hereafter they strive, that they might be happy; though not all a right:
av pns32 vvb, cst pns32 vmd vbi j; cs xx d dt n-jn:
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this happines is promised to the patience of Gods saints, vvherefore vve ought to giue all diligence, in all our afflictions to behaue our selues patiently, that vve may be partakers of this happinesse.
this happiness is promised to the patience of God's Saints, Wherefore we ought to give all diligence, in all our afflictions to behave our selves patiently, that we may be partakers of this happiness.
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And so much the more earnestly vve ought to striue there after, because the revvard is knovven and confessed of vs,
And so much the more earnestly we ought to strive there After, Because the reward is known and confessed of us,
cc av av-d dt av-dc av-j pns12 vmd pc-acp vvi a-acp a-acp, c-acp dt n1 vbz vvn cc vvn pp-f pno12,
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and vve our selues counte them happie vvhich endure:
and we our selves count them happy which endure:
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therefore the full persuasion of this so excellent a revvard, ought to stirre vp out dull affections to the performaunce of patience.
Therefore the full persuasion of this so excellent a reward, ought to stir up out dull affections to the performance of patience.
av dt j n1 pp-f d av j dt n1, pi pc-acp vvi a-acp av j n2 p-acp dt n1 pp-f n1.
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What induraunce receiueth this blessed revvarde, vve may easely coniecture, not suffering and induring for euery thing:
What induraunce receiveth this blessed reward, we may Easily conjecture, not suffering and enduring for every thing:
q-crq n1 vvz d j-vvn n1, pns12 vmb av-j vvi, xx vvg cc vvg p-acp d n1:
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but vvhen vve suffer and indure for the truth sake; for the profession of the gospell;
but when we suffer and endure for the truth sake; for the profession of the gospel;
cc-acp c-crq pns12 vvb cc vvi p-acp dt n1 n1; p-acp dt n1 pp-f dt n1;
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for righteousnesse, then are men happie:
for righteousness, then Are men happy:
p-acp n1, av vbr n2 j:
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for not the suffering, but the cause maketh martyrdome, as S. Augustine auoucheth to Dulcitius. Neyther the induring,
for not the suffering, but the cause makes martyrdom, as S. Augustine avoucheth to Dulcitius. Neither the enduring,
c-acp xx dt n1, cc-acp dt n1 vvz n1, c-acp np1 np1 vvz p-acp np1. av-dx cs j-vvg,
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but the cause & quarrell vvherefore, and vvherin men suffer, purchaseth the crowne and revvarde of happinesse:
but the cause & quarrel Wherefore, and wherein men suffer, purchases the crown and reward of happiness:
cc-acp dt n1 cc n1 q-crq, cc q-crq n2 vvb, vvz dt n1 cc n1 pp-f n1:
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vvrongfully to suffer at the handes of men: is a thing acceptable vnto God:
wrongfully to suffer At the hands of men: is a thing acceptable unto God:
av-j pc-acp vvi p-acp dt n2 pp-f n2: vbz dt n1 j p-acp np1:
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wherefore if eyther for Gods cause and his truth sake, or for no deserte in our selues,
Wherefore if either for God's cause and his truth sake, or for no desert in our selves,
c-crq cs av-d p-acp ng1 n1 cc po31 n1 n1, cc p-acp dx n1 p-acp po12 n2,
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but of the malice and wickednesse of wicked men, vvee suffer vvrongfully, and therein endure patiently;
but of the malice and wickedness of wicked men, we suffer wrongfully, and therein endure patiently;
cc-acp pp-f dt n1 cc n1 pp-f j n2, pns12 vvb av-j, cc av vvi av-j;
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vve shall receaue the crowne of glorie, euen eternall blessednesse, and felicitie in the kingdome of God.
we shall receive the crown of glory, even Eternal blessedness, and felicity in the Kingdom of God.
pns12 vmb vvi dt n1 pp-f n1, av j n1, cc n1 p-acp dt n1 pp-f np1.
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Thus the Patriarks, thus the Prophets, thus the Apostles, thus the holy Martyrs are counted blessed, for they haue endured.
Thus the Patriarchs, thus the prophets, thus the Apostles, thus the holy Martyrs Are counted blessed, for they have endured.
av dt n2, av dt n2, av dt n2, av dt j n2 vbr vvn j-vvn, c-acp pns32 vhb vvn.
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Thus also such as suffer losse of goods, sicknes of body, anguish of mind, slaunder of name, death of friendes, restraint of libertie, oppressions of men,
Thus also such as suffer loss of goods, sickness of body, anguish of mind, slander of name, death of Friends, restraint of liberty, oppressions of men,
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or other crosse or affliction whatsoeuer, if therein they endure patiently, shall also be blessed. If happinesse be promised as the revvard of our patience; and so accompted with men; what reason of greater force;
or other cross or affliction whatsoever, if therein they endure patiently, shall also be blessed. If happiness be promised as the reward of our patience; and so accounted with men; what reason of greater force;
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what persuasion of more waight, what argument of sounder substaunce may be made, to persuade to patience,
what persuasion of more weight, what argument of sounder substance may be made, to persuade to patience,
r-crq n1 pp-f dc n1, r-crq n1 pp-f jc n1 vmb vbi vvn, pc-acp vvi p-acp n1,
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then the reward of patience, euen eternall happines? Behold saith Iames, we count them happie which endure.
then the reward of patience, even Eternal happiness? Behold Says James, we count them happy which endure.
cs dt n1 pp-f n1, av j n1? vvb vvz np1, pns12 vvb pno32 j q-crq vvb.
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3 The thirde reason is drawen from the example of Iob. Ye haue heard of the patience of Iob: and you know what end the Lord made.
3 The Third reason is drawn from the Exampl of Job You have herd of the patience of Job: and you know what end the Lord made.
crd dt ord n1 vbz vvn p-acp dt n1 pp-f zz pn22 vhb vvn pp-f dt n1 pp-f np1: cc pn22 vvb r-crq n1 dt n1 vvd.
(40) sermon (DIV2)
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What the sufferings and trials of Job were;
What the sufferings and trials of Job were;
q-crq dt n2 cc n2 pp-f n1 vbdr;
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9780
what he suffered in his children, in his goods, in his body, by his wife, by his friēds, the storie teacheth vs: and it was wonderfull.
what he suffered in his children, in his goods, in his body, by his wife, by his Friends, the story Teaches us: and it was wonderful.
r-crq pns31 vvd p-acp po31 n2, p-acp po31 n2-j, p-acp po31 n1, p-acp po31 n1, p-acp po31 n2, dt n1 vvz pno12: cc pn31 vbds j.
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9781
It had bene a great matter to haue lost at one time by the Sabeans 500. yoke or oxen,
It had be a great matter to have lost At one time by the Sabeans 500. yoke or oxen,
pn31 vhd vbn dt j n1 pc-acp vhi vvn p-acp crd n1 p-acp dt njp2 crd n1 cc n2,
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9782
and as many shee asses, with the death of his seruaunts:
and as many she asses, with the death of his Servants:
cc c-acp d pns31 n2, p-acp dt n1 pp-f po31 n2:
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9783
but at the same time and immediatly to heare tidings, that fire from heauen had burnt vp 7000. sheepe,
but At the same time and immediately to hear tidings, that fire from heaven had burned up 7000. sheep,
cc-acp p-acp dt d n1 cc av-j pc-acp vvi n2, cst n1 p-acp n1 vhd vvn a-acp crd n1,
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9784
and all his seruaunts & sheapheards which kept them, encreased his triall mightily, and wonderfully proued his patience.
and all his Servants & shepherds which kept them, increased his trial mightily, and wonderfully proved his patience.
cc d po31 n2 cc n2 r-crq vvd pno32, vvd po31 n1 av-j, cc av-j vvd po31 n1.
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9785
It had bene a great crosse thus to haue bene bereft and robbed of his riches and substaunce:
It had be a great cross thus to have be bereft and robbed of his riches and substance:
pn31 vhd vbn dt j n1 av pc-acp vhi vbn vvn cc vvn pp-f po31 n2 cc n1:
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9786
but together, to haue his children all at one clap to be slaine with the fal of their owne brothers house,
but together, to have his children all At one clap to be slain with the fall of their own Brother's house,
cc-acp av, pc-acp vhi po31 n2 d p-acp crd n1 pc-acp vbi vvn p-acp dt n1 pp-f po32 d ng1 n1,
(40) sermon (DIV2)
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9787
when they were making merie, and so suddenly to be oppressed with stones and timber without all rescue, helpe,
when they were making merry, and so suddenly to be oppressed with stones and timber without all rescue, help,
c-crq pns32 vbdr vvg j, cc av av-j pc-acp vbi vvn p-acp n2 cc n1 p-acp d n1, vvb,
(40) sermon (DIV2)
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9788
or succour, what a straunge triall was this? It had bene much thus to haue lost both his riches & his children together:
or succour, what a strange trial was this? It had be much thus to have lost both his riches & his children together:
cc n1, r-crq dt j n1 vbds d? pn31 vhd vbn av-d av pc-acp vhi vvn d po31 n2 cc po31 n2 av:
(40) sermon (DIV2)
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9789
but afterward to be stroken with botch and boyle from top to toe, that all men abhorred him:
but afterwards to be stroken with botch and boil from top to toe, that all men abhorred him:
cc-acp av pc-acp vbi vvn p-acp vvb cc vvi p-acp n1 p-acp n1, cst d n2 vvd pno31:
(40) sermon (DIV2)
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9790
what encrease of his crosse, what waight of his affliction was this? The losse of goods, the death of childrē, the disease of body was great;
what increase of his cross, what weight of his affliction was this? The loss of goods, the death of children, the disease of body was great;
r-crq n1 pp-f po31 n1, r-crq n1 pp-f po31 n1 vbds d? dt n1 pp-f n2-j, dt n1 pp-f n2, dt n1 pp-f n1 vbds j;
(40) sermon (DIV2)
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9791
but for his owne wife, who should haue bene his cōfort, to be his corsie: which should haue bene a help, to become a hindrāce; who should haue encouraged him;
but for his own wife, who should have be his Comfort, to be his corsie: which should have be a help, to become a hindrance; who should have encouraged him;
cc-acp p-acp po31 d n1, r-crq vmd vhi vbn po31 n1, pc-acp vbi po31 n1: r-crq vmd vhi vbn dt n1, pc-acp vvi dt n1; r-crq vmd vhi vvn pno31;
(40) sermon (DIV2)
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9792
to prick him on to curse God, that he might die:
to prick him on to curse God, that he might die:
pc-acp vvi pno31 a-acp pc-acp vvi np1, cst pns31 vmd vvi:
(40) sermon (DIV2)
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9793
what sea of sorow could be greater? and finally to make vp the ful measure of al affliction;
what sea of sorrow could be greater? and finally to make up the full measure of all affliction;
r-crq n1 pp-f n1 vmd vbi jc? cc av-j pc-acp vvi a-acp dt j n1 pp-f d n1;
(40) sermon (DIV2)
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9794
for his deare friends to checke him & charge him as an hypocrite:
for his deer Friends to check him & charge him as an hypocrite:
p-acp po31 j-jn n2 pc-acp vvi pno31 cc vvb pno31 p-acp dt n1:
(40) sermon (DIV2)
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9795
what anguish of mind might hereunto be cōpared? in one day, of rich to become poore; of wealthy to become destitute: of full, to bee emtie; of plentifull, to become needy;
what anguish of mind might hereunto be compared? in one day, of rich to become poor; of wealthy to become destitute: of full, to be empty; of plentiful, to become needy;
r-crq n1 pp-f n1 vmd av vbi vvn? p-acp crd n1, pp-f j pc-acp vvi j; pp-f j pc-acp vvi j: pp-f j, pc-acp vbi j; pp-f j, pc-acp vvi j;
(40) sermon (DIV2)
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9796
of a father of many children, in one houre to become childlesse altogether: of whole, to become fore: of reuerenced, to be contemned;
of a father of many children, in one hour to become childless altogether: of Whole, to become before: of reverenced, to be contemned;
pp-f dt n1 pp-f d n2, p-acp crd n1 pc-acp vvi j av: pp-f j-jn, pc-acp vvi a-acp: pp-f vvn, pc-acp vbi vvn;
(40) sermon (DIV2)
1357
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9797
to be reproched of his wife, to be slaūdered of his familiar friends, to be abhorred of all men:
to be reproached of his wife, to be slandered of his familiar Friends, to be abhorred of all men:
pc-acp vbi vvd pp-f po31 n1, pc-acp vbi vvn pp-f po31 j-jn n2, pc-acp vbi vvn pp-f d n2:
(40) sermon (DIV2)
1357
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9798
what calamitie like vnto this? one miserie to follow at the taile of an other, one affliction to follow another at the heeles,
what calamity like unto this? one misery to follow At the tail of an other, one affliction to follow Another At the heals,
r-crq n1 av-j p-acp d? crd n1 pc-acp vvi p-acp dt n1 pp-f dt n-jn, crd n1 pc-acp vvi j-jn p-acp dt n2,
(40) sermon (DIV2)
1357
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9799
as water followeth water in the conduits & water pipes: one trouble to meete another in the necke, that all miserie might seeme to haue bene powred out vpō one man; was a wonderful triall:
as water follows water in the conduits & water pipes: one trouble to meet Another in the neck, that all misery might seem to have be poured out upon one man; was a wondered trial:
c-acp n1 vvz n1 p-acp dt n2 cc n1 n2: crd vvb pc-acp vvi j-jn p-acp dt n1, cst d n1 vmd vvi pc-acp vhi vbn vvn av p-acp crd n1; vbds av j n1:
(40) sermon (DIV2)
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9800
yet was he patient in al these his troubles.
yet was he patient in all these his Troubles.
av vbds pns31 j p-acp d d po31 n2.
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9801
Wherefore as the onely patterne of rare patience is he proposed vnto vs in the holy Scriptures of God.
Wherefore as the only pattern of rare patience is he proposed unto us in the holy Scriptures of God.
c-crq c-acp dt j n1 pp-f j n1 vbz pns31 vvn p-acp pno12 p-acp dt j n2 pp-f np1.
(40) sermon (DIV2)
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9802
Of whom with reuerend mention the Apostle speaking, vseth his example for a reason to moue vnto pacience:
Of whom with reverend mention the Apostle speaking, uses his Exampl for a reason to move unto patience:
pp-f r-crq p-acp j-jn n1 dt n1 vvg, vvz po31 n1 p-acp dt n1 pc-acp vvi p-acp n1:
(40) sermon (DIV2)
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9803
you haue heard of the pacience of Job, and haue knowen what ende the Lord made. But thou wilt say;
you have herd of the patience of Job, and have known what end the Lord made. But thou wilt say;
pn22 vhb vvn pp-f dt n1 pp-f np1, cc vhb vvn r-crq n1 dt n1 vvd. cc-acp pns21 vm2 vvi;
(40) sermon (DIV2)
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9804
how may he be thought a vvorthie example of patience, who shevved so many signes of impatiencie? he cursed the day of his birth, he vvished he had perished in the vvombe of his mother:
how may he be Thought a worthy Exampl of patience, who showed so many Signs of impatiency? he cursed the day of his birth, he wished he had perished in the womb of his mother:
q-crq vmb pns31 vbi vvn dt j-jn n1 pp-f n1, r-crq vvd av d n2 pp-f n1? pns31 vvd dt n1 pp-f po31 n1, pns31 vvn pns31 vhd vvn p-acp dt n1 pp-f po31 n1:
(40) sermon (DIV2)
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9805
and vttered many such like speaches, vvhereby it appeared that he was impacient.
and uttered many such like Speeches, whereby it appeared that he was impatient.
cc vvd d d j n2, c-crq pn31 vvd cst pns31 vbds j.
(40) sermon (DIV2)
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9806
I answeare, that as his trials were wonderfull, so had he diuers and sundrie conflictes in himselfe:
I answer, that as his trials were wonderful, so had he diverse and sundry conflicts in himself:
pns11 vvb, cst p-acp po31 n2 vbdr j, av vhd pns31 j cc j n2 p-acp px31:
(40) sermon (DIV2)
1359
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9807
wherein hee shewed the great weakenesse and infirmitie of nature. Yet after many combattes and conflictes with his owne reason, and naturall wisdome:
wherein he showed the great weakness and infirmity of nature. Yet After many combattes and conflicts with his own reason, and natural Wisdom:
c-crq pns31 vvd dt j n1 cc n1 pp-f n1. av p-acp d n2 cc n2 p-acp po31 d n1, cc j n1:
(40) sermon (DIV2)
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9808
after diuers striuinges and struglinges against his owne weakenesse, and fraile affections, in fine and ende, he submitted his iudgement to Gods wisdome:
After diverse strivings and strugglings against his own weakness, and frail affections, in fine and end, he submitted his judgement to God's Wisdom:
c-acp j n2-vvg cc n2-vvg p-acp po31 d n1, cc j n2, p-acp j cc n1, pns31 vvd po31 n1 p-acp npg1 n1:
(40) sermon (DIV2)
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9809
he raunged himselfe vnder the good pleasure of the almightie, and became tractable vnto his will:
he ranged himself under the good pleasure of the almighty, and became tractable unto his will:
pns31 vvd px31 p-acp dt j n1 pp-f dt j-jn, cc vvd j p-acp po31 n1:
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1359
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9810
So that hee carried away (like a most triumphant and victorious Captaine) most glorious victorie, in all his temptations,
So that he carried away (like a most triumphant and victorious Captain) most glorious victory, in all his temptations,
av cst pns31 vvd av (av-j dt av-ds j cc j n1) av-ds j n1, p-acp d po31 n2,
(40) sermon (DIV2)
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9811
and is therefore sette downe as an example of singular patience, to all posteritie for euermore. Whose example we must follow; whose patience wee must imitate; whose vertue we must imbrace;
and is Therefore Set down as an Exampl of singular patience, to all posterity for evermore. Whose Exampl we must follow; whose patience we must imitate; whose virtue we must embrace;
cc vbz av vvn a-acp p-acp dt n1 pp-f j n1, p-acp d n1 c-acp av. rg-crq n1 pns12 vmb vvi; rg-crq n1 pns12 vmb vvi; rg-crq n1 pns12 vmb vvi;
(40) sermon (DIV2)
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9812
whereunto we are referred in this place:
whereunto we Are referred in this place:
c-crq pns12 vbr vvn p-acp d n1:
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9813
You haue heard of the patience of Iob; and you haue knowen what end the Lord made.
You have herd of the patience of Job; and you have known what end the Lord made.
pn22 vhb vvn pp-f dt n1 pp-f np1; cc pn22 vhb vvn r-crq n1 dt n1 vvd.
(40) sermon (DIV2)
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9814
As the patience of Iob was rare: so the gracious and mercifull Lord, gaue and made a good ende thereof:
As the patience of Job was rare: so the gracious and merciful Lord, gave and made a good end thereof:
p-acp dt n1 pp-f np1 vbds j: av dt j cc j n1, vvd cc vvd dt j n1 av:
(40) sermon (DIV2)
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9815
for he both gaue him strength to preuaile against all temptations, and blessed him in the ende, after his sundrie afflictions.
for he both gave him strength to prevail against all temptations, and blessed him in the end, After his sundry afflictions.
c-acp pns31 av-d vvd pno31 n1 pc-acp vvi p-acp d n2, cc vvd pno31 p-acp dt n1, p-acp po31 j n2.
(40) sermon (DIV2)
1360
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9816
Sathan tempted him, but did not subdue him; anguish and griefe of minde assailed him, but did not suppresse him;
Sathan tempted him, but did not subdue him; anguish and grief of mind assailed him, but did not suppress him;
np1 vvd pno31, cc-acp vdd xx vvi pno31; n1 cc n1 pp-f n1 vvd pno31, cc-acp vdd xx vvi pno31;
(40) sermon (DIV2)
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9817
losse of goods, losse of children, and all that euer the man had: troubled him, but did not ouercome him;
loss of goods, loss of children, and all that ever the man had: troubled him, but did not overcome him;
n1 pp-f n2-j, n1 pp-f n2, cc d cst av dt n1 vhd: vvd pno31, cc-acp vdd xx vvi pno31;
(40) sermon (DIV2)
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9818
inhumanitie of men, wickednes of wife, sorenesse of bodie, pressed him, but did not cast him downe;
inhumanity of men, wickedness of wife, soreness of body, pressed him, but did not cast him down;
n1 pp-f n2, n1 pp-f n1, n1 pp-f n1, vvd pno31, cc-acp vdd xx vvi pno31 a-acp;
(40) sermon (DIV2)
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9819
miserie and affliction disquieted him, yet therein was hee more then conquerour, through the assistance and help of God:
misery and affliction disquieted him, yet therein was he more then conqueror, through the assistance and help of God:
n1 cc n1 vvd pno31, av av vbds pns31 av-dc cs n1, p-acp dt n1 cc n1 pp-f np1:
(40) sermon (DIV2)
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9820
who in all thinges gaue him good successe and issue: and in the ende encreased and doubled his wealth;
who in all things gave him good success and issue: and in the end increased and doubled his wealth;
r-crq p-acp d n2 vvd pno31 j n1 cc n1: cc p-acp dt n1 vvd cc vvn po31 n1;
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9821
multiplied his children, enlarged his daies, and blessed him with long life: So that he sawe his sonnes and daughters, to foure generations.
multiplied his children, enlarged his days, and blessed him with long life: So that he saw his Sons and daughters, to foure generations.
vvd po31 n2, vvd po31 n2, cc j-vvn pno31 p-acp j n1: av cst pns31 vvd po31 n2 cc n2, p-acp crd n2.
(40) sermon (DIV2)
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9822
This was the end which God gaue to his patience.
This was the end which God gave to his patience.
d vbds dt n1 r-crq np1 vvd p-acp po31 n1.
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9823
By whose example, if wee suffer losse of our goods, death of frends, decay of wealth, oppressions of men, iniuries, and manifold afflictions which here shalbe offred vs:
By whose Exampl, if we suffer loss of our goods, death of Friends, decay of wealth, oppressions of men, injuries, and manifold afflictions which Here shall offered us:
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(40) sermon (DIV2)
1361
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9824
then will the Lord also look downe fauourablie vpon vs; then wil he send happy successe, good issue, blessed end, to our afflictions also: euen in sorrow, ioy; in bonds, freedom; in prison, libertie; in sicknes, health; in trouble, comfort; in death, life;
then will the Lord also look down favourably upon us; then will he send happy success, good issue, blessed end, to our afflictions also: even in sorrow, joy; in bonds, freedom; in prison, liberty; in sickness, health; in trouble, Comfort; in death, life;
av vmb dt n1 av vvb a-acp av-j p-acp pno12; av vmb pns31 vvi j n1, j n1, j-vvn n1, p-acp po12 n2 av: av p-acp n1, n1; p-acp n2, n1; p-acp n1, n1; p-acp n1, n1; p-acp n1, n1; p-acp n1, n1;
(40) sermon (DIV2)
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9825
and in miserie, happines, and true felicitie: let vs therfore by his example learne to be patient.
and in misery, happiness, and true felicity: let us Therefore by his Exampl Learn to be patient.
cc p-acp n1, n1, cc j n1: vvb pno12 av p-acp po31 n1 vvi pc-acp vbi j.
(40) sermon (DIV2)
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9826
4 The last reason is drawen from the nature of god, who in punishing vs any manner of way,
4 The last reason is drawn from the nature of god, who in punishing us any manner of Way,
crd dt ord n1 vbz vvn p-acp dt n1 pp-f n1, r-crq p-acp vvg pno12 d n1 pp-f n1,
(40) sermon (DIV2)
1362
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9827
yea euen by the oppressions and iniuries of the wicked, is therin merciful, howsoeuer he seem to our corrupt affections, seuere, rigorous and hard.
yea even by the oppressions and injuries of the wicked, is therein merciful, howsoever he seem to our corrupt affections, severe, rigorous and hard.
uh av p-acp dt n2 cc n2 pp-f dt j, vbz av j, c-acp pns31 vvb p-acp po12 j n2, j, j cc j.
(40) sermon (DIV2)
1362
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9828
Then seeing, euen in these our afflictions, his mercie appeareth: therin we ought therfore to be patient. The princely Prophet Dauid saith;
Then seeing, even in these our afflictions, his mercy appears: therein we ought Therefore to be patient. The princely Prophet David Says;
av vvg, av-j p-acp d po12 n2, po31 n1 vvz: av pns12 vmd av pc-acp vbi j. dt j n1 np1 vvz;
(40) sermon (DIV2)
1362
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9829
that as a Father pittieth his childrē, euen so hath the Lord compassion on them that feare him:
that as a Father Pitieth his children, even so hath the Lord compassion on them that Fear him:
cst c-acp dt n1 vvz po31 n2, av av vhz dt n1 n1 p-acp pno32 d vvi pno31:
(40) sermon (DIV2)
1363
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9830
and as the mercie, & loue of natural parents, appeareth no lesse in their fatherly corrections, then in their fonde cockerings:
and as the mercy, & love of natural Parents, appears no less in their fatherly corrections, then in their fond cockerings:
cc c-acp dt n1, cc n1 pp-f j n2, vvz av-dx dc p-acp po32 j n2, av p-acp po32 j n2-vvg:
(40) sermon (DIV2)
1363
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9831
so the louing kindnesse of God, and his mercie, appeareth no lesse towards vs, when for our benefite he punisheth;
so the loving kindness of God, and his mercy, appears no less towards us, when for our benefit he Punisheth;
av dt j-vvg n1 pp-f np1, cc po31 n1, vvz av-dx dc p-acp pno12, c-crq p-acp po12 n1 pns31 vvz;
(40) sermon (DIV2)
1363
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9832
then when for our comfort he sendeth his manifold blessings vpon vs. Therfore, the authour to the Hebrewes, exhorteth men in their corrections & chastisements from God, to shew themselues patient;
then when for our Comfort he sends his manifold blessings upon us Therefore, the author to the Hebrews, exhorteth men in their corrections & chastisements from God, to show themselves patient;
av c-crq p-acp po12 n1 pns31 vvz po31 j n2 p-acp pno12 av, dt n1 p-acp dt njpg2, vvz n2 p-acp po32 n2 cc n2 p-acp np1, pc-acp vvi px32 j;
(40) sermon (DIV2)
1363
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9833
My son, despise not the chastisements of the Lord, neither faint when thou art rebuked of him. My son, despise not the chastisements of the Lord, neither faint when thou art rebuked of him.
po11 n1, vvb xx dt n2 pp-f dt n1, av-dx vvi c-crq pns21 vb2r vvn pp-f pno31.
(40) sermon (DIV2)
1363
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9834
For whom he loueth, those he chasteneth: and he scourgeth euerie sonne whom he receaueth. Albeit then, God for great and iust cause, lay affliction vpon our loines;
For whom he loves, those he Chasteneth: and he scourges every son whom he receiveth. Albeit then, God for great and just cause, lay affliction upon our loins;
p-acp ro-crq pns31 vvz, d pns31 vvz: cc pns31 vvz d n1 r-crq pns31 vvz. cs av, np1 p-acp j cc j n1, vvb n1 p-acp po12 n2;
(40) sermon (DIV2)
1363
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9835
though hee cause vs to passe through fire and water;
though he cause us to pass through fire and water;
cs pns31 vvb pno12 pc-acp vvi p-acp n1 cc n1;
(40) sermon (DIV2)
1364
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9836
though he cause cruell men, by infinite oppressions to ride ouer our heads, and many waies to afflict vs:
though he cause cruel men, by infinite oppressions to ride over our Heads, and many ways to afflict us:
cs pns31 vvb j n2, p-acp j n2 pc-acp vvi p-acp po12 n2, cc d n2 pc-acp vvi pno12:
(40) sermon (DIV2)
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9837
yet euen in the midst of these afflictions, hath he remembrance of his mercie:
yet even in the midst of these afflictions, hath he remembrance of his mercy:
av av-j p-acp dt n1 pp-f d n2, vhz pns31 n1 pp-f po31 n1:
(40) sermon (DIV2)
1364
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9838
and therfore neuer suffereth his to be tempted aboue their strength, but euen in the temptatiō geueth he an issue, that we may beare it.
and Therefore never suffers his to be tempted above their strength, but even in the temptation Giveth he an issue, that we may bear it.
cc av av-x vvz po31 pc-acp vbi vvn p-acp po32 n1, cc-acp av-j p-acp dt n1 vvz pns31 dt n1, cst pns12 vmb vvi pn31.
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Whether (therefore) we be afflicted in our selues, or in others which are neere vnto vs;
Whither (Therefore) we be afflicted in our selves, or in Others which Are near unto us;
cs (av) pns12 vbi vvn p-acp po12 n2, cc p-acp n2-jn r-crq vbr av-j p-acp pno12;
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whether we suffer losse of goods, or be oppressed by the wicked;
whither we suffer loss of goods, or be oppressed by the wicked;
cs pns12 vvb n1 pp-f n2-j, cc vbi vvn p-acp dt j;
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whether we be reuiled by the bitter teeth of backbiting, or be iniuried by the prophane wicked men of the world;
whither we be reviled by the bitter teeth of backbiting, or be injuried by the profane wicked men of the world;
cs pns12 vbb vvn p-acp dt j n2 pp-f n1, cc vbi vvn p-acp dt j j n2 pp-f dt n1;
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or whatsoeuer other calamitie we are subiect vnto; all in God is of mercie: who therein is euermore prone to lenitie, kindnes, and louing compassion:
or whatsoever other calamity we Are Subject unto; all in God is of mercy: who therein is evermore prove to lenity, kindness, and loving compassion:
cc r-crq j-jn n1 pns12 vbr j-jn p-acp; d p-acp np1 vbz pp-f n1: r-crq av vbz av j p-acp n1, n1, cc j-vvg n1:
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so that thereby we ought to be patient.
so that thereby we ought to be patient.
av cst av pns12 vmd pc-acp vbi j.
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Let vs therefore in our afflictions respect the nature of God, who bringeth calamitie vpon men, not alwaies in rigour, and seueritie of his iudgements: but oftentimes in mercie;
Let us Therefore in our afflictions respect the nature of God, who brings calamity upon men, not always in rigour, and severity of his Judgments: but oftentimes in mercy;
vvb pno12 av p-acp po12 n2 vvb dt n1 pp-f np1, r-crq vvz n1 p-acp n2, xx av p-acp n1, cc n1 pp-f po31 n2: cc-acp av p-acp n1;
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thereby to correct enormities in our nature:
thereby to correct enormities in our nature:
av pc-acp vvi n2 p-acp po12 n1:
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as the mercifull and pittifull Surgeons and Physicions, doe many things which are painfull to the patient:
as the merciful and pitiful Surgeons and Physicians, do many things which Are painful to the patient:
c-acp dt j cc j n2 cc n2, vdb d n2 r-crq vbr j p-acp dt j:
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thereby to correct and represse corrupte humors, and other infirmities of the bodie:
thereby to correct and repress corrupt humours, and other infirmities of the body:
av pc-acp vvi cc vvi j n2, cc j-jn n2 pp-f dt n1:
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we acknowledging him in the middle of our afflictiōs, to be prone vnto mercie, might in all things shewe our selues patient:
we acknowledging him in the middle of our afflictions, to be prove unto mercy, might in all things show our selves patient:
po12 vvg pno31 p-acp dt n-jn pp-f po12 n2, pc-acp vbi j p-acp n1, vmd p-acp d n2 vvi po12 n2 j:
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which is the force of the Apostles reason, why in our afflictions we should be patient;
which is the force of the Apostles reason, why in our afflictions we should be patient;
r-crq vbz dt n1 pp-f dt n2 n1, c-crq p-acp po12 n2 pns12 vmd vbi j;
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because euen therein the Lord is mercifull, and inclined to pittie; correcting vs for our benefite, readie in our afflictions to deliuer and rescue vs:
Because even therein the Lord is merciful, and inclined to pity; correcting us for our benefit, ready in our afflictions to deliver and rescue us:
c-acp av av dt n1 vbz j, cc vvn p-acp n1; vvg pno12 p-acp po12 n1, j p-acp po12 n2 pc-acp vvi cc vvi pno12:
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and to sende vs a gloririous deliuerance out of all our miseries, according to the vnfallible trueth of his promise;
and to send us a gloririous deliverance out of all our misery's, according to the unfallible truth of his promise;
cc pc-acp vvi pno12 dt j n1 av pp-f d po12 n2, vvg p-acp dt j n1 pp-f po31 n1;
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who willeth vs to cal vpon him in the day of our trouble, and promiseth to deliuer vs, that we might glorifie him.
who wills us to call upon him in the day of our trouble, and promises to deliver us, that we might Glorify him.
r-crq vvz pno12 pc-acp vvi p-acp pno31 p-acp dt n1 pp-f po12 n1, cc vvz pc-acp vvi pno12, cst pns12 vmd vvi pno31.
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And thus much of the second part and place here set downe by the Apostle, of the matter of patience.
And thus much of the second part and place Here Set down by the Apostle, of the matter of patience.
cc av d pp-f dt ord n1 cc n1 av vvn a-acp p-acp dt n1, pp-f dt n1 pp-f n1.
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God for his infinite mercies sake, graunte vnto vs this most excellent gift of patience:
God for his infinite Mercies sake, grant unto us this most excellent gift of patience:
np1 p-acp po31 j ng1 n1, vvb p-acp pno12 d av-ds j n1 pp-f n1:
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that without fretting, fuming, stamping, staring, grudging, or murmuring against him, in all our troubles we may whollie rest and relie vpon his diuine pleasure:
that without fretting, fuming, stamping, staring, grudging, or murmuring against him, in all our Troubles we may wholly rest and rely upon his divine pleasure:
cst p-acp vvg, vvg, vvg, j-vvg, j-vvg, cc vvg p-acp pno31, p-acp d po12 n2 pns12 vmb av-jn vvi cc vvi p-acp po31 j-jn n1:
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that after we haue suffered a little, he may make vs perfect, confirme, strengthen and stablish vs. To whom be glory, dominion and maiestie, now, and for euermore Amen.
that After we have suffered a little, he may make us perfect, confirm, strengthen and establish us To whom be glory, dominion and majesty, now, and for evermore Amen.
cst c-acp pns12 vhb vvn dt j, pns31 vmb vvi pno12 j, vvb, vvb cc vvi pno12 p-acp ro-crq vbb n1, n1 cc n1, av, cc p-acp av uh-n.
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Iames Chapter 5. verse 12 Sermon 26. Ver. 12
James Chapter 5. verse 12 Sermon 26. Ver. 12
np1 n1 crd n1 crd n1 crd np1 crd
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But before al things, my brethren, sweare not, neither by heauen, nor by earth, nor by any other othe:
But before all things, my brothers, swear not, neither by heaven, nor by earth, nor by any other other:
p-acp p-acp d n2, po11 n2, vvb xx, av-dx p-acp n1, ccx p-acp n1, ccx p-acp d j-jn n1:
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but let your yea be yea, and your nay, nay: least ye fall into condemnation. NOw commeth the Apostle to the thirde place in this chapter handled: which is, concerning swearing.
but let your yea be yea, and your nay, nay: lest you fallen into condemnation. NOw comes the Apostle to the Third place in this chapter handled: which is, Concerning swearing.
cc-acp vvb po22 uh vbi uh, cc po22 uh, uh-x: cs pn22 vvb p-acp n1. av vvz dt n1 p-acp dt ord n1 p-acp d n1 vvd: r-crq vbz, vvg vvg.
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Vnto which he slideth, & descendeth very orderly:
Unto which he slideth, & Descendeth very orderly:
p-acp r-crq pns31 vvz, cc vvz av av-j:
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for that in the former treatise, he had exhorted the Saints to patience, and disswaded al murmuring and impatiencie:
for that in the former treatise, he had exhorted the Saints to patience, and dissuaded all murmuring and impatiency:
c-acp cst p-acp dt j n1, pns31 vhd vvn dt n2 p-acp n1, cc vvd d j-vvg cc n1:
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and commonly most grieuous and horrible othes, with most bitter execrations, growe of our impatiencie: Therefore hauing discoursed thereof, he addeth in the next place, admonition and councell touching swearing:
and commonly most grievous and horrible Oaths, with most bitter execrations, grow of our impatiency: Therefore having discoursed thereof, he adds in the next place, admonition and council touching swearing:
cc av-j av-ds j cc j n2, p-acp ds j n2, vvb pp-f po12 n1: av vhg vvn av, pns31 vvz p-acp dt ord n1, n1 cc n1 vvg n-vvg:
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willing vs to detest all such wickednes, and to accustome our tongues to simple and true speach.
willing us to detest all such wickedness, and to accustom our tongues to simple and true speech.
vvg pno12 pc-acp vvi d d n1, cc pc-acp vvi po12 n2 p-acp j cc j n1.
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Though then the Apostle seeme properly to speake of such vaine and wicked othes, as where unto men breake oftentimes, through impatiencie:
Though then the Apostle seem properly to speak of such vain and wicked Oaths, as where unto men break oftentimes, through impatiency:
cs av dt n1 vvb av-j pc-acp vvi pp-f d j cc j n2, c-acp c-crq p-acp n2 vvi av, p-acp n1:
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yet will I touch this more generally, and hereunder conteine all othes whatsoeuer are rashly and wickedly made by men.
yet will I touch this more generally, and hereunder contain all Oaths whatsoever Are rashly and wickedly made by men.
av vmb pns11 vvi d av-dc av-j, cc av vvi d n2 r-crq vbr av-j cc av-j vvn p-acp n2.
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In this 12. verse (conteyning the third place, concerning swearing) three things are to be noted. Namely: In this 12. verse (containing the third place, Concerning swearing) three things Are to be noted. Namely:
p-acp d crd n1 (vvg dt ord n1, vvg vvg) crd n2 vbr pc-acp vbi vvn. av:
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1. The condemning of the thing, as horrible and detestable sinne. 2. The correcting of that euil, what men in stead of wicked swearing should doe.
1. The condemning of the thing, as horrible and detestable sin. 2. The correcting of that evil, what men in stead of wicked swearing should do.
crd dt vvg pp-f dt n1, c-acp j cc j n1. crd dt vvg pp-f d j-jn, r-crq n2 p-acp n1 pp-f j n-vvg vmd vdi.
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3. The reason why men ought not to sweare. 1 Touching the first of these thinges, thereof thus saith our Apostle;
3. The reason why men ought not to swear. 1 Touching the First of these things, thereof thus Says our Apostle;
crd dt n1 c-crq n2 vmd xx pc-acp vvi. vvn vvg dt ord pp-f d n2, av av vvz po12 n1;
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Aboue all things, my brethren, sweare not. Where he condemneth othes, and swearing.
Above all things, my brothers, swear not. Where he Condemneth Oaths, and swearing.
p-acp d n2, po11 n2, vvb xx. c-crq pns31 vvz n2, cc vvg.
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Which place being falsly applied by the Anabaptists, for the condemning of all othes, and of swearing, it shall not be impertinent to this place,
Which place being falsely applied by the Anabaptists, for the condemning of all Oaths, and of swearing, it shall not be impertinent to this place,
r-crq n1 vbg av-j vvn p-acp dt np1, p-acp dt vvg pp-f d n2, cc pp-f vvg, pn31 vmb xx vbi j p-acp d n1,
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but both profitable and proper, to consider whether all swearing ought vtterly to be condēned, or no. And if not:
but both profitable and proper, to Consider whither all swearing ought utterly to be condemned, or no. And if not:
cc-acp d j cc j, pc-acp vvi cs d vvg pi av-j pc-acp vbi vvn, cc uh-dx. cc cs xx:
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then, what swearing, what othes the Apostle here reproueth.
then, what swearing, what Oaths the Apostle Here Reproveth.
av, r-crq vvg, r-crq n2 dt n1 av vvz.
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Which thing, that it may the better appeare, let vs in briefe, and in a word, consider what an othe is,
Which thing, that it may the better appear, let us in brief, and in a word, Consider what an other is,
r-crq n1, cst pn31 vmb dt av-jc vvi, vvb pno12 p-acp j, cc p-acp dt n1, vvb r-crq dt n1 vbz,
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& what it is to sweare.
& what it is to swear.
cc r-crq pn31 vbz pc-acp vvi.
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An othe, is the affirming or denying of a thing, with the calling on of the name of God, to witnesse and auouch the trueth of the thing vttered.
an other, is the affirming or denying of a thing, with the calling on of the name of God, to witness and avouch the truth of the thing uttered.
dt n-jn, vbz dt vvg cc vvg pp-f dt n1, p-acp dt n-vvg p-acp pp-f dt n1 pp-f np1, pc-acp vvi cc vvi dt n1 pp-f dt n1 vvd.
(41) sermon (DIV2)
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To sweare, is to affirme, or denie a thing, with the calling on of the name of God,
To swear, is to affirm, or deny a thing, with the calling on of the name of God,
p-acp vvi, vbz pc-acp vvi, cc vvi dt n1, p-acp dt n-vvg p-acp pp-f dt n1 pp-f np1,
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for the auouching of the trueth of that thing, which with solemne othe we haue protested.
for the avouching of the truth of that thing, which with solemn other we have protested.
p-acp dt vvg pp-f dt n1 pp-f d n1, r-crq p-acp j n1 pns12 vhb vvn.
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Or, an othe is an earnest and vehement affirmation, or negation, of a thing lawfull and honest, by the name of God, whereby we desire him to be a witnesse vnto the trueth:
Or, an other is an earnest and vehement affirmation, or negation, of a thing lawful and honest, by the name of God, whereby we desire him to be a witness unto the truth:
cc, dt n-jn vbz dt n1 cc j n1, cc n1, pp-f dt n1 j cc j, p-acp dt n1 pp-f np1, c-crq pns12 vvb pno31 pc-acp vbi dt n1 p-acp dt n1:
(41) sermon (DIV2)
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and a reuenger and punisher of all such as vse deceat & falshood. This being the definition of an othe:
and a revenger and punisher of all such as use deceat & falsehood. This being the definition of an other:
cc dt n1 cc n1 pp-f d d c-acp n1 fw-la cc n1. np1 vbg dt n1 pp-f dt n1:
(41) sermon (DIV2)
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whether is it altogether condemned, or not? The Anabaptists abusing this place, and that of our Sauiour Christ; Sweare not at all:
whither is it altogether condemned, or not? The Anabaptists abusing this place, and that of our Saviour christ; Swear not At all:
c-crq vbz pn31 av vvn, cc xx? dt np1 vvg d n1, cc d pp-f po12 n1 np1; vvb xx p-acp d:
(41) sermon (DIV2)
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condemne all othes as vnlawfull in Christians.
condemn all Oaths as unlawful in Christians.
vvb d n2 c-acp j p-acp np1.
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But the word of God, rightlie and trulie vnderstoode, permitteth Christians in some causes and cases to sweare.
But the word of God, rightly and truly understood, permitteth Christians in Some Causes and cases to swear.
p-acp dt n1 pp-f np1, av-jn cc av-j vvd, vvz np1 p-acp d n2 cc n2 pc-acp vvi.
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By which men must not challenge vnto themselues libertie of swearing for what they luste,
By which men must not challenge unto themselves liberty of swearing for what they lust,
p-acp r-crq n2 vmb xx vvi p-acp px32 n1 pp-f vvg p-acp r-crq pns32 n1,
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but ought to learne neuer to sweare at al, but so and vnder such condition as the scriptures teach them: and no other wise.
but ought to Learn never to swear At all, but so and under such condition as the Scriptures teach them: and no other wise.
cc-acp pi pc-acp vvi av-x pc-acp vvi p-acp d, cc-acp av cc p-acp d n1 p-acp dt n2 vvb pno32: cc dx j-jn n1.
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That Christians and the Saints of God may sweare in some cases, and therefore all othes and swearing not vtterly condemned:
That Christians and the Saints of God may swear in Some cases, and Therefore all Oaths and swearing not utterly condemned:
cst np1 cc dt n2 pp-f np1 vmb vvi p-acp d n2, cc av d n2 cc vvg xx av-j vvn:
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it may by sundrie groundes and arguments be proued. 1 What the morall lawe of God permitted, that is lawfull:
it may by sundry grounds and Arguments be proved. 1 What the moral law of God permitted, that is lawful:
pn31 vmb p-acp j n2 cc n2 vbb vvn. vvn r-crq dt j n1 pp-f np1 vvd, cst vbz j:
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for the morall lawe is perpetuall, vniuersall and generall, binding all men, comprising all times, containing al things that are lawfull.
for the moral law is perpetual, universal and general, binding all men, comprising all times, containing all things that Are lawful.
c-acp dt j n1 vbz j, j cc j, vvg d n2, vvg d n2, vvg d n2 cst vbr j.
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This lawe permitteh men to sweare, this giueth licence to the Saints in some cases and some causes to sweare.
This law permitteh men to swear, this gives licence to the Saints in Some cases and Some Causes to swear.
d n1 vvi n2 pc-acp vvi, d vvz n1 p-acp dt n2 p-acp d n2 cc d n2 pc-acp vvi.
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Moyses in the repeating of the lawe from the mouth of God gaue this charge to Israell the people of God: Moses in the repeating of the law from the Mouth of God gave this charge to Israel the people of God:
np1 p-acp dt n-vvg pp-f dt n1 p-acp dt n1 pp-f np1 vvd d n1 p-acp np1 dt n1 pp-f np1:
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thou shalt feare the Lord thy God and serue him, and thou shalt sweare by his name.
thou shalt Fear the Lord thy God and serve him, and thou shalt swear by his name.
pns21 vm2 vvi dt n1 po21 n1 cc vvi pno31, cc pns21 vm2 vvi p-acp po31 n1.
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To the like purpose in the same booke the prophet giueth the like commaundement, thou shalt feare the Lorde thy God, thou shalt cleaue vnto him, & sweare by his name.
To the like purpose in the same book the Prophet gives the like Commandment, thou shalt Fear the Lord thy God, thou shalt cleave unto him, & swear by his name.
p-acp dt j n1 p-acp dt d n1 dt n1 vvz dt j n1, pns21 vm2 vvi dt n1 po21 n1, pns21 vm2 vvi p-acp pno31, cc vvi p-acp po31 n1.
(41) sermon (DIV2)
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Thus almighty God maketh the calling vpon his name in their lawfull othes, to be a parte of his diuine seruice,
Thus almighty God makes the calling upon his name in their lawful Oaths, to be a part of his divine service,
av j-jn np1 vvz dt n-vvg p-acp po31 n1 p-acp po32 j n2, pc-acp vbi dt n1 pp-f po31 j-jn n1,
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and permitteth the same vnto his people, so that to sweare by the law of God is permitted.
and permitteth the same unto his people, so that to swear by the law of God is permitted.
cc vvz dt d p-acp po31 n1, av cst pc-acp vvi p-acp dt n1 pp-f np1 vbz vvn.
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The holie prophets, the best expounders and interpreters of the lawe, haue therefore taught the people in certaine cases to sweare: Ieremie saith thus to Israell:
The holy Prophets, the best expounders and Interpreters of the law, have Therefore taught the people in certain cases to swear: Ieremie Says thus to Israel:
dt j n2, dt js n2 cc n2 pp-f dt n1, vhb av vvn dt n1 p-acp j n2 pc-acp vvi: np1 vvz av p-acp np1:
(41) sermon (DIV2)
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thou shalt sweare, the Lorde liueth, in truth, in equitie, in iudgement.
thou shalt swear, the Lord lives, in truth, in equity, in judgement.
pns21 vm2 vvi, dt n1 vvz, p-acp n1, p-acp n1, p-acp n1.
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The prophet Dauid, the worthy prince of Israell, protesteth that all they shal be commended, that sweare in the name of God their heauenly King.
The Prophet David, the worthy Prince of Israel, protesteth that all they shall be commended, that swear in the name of God their heavenly King.
dt n1 np1, dt j n1 pp-f np1, vvz cst d pns32 vmb vbi vvn, cst vvb p-acp dt n1 pp-f np1 po32 j n1.
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Isay exhorteth and willeth, that who so sweareth on earth, should sweare by the true God. Saiah exhorteth and wills, that who so Sweareth on earth, should swear by the true God.
np1 vvz cc vvz, cst r-crq av vvz p-acp n1, vmd vvi p-acp dt j np1.
(41) sermon (DIV2)
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The Lorde in Ieremie his prophet, teaching this not only to bee lawfull, but laudable and praise worthy in al his seruantes,
The Lord in Ieremie his Prophet, teaching this not only to be lawful, but laudable and praise worthy in all his Servants,
dt n1 p-acp np1 po31 n1, vvg d xx av-j pc-acp vbi j, cc-acp j cc vvi j p-acp d po31 n2,
(41) sermon (DIV2)
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and therefore also requireth it as a parte of his diuine seruice, and saith:
and Therefore also requires it as a part of his divine service, and Says:
cc av av vvz pn31 p-acp dt n1 pp-f po31 j-jn n1, cc vvz:
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it shalbe, that if they haue learned the waies of my people, then they shall sweare in my name, the Lorde liueth.
it shall, that if they have learned the ways of my people, then they shall swear in my name, the Lord lives.
pn31 vmb, cst cs pns32 vhb vvn dt n2 pp-f po11 n1, cs pns32 vmb vvi p-acp po11 n1, dt n1 vvz.
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Thus the lawe and the Prophets teach, that in certaine cases, and in some respects, it is lawfull to sweare.
Thus the law and the prophets teach, that in certain cases, and in Some respects, it is lawful to swear.
av dt n1 cc dt n2 vvb, cst p-acp j n2, cc p-acp d n2, pn31 vbz j pc-acp vvi.
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2 That whereof we haue God himselfe, the Patriarkes, Christ and Saint Paul for our example and warrant, cannot be altogether vnlawfull ▪ But the Lord our God, a most holy God, and most iust:
2 That whereof we have God himself, the Patriarchs, christ and Saint Paul for our Exampl and warrant, cannot be altogether unlawful ▪ But the Lord our God, a most holy God, and most just:
crd d c-crq pns12 vhb np1 px31, dt n2, np1 cc n1 np1 p-acp po12 n1 cc n1, vmbx vbi av j ▪ cc-acp dt n1 po12 n1, dt av-ds j np1, cc av-ds j:
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the Patriarkes the most deare seruants of God:
the Patriarchs the most deer Servants of God:
dt n2 dt av-ds j-jn n2 pp-f np1:
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Iesus Christ the eternall sonne of the father, and the onely true patterne of all perfection:
Iesus christ the Eternal son of the father, and the only true pattern of all perfection:
np1 np1 dt j n1 pp-f dt n1, cc dt j j n1 pp-f d n1:
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the holie Apostle, the most elect vessell, and most pure seruant of Iesus Christ haue sworne:
the holy Apostle, the most elect vessel, and most pure servant of Iesus christ have sworn:
dt j n1, dt av-ds j-vvn n1, cc av-ds j n1 pp-f np1 np1 vhb vvn:
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how then are al othes vnlawfull? how is all swearing forbidden? And first touching God:
how then Are all Oaths unlawful? how is all swearing forbidden? And First touching God:
c-crq av vbr d n2 j? q-crq vbz d n-vvg vvn? cc ord vvg n1:
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is not hee recorded at sundrie times to haue sworne, and that by himselfe? VVhen Abraham at Gods commaundement was readie to haue offered vp his onely sonne in sacrifice to God, the Lord stayed his hande, and saide;
is not he recorded At sundry times to have sworn, and that by himself? When Abraham At God's Commandment was ready to have offered up his only son in sacrifice to God, the Lord stayed his hand, and said;
vbz xx pns31 vvn p-acp j n2 pc-acp vhi vvn, cc cst p-acp px31? c-crq np1 p-acp npg1 n1 vbds j pc-acp vhi vvd a-acp po31 j n1 p-acp n1 p-acp np1, dt n1 vvd po31 n1, cc vvd;
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by my selfe haue I sworne, sayeth the Lord, because thou hast done this thing,
by my self have I sworn, Saith the Lord, Because thou hast done this thing,
p-acp po11 n1 vhb pns11 vvn, vvz dt n1, c-acp pns21 vh2 vdn d n1,
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and hast not spared thy onely sonne, therefore will I surely blesse thee, and will greatly multiplie thy seede,
and hast not spared thy only son, Therefore will I surely bless thee, and will greatly multiply thy seed,
cc vvb xx vvn po21 j n1, av vmb pns11 av-j vvb pno21, cc vmb av-j vvi po21 n1,
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as th• starres of heauen, and as the sande which is vpon the sea shore, and thy seede shall possesse the gates of their enemies.
as th• Stars of heaven, and as the sand which is upon the sea shore, and thy seed shall possess the gates of their enemies.
c-acp n1 n2 pp-f n1, cc p-acp dt n1 r-crq vbz p-acp dt n1 n1, cc po21 n1 vmb vvi dt n2 pp-f po32 n2.
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The princely Prophet Dauid, prophecying of the eternall Kingdome and Priesthoode of Christ, bringeth in God, swearing vnto him:
The princely Prophet David, prophesying of the Eternal Kingdom and Priesthood of christ, brings in God, swearing unto him:
dt j n1 np1, vvg pp-f dt j n1 cc n1 pp-f np1, vvz p-acp np1, vvg p-acp pno31:
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The Lorde sware and will not repent, thou art a Priest for euer after the order of Melchisedech. VVho speaking also of the othe of the Lord made vnto him, touching his posteritie, whereon the people grounded their praiers,
The Lord sware and will not Repent, thou art a Priest for ever After the order of Melchizedek. Who speaking also of the other of the Lord made unto him, touching his posterity, whereon the people grounded their Prayers,
dt n1 vvd cc vmb xx vvi, pns21 vb2r dt n1 c-acp av c-acp dt n1 pp-f np1. r-crq vvg av pp-f dt n1 pp-f dt n1 vvd p-acp pno31, vvg po31 n1, c-crq dt n1 vvn po32 n2,
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and desired the establishment thereof, sayeth in like manner:
and desired the establishment thereof, Saith in like manner:
cc vvd dt n1 av, vvz p-acp j n1:
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the Lorde hath sworne in trueth to Dauid, and hee will not shrinke from it, saying, of the fruire of thy bodie will I sett vpon thy throne.
the Lord hath sworn in truth to David, and he will not shrink from it, saying, of the fruire of thy body will I Set upon thy throne.
dt n1 vhz vvn p-acp n1 p-acp np1, cc pns31 vmb xx vvi p-acp pn31, vvg, pp-f dt n1 pp-f po21 n1 vmb pns11 vvi p-acp po21 n1.
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The Prophet Isai speaking of the deliuerance of the Israelites out of their captiuitie in Babylon by Cyrus, and of the calling of the Gentiles,
The Prophet Isaiah speaking of the deliverance of the Israelites out of their captivity in Babylon by Cyrus, and of the calling of the Gentiles,
dt n1 np1 vvg pp-f dt n1 pp-f dt np2 av pp-f po32 n1 p-acp np1 p-acp np1, cc pp-f dt n-vvg pp-f dt n2-j,
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for the faithful accomplishment of that promise, hee bringeth in God himselfe swearing: I haue sworne by my selfe:
for the faithful accomplishment of that promise, he brings in God himself swearing: I have sworn by my self:
p-acp dt j n1 pp-f d n1, pns31 vvz p-acp np1 px31 vvg: pns11 vhb vvn p-acp po11 n1:
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the worde is gone out of my mouth in righteousnesse, and shall not returne: that euerie knee shall bowe vnto me, and euerie tongue shall sweare by my name.
the word is gone out of my Mouth in righteousness, and shall not return: that every knee shall bow unto me, and every tongue shall swear by my name.
dt n1 vbz vvn av pp-f po11 n1 p-acp n1, cc vmb xx vvi: cst d n1 vmb vvi p-acp pno11, cc d n1 vmb vvi p-acp po11 n1.
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The Lord himselfe willeth the Prophet in his name to make this protestation vnto the world: Say vnto them;
The Lord himself wills the Prophet in his name to make this protestation unto the world: Say unto them;
dt n1 px31 vvz dt n1 p-acp po31 n1 pc-acp vvi d n1 p-acp dt n1: vvb p-acp pno32;
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as I liue (saieth the Lord God) I desire not the death of the wicked,
as I live (Saith the Lord God) I desire not the death of the wicked,
c-acp pns11 vvb (vvz dt n1 np1) pns11 vvb xx dt n1 pp-f dt j,
(41) sermon (DIV2)
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but that the wicked turne from his wayes and liue. Which place Tertullian citing, crieth out: the Lord sweareth, saying; as I liue:
but that the wicked turn from his ways and live. Which place Tertullian citing, cries out: the Lord Sweareth, saying; as I live:
cc-acp cst dt j n1 p-acp po31 n2 cc vvi. r-crq n1 np1 vvg, vvz av: dt n1 vvz, vvg; c-acp pns11 vvb:
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hee would that men should beleeue him, O happie men, for whose cause the Lord sweareth:
he would that men should believe him, Oh happy men, for whose cause the Lord Sweareth:
uh vmd d n2 vmd vvi pno31, uh j n2, p-acp rg-crq n1 dt n1 vvz:
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O most miserable & wretched, if we beleeue not the Lord when he sweareth. More of the othe of God may be seene.
Oh most miserable & wretched, if we believe not the Lord when he Sweareth. More of the other of God may be seen.
uh av-ds j cc j, cs pns12 vvb xx dt n1 c-crq pns31 vvz. dc pp-f dt n1 pp-f np1 vmb vbi vvn.
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Psal. 95. v. 11. Iere. 11. 5. Luke 1. 73. Heb. 6. 13. Deut. 4. v. 21. & 31. From God, to come to the example of the Patriarks.
Psalm 95. v. 11. Jeremiah 11. 5. Luke 1. 73. Hebrew 6. 13. Deuteronomy 4. v. 21. & 31. From God, to come to the Exampl of the Patriarchs.
np1 crd n1 crd np1 crd crd np1 crd crd np1 crd crd np1 crd n1 crd cc crd p-acp np1, pc-acp vvi p-acp dt n1 pp-f dt n2.
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Abraham the great and mightie Patriarke, making a league with Abimelech the king of the Philistins, swore vnto him, that hee for his part woulde keepe that league inuiolable. Abraham the great and mighty Patriarch, making a league with Abimelech the King of the philistines, swore unto him, that he for his part would keep that league inviolable.
np1 dt j cc j n1, vvg dt n1 p-acp np1 dt n1 pp-f dt njp2, vvd p-acp pno31, cst pns31 p-acp po31 n1 vmd vvi d n1 j.
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Whose sonne Isaac the patriarke to like purpose swore to the same prince and his people.
Whose son Isaac the patriarch to like purpose swore to the same Prince and his people.
rg-crq n1 np1 dt n1 pc-acp vvi n1 vvd p-acp dt d n1 cc po31 n1.
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Dauid a Prophet, and a Patriarke, as Peter calleth him, swore to Ionathan when hee made a league of friendship with him, David a Prophet, and a Patriarch, as Peter calls him, swore to Ionathan when he made a league of friendship with him,
np1 dt n1, cc dt n1, c-acp np1 vvz pno31, vvd p-acp np1 c-crq pns31 vvd dt n1 pp-f n1 p-acp pno31,
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and by othe also promised to Saul, that he would not destroy his posteritie.
and by other also promised to Saul, that he would not destroy his posterity.
cc p-acp n1 av vvn p-acp np1, cst pns31 vmd xx vvi po31 n1.
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Our Sauiour Christ his othe in the Gospel was Amen, Amen, Velily, verily, I say vnto you:
Our Saviour christ his other in the Gospel was Amen, Amen, Velily, verily, I say unto you:
po12 n1 np1 po31 n1 p-acp dt n1 vbds uh-n, uh-n, np1, av-j, pns11 vvb p-acp pn22:
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which not onely S. Chrysostome taketh for an othe, but others innumerable of great learning, sounde iudgement, singular knowledge in the Scriptures of God. which not only S. Chrysostom Takes for an other, but Others innumerable of great learning, sound judgement, singular knowledge in the Scriptures of God.
r-crq xx av-j n1 np1 vvz p-acp dt n1, cc-acp n2-jn j pp-f j n1, av-j n1, j n1 p-acp dt n2 pp-f np1.
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Which othe is in many places set downe by the Euangelists:
Which other is in many places Set down by the Evangelists:
r-crq n1 vbz p-acp d n2 vvn a-acp p-acp dt n2:
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as Mat. 5. 18. & 26. v. in Iohn more often: 3. Iohn 3. v. 5. Iohn 24. 25. verses, 14. Iohn. 12. Iohn. 16. 20. Saint Paul drawen on and led by these examples almost in euery Epistle sweareth:
as Mathew 5. 18. & 26. v. in John more often: 3. John 3. v. 5. John 24. 25. Verses, 14. John. 12. John. 16. 20. Saint Paul drawn on and led by these Examples almost in every Epistle Sweareth:
c-acp np1 crd crd cc crd n1 p-acp np1 av-dc av: crd np1 crd n1 crd np1 crd crd n2, crd np1. crd np1. crd crd n1 np1 vvn a-acp cc vvn p-acp d n2 av p-acp d n1 vvz:
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God is my record, whom I serue in my spirit, in the Gospel of his sonne, that without ceasing I make mention of you:
God is my record, whom I serve in my Spirit, in the Gospel of his son, that without ceasing I make mention of you:
np1 vbz po11 n1, ro-crq pns11 vvb p-acp po11 n1, p-acp dt n1 pp-f po31 n1, cst p-acp vvg pns11 vvb n1 pp-f pn22:
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saith he to the Church of Rome, then being. In another place:
Says he to the Church of Rome, then being. In Another place:
vvz pns31 p-acp dt n1 pp-f np1, av vbg. p-acp j-jn n1:
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I take God to record against my owne soule, that to spare you, I came not as yet to Corinth.
I take God to record against my own soul, that to spare you, I Come not as yet to Corinth.
pns11 vvb np1 pc-acp vvi p-acp po11 d n1, cst pc-acp vvi pn22, pns11 vvd xx c-acp av p-acp np1.
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To the Church and Congregation of God at Galatia hee thus breaketh out:
To the Church and Congregation of God At Galatia he thus breaks out:
p-acp dt n1 cc n1 pp-f np1 p-acp np1 pns31 av vvz av:
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the things that I write vnto you, beholde, I witnesse before God, that I lie not.
the things that I write unto you, behold, I witness before God, that I lie not.
dt n2 cst pns11 vvb p-acp pn22, vvb, pns11 vvb p-acp np1, cst pns11 vvb xx.
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Thus both God, and the Patriarkes, Christ, and his Apostle, is our example hereof, so that it cannot be a thing vnlawfull. Nowe if they replie:
Thus both God, and the Patriarchs, christ, and his Apostle, is our Exampl hereof, so that it cannot be a thing unlawful. Now if they reply:
av d np1, cc dt n2, np1, cc po31 n1, vbz po12 n1 av, av cst pn31 vmbx vbi dt n1 j-u. av cs pns32 vvb:
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that it was lawfull in the time of the lawe, but not in the time of the Gospel: that may easily bee refuted:
that it was lawful in the time of the law, but not in the time of the Gospel: that may Easily be refuted:
cst pn31 vbds j p-acp dt n1 pp-f dt n1, cc-acp xx p-acp dt n1 pp-f dt n1: cst vmb av-j vbi vvn:
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for our Sauiour Christ disanulled no part of the morall lawe, but fulfilled it: therefore thereof sayeth hee, I came not to breake the lawe, but to fulfill it.
for our Saviour christ Disannulled not part of the moral law, but fulfilled it: Therefore thereof Saith he, I Come not to break the law, but to fulfil it.
c-acp po12 n1 np1 vvd xx n1 pp-f dt j n1, cc-acp vvn pn31: av av vvz pns31, pns11 vvd xx pc-acp vvi dt n1, cc-acp pc-acp vvi pn31.
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And this is a part of the morall lawe:
And this is a part of the moral law:
cc d vbz dt n1 pp-f dt j n1:
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therefore at Christes comming, was it not abholished, but standeth in full strength, power, and vertue for euer.
Therefore At Christ's coming, was it not abolished, but Stands in full strength, power, and virtue for ever.
av p-acp npg1 n-vvg, vbds pn31 xx vvn, cc-acp vvz p-acp j n1, n1, cc n1 c-acp av.
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Neither can their cauill impeach this doctrine: for that our Sauiour the setter foorth of the Gospel:
Neither can their cavil impeach this Doctrine: for that our Saviour the setter forth of the Gospel:
av-d vmb po32 n1 vvi d n1: c-acp cst po12 n1 dt n1 av pp-f dt n1:
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and Paul a faythfull preacher of the same, and both in the prime of the Gospell, haue sworne, wherehence it is apparant, that euen vnder the Gospell, it was lawfull for Christians to sweare.
and Paul a faithful preacher of the same, and both in the prime of the Gospel, have sworn, Whence it is apparent, that even under the Gospel, it was lawful for Christians to swear.
cc np1 dt j n1 pp-f dt d, cc d p-acp dt n-jn pp-f dt n1, vhb vvn, j pn31 vbz j, cst av-j p-acp dt n1, pn31 vbds j p-acp njpg2 pc-acp vvi.
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3 Lastly, the lawfulnes of an othe, euen among Christians herehence appeareth, in that the ende of othes is profitable,
3 Lastly, the lawfulness of an other, even among Christians herehence appears, in that the end of Oaths is profitable,
crd ord, dt n1 pp-f dt n1, av p-acp njpg2 j vvz, p-acp d dt n1 pp-f n2 vbz j,
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and the vse necessarie among men. For whose vse is profitable and good, and whose ende is needefull and necessarie:
and the use necessary among men. For whose use is profitable and good, and whose end is needful and necessary:
cc dt n1 j p-acp n2. p-acp rg-crq n1 vbz j cc j, cc rg-crq n1 vbz j cc j:
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that must needes be good, profitable and lawfull. Such a thing is an othe taken in the feare of God.
that must needs be good, profitable and lawful. Such a thing is an other taken in the Fear of God.
cst vmb av vbi j, j cc j. d dt n1 vbz dt n-jn vvn p-acp dt n1 pp-f np1.
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Some things are done in such secrecie, and so priuilie, that they cannot bee knowne, or come ro light, but onely by an othe:
some things Are done in such secrecy, and so privily, that they cannot be known, or come ro Light, but only by an other:
d n2 vbr vdn p-acp d n1, cc av av-j, cst pns32 vmbx vbi vvn, cc vvb pc-acp vvi, cc-acp av-j p-acp dt n-jn:
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then men are forced to take an othe, and to witnesse a truth in the name of God:
then men Are forced to take an other, and to witness a truth in the name of God:
av n2 vbr vvn pc-acp vvi dt n1, cc pc-acp vvi dt n1 p-acp dt n1 pp-f np1:
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the knowledge whereof is right necessarie among men.
the knowledge whereof is right necessary among men.
dt n1 c-crq vbz j-jn j p-acp n2.
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So in the lawe, when a man had laid a pawne, or any other thing vpō trust to another:
So in the law, when a man had laid a pawn, or any other thing upon trust to Another:
av p-acp dt n1, c-crq dt n1 vhd vvn dt n1, cc d j-jn n1 p-acp n1 p-acp j-jn:
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and the thing were lost or miscaried vnder his hands:
and the thing were lost or miscarried under his hands:
cc dt n1 vbdr vvn cc vvn p-acp po31 n2:
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if the theefe were not founde, the receyuer should be brought before the Iudge, and take his othe,
if the thief were not found, the receiver should be brought before the Judge, and take his other,
cs dt n1 vbdr xx vvn, dt n1 vmd vbi vvn p-acp dt n1, cc vvi po31 n1,
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whether hee had stole it, conueyed it away and embefiled it, or no.
whither he had stole it, conveyed it away and embefiled it, or no.
cs pns31 vhd vvn pn31, vvd pn31 av cc vvn pn31, cc uh-dx.
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VVhereof seeing the owner had no witnesse, he to whom it was committed and had receyned it, was put to his othe,
Whereof seeing the owner had no witness, he to whom it was committed and had receyned it, was put to his other,
c-crq vvg dt n1 vhd dx n1, pns31 p-acp ro-crq pn31 vbds vvn cc vhd vvn pn31, vbds vvn p-acp po31 n1,
(41) sermon (DIV2)
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whether it was gone by his meane and knowledge. Thus had this othe a necessarie ende and vse among the people.
whither it was gone by his mean and knowledge. Thus had this other a necessary end and use among the people.
cs pn31 vbds vvn p-acp po31 j cc n1. av vhd d n-jn dt j n1 cc vvi p-acp dt n1.
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VVhen the people of Israel were afflicted by the men of Ai, for the trespasse and sinne of Achan, in taking the execrable thing from Hiericho:
When the people of Israel were afflicted by the men of Ai, for the trespass and sin of achan, in taking the execrable thing from Jericho:
c-crq dt n1 pp-f np1 vbdr vvn p-acp dt n2 pp-f fw-fr, p-acp dt n1 cc n1 pp-f np1, p-acp vvg dt j n1 p-acp np1:
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this thing beeing secrete and vnknowne: Iosua commaunding all the tribes to appeare: this thing being secret and unknown: Iosua commanding all the tribes to appear:
d n1 vbg j-jn cc j-vvn-u: np1 vvg d dt n2 pc-acp vvi:
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and Achan at the length taken, Iosua willeth him to sweare, and to vtter the truth, which he did,
and achan At the length taken, Iosua wills him to swear, and to utter the truth, which he did,
cc np1 p-acp dt n1 vvn, np1 vvz pno31 pc-acp vvi, cc pc-acp vvi dt n1, r-crq pns31 vdd,
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and was punishid, and the fauour of God againe obtained for his people.
and was punished, and the favour of God again obtained for his people.
cc vbds vvn, cc dt n1 pp-f np1 av vvd p-acp po31 n1.
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The authour to the Hebrewes commending lawfull othes vnto men, affirmeth, that an othe for confirmation among men, is the ende of all strife.
The author to the Hebrews commending lawful Oaths unto men, Affirmeth, that an other for confirmation among men, is the end of all strife.
dt n1 p-acp dt njpg2 vvg j n2 p-acp n2, vvz, cst dt n1 p-acp n1 p-acp n2, vbz dt n1 pp-f d n1.
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In euerie christian common wealth, othes are for many such causes taken:
In every christian Common wealth, Oaths Are for many such Causes taken:
p-acp d njp j n1, n2 vbr p-acp d d n2 vvn:
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without which, as many sinnes would lie secret and vnknowne, to the great hurt of men:
without which, as many Sins would lie secret and unknown, to the great hurt of men:
p-acp r-crq, c-acp d n2 vmd vvi j-jn cc j-vvn-u, p-acp dt j n1 pp-f n2:
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so many duties would bee vnperformed, were not men therunto bound by solemne othe, and protestation:
so many duties would be unperformed, were not men thereunto bound by solemn other, and protestation:
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the reuerend care whereof woorketh great good in the Church and common wealth, albeeit many most wickedly and vngodly, haue and doe despise the religion thereof.
the reverend care whereof worketh great good in the Church and Common wealth, albeit many most wickedly and ungodly, have and do despise the Religion thereof.
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Seeing then the lawe it selfe commendeth it, the example of God, the Patriarkes, Christ, and his Apostles confirmeth it:
Seeing then the law it self commends it, the Exampl of God, the Patriarchs, christ, and his Apostles confirmeth it:
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seeing the end is necessarie, and the vse profitable in the church & cōmon wealths of Christians:
seeing the end is necessary, and the use profitable in the Church & Common wealths of Christians:
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what absurditie is it in supersticious Anabaptists, to condemne all othes, & al swearings amōg men?
what absurdity is it in superstitious Anabaptists, to condemn all Oaths, & all swearings among men?
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Othes then taken onely in the name of God for matters weightie, and of importance: righteous, iust, and true:
Oaths then taken only in the name of God for matters weighty, and of importance: righteous, just, and true:
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to the glorie of God, the ending of controuersies, the performance of duetie, the profite, peace.
to the glory of God, the ending of controversies, the performance of duty, the profit, peace.
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and quietnesse of the Church and common wealth: with pure affection to truth, equitie and godlinesse:
and quietness of the Church and Common wealth: with pure affection to truth, equity and godliness:
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with hatefull minds to falshood, iniuries, wickednes, and oppression:
with hateful minds to falsehood, injuries, wickedness, and oppression:
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are lawfull in the Saints of God, and in true Christians, euen vnder the Gospel of Iesus Christ.
Are lawful in the Saints of God, and in true Christians, even under the Gospel of Iesus christ.
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These things thus premised and set downe before, wherehence it appeareth that all othes are not condemned,
These things thus premised and Set down before, Whence it appears that all Oaths Are not condemned,
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neither euerie manner of swearing forbidden the Saints of God: what manner of swearing doth the Lord in his law; our Sauiour in the Gospell;
neither every manner of swearing forbidden thee Saints of God: what manner of swearing does the Lord in his law; our Saviour in the Gospel;
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and this Apostle in this place forbid and condemne?
and this Apostle in this place forbid and condemn?
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When the Lord in the lawe said, thou shalt not take the name of the Lord thy god in vaine:
When the Lord in the law said, thou shalt not take the name of the Lord thy god in vain:
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it is apparant, that seeing in other places he permitted the Israelits to sweare, therefore thereby he forbad not all swearing:
it is apparent, that seeing in other places he permitted the Israelites to swear, Therefore thereby he forbade not all swearing:
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but vaine swearing, false swearing, loose and licencious, dissolute and disordered swering.
but vain swearing, false swearing, lose and licentious, dissolute and disordered swearing.
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For seeing that swering by the name of God, is a part of that diuine seruice, which is due vnto him,
For seeing that swearing by the name of God, is a part of that divine service, which is due unto him,
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as in holy Scripture is apparant.
as in holy Scripture is apparent.
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Exo. 20. v. 7. c. 23. v. 13. Deut. 6. 13. v. cap. 10. ver. 20. Isai. 65. 16. Ierem. 4. 2. 5. 7. ver.
Exo. 20. v. 7. c. 23. v. 13. Deuteronomy 6. 13. v. cap. 10. ver. 20. Isaiah 65. 16. Jeremiah 4. 2. 5. 7. ver.
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Isai. 45. 23. c. 48. 1. Iere. 23. 7. 8. verses.
Isaiah 45. 23. c. 48. 1. Jeremiah 23. 7. 8. Verses.
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Psal. 93. 11. v. Therefore woulde hee his people, to take diligent heede and beware that they runne not into anie superstition, irreligiousnesse,
Psalm 93. 11. v. Therefore would he his people, to take diligent heed and beware that they run not into any Superstition, irreligiousness,
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or impietie by vaine and wicked swearing:
or impiety by vain and wicked swearing:
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which euill to preuent, and that the religion of an othe might be inuiolable, therefore the Lorde in his lawe commaunded that they shoulde not take his name in vaine, by rash, vaine, wicked,
which evil to prevent, and that the Religion of an other might be inviolable, Therefore the Lord in his law commanded that they should not take his name in vain, by rash, vain, wicked,
r-crq j-jn p-acp vvi, cc cst dt n1 pp-f dt n1 vmd vbi j, av dt n1 p-acp po31 n1 vvd cst pns32 vmd xx vvi po31 n1 p-acp j, p-acp j, j, j,
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and false swearing, or anie other way whatsoeuer. Our Sauiour Christ in the Gospell teacheth his:
and false swearing, or any other Way whatsoever. Our Saviour christ in the Gospel Teaches his:
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that they should not sweare at all: not forbidding such othes as the law of God commendeth:
that they should not swear At all: not forbidding such Oaths as the law of God commends:
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but correcting & controlling the disorderednesse & licenciousnes of swearing, which in his time was crept into the manners and mouthes of men, in whose time it was in custom to sweare by creatures; by heauen; earth; Hierusalem the great Citie;
but correcting & controlling the disorderednesse & licenciousnes of swearing, which in his time was crept into the manners and mouths of men, in whose time it was in custom to swear by creatures; by heaven; earth; Jerusalem the great city;
cc-acp vvg cc vvg dt n1 cc n1 pp-f vvg, r-crq p-acp po31 n1 vbds vvn p-acp dt n2 cc n2 pp-f n2, p-acp rg-crq n1 pn31 vbds p-acp n1 pc-acp vvi p-acp n2; p-acp n1; n1; np1 dt j n1;
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by the Temple thereof, and such like: as in the Gospell appeareth. Which thing saith Saint Hillarie, they did in reproch of God, and to his dishonour:
by the Temple thereof, and such like: as in the Gospel appears. Which thing Says Saint Hilary, they did in reproach of God, and to his dishonour:
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who is then highly dishonoured, when his religion or anie poynt thereof is applied vnto creatures.
who is then highly dishonoured, when his Religion or any point thereof is applied unto creatures.
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This detestable wickednesse our Sauiour condemneth, willing that his shoulde not sweare at all. And worthily doth Christ altogether forbid that wickednesse and vanitie of swearing, especially by creatures:
This detestable wickedness our Saviour Condemneth, willing that his should not swear At all. And worthily does christ altogether forbid that wickedness and vanity of swearing, especially by creatures:
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for it is plaine idolatrie, in as much as men make those things their gods, whereby they sweare.
for it is plain idolatry, in as much as men make those things their God's, whereby they swear.
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S. Chrysostom writing vpon S. Matthew his gospell, handling the matter of swearing by creatures, affirmeth truly, that who so sweareth by heauen, yearth,
S. Chrysostom writing upon S. Matthew his gospel, handling the matter of swearing by creatures, Affirmeth truly, that who so Sweareth by heaven, earth,
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or what thing else so euer: he therein and therby maketh that his God, whereby he svveareth:
or what thing Else so ever: he therein and thereby makes that his God, whereby he Sweareth:
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and so euery one that svveareth by any thing else then by God, thereby maketh himselfe an idolatour:
and so every one that Sweareth by any thing Else then by God, thereby makes himself an Idolater:
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because he applieth the religion of an othe to a creature, which is onely due vnto God the creatour, and to no other.
Because he Applieth the Religion of an other to a creature, which is only due unto God the creator, and to no other.
c-acp pns31 vvz dt n1 pp-f dt n1 p-acp dt n1, r-crq vbz av-j j-jn p-acp np1 dt n1, cc p-acp dx j-jn.
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S. Hierom expounding that place of Christ, sweare not at all, neyther by heauen &c. subscribeth herevnto;
S. Hieronymus expounding that place of christ, swear not At all, neither by heaven etc. subscribeth hereunto;
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Men, saith he, swearing by angels, heauen, earth, the elements, worship carnall and corruptible creatures with diuine and holy worship. Men, Says he, swearing by Angels, heaven, earth, the elements, worship carnal and corruptible creatures with divine and holy worship.
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Now to giue diuine worship to creatures, is idolatrie: therefore to sweare by any thing then by God, is idolatrie.
Now to give divine worship to creatures, is idolatry: Therefore to swear by any thing then by God, is idolatry.
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Lactantius reprouing the vanitie of Socrates the philosopher, whom the auncient heathen helde as the wisest among men, among other things hee findeth great fault with him for that hee swore by a dog and a goose, reputing him for madde, in hauing a most filthy creature (as a dog is) for his GOD, thereby intimating, that what creature so euer it be, Lactantius reproving the vanity of Socrates the philosopher, whom the ancient heathen held as the Wisest among men, among other things he finds great fault with him for that he swore by a dog and a goose, reputing him for mad, in having a most filthy creature (as a dog is) for his GOD, thereby intimating, that what creature so ever it be,
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albeit most vile and contemptible, yet vve make it our God by swearing by it: as Socrates did a dogge and a goose, whereby he swore vsually.
albeit most vile and contemptible, yet we make it our God by swearing by it: as Socrates did a dog and a goose, whereby he swore usually.
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If then thus to sweare, be a thing so wicked, as our Sauiour rightwell considered, then no doubte our Sauiour had iust cause to forbid swearing altogether:
If then thus to swear, be a thing so wicked, as our Saviour rightwell considered, then no doubt our Saviour had just cause to forbid swearing altogether:
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yet not meaning all in generall, but all vaine, idolatrous and vvicked svvearing, vvhereunto that time vvas giuen.
yet not meaning all in general, but all vain, idolatrous and wicked swearing, whereunto that time was given.
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Saint Iames likewise, not forbidding or condemning all svvearing, but that svvearing which grew of their impatiencie vnder the crosse:
Saint James likewise, not forbidding or condemning all swearing, but that swearing which grew of their impatiency under the cross:
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& the disorderednes of othes which was crept into their liues and manners, giueth this exhortation to the Saints:
& the disorderednes of Oaths which was crept into their lives and manners, gives this exhortation to the Saints:
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But aboue all things my brethren, svveare not, neyther by heauen, neyther by earth, neyther by any other othe condemning their vaine othes, their othes by creatures, their needlesse othes in their priuate communication,
But above all things my brothers, swear not, neither by heaven, neither by earth, neither by any other other condemning their vain Oaths, their Oaths by creatures, their needless Oaths in their private communication,
cc-acp p-acp d n2 po11 n2, vvi xx, av-dx p-acp n1, av-dx p-acp n1, av-dx p-acp d j-jn n1 vvg po32 j n2, po32 n2 p-acp n2, po32 j n2 p-acp po32 j n1,
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and so in all things agreeth with our Sauiour Christ, who to his disciples saith: I say vnto you sweare not at all.
and so in all things agreeth with our Saviour christ, who to his Disciples Says: I say unto you swear not At all.
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If S. Iames and our Sauiour Christ also, forbad men to sweare by heauen, earth, or any such creature, or other whatsoeuer;
If S. James and our Saviour christ also, forbade men to swear by heaven, earth, or any such creature, or other whatsoever;
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& wil, that rash othes proceed not out of our mouthes:
& will, that rash Oaths proceed not out of our mouths:
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shall we then thinke it lawfull in vaine & vpon euery occasion rashly to sweare by him that sitteth vpon the Cherubins, which walketh vpō the wings of the wind,
shall we then think it lawful in vain & upon every occasion rashly to swear by him that Sitteth upon the Cherubim, which walks upon the wings of the wind,
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and rideth vpon the heauens as an horse? shall wee not sweare by the earth,
and rides upon the heavens as an horse? shall we not swear by the earth,
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& shall we thinke it lawfull to sweare by the most pretious price of our redēption, paide by the only death & bloud shedding of Iesus Christ? shall we not sweare,
& shall we think it lawful to swear by the most precious price of our redemption, paid by the only death & blood shedding of Iesus christ? shall we not swear,
cc vmb pns12 vvi pn31 j pc-acp vvi p-acp dt av-ds j n1 pp-f po12 n1, vvn p-acp dt j n1 cc n1 vvg pp-f np1 np1? vmb pns12 xx vvi,
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nether by heauen, nor by earth, nor any other oth;
neither by heaven, nor by earth, nor any other oath;
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& shal we think it lawful to sweare by the creatour of heauen & earth? shall we thinke it lawfull to pearce the sides, wound the hart, slay the soule, teare & rent the body of Iesus Christ by vaine swearing? All vaine othes therfore;
& shall we think it lawful to swear by the creator of heaven & earth? shall we think it lawful to pierce the sides, wound the heart, slay the soul, tear & rend the body of Iesus christ by vain swearing? All vain Oaths Therefore;
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all swearing by any creature, al swering in any maner, otherwise then the expresse word of God alloweth, is cōdēned.
all swearing by any creature, all swearing in any manner, otherwise then the express word of God alloweth, is condemned.
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The vanitie of our times in this behalf is vtterly reproued; whose detestable othes are:
The vanity of our times in this behalf is utterly reproved; whose detestable Oaths Are:
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by this light, by the holy sacrament, by Gods wounds, by Gods hart, by the bloud of Christ, by Gods side, by the passion of Christ, by his death, by heauen, by the Lord,
by this Light, by the holy sacrament, by God's wounds, by God's heart, by the blood of christ, by God's side, by the passion of christ, by his death, by heaven, by the Lord,
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& a thousand more, which a man is afraide for very horror to name.
& a thousand more, which a man is afraid for very horror to name.
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This vtterly condemneth our most disordered & dissolute manner of swearing in euery childes mouth most rife and readie:
This utterly Condemneth our most disordered & dissolute manner of swearing in every child's Mouth most rife and ready:
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this conuinceth the licentiousnes of our age, whose common speach and cōmunication is intermingled & interlaced with manifold othes & horrible blasphemy:
this Convinces the licentiousness of our age, whose Common speech and communication is intermingled & interlaced with manifold Oaths & horrible blasphemy:
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this altogether reproueth our false & filthy othes in our shoppes, ware houses, in barganings and occupyings:
this altogether Reproveth our false & filthy Oaths in our shops, aware houses, in barganings and occupyings:
d av vvz po12 j cc j n2 p-acp po12 n2, j n2, p-acp n2 cc n2-vvg:
(41) sermon (DIV2)
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this condemneth the ruffenly svvearing of men destitute of knowledge, voide of all feare of God:
this Condemneth the ruffenly swearing of men destitute of knowledge, void of all Fear of God:
d vvz dt j n-vvg pp-f n2 j pp-f n1, j pp-f d n1 pp-f np1:
(41) sermon (DIV2)
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who glory in their blasphemie, and encourage themselues in their vvickednesse, who haue their pleasure and felicitie in their disordered and dissolute swearinges, in rapping out othe after othe, to the great dishonour of God and his sonne Iesus Christ.
who glory in their blasphemy, and encourage themselves in their wickedness, who have their pleasure and felicity in their disordered and dissolute swearings, in rapping out other After other, to the great dishonour of God and his son Iesus christ.
r-crq n1 p-acp po32 n1, cc vvi px32 p-acp po32 n1, r-crq vhb po32 n1 cc n1 p-acp po32 j-vvn cc j n2-vvg, p-acp vvg av n1 p-acp n-jn, p-acp dt j n1 pp-f np1 cc po31 n1 np1 np1.
(41) sermon (DIV2)
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2. The Apostle then reprouing the vaine, rashe, and wicked swearing of men, teacheth how the faulte may be corrected, what remedy against the euil is best to be vsed.
2. The Apostle then reproving the vain, rash, and wicked swearing of men, Teaches how the fault may be corrected, what remedy against the evil is best to be used.
crd dt n1 av vvg dt j, j, cc j n-vvg pp-f n2, vvz c-crq dt n1 vmb vbi vvn, r-crq n1 p-acp dt j-jn vbz js pc-acp vbi vvn.
(41) sermon (DIV2)
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Therefore, saith he, sweare not, neither by heauen nor by earth, nor by any other othe;
Therefore, Says he, swear not, neither by heaven nor by earth, nor by any other other;
av, vvz pns31, vvb xx, av-dx p-acp n1 ccx p-acp n1, ccx p-acp d j-jn n1;
(41) sermon (DIV2)
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but let your yea be yea, and your nay nay: that is vse in all things which are to be affirmed, a plaine affirmation;
but let your yea be yea, and your nay nay: that is use in all things which Are to be affirmed, a plain affirmation;
cc-acp vvb po22 uh vbi uh, cc po22 uh-x uh: cst vbz n1 p-acp d n2 r-crq vbr pc-acp vbi vvn, dt j n1;
(41) sermon (DIV2)
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in things to be denied, a flatte negation and deniall. If a thing be so or so; say so it is: if it be not so;
in things to be denied, a flat negation and denial. If a thing be so or so; say so it is: if it be not so;
p-acp n2 pc-acp vbi vvn, dt j n1 cc n1. cs dt n1 vbb av cc av; vvb av pn31 vbz: cs pn31 vbb xx av;
(41) sermon (DIV2)
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then say it is not so. This is to let our yea be yea, and our nay nay.
then say it is not so. This is to let our yea be yea, and our nay nay.
av vvb pn31 vbz xx av. d vbz pc-acp vvi po12 uh vbi uh, cc po12 uh-x uh.
(41) sermon (DIV2)
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The like correction of the like vanitie & wickednes, hath our blessed Sauiour in the most holy gospel set down vnto the saints:
The like correction of the like vanity & wickedness, hath our blessed Saviour in the most holy gospel Set down unto the Saints:
dt j n1 pp-f dt j n1 cc n1, vhz po12 j-vvn n1 p-acp dt av-ds j n1 vvn a-acp p-acp dt n2:
(41) sermon (DIV2)
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who forbidding men all vaine, rash, vnnecessary swearing, & their vsuall oths by heauen, earth, Hierusalem, by their heads & such like:
who forbidding men all vain, rash, unnecessary swearing, & their usual Oaths by heaven, earth, Jerusalem, by their Heads & such like:
r-crq vvg n2 d j, j, j n-vvg, cc po32 j n2 p-acp n1, n1, np1, p-acp po32 n2 cc d av-j:
(41) sermon (DIV2)
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willeth that in steede therof, all their cōmunication should be yea yea, nay nay:
wills that in steed thereof, all their communication should be yea yea, nay nay:
vvz cst p-acp n1 av, d po32 n1 vmd vbi uh uh, uh uh:
(41) sermon (DIV2)
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teaching that in our familiar & cōmon speach, in our vsuall talke & cōmunication, we should not sweare at all;
teaching that in our familiar & Common speech, in our usual talk & communication, we should not swear At all;
vvg cst p-acp po12 n-jn cc j n1, p-acp po12 j n1 cc n1, pns12 vmd xx vvi p-acp d;
(41) sermon (DIV2)
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but should affirme things to be affirmed, & denie things to be denied in al simplicitie of speach, without all othes whatsoeuer.
but should affirm things to be affirmed, & deny things to be denied in all simplicity of speech, without all Oaths whatsoever.
cc-acp vmd vvi n2 pc-acp vbi vvn, cc vvi n2 pc-acp vbi vvn p-acp d n1 pp-f n1, p-acp d n2 r-crq.
(41) sermon (DIV2)
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And it is to be obserued, that as our Sauiour repeated & iterated the wordes twise, yea, yea, nay nay:
And it is to be observed, that as our Saviour repeated & iterated the words twice, yea, yea, nay nay:
cc pn31 vbz pc-acp vbi vvn, cst p-acp po12 n1 vvn cc vvn dt n2 av, uh, uh, uh uh:
(41) sermon (DIV2)
1391
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so our Apostle saith, let your yea be yea, your nay nay:
so our Apostle Says, let your yea be yea, your nay nay:
av po12 n1 vvz, vvb po22 uh vbi uh, po22 uh uh:
(41) sermon (DIV2)
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to teach by the geminating, repeating & doubling of the wordes, how constant we should be in all our talke & cōmunication with the brethren:
to teach by the geminating, repeating & doubling of the words, how constant we should be in all our talk & communication with the brothers:
pc-acp vvi p-acp dt n-vvg, vvg cc vvg pp-f dt n2, c-crq j pns12 vmd vbi p-acp d po12 n1 cc n1 p-acp dt n2:
(41) sermon (DIV2)
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10037
which constancie and simplicitie ought to be in the tongues & talke of all christians: which vvere it practised of men professing godlines as it should, then should vvicked svvearing,
which constancy and simplicity ought to be in the tongues & talk of all Christians: which were it practised of men professing godliness as it should, then should wicked swearing,
r-crq n1 cc n1 vmd pc-acp vbi p-acp dt n2 cc n1 pp-f d njpg2: r-crq vbdr pn31 vvn pp-f n2 vvg n1 c-acp pn31 vmd, av vmd j n-vvg,
(41) sermon (DIV2)
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10038
and horrible blasphemie be easely abandonned, and abolished out of the common speach and talke of Christians.
and horrible blasphemy be Easily abandoned, and abolished out of the Common speech and talk of Christians.
cc j n1 vbi av-j vvn, cc vvn av pp-f dt j n1 cc n1 pp-f np1.
(41) sermon (DIV2)
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10039
To vvhich simplicitie, if exhortations, admonitions, inhibitions, cōminations & bitter threatenings out of the sacred word of God cannot persuade;
To which simplicity, if exhortations, admonitions, inhibitions, comminations & bitter threatenings out of the sacred word of God cannot persuade;
p-acp r-crq n1, cs n2, n2, n2, n2 cc j n2-vvg av pp-f dt j n1 pp-f np1 vmbx vvi;
(41) sermon (DIV2)
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then ought mē by force of ciuill lawes, be therunto compelled.
then ought men by force of civil laws, be thereunto compelled.
av vmd n2 p-acp n1 pp-f j n2, vbb av vvn.
(41) sermon (DIV2)
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Wherfore it ought to be not the least, nor the last care of Christian princes, to make lavves for such as by vaine & vvicked svvearing shall blaspheme the name of the eternal & euerliuing God.
Wherefore it ought to be not the least, nor the last care of Christian Princes, to make laws for such as by vain & wicked swearing shall Blaspheme the name of the Eternal & everliving God.
c-crq pn31 vmd pc-acp vbi xx dt ds, ccx dt ord n1 pp-f njp n2, pc-acp vvi n2 p-acp d c-acp p-acp j cc j n-vvg vmb vvi dt n1 pp-f dt j cc j np1.
(41) sermon (DIV2)
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Whereof that noble Prince of most famous memorie Henrie the eight, the most victorious K. of England; not ignorant;
Whereof that noble Prince of most famous memory Henry the eight, the most victorious K. of England; not ignorant;
c-crq d j n1 pp-f ds j n1 np1 dt crd, dt av-ds j n1 pp-f np1; xx j;
(41) sermon (DIV2)
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endeuoured to plante simplicitie & singlenes of speach in men, and to remoue all forged svvearing:
endeavoured to plant simplicity & singleness of speech in men, and to remove all forged swearing:
vvd pc-acp vvi n1 cc n1 pp-f n1 p-acp n2, cc pc-acp vvi d vvn vvg:
(41) sermon (DIV2)
1391
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enacted & made a lavv, that to the vse of the poore, euery Duke for euery othe sworne, should pay 40. shillings;
enacted & made a law, that to the use of the poor, every Duke for every other sworn, should pay 40. shillings;
vvn cc vvn dt n1, cst p-acp dt n1 pp-f dt j, d n1 p-acp d n-jn vvn, vmd vvi crd n2;
(41) sermon (DIV2)
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euery Lord for euery othe tvvēty: euery Knight ten shillings: a gentleman fourtie pence, for euery oth swearing.
every Lord for every other tvvēty: every Knight ten shillings: a gentleman fourtie pence, for every oath swearing.
d n1 p-acp d n1 crd: d n1 crd n2: dt n1 crd n2, p-acp d n1 vvg.
(41) sermon (DIV2)
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Maximilian the Emperour careful in this point of the glory of God, that it by vaine swearing might not be dishonoured, decreed, that who so was deprehended for a vaine swearer, should pay 13. shillings & foure pence; Maximilian the Emperor careful in this point of the glory of God, that it by vain swearing might not be dishonoured, decreed, that who so was deprehended for a vain swearer, should pay 13. shillings & foure pence;
np1 dt n1 j p-acp d n1 pp-f dt n1 pp-f np1, cst pn31 p-acp j n-vvg vmd xx vbi vvn, vvn, cst r-crq av vbds vvn p-acp dt j n1, vmd vvi crd n2 cc crd n2;
(41) sermon (DIV2)
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which monie who so refused to pay, & repented not of the wickednes, should loose his head.
which money who so refused to pay, & repented not of the wickedness, should lose his head.
r-crq n1 r-crq av vvd pc-acp vvi, cc vvd xx pp-f dt n1, vmd vvi po31 n1.
(41) sermon (DIV2)
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Lodouike a king of Fraunce, ordained, that all common and vaine swearers, should haue their lips seared with an hote burning iron: Ludovic a King of France, ordained, that all Common and vain swearers, should have their lips seared with an hight burning iron:
av-j dt n1 pp-f np1, vvn, cst d j cc j n2, vmd vhi po32 n2 vvn p-acp dt j j-vvg n1:
(41) sermon (DIV2)
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which he caused to be exequuted openly in the citie of Paris.
which he caused to be exequuted openly in the City of paris.
r-crq pns31 vvd pc-acp vbi vvn av-j p-acp dt n1 pp-f np1.
(41) sermon (DIV2)
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And Philip another of their kings, made a law, that who soeuer he were, poore or rich, high or low, base borne or noble, in what place soeuer it were,
And Philip Another of their Kings, made a law, that who soever he were, poor or rich, high or low, base born or noble, in what place soever it were,
np1 np1 j-jn pp-f po32 n2, vvd dt n1, cst r-crq av pns31 vbdr, j cc j, j cc j, j vvn cc j, p-acp r-crq n1 av pn31 vbdr,
(41) sermon (DIV2)
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though in a commō tauerne at the wine:
though in a Common tavern At the wine:
cs p-acp dt j n1 p-acp dt n1:
(41) sermon (DIV2)
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when, & where wisemen oftentimes ouershote themselues, if he blasphemed Gods name by vaine swearing, he should straight way be drowned.
when, & where Wise men oftentimes ouershote themselves, if he blasphemed God's name by vain swearing, he should straight Way be drowned.
c-crq, cc q-crq n2 av vvb px32, cs pns31 vvd npg1 n1 p-acp j n-vvg, pns31 vmd av n1 vbb vvn.
(41) sermon (DIV2)
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Justinian the Emperour made a law, & gaue in commission & cōmandement to the gouernour of the famous citie of Constantinople, that he should put to death the blasphemer, Justinian the Emperor made a law, & gave in commission & Commandment to the governor of the famous City of Constantinople, that he should put to death the blasphemer,
np1 dt n1 vvd dt n1, cc vvd p-acp n1 cc n1 p-acp dt n1 pp-f dt j n1 pp-f np1, cst pns31 vmd vvi p-acp n1 dt n1,
(41) sermon (DIV2)
1391
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least that god himself should punish & plague both the citie and the whole realme, for leauing so great wickednes vnpunished.
lest that god himself should Punish & plague both the City and the Whole realm, for leaving so great wickedness unpunished.
cs d n1 px31 vmd vvi cc vvi d dt n1 cc dt j-jn n1, p-acp vvg av j n1 j.
(41) sermon (DIV2)
1391
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Would God some Henrie or Henrie his seed, some Maximilian, some Lodouick, or Philip, some Justinian were stirred vp in euery christian cōmon-wealth & kingdome:
Would God Some Henry or Henry his seed, Some Maximilian, Some Lodouick, or Philip, Some Justinian were stirred up in every christian commonwealth & Kingdom:
vmd n1 d np1 cc np1 po31 n1, d np1, d j, cc vvi, d np1 vbdr vvn a-acp p-acp d njp n1 cc n1:
(41) sermon (DIV2)
1391
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that lawes might not onely be made but seuerely executed against the disorderednes of all states & degrees of men for swearing; that neither king nor Cesar; prince nor people;
that laws might not only be made but severely executed against the disorderednes of all states & Degrees of men for swearing; that neither King nor Cesar; Prince nor people;
d n2 vmd xx av-j vbi vvn cc-acp av-j vvn p-acp dt n1 pp-f d n2 cc n2 pp-f n2 p-acp vvg; cst dx n1 ccx np1; n1 ccx n1;
(41) sermon (DIV2)
1391
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duke nor earle, lord nor knight; gentleman nor yeoman; page nor peasand; man nor woman; yong nor old;
duke nor earl, lord nor knight; gentleman nor yeoman; page nor peasand; man nor woman; young nor old;
n1 ccx n1, n1 ccx n1; n1 ccx n1; n1 ccx n1; n1 ccx n1; j ccx j;
(41) sermon (DIV2)
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10058
one nor another, might be found guiltie of blasphemous, vaine, and wicked swearing:
one nor Another, might be found guilty of blasphemous, vain, and wicked swearing:
pi ccx n-jn, vmd vbi vvn j pp-f j, j, cc j n-vvg:
(41) sermon (DIV2)
1391
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10059
but rather that all degrees and states of men, and whosoeuer professeth godlines, might either by this correction of the Apostle;
but rather that all Degrees and states of men, and whosoever Professes godliness, might either by this correction of the Apostle;
cc-acp av-c cst d n2 cc n2 pp-f n2, cc r-crq vvz n1, vmd av-d p-acp d n1 pp-f dt n1;
(41) sermon (DIV2)
1391
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10060
Let your yea be yea, and your nay, nay: or els by seueritie of the Ciuile and positiue lawes, there hence be restrained:
Let your yea be yea, and your nay, nay: or Else by severity of the Civil and positive laws, there hence be restrained:
vvb po22 uh vbi uh, cc po22 uh, uh-x: cc av p-acp n1 pp-f dt j cc j n2, a-acp av vbi vvn:
(41) sermon (DIV2)
1391
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hereof the Apostle according to the example of our Sauiour Christ, most carefull, correcteth the vanitie and wicked disorderednesse of their swearing;
hereof the Apostle according to the Exampl of our Saviour christ, most careful, Correcteth the vanity and wicked disorderednesse of their swearing;
av dt n1 vvg p-acp dt n1 pp-f po12 n1 np1, av-ds j, vvz dt n1 cc j n1 pp-f po32 n-vvg;
(41) sermon (DIV2)
1391
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10062
and saith, Let your yea be yea, and your nay nay. 3. Why men should thus correct and reforme their blasphemous othes, the reason followeth; least they fal into condemnation.
and Says, Let your yea be yea, and your nay nay. 3. Why men should thus correct and reform their blasphemous Oaths, the reason follows; lest they fall into condemnation.
cc vvz, vvb po22 uh vbi uh, cc po22 uh-x uh. crd q-crq n2 vmd av vvi cc vvi po32 j n2, dt n1 vvz; cs pns32 vvi p-acp n1.
(41) sermon (DIV2)
1391
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10063
Great daunger hangeth ouer the heads of vaine swearers, & the wrath of God is ouer them to destroy thē.
Great danger hangs over the Heads of vain swearers, & the wrath of God is over them to destroy them.
j n1 vvz p-acp dt n2 pp-f j n2, cc dt n1 pp-f np1 vbz p-acp pno32 pc-acp vvi pno32.
(41) sermon (DIV2)
1392
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10064
This did almighty God threaten in his law, whē he would that mē should not take his holy name in vain,
This did almighty God threaten in his law, when he would that men should not take his holy name in vain,
d vdd j-jn n1 vvi p-acp po31 n1, c-crq pns31 vmd d n2 vmd xx vvi po31 j n1 p-acp j,
(41) sermon (DIV2)
1392
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for if they did, they should not be counted guiltlesse;
for if they did, they should not be counted guiltless;
c-acp cs pns32 vdd, pns32 vmd xx vbi vvn j;
(41) sermon (DIV2)
1392
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10066
but should be vnder that bitter curse of condēnation pronoūced by the mouth of Gods holy prophet:
but should be under that bitter curse of condemnation pronounced by the Mouth of God's holy Prophet:
cc-acp vmd vbi p-acp d j n1 pp-f n1 vvd p-acp dt n1 pp-f npg1 j n1:
(41) sermon (DIV2)
1392
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10067
Cursed is euery one that continueth & abideth not in all the words of the law of God to do them.
Cursed is every one that Continueth & Abideth not in all the words of the law of God to do them.
j-vvn vbz d pi cst vvz cc vvz xx p-acp d dt n2 pp-f dt n1 pp-f np1 pc-acp vdi pno32.
(41) sermon (DIV2)
1392
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10068
In signe of Gods high displeasure against so grieuous wickednes, almighty God cōmaunded that the blasphemer should be put to death:
In Signen of God's high displeasure against so grievous wickedness, almighty God commanded that the blasphemer should be put to death:
p-acp n1 pp-f npg1 j n1 p-acp av j n1, j-jn np1 vvn cst dt n1 vmd vbi vvn p-acp n1:
(41) sermon (DIV2)
1392
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10069
whether he were straunger or borne in the land, he should die the death if he blasphemed the name of God.
whither he were stranger or born in the land, he should die the death if he blasphemed the name of God.
cs pns31 vbdr jc cc vvn p-acp dt n1, pns31 vmd vvi dt n1 cs pns31 vvd dt n1 pp-f np1.
(41) sermon (DIV2)
1392
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10070
To which sin as due punishment is threatened, not the death onely of the body, which in the wicked is the entraunce to endles condēnation,
To which since as due punishment is threatened, not the death only of the body, which in the wicked is the Entrance to endless condemnation,
p-acp r-crq n1 c-acp j-jn n1 vbz vvn, xx dt n1 av-j pp-f dt n1, r-crq p-acp dt j vbz dt n1 p-acp j n1,
(41) sermon (DIV2)
1392
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10071
but of the soule for euer, without our vnfained repentance therfore, in this present world.
but of the soul for ever, without our unfeigned Repentance Therefore, in this present world.
cc-acp pp-f dt n1 c-acp av, p-acp po12 j n1 av, p-acp d j n1.
(41) sermon (DIV2)
1392
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10072
This eternal cōdēnation against wicked & vaine swearers, the prophete of God in his reuelation foretelleth:
This Eternal condemnation against wicked & vain swearers, the Prophet of God in his Revelation foretelleth:
d j n1 p-acp j cc j n2, dt n1 pp-f np1 p-acp po31 n1 vvz:
(41) sermon (DIV2)
1392
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10073
who from heauen saw a booke 20. cubits long, and 10. cubits broad, wherein was nothing but plagues, calamities, curses,
who from heaven saw a book 20. cubits long, and 10. cubits broad, wherein was nothing but plagues, calamities, curses,
r-crq p-acp n1 vvd dt n1 crd n2 av-j, cc crd n2 j, c-crq vbds pix cc-acp n2, n2, n2,
(41) sermon (DIV2)
1392
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10074
& miseries, threatened against the theese & vayn swearer.
& misery's, threatened against the these & vain swearer.
cc n2, vvn p-acp dt n1 cc j n1.
(41) sermon (DIV2)
1392
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10075
Whereunto Sirach hauing regard, protesteth vnto men, that the plague of God hangeth ouer their houses for euer, which are giuen to blasphemie, and delight in swearing.
Whereunto Sirach having regard, protesteth unto men, that the plague of God hangs over their houses for ever, which Are given to blasphemy, and delight in swearing.
c-crq np1 vhg n1, vvz p-acp n2, cst dt n1 pp-f np1 vvz p-acp po32 n2 p-acp av, r-crq vbr vvn p-acp n1, cc vvi p-acp vvg.
(41) sermon (DIV2)
1392
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10076
And albeit we do not alwaies see the exequution of Gods iust iudgements against such persons:
And albeit we do not always see the execution of God's just Judgments against such Persons:
cc cs pns12 vdb xx av vvi dt n1 pp-f npg1 j n2 p-acp d n2:
(41) sermon (DIV2)
1393
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10077
yet is it most sure that thereby they fall into condemnation, and incurre the iuste displeasure of God:
yet is it most sure that thereby they fallen into condemnation, and incur the just displeasure of God:
av vbz pn31 av-ds j cst av pns32 vvb p-acp n1, cc vvi dt j n1 pp-f np1:
(41) sermon (DIV2)
1393
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10078
for which cause, as somtimes he punisheth here, eyther in themselues or in their posteritie:
for which cause, as sometimes he Punisheth Here, either in themselves or in their posterity:
p-acp r-crq n1, c-acp av pns31 vvz av, av-d p-acp px32 cc p-acp po32 n1:
(41) sermon (DIV2)
1393
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10079
either in their bodies, or in their minds, so doth he vndoubtedly punish in the life to come:
either in their bodies, or in their minds, so does he undoubtedly Punish in the life to come:
d p-acp po32 n2, cc p-acp po32 n2, av vdz pns31 av-j vvi p-acp dt n1 pc-acp vvi:
(41) sermon (DIV2)
1393
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10080
such as offend in this point against the law of the highest.
such as offend in this point against the law of the highest.
d c-acp vvi p-acp d n1 p-acp dt n1 pp-f dt js.
(41) sermon (DIV2)
1393
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10081
This eternall condemnation, and the intollerable wrath and indignation of God for euer, if we will auoide and shunne:
This Eternal condemnation, and the intolerable wrath and Indignation of God for ever, if we will avoid and shun:
d j n1, cc dt j n1 cc n1 pp-f np1 p-acp av, cs pns12 vmb vvi cc vvi:
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then must we hold fast this exhortatiō:
then must we hold fast this exhortation:
av vmb pns12 vvi av-j d n1:
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that in common talke, in familiar and daylie communication and conference, in our ciuill dealings among men, we sweare not at all:
that in Common talk, in familiar and daily communication and conference, in our civil dealings among men, we swear not At all:
cst p-acp j n1, p-acp j-jn cc j n1 cc n1, p-acp po12 j n2-vvg p-acp n2, pns12 vvb xx p-acp d:
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but that in all things our yea be yea, and nay be nay, least we fall into condemnation.
but that in all things our yea be yea, and nay be nay, lest we fallen into condemnation.
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If then condemnation be here threatened against vaine and wicked swearers; and all men, of all states and degrees; of all sexe and kinde;
If then condemnation be Here threatened against vain and wicked swearers; and all men, of all states and Degrees; of all sex and kind;
cs av n1 vbb av vvn p-acp j cc j n2; cc d n2, pp-f d n2 cc n2; pp-f d n1 cc n1;
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men, women, young, olde, high, lowe, rich and poore, herein haue corrupted their waies:
men, women, young, old, high, low, rich and poor, herein have corrupted their ways:
n2, n2, j, j, j, j, j cc j, av vhb vvn po32 n2:
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who daily slay the soule, wound the heart, pierce the sides, rent the body of Iesus Christ;
who daily slay the soul, wound the heart, pierce the sides, rend the body of Iesus christ;
r-crq av-j vvi dt n1, vvb dt n1, vvb dt n2, vvb dt n1 pp-f np1 np1;
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and blaspheme the holy name whereby they are called:
and Blaspheme the holy name whereby they Are called:
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are not all then vnder this condemnation? Let as many then as haue any feare of God before their eies, any care of their owne saluation, any desire to escape endlesse condemnation, any remorce of conscience for their sinne in this behoofe cōmitted, any sparcle of grace, any feeling of the Spirite of God, whereby they are sealed vp to the day of redemption: repent themselues of this wickednes;
Are not all then under this condemnation? Let as many then as have any Fear of God before their eyes, any care of their own salvation, any desire to escape endless condemnation, any remorse of conscience for their sin in this behoof committed, any sparkle of grace, any feeling of the Spirit of God, whereby they Are sealed up to the day of redemption: Repent themselves of this wickedness;
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correcte this grieuous sinne in their manners; reforme, and refraine their lippes from all vaine swearing and blasphemie;
correct this grievous sin in their manners; reform, and refrain their lips from all vain swearing and blasphemy;
vvb d j n1 p-acp po32 n2; vvi, cc vvi po32 n2 p-acp d j n-vvg cc n1;
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that thereby they fall not into condemnation, but may liue for euer.
that thereby they fallen not into condemnation, but may live for ever.
cst av pns32 vvb xx p-acp n1, cc-acp vmb vvi p-acp av.
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If condemnation be threatened to the vaine swearing of men, how much more subiect thereunto are they, which geue themselues to horrible periuries,
If condemnation be threatened to the vain swearing of men, how much more Subject thereunto Are they, which give themselves to horrible perjuries,
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and false swearings? Which thing almightie God reseruing finally to be punished in eternall torments of hell fire:
and false swearings? Which thing almighty God reserving finally to be punished in Eternal torments of hell fire:
cc j n2-vvg? r-crq n1 j-jn np1 vvg av-j pc-acp vbi vvn p-acp j n2 pp-f n1 n1:
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yet to shew how greatly hee detesteth this wickednes, euen in this life, in some measure he punisheth it.
yet to show how greatly he detesteth this wickedness, even in this life, in Some measure he Punisheth it.
av pc-acp vvi c-crq av-j pns31 vvz d n1, av p-acp d n1, p-acp d n1 pns31 vvz pn31.
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When Iosua, & the Princes of Israel had made a faithfull othe to the Gibeonites, Saul afterward violated it, almightie God in the daies of Dauid, punished it with three yeares famine thorow out Israel, till the seuen sonnes of Saul were geuen to the Gibeonites to bee slaine.
When Iosua, & the Princes of Israel had made a faithful other to the Gibeonites, Saul afterwards violated it, almighty God in the days of David, punished it with three Years famine thorough out Israel, till the seuen Sons of Saul were given to the Gibeonites to be slain.
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When Mataniah named by Nabuchodonosour Zedichiah had sworne subiection to the King, but afterward forswearing him sealfe and rebelling:
When Mataniah nam by Nebuchadnezzar Zedichiah had sworn subjection to the King, but afterwards forswearing him sealfe and rebelling:
c-crq np1 vvn p-acp n1 np1 vhd vvn n1 p-acp dt n1, cc-acp av vvg pno31 av-jn cc j-vvg:
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the Lorde punished his periurie by the King of Babylon, who tooke him prisoner, slue his sonnes before his eies,
the Lord punished his perjury by the King of Babylon, who took him prisoner, slew his Sons before his eyes,
dt n1 vvd po31 n1 p-acp dt n1 pp-f np1, r-crq vvd pno31 n1, vvd po31 n2 p-acp po31 n2,
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then put out both his eies, and caried him bounde into Babylon, where he was kept in perpetuall miserie.
then put out both his eyes, and carried him bound into Babylon, where he was kept in perpetual misery.
av vvd av av-d po31 n2, cc vvd pno31 vvn p-acp np1, c-crq pns31 vbds vvn p-acp j n1.
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I neede not say that therefore none of the posteritie of Edward the fourth came vnto the possessiō of the crowne of England,
I need not say that Therefore none of the posterity of Edward the fourth Come unto the possession of the crown of England,
pns11 vvb xx vvi cst av pix pp-f dt n1 pp-f np1 dt ord vvd p-acp dt n1 pp-f dt n1 pp-f np1,
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because he solemnely swore at Yorke, to holde him sealfe contented with his owne duke dome,
Because he solemnly swore At York, to hold him sealfe contented with his own duke dome,
c-acp pns31 av-j vvd p-acp np1, pc-acp vvi pno31 av-jn vvn p-acp po31 d n1 n1,
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and to performe loyall obedience to the King.
and to perform loyal Obedience to the King.
cc pc-acp vvi j n1 p-acp dt n1.
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Duke Elphred conspiring against King Adelstane, for swore him sealfe in his purgation therefore at Rome,
Duke Elphred conspiring against King Adelstane, for swore him sealfe in his purgation Therefore At Room,
n1 vvn vvg p-acp n1 np1, p-acp vvd pno31 av-jn p-acp po31 n1 av p-acp n1,
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wherefore almightie God stroke him presently in Saint Peters church there, and so hee died. Earle Godwine hauing treaterously slaine Alphrede brother to King Edward the third:
Wherefore almighty God stroke him presently in Saint Peter's Church there, and so he died. Earl Godwin having treaterously slain Alphrede brother to King Edward the third:
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thereof charged by the King at table at a certaine time, the Earle tooke breade in his hand and swore, desiring that the bread might choake him,
thereof charged by the King At table At a certain time, the Earl took bread in his hand and swore, desiring that the bred might choke him,
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if he were there of giltie:
if he were there of guilty:
cs pns31 vbdr a-acp a-acp j:
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which breade hee eating, was there with all sodenly choaked, that hee fell downe and died.
which bread he eating, was there with all suddenly choked, that he fell down and died.
r-crq n1 pns31 vvg, vbds a-acp p-acp d av-j vvn, cst pns31 vvd a-acp cc vvn.
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To be shorte, one may stande for many, which is notoriously knowen, that a woman which in the yeare 1575. for alittle flaxce forswore her selfe in wood-streate in London,
To be short, one may stand for many, which is notoriously known, that a woman which in the year 1575. for alittle flaxce forswore her self in wood-streate in London,
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therefore was presently stroken and miserably died with great torture, tormentes and terrour.
Therefore was presently stroken and miserably died with great torture, torments and terror.
av vbds av-j vvn cc av-j vvd p-acp j n1, n2 cc n1.
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Infinire like exampls of the iuste iudgements of God in this behalfe are exstant, and albeit God doe not alwaies, strike all persons in like manner offending,
Infinire like Examples of the just Judgments of God in this behalf Are exstant, and albeit God do not always, strike all Persons in like manner offending,
np1 av-j n2 pp-f dt j n2 pp-f np1 p-acp d n1 vbr j, cc cs np1 vdb xx av, vvb d n2 p-acp j n1 vvg,
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yet that it might appeare how greatly he detesteth this wickednes, he giueth men a taste of his anger and wrathfull indignation euen in this life present, shewing thereby how much more sharpely they shalbe punished in the world to come.
yet that it might appear how greatly he detesteth this wickedness, he gives men a taste of his anger and wrathful Indignation even in this life present, showing thereby how much more sharply they shall punished in the world to come.
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And thought in great patience he beareth with this intollerable sinne of men for a long time and season:
And Thought in great patience he bears with this intolerable sin of men for a long time and season:
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yet shall they not be vnpunished for euer. Truely in this thing therefore saith the poet Tibullus.
yet shall they not be unpunished for ever. Truly in this thing Therefore Says the poet Tibullus.
av vmb pns32 xx vbi j p-acp av. av-j p-acp d n1 av vvz dt n1 np1.
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Though that periurie be at the first couered: yet at length punishment commeth without noyse, secretely. Though that perjury be At the First covered: yet At length punishment comes without noise, secretly.
cs d n1 vbi p-acp dt ord vvd: av p-acp n1 n1 vvz p-acp n1, av-jn.
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And Homer in like manner saith; Albeit God foorthwith punish not periuries, yet doeth hee at length:
And Homer in like manner Says; Albeit God forthwith Punish not perjuries, yet doth he At length:
cc np1 p-acp j n1 vvz; cs np1 av vvb xx n2, av vdz pns31 p-acp n1:
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whereby most grieuous punishments falle on the authour, his companion, and children, which hath committed them. whereby most grievous punishments fall on the author, his Companion, and children, which hath committed them.
q-crq ds j n2 vvi p-acp dt n1, po31 n1, cc n2, r-crq vhz vvn pno32.
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Which thing seemeth to haue beene fulfilled in Philip king of Macedonia his children:
Which thing seems to have been fulfilled in Philip King of Macedonia his children:
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whom Pausanias recordeth to haue fallen into so many miseries, calamities and troubles, because he violated his othes,
whom Pausanias recordeth to have fallen into so many misery's, calamities and Troubles, Because he violated his Oaths,
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and falsified his promises so often.
and falsified his promises so often.
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Wherfore, howsoeuer either vain swearers, or periured persons, doe here escape the reuenging hand of God:
Wherefore, howsoever either vain swearers, or perjured Persons, do Here escape the revenging hand of God:
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yet shall they vndoubtedly be subiect to eternall condemnation, vnlesse they both leaue their wickednes, and speedely repent themselues of their sinne, & embrace the councell of the Apostle; who correcteth this euil;
yet shall they undoubtedly be Subject to Eternal condemnation, unless they both leave their wickedness, and speedily Repent themselves of their sin, & embrace the council of the Apostle; who Correcteth this evil;
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Let your yea be yea, and your nay nay, least ye fal into condemnation.
Let your yea be yea, and your nay nay, lest you fall into condemnation.
vvb po22 uh vbi uh, cc po22 uh-x uh-x, cs pn22 vvi p-acp n1.
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This reason drawen from danger, not temporal only, but eternal rather, might be a sufficient stop and stay, to keep our lips from this wickednes:
This reason drawn from danger, not temporal only, but Eternal rather, might be a sufficient stop and stay, to keep our lips from this wickedness:
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from which refraining we are so far, that we pretend excuses to our vanity. 1 Some therefore say, I am forced to sweare, men otherwise will not beleeue me.
from which refraining we Are so Far, that we pretend excuses to our vanity. 1 some Therefore say, I am forced to swear, men otherwise will not believe me.
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Shall man force thee to blaspheme, and shal not Gods word drawe thee to obedience? shall man make thee to doe more in transgressing,
Shall man force thee to Blaspheme, and shall not God's word draw thee to Obedience? shall man make thee to do more in transgressing,
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then Gods word in obeying? Is there any necessitie to force thee to doe that, which doing, thou fallest into condemnation? yea, is not thy owne vanitie, thy inconstancie in thy words, thy falshood in thy promises, thy periurie in thy othes, thy often swearing not vainly only,
then God's word in obeying? Is there any necessity to force thee to do that, which doing, thou Fallest into condemnation? yea, is not thy own vanity, thy inconstancy in thy words, thy falsehood in thy promises, thy perjury in thy Oaths, thy often swearing not vainly only,
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but vntruely also, cause that no man giueth thee credit? if in al thing• thy deedes were agreeable to thy words,
but untruly also, cause that no man gives thee credit? if in all thing• thy Deeds were agreeable to thy words,
cc-acp av-j av, n1 cst dx n1 vvz pno21 n1? cs p-acp d n1 po21 n2 vbdr j p-acp po21 n2,
(41) sermon (DIV2)
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& thy performāces according to thy promises: if thou wert thy words master, and neuer protestedst but the trueth:
& thy performances according to thy promises: if thou Wertenberg thy words master, and never protestedst but the truth:
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(41) sermon (DIV2)
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if thy tongue were geuen to simplicitie, and thy lippes not defiled with lies: then shoulde thy worde be beleeued as well, yea, rather better, then thine othe:
if thy tongue were given to simplicity, and thy lips not defiled with lies: then should thy word be believed as well, yea, rather better, then thine other:
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but because thy wordes are but wind, and in thy speaches there is no hold: because thy promises are without perfourmance, & in thy saying there is no faith:
but Because thy words Are but wind, and in thy Speeches there is no hold: Because thy promises Are without performance, & in thy saying there is no faith:
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(41) sermon (DIV2)
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because in thy tongue there is no trust, and in thy talke there is no trueth:
Because in thy tongue there is no trust, and in thy talk there is no truth:
c-acp p-acp po21 n1 a-acp vbz dx n1, cc p-acp po21 n1 pc-acp vbz dx n1:
(41) sermon (DIV2)
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therefore thou swearest, yet thou art not beleeued. The law saith: He that is once presupposed and taken for an euill man, is alwaies so presupposed:
Therefore thou Swearst, yet thou art not believed. The law Says: He that is once presupposed and taken for an evil man, is always so presupposed:
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(41) sermon (DIV2)
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and he that is taken once for faithlesse & vntrustie, is alwaies so presupposed.
and he that is taken once for faithless & untrusty, is always so presupposed.
cc pns31 cst vbz vvn a-acp p-acp j cc j, vbz av av vvn.
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Aristotle (as Laertius writeth, or Demetrius, as other affirme) being asked what profite men gate by their lies, falshoode, and vntrueths in them, answered; Aristotle (as Laertius Writeth, or Demetrius, as other affirm) being asked what profit men gate by their lies, falsehood, and untruths in them, answered;
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(41) sermon (DIV2)
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this onely, that oftentimes whē they tell the trueth, yet men will not beleeue them. The fault therfore redoundeth vpon thy owne head, that thou art not beleeued:
this only, that oftentimes when they tell the truth, yet men will not believe them. The fault Therefore redoundeth upon thy own head, that thou art not believed:
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(41) sermon (DIV2)
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so farre therefore is this pretence from excusing thy swearing, that it rather encreaseth thy offence.
so Far Therefore is this pretence from excusing thy swearing, that it rather increases thy offence.
av av-j av vbz d n1 p-acp vvg po21 n-vvg, cst pn31 av-c vvz po21 n1.
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10136
2 If we pretend our custome, doeth this excuse our sinne? Nay, doeth not custome of doing euill, aggrauate the wickednes? that seruant that is accustomed to rob his master,
2 If we pretend our custom, doth this excuse our sin? Nay, doth not custom of doing evil, aggravate the wickedness? that servant that is accustomed to rob his master,
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and doeth it therefore more commonly, is more punishable thē he that hath once done it, & so hath done.
and doth it Therefore more commonly, is more punishable them he that hath once done it, & so hath done.
cc vdz pn31 av av-dc av-j, vbz av-dc j pno32 pns31 cst vhz a-acp vdn pn31, cc av vhz vdn.
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The childe that by vse and custome groweth to be disobedient, deserueth with more seueritie to be chastened,
The child that by use and custom grows to be disobedient, deserves with more severity to be chastened,
dt n1 cst p-acp n1 cc n1 vvz pc-acp vbi j, vvz p-acp dc n1 pc-acp vbi vvn,
(41) sermon (DIV2)
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then he that once offendeth, and so leaueth. Euery wickednes how much more commonly it is done, so much more hainous is it.
then he that once offends, and so Leaveth. Every wickedness how much more commonly it is done, so much more heinous is it.
cs pns31 cst c-acp vvz, cc av vvz. d n1 c-crq av-d av-dc av-j pn31 vbz vdn, av av-d av-dc j vbz pn31.
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The man more accustomed to adulteries, is the more filthie whoremonger:
The man more accustomed to adulteries, is the more filthy whoremonger:
dt n1 av-dc vvn p-acp n2, vbz dt av-dc j n1:
(41) sermon (DIV2)
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the wife that hath more vsually prostituted her selfe to others, is the more detestable harlot:
the wife that hath more usually prostituted her self to Others, is the more detestable harlot:
dt n1 cst vhz dc av-j vvd po31 n1 p-acp n2-jn, vbz dt av-dc j n1:
(41) sermon (DIV2)
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the theefe that by custome robbeth, deserueth more iustly to be hanged:
the thief that by custom robbeth, deserves more justly to be hanged:
dt n1 cst p-acp n1 vvz, vvz av-dc av-j pc-acp vbi vvn:
(41) sermon (DIV2)
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the more vsually any euill is committed, the more haynous and horrible is the sinne, both before God and man.
the more usually any evil is committed, the more heinous and horrible is the sin, both before God and man.
dt av-dc av-j d n-jn vbz vvn, dt av-dc j cc j vbz dt n1, av-d p-acp np1 cc n1.
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And shall we think it our lawfull excuse? we haue got a custome of swearing,
And shall we think it our lawful excuse? we have god a custom of swearing,
cc vmb pns12 vvi pn31 po12 j n1? pns12 vhb vvn dt n1 pp-f vvg,
(41) sermon (DIV2)
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& we cannot leaue it, therefore we are to be excused.
& we cannot leave it, Therefore we Are to be excused.
cc pns12 vmbx vvi pn31, av pns12 vbr pc-acp vbi vvn.
(41) sermon (DIV2)
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Things therefore that are receiued by custome, being euil, are so much the worse, how much more customable:
Things Therefore that Are received by custom, being evil, Are so much the Worse, how much more customable:
n2 av d vbr vvn p-acp n1, vbg j-jn, vbr av av-d dt av-jc, c-crq av-d av-dc j:
(41) sermon (DIV2)
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and ought with so much greater care to be corrected, how much more wee are therewithall inured.
and ought with so much greater care to be corrected, how much more we Are therewithal inured.
cc vmd p-acp av av-d jc n1 pc-acp vbi vvn, c-crq av-d av-dc pns12 vbr av vvn.
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3 Neither can example of the multitude helpe vs, we doe but as all other men doe:
3 Neither can Exampl of the multitude help us, we do but as all other men do:
crd av-dx vmb n1 pp-f dt n1 vvb pno12, pns12 vdb p-acp c-acp d j-jn n2 vdb:
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we see such men, & such women sweare as deepely as we doe. This excuseth not the fact: this deliuereth not from punishment.
we see such men, & such women swear as deeply as we do. This excuseth not the fact: this Delivereth not from punishment.
pns12 vvb d n2, cc d n2 vvb c-acp av-jn c-acp pns12 vdb. np1 vvz xx dt n1: d vvz xx p-acp n1.
(41) sermon (DIV2)
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The more men sinned in the sinnes of the first world, the more was Gods wrath kindled,
The more men sinned in the Sins of the First world, the more was God's wrath kindled,
dt dc n2 vvn p-acp dt n2 pp-f dt ord n1, dt av-dc vbds npg1 n1 vvn,
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and the heauier condemnation fell vpon them.
and the Heavier condemnation fell upon them.
cc dt jc n1 vvd p-acp pno32.
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The more vniuersall and common the sinnes of Sodom were, the lowder they cried to GOD for vengeance.
The more universal and Common the Sins of Sodom were, the Louder they cried to GOD for vengeance.
dt av-dc j cc j dt n2 pp-f np1 vbdr, dt jc pns32 vvd p-acp np1 p-acp n1.
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The more the Israelites were defiled with fornication with the daughters of Moab, the more therfore by the hand of God, pearished. The more the Israelites were defiled with fornication with the daughters of Moab, the more Therefore by the hand of God, pearished.
dt av-dc dt np2 vbdr vvn p-acp n1 p-acp dt n2 pp-f np1, dt av-dc av p-acp dt n1 pp-f np1, vvn.
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The more the Prophetes of Baal were, the more horrible was their idolatrie.
The more the prophets of Baal were, the more horrible was their idolatry.
dt av-dc dt n2 pp-f np1 vbdr, dt av-dc j vbds po32 n1.
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The more resisted the word of the Lord by the handes of Ieremie, the greater was the rebellion.
The more resisted the word of the Lord by the hands of Ieremie, the greater was the rebellion.
dt av-dc vvd dt n1 pp-f dt n1 p-acp dt n2 pp-f np1, dt jc vbds dt n1.
(41) sermon (DIV2)
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The more rose vp against Steuen the Martyr, the greater was their contempte and wickednes.
The more rose up against Stephen the Martyr, the greater was their contempt and wickedness.
dt av-dc vvd a-acp p-acp np1 dt n1, dt jc vbds po32 n1 cc n1.
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The Apostles of Christ, Peter, Paul, and Iude, do not diminish the sinne, but increase the wickednes of the seducers of men, by their multitude.
The Apostles of christ, Peter, Paul, and Iude, do not diminish the sin, but increase the wickedness of the seducers of men, by their multitude.
dt n2 pp-f np1, np1, np1, cc np1, vdb xx vvi dt n1, cc-acp vvb dt n1 pp-f dt n2 pp-f n2, p-acp po32 n1.
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Let not the multitude of wicked persons;
Let not the multitude of wicked Persons;
vvb xx dt n1 pp-f j n2;
(41) sermon (DIV2)
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let not the vaine example of vile sinners drawe vs vnto this transgression ▪ but laying apart all excuse for the vanitie and wickednes of out othes, let vs incontinently leaue them;
let not the vain Exampl of vile Sinners draw us unto this Transgression ▪ but laying apart all excuse for the vanity and wickedness of out Oaths, let us incontinently leave them;
vvb xx dt j n1 pp-f j n2 vvb pno12 p-acp d n1 ▪ p-acp vvg av d n1 p-acp dt n1 cc n1 pp-f av n2, vvb pno12 av-j vvi pno32;
(41) sermon (DIV2)
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least we running on in our horrible and blasphemous swearing, procure the heauy hand of God against vs in this life, by sundrie plagues to punish vs:
lest we running on in our horrible and blasphemous swearing, procure the heavy hand of God against us in this life, by sundry plagues to Punish us:
cs pns12 vvg a-acp p-acp po12 j cc j n-vvg, vvb dt j n1 pp-f np1 p-acp pno12 p-acp d n1, p-acp j n2 pc-acp vvi pno12:
(41) sermon (DIV2)
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and in the life to come, to cast bodie and soul into that bottomlesse pitte of perdition,
and in the life to come, to cast body and soul into that bottomless pit of perdition,
cc p-acp dt n1 pc-acp vvi, pc-acp vvi n1 cc n1 p-acp d j n1 pp-f n1,
(41) sermon (DIV2)
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and finall condemnation, there, for our vaine swearing, to be punished for euer.
and final condemnation, there, for our vain swearing, to be punished for ever.
cc j n1, a-acp, p-acp po12 j n-vvg, pc-acp vbi vvn p-acp av.
(41) sermon (DIV2)
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From which torments hee deliuer vs, who was wounded for our transgressions, and broken for our iniquities, chastised and punished for our sinnes:
From which torments he deliver us, who was wounded for our transgressions, and broken for our iniquities, chastised and punished for our Sins:
p-acp r-crq n2 pns31 vvb pno12, r-crq vbds vvn p-acp po12 n2, cc vvn p-acp po12 n2, vvn cc vvn p-acp po12 n2:
(41) sermon (DIV2)
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and through whose onely stripes we are healed:
and through whose only stripes we Are healed:
cc p-acp rg-crq j n2 pns12 vbr vvn:
(41) sermon (DIV2)
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euen Iesus Christ our blessed Sauiour, To whom, with the Father, and the holy Ghost, be all praise, dominion, power,
even Iesus christ our blessed Saviour, To whom, with the Father, and the holy Ghost, be all praise, dominion, power,
av np1 np1 po12 j-vvn n1, p-acp ro-crq, p-acp dt n1, cc dt j n1, vbb d n1, n1, n1,
(41) sermon (DIV2)
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and maiestie, now and for euer. more. Amen.
and majesty, now and for ever. more. Amen.
cc n1, av cc p-acp av. dc. uh-n.
(41) sermon (DIV2)
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10167
Iames Chapter 5. verses 13. 14. 15. 16. 17. 18. Sermon 27. Verse 13 Is any afflicted among you? let him pray:
James Chapter 5. Verses 13. 14. 15. 16. 17. 18. Sermon 27. Verse 13 Is any afflicted among you? let him pray:
np1 n1 crd n2 crd crd crd crd crd crd n1 crd n1 crd vbz d vvn p-acp pn22? vvb pno31 vvi:
(42) sermon (DIV2)
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Is any mery? let him sing psalmes. 14 Is any sick among you? let him call for the elders of the church:
Is any merry? let him sing psalms. 14 Is any sick among you? let him call for the Elders of the Church:
vbz d j? vvb pno31 vvi n2. crd vbz d j p-acp pn22? vvb pno31 vvi p-acp dt n2-jn pp-f dt n1:
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and let them pray for him, and annoint him with oyle in the name of the Lord. 15
and let them pray for him, and anoint him with oil in the name of the Lord. 15
cc vvb pno32 vvi p-acp pno31, cc vvi pno31 p-acp n1 p-acp dt n1 pp-f dt n1. crd
(42) sermon (DIV2)
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And the prayer of the faithfull shal saue the sicke:
And the prayer of the faithful shall save the sick:
cc dt n1 pp-f dt j vmb vvi dt j:
(42) sermon (DIV2)
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and the Lord shall rayse him vp, and if hee hath committed sinnes, they shalbe forgeuen him. 16 Acknowledge your faults one to another, & praie one for another that you may be healed:
and the Lord shall raise him up, and if he hath committed Sins, they shall forgiven him. 16 Acknowledge your Faults one to Another, & pray one for Another that you may be healed:
cc dt n1 vmb vvi pno31 a-acp, cc cs pns31 vhz vvn n2, pns32 vmb|vbi vvn pno31. crd vvi po22 n2 crd p-acp n-jn, cc vvb pi p-acp n-jn cst pn22 vmb vbi vvn:
(42) sermon (DIV2)
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for the praier of a righteous mā auaileth much, if it be feruent. 17
for the prayer of a righteous man avails much, if it be fervent. 17
c-acp dt n1 pp-f dt j n1 vvz d, cs pn31 vbb j. crd
(42) sermon (DIV2)
1407
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Elias was a man subiect to like passions as we are, and he prayed earnestly, that it might not raine,
Elias was a man Subject to like passion as we Are, and he prayed earnestly, that it might not rain,
np1 vbds dt n1 j-jn p-acp j n2 c-acp pns12 vbr, cc pns31 vvd av-j, cst pn31 vmd xx vvi,
(42) sermon (DIV2)
1408
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and it rained not on the earth for three yeares, and six moneths. 18
and it reigned not on the earth for three Years, and six months. 18
cc pn31 vvd xx p-acp dt n1 p-acp crd n2, cc crd n2. crd
(42) sermon (DIV2)
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And againe he prayed, and the heauens gaue raine, & the earth brought forth her fruite.
And again he prayed, and the heavens gave rain, & the earth brought forth her fruit.
cc av pns31 vvd, cc dt n2 vvd n1, cc dt n1 vvd av po31 n1.
(42) sermon (DIV2)
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10176
IN these wordes, and the rest to the ende of the Chapter, the fourth and laste parte of this Chapter is conteyned: IN these words, and the rest to the end of the Chapter, the fourth and laste part of this Chapter is contained:
p-acp d n2, cc dt n1 p-acp dt n1 pp-f dt n1, dt ord cc ord n1 pp-f d n1 vbz vvn:
(42) sermon (DIV2)
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10177
namely, touching our behauiour, both in our owne infirmities, and in the infirmities of others, what is best therein to bee done.
namely, touching our behaviour, both in our own infirmities, and in the infirmities of Others, what is best therein to be done.
av, vvg po12 n1, av-d p-acp po12 d n2, cc p-acp dt n2 pp-f n2-jn, r-crq vbz js av pc-acp vbi vdn.
(42) sermon (DIV2)
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In which place two things may be obserued. First, what is the best remedie against outwarde and bodily afflictions and infirmities:
In which place two things may be observed. First, what is the best remedy against outward and bodily afflictions and infirmities:
p-acp r-crq n1 crd n2 vmb vbi vvn. ord, r-crq vbz dt js n1 p-acp j cc j n2 cc n2:
(42) sermon (DIV2)
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Secondly, what is best to be done in the inwarde infirmities of our brethren, and howe wee ought therein to behaue our selues.
Secondly, what is best to be done in the inward infirmities of our brothers, and how we ought therein to behave our selves.
ord, r-crq vbz js pc-acp vbi vdn p-acp dt j n2 pp-f po12 n2, cc c-crq pns12 vmd av pc-acp vvi po12 n2.
(42) sermon (DIV2)
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10180
These wordes concerne the first thing, what is the best remedie agaynst bodily and outwarde infirmities or afflictions,
These words concern the First thing, what is the best remedy against bodily and outward infirmities or afflictions,
np1 n2 vvb dt ord n1, r-crq vbz dt js n1 p-acp j cc j n2 cc n2,
(42) sermon (DIV2)
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10181
and how therein the Saintes should behaue themselues. These words therefore shew how wee shoulde behaue our selues in bodily afflictiōs & infirmities:
and how therein the Saints should behave themselves. These words Therefore show how we should behave our selves in bodily afflictions & infirmities:
cc c-crq av dt n2 vmd vvi px32. d n2 av vvb c-crq pns12 vmd vvi po12 n2 p-acp j n2 cc n2:
(42) sermon (DIV2)
1410
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10182
which thing the Apostle doth 1 Generally: shewing what is the best remedie against all afflictions outwarde and bodily:
which thing the Apostle does 1 Generally: showing what is the best remedy against all afflictions outward and bodily:
r-crq n1 dt n1 vdz crd av-j: vvg r-crq vbz dt js n1 p-acp d n2 j cc j:
(42) sermon (DIV2)
1410
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namely prayer, which hath place both in sorrowe and in ioy. 2 Particularly in sicknes what ought to be done, & what remedies to seeke after. namely prayer, which hath place both in sorrow and in joy. 2 Particularly in sickness what ought to be done, & what remedies to seek After.
av n1, r-crq vhz n1 av-d p-acp n1 cc p-acp n1. crd av-jn p-acp n1 r-crq vmd pc-acp vbi vdn, cc r-crq n2 pc-acp vvi a-acp.
(42) sermon (DIV2)
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1 The praiers of the elders with annointing with oyle in the name of the Lord.
1 The Prayers of the Elders with anointing with oil in the name of the Lord.
crd dt n2 pp-f dt n2-jn p-acp vvg p-acp n1 p-acp dt n1 pp-f dt n1.
(42) sermon (DIV2)
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10185
2 Mutual confession with mutuall prayer.
2 Mutual Confessi with mutual prayer.
crd j n1 p-acp j n1.
(42) sermon (DIV2)
1410
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10186
Concerning then the remedie against bodily and outward molestations and infirmities, the Apostle beginneth with the generall:
Concerning then the remedy against bodily and outward molestations and infirmities, the Apostle begins with the general:
vvg av dt n1 p-acp j cc j n2 cc n2, dt n1 vvz p-acp dt n1:
(42) sermon (DIV2)
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10187
shewing what is the best remedie generally agaynst all afflictions of the bodie and outwarde: euen prayer, which hath place both in sorrowe and in mirth and ioy: whereof thus sayeth the Apostle:
showing what is the best remedy generally against all afflictions of the body and outward: even prayer, which hath place both in sorrow and in mirth and joy: whereof thus Saith the Apostle:
vvg r-crq vbz dt js n1 av-j p-acp d n2 pp-f dt n1 cc j: av n1, r-crq vhz n1 av-d p-acp n1 cc p-acp n1 cc n1: c-crq av vvz dt n1:
(42) sermon (DIV2)
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10188
Is anie among you afflicted? Let him pray. Is any merrie? let him sing.
Is any among you afflicted? Let him pray. Is any merry? let him sing.
vbz d p-acp pn22 vvn? vvb pno31 vvi. vbz d j? vvb pno31 vvi.
(42) sermon (DIV2)
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10189
Wherein we are taught what Christians should doe, and howe to behaue themselues in all the chaunges and chaunces of this life:
Wherein we Are taught what Christians should do, and how to behave themselves in all the changes and chances of this life:
c-crq pns12 vbr vvn r-crq np1 vmd vdi, cc c-crq pc-acp vvi px32 p-acp d dt n2 cc n2 pp-f d n1:
(42) sermon (DIV2)
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10190
whether they taste of the bitter cuppe of afflictions, or else bee partakers of the pleasantnesse of prosperitie:
whither they taste of the bitter cup of afflictions, or Else be partakers of the pleasantness of Prosperity:
cs pns32 vvb pp-f dt j n1 pp-f n2, cc av vbi n2 pp-f dt n1 pp-f n1:
(42) sermon (DIV2)
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10191
whether they bee in wo, or whether they bee in wealth: in both which states and conditions of our life, our recourse must bee to God: in affliction, by petition:
whither they be in woe, or whither they be in wealth: in both which states and conditions of our life, our recourse must be to God: in affliction, by petition:
cs pns32 vbb p-acp n1, cc cs pns32 vbb p-acp n1: p-acp d r-crq n2 cc n2 pp-f po12 n1, po12 n1 vmb vbi p-acp np1: p-acp n1, p-acp n1:
(42) sermon (DIV2)
1411
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10192
in ioy and mirth, by thankes giuing, the other part of prayer. So that praier is profitable, and hath it place both in sorrowe and in ioy:
in joy and mirth, by thanks giving, the other part of prayer. So that prayer is profitable, and hath it place both in sorrow and in joy:
p-acp n1 cc n1, p-acp n2 vvg, dt j-jn n1 pp-f n1. av d n1 vbz j, cc vhz pn31 n1 av-d p-acp n1 cc p-acp n1:
(42) sermon (DIV2)
1411
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both in mourning and in mirth, which thing Saint James to insinuate and signifie to vs, sayth:
both in mourning and in mirth, which thing Saint James to insinuate and signify to us, say:
d p-acp n1 cc p-acp n1, r-crq n1 n1 np1 pc-acp vvi cc vvi p-acp pno12, vvz:
(42) sermon (DIV2)
1411
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10194
is any man among you afflicted? Let him pray: Is any merrie? let him sing.
is any man among you afflicted? Let him pray: Is any merry? let him sing.
vbz d n1 p-acp pn22 vvn? vvb pno31 vvi: vbz d j? vvb pno31 vvi.
(42) sermon (DIV2)
1411
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10195
Thus in our afflictions must we pray for comfort and deliuerance:
Thus in our afflictions must we pray for Comfort and deliverance:
av p-acp po12 n2 vmb pns12 vvi p-acp n1 cc n1:
(42) sermon (DIV2)
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10196
in ioy and mirth must wee sing Psalmes of praise and thankesgiuing, for his blessings and benefites, vnto God.
in joy and mirth must we sing Psalms of praise and thanksgiving, for his blessings and benefits, unto God.
p-acp n1 cc n1 vmb pns12 vvi n2 pp-f n1 cc n1, p-acp po31 n2 cc n2, p-acp np1.
(42) sermon (DIV2)
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10197
Whereby the corruption and peruersnesse of our nature is corrected: who in our afflictions, cast downe the countenancethang downe the head:
Whereby the corruption and perverseness of our nature is corrected: who in our afflictions, cast down the countenancethang down the head:
c-crq dt n1 cc n1 pp-f po12 n1 vbz vvn: r-crq p-acp po12 n2, vvd a-acp dt n1 a-acp dt n1:
(42) sermon (DIV2)
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10198
grind the teeth, and fome at the mouth:
grind the teeth, and foam At the Mouth:
vvb dt n2, cc n1 p-acp dt n1:
(42) sermon (DIV2)
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10199
in our posperitie and mirth, are forgetfull of God the giuer of all goodnesse and graces: are puft vp with pride:
in our posperitie and mirth, Are forgetful of God the giver of all Goodness and graces: Are puffed up with pride:
p-acp po12 n1 cc n1, vbr j pp-f np1 dt n1 pp-f d n1 cc n2: vbr vvn a-acp p-acp n1:
(42) sermon (DIV2)
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and swell in our vaine confidence.
and swell in our vain confidence.
cc vvb p-acp po12 j n1.
(42) sermon (DIV2)
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Which our vanitie is here corrected, and we taught in affliction to pray, and in ioy to be thankefull. Which our vanity is Here corrected, and we taught in affliction to pray, and in joy to be thankful.
r-crq po12 n1 vbz av vvn, cc pns12 vvd p-acp n1 pc-acp vvi, cc p-acp n1 pc-acp vbi j.
(42) sermon (DIV2)
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And to come to these in particular: is any man among you afflicted, saith the Apostle? let him pray.
And to come to these in particular: is any man among you afflicted, Says the Apostle? let him pray.
cc pc-acp vvi p-acp d p-acp j: vbz d n1 p-acp pn22 vvn, vvz dt n1? vvb pno31 vvi.
(42) sermon (DIV2)
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Affliction in this place is not so much that destresse, and trouble whereof the causes are apparant and manifest, against which, pacience, frō the seuenth to the twelft, ver.
Affliction in this place is not so much that destresse, and trouble whereof the Causes Are apparent and manifest, against which, patience, from the Seventh to the twelft, ver.
n1 p-acp d n1 vbz xx av av-d cst n1, cc vvb c-crq dt n2 vbr j cc j, p-acp r-crq, n1, p-acp dt ord p-acp dt ord, fw-la.
(42) sermon (DIV2)
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was set downe as a remedie:
was Set down as a remedy:
vbds vvn a-acp p-acp dt n1:
(42) sermon (DIV2)
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as that trouble whereof the causes are not knowen, or apparaunt so manifestly as the former: and yet wee afflicted;
as that trouble whereof the Causes Are not known, or apparent so manifestly as the former: and yet we afflicted;
c-acp cst n1 c-crq dt n2 vbr xx vvn, cc j av av-j c-acp dt j: cc av pns12 vvd;
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whereunto the Apostle setteth downe prayer as the best remedie. Is any among you afflicted? let him pray.
whereunto the Apostle sets down prayer as the best remedy. Is any among you afflicted? let him pray.
c-crq dt n1 vvz a-acp n1 p-acp dt js n1. vbz d p-acp pn22 vvn? vvb pno31 vvi.
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Are wee pinched with pouertie? are we distressed with famine? are we pressed with miserie? are we compassed about with anie calamitie? then let vs pray:
are we pinched with poverty? Are we distressed with famine? Are we pressed with misery? Are we compassed about with any calamity? then let us pray:
vbr pns12 vvn p-acp n1? vbr pns12 vvn p-acp n1? vbr pns12 vvn p-acp n1? vbr pns12 vvn a-acp p-acp d n1? av vvb pno12 vvi:
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that God will giue pacience to beare it: send deliuerance to be rid out of it:
that God will give patience to bear it: send deliverance to be rid out of it:
cst np1 vmb vvi n1 pc-acp vvi pn31: vvb n1 pc-acp vbi vvn av pp-f pn31:
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make a way, and giue an issue to escape, whatsoeuer might be daungerous vnto vs. Naturall and carnally minded men, in whose hearts the spirit of God resteth not, being afflicted, distrust, despaire: frette, fume:
make a Way, and give an issue to escape, whatsoever might be dangerous unto us Natural and carnally minded men, in whose hearts the Spirit of God rests not, being afflicted, distrust, despair: fret, fume:
vvb dt n1, cc vvi dt n1 pc-acp vvi, r-crq vmd vbi j p-acp pno12 j cc av-j j-vvn n2, p-acp rg-crq n2 dt n1 pp-f np1 vvz xx, vbg vvn, n1, n1: vvb, n1:
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mutter, and murmure against God, as the Israelites in the wildernesse did, as Moises recordeth.
mutter, and murmur against God, as the Israelites in the Wilderness did, as Moses recordeth.
vvb, cc vvi p-acp np1, p-acp dt np2 p-acp dt n1 vdd, c-acp np1 vvz.
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In their calamities they relent not, they amend not, they reforme not themselues, they call not vpon God in their hearts, they runne not by prayer to the throne of grace, there to find mercie in the time of neede:
In their calamities they relent not, they amend not, they reform not themselves, they call not upon God in their hearts, they run not by prayer to the throne of grace, there to find mercy in the time of need:
p-acp po32 n2 pns32 vvb xx, pns32 vvb xx, pns32 vvi xx px32, pns32 vvb xx p-acp np1 p-acp po32 n2, pns32 vvb xx p-acp n1 p-acp dt n1 pp-f n1, a-acp pc-acp vvi n1 p-acp dt n1 pp-f n1:
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but they blaspheme God, as the wicked did in the Reuelation, vpon whom when the Angels had powred out the viols of Gods wrath,
but they Blaspheme God, as the wicked did in the Revelation, upon whom when the Angels had poured out the viols of God's wrath,
cc-acp pns32 vvb np1, c-acp dt j vdd p-acp dt n1, p-acp ro-crq c-crq dt n2 vhd vvn av dt n2 pp-f npg1 n1,
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then blasphemed they the God of heauen, for their paines and sores they sustained: but repented not of the workes which they wickedly had committed.
then blasphemed they the God of heaven, for their pains and sores they sustained: but repented not of the works which they wickedly had committed.
av vvd pns32 dt n1 pp-f n1, p-acp po32 n2 cc n2 pns32 vvd: cc-acp vvd xx pp-f dt n2 r-crq pns32 av-j vhd vvn.
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The vngodly being perplexed, afflicted and tormented, curse, banne, stampe, stare, flie to valawfull remedies, wise men, witches, sorcerers, cunning women, enchaunters,
The ungodly being perplexed, afflicted and tormented, curse, ban, stamp, stare, fly to valawfull remedies, wise men, Witches, sorcerers, cunning women, enchanters,
dt j vbg vvn, j-vvn cc vvn, n1, vvi, n1, vvb, vvb p-acp j n2, j n2, n2, n2, j-jn n2, n2,
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and such like, for riddance therehence, and for deliuerance: they runne to the wine tanern•s: flie to strong drinke, hunt after lewde companie:
and such like, for riddance therehence, and for deliverance: they run to the wine tanern•s: fly to strong drink, hunt After lewd company:
cc d av-j, p-acp n1 j, cc p-acp n1: pns32 vvb p-acp dt n1 vvz: vvb p-acp j n1, vvb p-acp j n1:
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seeke and search for such meanes for their solace and comfort: they send for instruments of musicke:
seek and search for such means for their solace and Comfort: they send for Instruments of music:
vvb cc vvi p-acp d n2 p-acp po32 n1 cc n1: pns32 vvb p-acp n2 pp-f n1:
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they seeke for melodious harmonies, they delight in harpe, lute, and viole, therehence desiring in their afflictions to be recreated, refreshed, and reuiued:
they seek for melodious harmonies, they delight in harp, lute, and violent, therehence desiring in their afflictions to be recreated, refreshed, and revived:
pns32 vvb p-acp j n2, pns32 vvb p-acp n1, n1, cc j, j vvg p-acp po32 n2 pc-acp vbi vvn, vvn, cc vvd:
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but the Saints of God, as else where, so out of this present place learne a better profession, to seeke for a more sound and safe remedie,
but the Saints of God, as Else where, so out of this present place Learn a better profession, to seek for a more found and safe remedy,
cc-acp dt n2 pp-f np1, c-acp av c-crq, av av pp-f d j n1 vvi dt jc n1, pc-acp vvi p-acp dt av-dc j cc j n1,
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euen by prayer to haue recourse to him, who deliuereth our soules from death, our eies from tears and our feete from sliding.
even by prayer to have recourse to him, who Delivereth our Souls from death, our eyes from tears and our feet from sliding.
av p-acp n1 pc-acp vhi n1 p-acp pno31, r-crq vvz po12 n2 p-acp n1, po12 n2 p-acp n2 cc po12 n2 p-acp vvg.
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Thus are we taught by the spirit of God in the Apostle, when for our afflictions we bee heauy in hart, troubled in mind, sad in spirit, to flie to god by praier:
Thus Are we taught by the Spirit of God in the Apostle, when for our afflictions we be heavy in heart, troubled in mind, sad in Spirit, to fly to god by prayer:
av vbr pns12 vvn p-acp dt n1 pp-f np1 p-acp dt n1, c-crq p-acp po12 n2 pns12 vbb j p-acp n1, vvn p-acp n1, j p-acp n1, pc-acp vvi p-acp n1 p-acp n1:
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Is any among you afflicted? let him pray.
Is any among you afflicted? let him pray.
vbz d p-acp pn22 vvn? vvb pno31 vvi.
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Which is the thing almightie God taught his saints, willing them in their troubles to call vppon him, from whom they shall haue deliuerance.
Which is the thing almighty God taught his Saints, willing them in their Troubles to call upon him, from whom they shall have deliverance.
r-crq vbz dt n1 j-jn np1 vvd po31 n2, vvg pno32 p-acp po32 n2 pc-acp vvi p-acp pno31, p-acp ro-crq pns32 vmb vhi n1.
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Call vppon me in the day of thy trouble, and I will deliuer thee, and thou shalt glorifie mee.
Call upon me in the day of thy trouble, and I will deliver thee, and thou shalt Glorify me.
n1 p-acp pno11 p-acp dt n1 pp-f po21 n1, cc pns11 vmb vvi pno21, cc pns21 vm2 vvi pno11.
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Our blessed Sauiour Christ ordained this as the onely meane in all our lackes and wantes:
Our blessed Saviour christ ordained this as the only mean in all our lacks and Wants:
po12 j-vvn n1 np1 vvd d p-acp dt j j p-acp d po12 n2 cc n2:
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wherefore to his he sayeth, aske, and you shall haue, seeke and you shall finde: knocke and it shall bee opened vnto you.
Wherefore to his he Saith, ask, and you shall have, seek and you shall find: knock and it shall be opened unto you.
c-crq p-acp po31 pns31 vvz, vvb, cc pn22 vmb vhi, vvb cc pn22 vmb vvi: vvb cc pn31 vmb vbi vvn p-acp pn22.
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It behooueth vs therefore according to this admonition of the Apostle, according to the commaundement of God,
It behooveth us Therefore according to this admonition of the Apostle, according to the Commandment of God,
pn31 vvz pno12 av p-acp p-acp d n1 pp-f dt n1, vvg p-acp dt n1 pp-f np1,
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and the precept of his onely sonne our Sauiour Christ, in our afflictions to solicite him with vncessant prayer:
and the precept of his only son our Saviour christ, in our afflictions to solicit him with uncessant prayer:
cc dt n1 pp-f po31 j n1 po12 n1 np1, p-acp po12 n2 pc-acp vvi pno31 p-acp j-u n1:
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who knoweth howe to deliuer his out of temptations, & to reserue the wicked to the day of iudgement to be punished.
who Knoweth how to deliver his out of temptations, & to reserve the wicked to the day of judgement to be punished.
r-crq vvz c-crq pc-acp vvi po31 av pp-f n2, cc pc-acp vvi dt j p-acp dt n1 pp-f n1 pc-acp vbi vvn.
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To him in our necessities and miseries must we haue recourse, whose eies are ouer the righteous,
To him in our necessities and misery's must we have recourse, whose eyes Are over the righteous,
p-acp pno31 p-acp po12 n2 cc n2 vmb pns12 vhi n1, rg-crq n2 vbr p-acp dt j,
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& his eares open vnto their praiers, and so deliuereth them out of all their troubles.
& his ears open unto their Prayers, and so Delivereth them out of all their Troubles.
cc po31 n2 j p-acp po32 n2, cc av vvz pno32 av pp-f d po32 n2.
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Wherefore whensoeuer any of the saints be afflicted, whensoeuer they be tried with any temptations: when they feele any perill or daunger immenent and at hand: Wherefore whensoever any of the Saints be afflicted, whensoever they be tried with any temptations: when they feel any peril or danger immenent and At hand:
c-crq c-crq d pp-f dt n2 vbb vvn, c-crq pns32 vbb vvn p-acp d n2: c-crq pns32 vvb d n1 cc n1 j cc p-acp n1:
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whensoeuer they are pressed with any misfortune, and cast downe by any aduersitie: their onely remedie must bee praier, and thereby to drawe neare vnto God:
whensoever they Are pressed with any misfortune, and cast down by any adversity: their only remedy must be prayer, and thereby to draw near unto God:
c-crq pns32 vbr vvn p-acp d n1, cc vvd a-acp p-acp d n1: po32 j n1 vmb vbi n1, cc av pc-acp vvi av-j p-acp np1:
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of whom they must earnestly desire, pacience in trouble, constancie in affliction; strength in miserie; comfort in destresse; deliuerance in calamitie;
of whom they must earnestly desire, patience in trouble, constancy in affliction; strength in misery; Comfort in destresse; deliverance in calamity;
pp-f r-crq pns32 vmb av-j vvi, n1 p-acp n1, n1 p-acp n1; n1 p-acp n1; n1 p-acp n1; n1 p-acp n1;
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riddance out of tribulation, as shall seeme best to his diuine maiestie. Thus did the renowmed patriarkes: thus did the godly princes: thus did the holy prophets: thus did the blessed apostles: thus did the constant martyrs:
riddance out of tribulation, as shall seem best to his divine majesty. Thus did the renowned Patriarchs: thus did the godly Princes: thus did the holy Prophets: thus did the blessed Apostles: thus did the constant Martyrs:
n1 av pp-f n1, c-acp vmb vvi js p-acp po31 j-jn n1. av vdd dt j-vvn n2: av vdd dt j n2: av vdd dt j n2: av vdd dt j-vvn n2: av vdd dt j n2:
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thus did all the holy men of God: thus must all the Saints of God in their affliction doe:
thus did all the holy men of God: thus must all the Saints of God in their affliction do:
av vdd d dt j n2 pp-f np1: av vmb d dt n2 pp-f np1 p-acp po32 n1 vdb:
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that they may practise the precept of the Apostle: Is any among you afflicted? let him pray.
that they may practise the precept of the Apostle: Is any among you afflicted? let him pray.
cst pns32 vmb vvi dt n1 pp-f dt n1: vbz d p-acp pn22 vvn? vvb pno31 vvi.
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As here we are exhorted in affliction to pray: so doe afflictions mightily stirre vppe the Saintes of God to pray:
As Here we Are exhorted in affliction to pray: so do afflictions mightily stir up the Saints of God to pray:
c-acp av pns12 vbr vvn p-acp n1 pc-acp vvi: av vdb n2 av-j vvi a-acp dt n2 pp-f np1 pc-acp vvi:
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so that they which oftentimes greatly forget God in their flourishing wealth, in their abounding prosperitie, in their plentifull condition, in their continued health;
so that they which oftentimes greatly forget God in their flourishing wealth, in their abounding Prosperity, in their plentiful condition, in their continued health;
av cst pns32 r-crq av av-j vvi np1 p-acp po32 j-vvg n1, p-acp po32 j-vvg n1, p-acp po32 j n1, p-acp po32 j-vvn n1;
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in their affliction, aduersitie, and miserie: flie to him by praier, and seeke him with their whole hearts.
in their affliction, adversity, and misery: fly to him by prayer, and seek him with their Whole hearts.
p-acp po32 n1, n1, cc n1: vvb p-acp pno31 p-acp n1, cc vvi pno31 p-acp po32 j-jn n2.
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VVhich is not the least profite redounding vnto the Saintes by affliction.
Which is not the least profit redounding unto the Saints by affliction.
r-crq vbz xx dt ds n1 j-vvg p-acp dt n2 p-acp n1.
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For men in prosperitie often forgetfull of GOD, colde in zeale, slacke in prayer, negligent in duetie;
For men in Prosperity often forgetful of GOD, cold in zeal, slack in prayer, negligent in duty;
p-acp n2 p-acp n1 av j pp-f np1, j-jn p-acp n1, vvn p-acp n1, j p-acp n1;
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their loynes weakened and pressed with a heauie weight and burthen of troubles:
their loins weakened and pressed with a heavy weight and burden of Troubles:
po32 n2 vvn cc vvn p-acp dt j n1 cc n1 pp-f n2:
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and passing through the fire and water of affliction, runne speedily by prayer to God for succour,
and passing through the fire and water of affliction, run speedily by prayer to God for succour,
cc vvg p-acp dt n1 cc n1 pp-f n1, vvb av-j p-acp n1 p-acp np1 p-acp n1,
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as the Scriptures of God, and examples of the Saintes teach vs. VVhen the Prophete had denounced calamitie and miserie agaynst Damascus,
as the Scriptures of God, and Examples of the Saints teach us When the Prophet had denounced calamity and misery against Damascus,
c-acp dt n2 pp-f np1, cc n2 pp-f dt n2 vvb pno12 c-crq dt n1 vhd vvn n1 cc n1 p-acp np1,
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and Ephraim, and tolde the people what affliction shoulde befall them:
and Ephraim, and told the people what affliction should befall them:
cc np1, cc vvd dt n1 r-crq n1 vmd vvi pno32:
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shewing the effect and worke which afflictions cause in the Saintes especially, euen to force vs to God,
showing the Effect and work which afflictions cause in the Saints especially, even to force us to God,
vvg dt n1 cc vvi r-crq n2 vvb p-acp dt n2 av-j, av-j pc-acp vvi pno12 p-acp np1,
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and make vs by prayer to humble our selues vnto him, sayeth;
and make us by prayer to humble our selves unto him, Saith;
cc vvb pno12 p-acp n1 pc-acp vvi po12 n2 p-acp pno31, vvz;
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At that day shall a man looke to his maker, and his eies shall bee to the holy one of Israel.
At that day shall a man look to his maker, and his eyes shall be to the holy one of Israel.
p-acp d n1 vmb dt n1 vvb p-acp po31 n1, cc po31 n2 vmb vbi p-acp dt j pi pp-f np1.
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In another place answerable and correspondent is the saying of the same Prophete hereunto: Lord, sayeth the Prophete, in trouble haue they visited thee, they powred out their prayers,
In Another place answerable and correspondent is the saying of the same Prophet hereunto: Lord, Saith the Prophet, in trouble have they visited thee, they poured out their Prayers,
p-acp j-jn n1 j cc j vbz dt n-vvg pp-f dt d n1 av: n1, vvz dt n1, p-acp n1 vhb pns32 vvn pno21, pns32 vvd av po32 n2,
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when thy chastisement was vppon them.
when thy chastisement was upon them.
c-crq po21 n1 vbds p-acp pno32.
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Dauid himselfe, a man according to the minde of GOD, at other times not vnmindfull of God: David himself, a man according to the mind of GOD, At other times not unmindful of God:
np1 px31, dt n1 vvg p-acp dt n1 pp-f np1, p-acp j-jn ng1 xx j pp-f np1:
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yet when hee was afflicted by his enemies, was more effectually stirred vp to prayer: therefore hee sayeth of himselfe;
yet when he was afflicted by his enemies, was more effectually stirred up to prayer: Therefore he Saith of himself;
av c-crq pns31 vbds vvn p-acp po31 n2, vbds av-dc av-j vvn a-acp p-acp n1: av pns31 vvz pp-f px31;
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when I was in trouble, I called vppon God, and hee heard me.
when I was in trouble, I called upon God, and he herd me.
c-crq pns11 vbds p-acp n1, pns11 vvd p-acp np1, cc pns31 vvd pno11.
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And rehearsing the storie of Israel, who in their welfare were rebellious, and forgetfull, but by aduersitie were drawen vnto God through prayer, affirmeth that when God punished them,
And rehearsing the story of Israel, who in their welfare were rebellious, and forgetful, but by adversity were drawn unto God through prayer, Affirmeth that when God punished them,
np1 vvg dt n1 pp-f np1, r-crq p-acp po32 n1 vbdr j, cc j, cc-acp p-acp n1 vbdr vvn p-acp np1 p-acp n1, vvz d q-crq np1 vvd pno32,
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and any wise afflicted them, then they returned vnto him by prayer.
and any wise afflicted them, then they returned unto him by prayer.
cc d j vvn pno32, cs pns32 vvd p-acp pno31 p-acp n1.
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And the bookes of Iosua, Iudges, and the first of Samuel, especially, shewe howe effectually their calamities and afflictions moued them by prayer to haue recourse to God:
And the books of Iosua, Judges, and the First of Samuel, especially, show how effectually their calamities and afflictions moved them by prayer to have recourse to God:
cc dt n2 pp-f np1, n2, cc dt ord pp-f np1, av-j, vvb c-crq av-j po32 n2 cc n2 vvd pno32 p-acp n1 pc-acp vhi n1 p-acp np1:
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insomuch as it appeareth, when by their prosperitie they were puffed vp:
insomuch as it appears, when by their Prosperity they were puffed up:
av c-acp pn31 vvz, c-crq p-acp po32 n1 pns32 vbdr vvn a-acp:
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yet when they were eyther smitten with the sworde of their enemies, or pinched with penurie and want: or distressed with famine:
yet when they were either smitten with the sword of their enemies, or pinched with penury and want: or distressed with famine:
av c-crq pns32 vbdr d vvn p-acp dt n1 pp-f po32 n2, cc vvn p-acp n1 cc n1: cc vvd p-acp n1:
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or persecuted by grieuous pestilence from God: or any wise by him afflicted, then they by prayer returned vnto the Lorde.
or persecuted by grievous pestilence from God: or any wise by him afflicted, then they by prayer returned unto the Lord.
cc vvn p-acp j n1 p-acp np1: cc d j p-acp pno31 vvn, cs pns32 p-acp n1 vvn p-acp dt n1.
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And this experience in our owne selues aboundantly teacheth vs: who in our afflictions, if euer, haue our recourse by prayer vnto God.
And this experience in our own selves abundantly Teaches us: who in our afflictions, if ever, have our recourse by prayer unto God.
cc d n1 p-acp po12 d n2 av-j vvz pno12: r-crq p-acp po12 n2, cs av, vhb po12 n1 p-acp n1 p-acp np1.
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This is therefore in all afflictions the best remedy, to flie vnto God by praier, which hath place both in aduersitie,
This is Therefore in all afflictions the best remedy, to fly unto God by prayer, which hath place both in adversity,
d vbz av p-acp d n2 dt js n1, pc-acp vvi p-acp np1 p-acp n1, r-crq vhz n1 av-d p-acp n1,
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and in prosperitie, both in mourning and in mirth, both in sorovve and in ioye, whereof the Apostle in this place assureth vs, is any amōg you afflicted? let him pray.
and in Prosperity, both in mourning and in mirth, both in sorrow and in joy, whereof the Apostle in this place assureth us, is any among you afflicted? let him pray.
cc p-acp n1, d p-acp n1 cc p-acp n1, av-d p-acp n1 cc p-acp n1, c-crq dt n1 p-acp d n1 vvz pno12, vbz d p-acp pn22 vvn? vvb pno31 vvi.
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And to teach vs that prayer is profitable also in ioye: therefore Saint Iames addeth; is any among you merie? Let him sing.
And to teach us that prayer is profitable also in joy: Therefore Saint James adds; is any among you merry? Let him sing.
cc pc-acp vvi pno12 d n1 vbz j av p-acp n1: av n1 np1 vvz; vbz d p-acp pn22 j? vvb pno31 vvi.
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As in our afflictions we must not snoffe, fret, or fume; so in prosperitie must vve not vvaxe vvanton, riottous, forgetfull of duetie;
As in our afflictions we must not snoff, fret, or fume; so in Prosperity must we not wax wanton, riotous, forgetful of duty;
p-acp p-acp po12 n2 pns12 vmb xx vvi, vvb, cc n1; av p-acp n1 vmb pns12 xx vvi j-jn, j, j pp-f n1;
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nor swell, or be pufte vp vvith pride and vaine confidence of our flourishing state, which is both vncertaine and variable:
nor swell, or be pufte up with pride and vain confidence of our flourishing state, which is both uncertain and variable:
ccx vvb, cc vbi vvn a-acp p-acp n1 cc j n1 pp-f po12 j-vvg n1, r-crq vbz d j cc j:
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but we must sing Psalmes of prayse and thankesgiuing vnto God, by whose meanes, and at vvhose hands, vve receyue all good things:
but we must sing Psalms of praise and thanksgiving unto God, by whose means, and At whose hands, we receive all good things:
cc-acp pns12 vmb vvi n2 pp-f n1 cc n1 p-acp np1, p-acp rg-crq n2, cc p-acp rg-crq n2, pns12 vvb d j n2:
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to him therefore must we offerre a sacrifice of prayse, euen the fruite of our lippes confessing his name:
to him Therefore must we offer a sacrifice of praise, even the fruit of our lips confessing his name:
p-acp pno31 av vmb pns12 vvi dt n1 pp-f n1, av-j dt n1 pp-f po12 n2 vvg po31 n1:
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least vve abuse his benefits to his contempt and dishonour; whereof the Apostle admonisheth in this place:
lest we abuse his benefits to his contempt and dishonour; whereof the Apostle Admonisheth in this place:
cs pns12 vvb po31 n2 p-acp po31 n1 cc n1; c-crq dt n1 vvz p-acp d n1:
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is any among you merie? let him sing. Novv that the Apostle here saith, is any among you afflicted? let him pray:
is any among you merry? let him sing. Now that the Apostle Here Says, is any among you afflicted? let him pray:
vbz d p-acp pn22 j? vvb pno31 vvi. av cst dt n1 av vvz, vbz d p-acp pn22 vvn? vvb pno31 vvi:
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is any merie? let him sing: herehence some thinke that men in affliction may not sing, neyther can praie singing:
is any merry? let him sing: herehence Some think that men in affliction may not sing, neither can pray singing:
vbz d j? vvb pno31 vvi: j d vvb d n2 p-acp n1 vmb xx vvi, dx vmb vvi vvg:
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therefore condemne they in vs the singing of the Lordes prayer:
Therefore condemn they in us the singing of the lords prayer:
av vvb pns32 p-acp pno12 dt n-vvg pp-f dt ng1 n1:
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because Saint Iames, say they, willeth if we be afflicted, that then vvee should pray and not sing:
Because Saint James, say they, wills if we be afflicted, that then we should pray and not sing:
c-acp n1 np1, vvb pns32, vvz cs pns12 vbb vvn, cst cs pns12 vmd vvi cc xx vvi:
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but if vvee be merie, then to sing: So that the Apostle seemeth to make prayer and singing, opposite and contrarie;
but if we be merry, then to sing: So that the Apostle seems to make prayer and singing, opposite and contrary;
cc-acp cs pns12 vbb j, av pc-acp vvi: av cst dt n1 vvz pc-acp vvi n1 cc vvg, j-jn cc n-jn;
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as if prayer in affliction onely, and singing in mirth and prosperitie alone, were to bee vsed.
as if prayer in affliction only, and singing in mirth and Prosperity alone, were to be used.
c-acp cs n1 p-acp n1 av-j, cc vvg p-acp n1 cc n1 av-j, vbdr pc-acp vbi vvn.
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To this I may answere in this wise. 1. That James doth not oppose prayer and singing as so contrarie,
To this I may answer in this wise. 1. That James does not oppose prayer and singing as so contrary,
p-acp d pns11 vmb vvi p-acp d n1. crd cst np1 vdz xx vvi n1 cc vvg a-acp av j-jn,
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as that no man can pray singing, nor sing praying:
as that no man can pray singing, nor sing praying:
c-acp cst dx n1 vmb vvi vvg, ccx vvb vvg:
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for vvee see in the Psalmes of Dauid, which are both songes, and also most earnest praiers, that he song them,
for we see in the Psalms of David, which Are both songs, and also most earnest Prayers, that he song them,
c-acp pns12 vvb p-acp dt n2 pp-f np1, r-crq vbr d n2, cc av av-ds j n2, cst pns31 vvd pno32,
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and plaied thereunto vvith sundrie instrumentes, and yet at once prayed thereby most earnestly to God;
and played thereunto with sundry Instruments, and yet At once prayed thereby most earnestly to God;
cc vvd av p-acp j n2, cc av p-acp a-acp vvd av av-ds av-j p-acp np1;
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& had oftentimes vnder a sweete sounde, a wofull and heauie heart:
& had oftentimes under a sweet sound, a woeful and heavy heart:
cc vhd av p-acp dt j n1, dt j cc j n1:
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as when he vvas persequuted by Saul, who could more earnestly haue prayed, then he doth in his fourth Psalme:
as when he was persecuted by Saul, who could more earnestly have prayed, then he does in his fourth Psalm:
c-acp c-crq pns31 vbds vvn p-acp np1, r-crq vmd dc av-j vhi vvn, cs pns31 vdz p-acp po31 ord n1:
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vvherein he most feruently desireth succour against his enemies? yet was that committed to him that excelled,
wherein he most fervently Desires succour against his enemies? yet was that committed to him that excelled,
c-crq pns31 av-ds av-j vvz n1 p-acp po31 n2? av vbds cst vvd p-acp pno31 cst vvd,
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and was appointed to set the tune and begin the Psalmes, and he begun that Psalme vpon the instrument called Neginoth,
and was appointed to Set the tune and begin the Psalms, and he begun that Psalm upon the Instrument called Neginoth,
cc vbds vvn pc-acp vvi dt n1 cc vvi dt n2, cc pns31 vvd cst n1 p-acp dt n1 vvn np1,
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or he songe it to a tune so called.
or he song it to a tune so called.
cc pns31 n1 pn31 p-acp dt n1 av vvn.
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Who coulde or can praie more hartily then Dauid did, beyng reproued by Nathan for his adulterie and murther? yet vvas that Psalme to be songe and begonne by him that vvas most excellent among them that vvere appointed to sing the Psalmes,
Who could or can pray more heartily then David did, being reproved by Nathan for his adultery and murder? yet was that Psalm to be song and begun by him that was most excellent among them that were appointed to sing the Psalms,
r-crq vmd cc vmb vvi av-dc av-j av np1 vdd, vbg vvn p-acp np1 p-acp po31 n1 cc n1? av vbds d n1 pc-acp vbi n1 cc vvn p-acp pno31 cst vbds av-ds j p-acp pno32 cst vbdr vvn pc-acp vvi dt n2,
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and to plaie vpon the instrumentes: and to this purpose shall you reade almost before euery Psalme;
and to play upon the Instruments: and to this purpose shall you read almost before every Psalm;
cc pc-acp vvi p-acp dt n2: cc p-acp d n1 vmb pn22 vvi av p-acp d n1;
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to him that excelleth, a Psalme of Dauid: that is;
to him that excels, a Psalm of David: that is;
p-acp pno31 cst vvz, dt n1 pp-f np1: cst vbz;
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a Psalme of Dauid to be songe and begon by him that among the reste excelled in musike and playing on instruments.
a Psalm of David to be song and begun by him that among the rest excelled in music and playing on Instruments.
dt n1 pp-f np1 pc-acp vbi n1 cc vvn p-acp pno31 cst p-acp dt n1 vvd p-acp n1 cc vvg p-acp n2.
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In like manner vvhen he vvas sore vexed by the false reportes of Saules flatterers, he made that wofull and lamentable songe;
In like manner when he was soar vexed by the false reports of Saul's Flatterers, he made that woeful and lamentable song;
p-acp j n1 c-crq pns31 vbds av-j vvn p-acp dt j n2 pp-f np1 n2, pns31 vvd cst j cc j n1;
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vvhen I vvas in trouble, I called vpon the Lord and he heard me, &c. And it is called a song of degrees;
when I was in trouble, I called upon the Lord and he herd me, etc. And it is called a song of Degrees;
c-crq pns11 vbds p-acp n1, pns11 vvd p-acp dt n1 cc pns31 vvd pno11, av cc pn31 vbz vvn dt n1 pp-f n2;
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that is in rising and falling: of lifting vp the tune, and falling vvith the voice in singing:
that is in rising and falling: of lifting up the tune, and falling with the voice in singing:
d vbz p-acp vvg cc vvg: a-acp vvg a-acp dt n1, cc vvg p-acp dt n1 p-acp vvg:
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and more the like, in that Ptophete may be seene. Wherefore let vs know that Psalmes and songes are of tvvo sortes:
and more the like, in that Ptophete may be seen. Wherefore let us know that Psalms and songs Are of tvvo sorts:
cc av-dc dt j, p-acp d n1 vmb vbi vvn. q-crq vvb pno12 vvi d n2 cc n2 vbr pp-f crd n2:
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there are some songes and psalmes full of lamentable and woful heauines, which are song with heauy and relenting hearts,
there Are Some songs and psalms full of lamentable and woeful heaviness, which Are song with heavy and relenting hearts,
a-acp vbr d n2 cc n2 j pp-f j cc j n1, r-crq vbr vvn p-acp j cc j-vvg n2,
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as many of the psalmes of Dauid were: some which are of ioy & gladnes; they, at our suites in our troubles; suing for pardon of sinne;
as many of the psalms of David were: Some which Are of joy & gladness; they, At our suits in our Troubles; suing for pardon of sin;
c-acp d pp-f dt n2 pp-f np1 vbdr: d r-crq vbr pp-f n1 cc n1; pns32, p-acp po12 n2 p-acp po12 n2; vvg p-acp n1 pp-f n1;
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seeking for the wonted fauour of God; desiring ease and release in misery; praying for riddaunce out of afflictiō are vsed:
seeking for the wonted favour of God; desiring ease and release in misery; praying for riddance out of affliction Are used:
vvg p-acp dt j n1 pp-f np1; vvg n1 cc vvi p-acp n1; vvg p-acp n1 av pp-f n1 vbr vvn:
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but these, are our Psalmes and songes of prayse and thankesgiuing, for the benefites and blessinges vvee haue receyued.
but these, Are our Psalms and songs of praise and thanksgiving, for the benefits and blessings we have received.
cc-acp d, vbr po12 n2 cc n2 pp-f n1 cc n1, p-acp dt n2 cc n2 pns12 vhb vvn.
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Saint James, in this place teacheth vs, when we are in great distresse and extreame anguish of our hearts for our affliction, wherewith we are pressed,
Saint James, in this place Teaches us, when we Are in great distress and extreme anguish of our hearts for our affliction, wherewith we Are pressed,
n1 np1, p-acp d n1 vvz pno12, c-crq pns12 vbr p-acp j n1 cc j-jn n1 pp-f po12 n2 p-acp po12 n1, c-crq pns12 vbr vvn,
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so that for the present we cannot but be heauy:
so that for the present we cannot but be heavy:
av cst p-acp dt j pns12 vmbx p-acp vbi j:
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to flie to God by praier, to humble our selues thereby before him, and of him onely to seeke succour and safegard in all our miseries:
to fly to God by prayer, to humble our selves thereby before him, and of him only to seek succour and safeguard in all our misery's:
pc-acp vvi p-acp np1 p-acp n1, pc-acp vvi po12 n2 av p-acp pno31, cc pp-f pno31 av-j p-acp vvb n1 cc n1 p-acp d po12 n2:
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as the fittest remedie, and most commonly in greatest affliction to be vsed. Not leauing this as a rule in all afflictions:
as the Fittest remedy, and most commonly in greatest affliction to be used. Not leaving this as a Rule in all afflictions:
c-acp dt js n1, cc av-ds av-j p-acp js n1 pc-acp vbi vvn. xx vvg d c-acp dt n1 p-acp d n2:
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for in some, and sometimes it is also lawfull to powre out our hearts in psalmes & songes to the Lord:
for in Some, and sometime it is also lawful to pour out our hearts in psalms & songs to the Lord:
c-acp p-acp d, cc av pn31 vbz av j pc-acp vvi av po12 n2 p-acp n2 cc n2 p-acp dt n1:
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but for asmuch as in greatest anguish and griefe for afflictions, our harts are so heauie, that our voices are vnfit to sing:
but for as as in greatest anguish and grief for afflictions, our hearts Are so heavy, that our voices Are unfit to sing:
cc-acp c-acp av c-acp p-acp js n1 cc n1 p-acp n2, po12 n2 vbr av j, cst po12 n2 vbr j pc-acp vvi:
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the Apostle in such would, that then we should pray; is any among you afflicted? let him praie.
the Apostle in such would, that then we should pray; is any among you afflicted? let him pray.
dt n1 p-acp d vmd, cst cs pns12 vmd vvi; vbz d p-acp pn22 vvn? vvb pno31 vvi.
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In like māner, when we are in prosperitie, and enioy the blessings of God at our willes,
In like manner, when we Are in Prosperity, and enjoy the blessings of God At our wills,
p-acp j n1, c-crq pns12 vbr p-acp n1, cc vvi dt n2 pp-f np1 p-acp po12 n2,
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and in large māner, that therefore our hearts are light and merie, in which case commonly we giue our selues to singing:
and in large manner, that Therefore our hearts Are Light and merry, in which case commonly we give our selves to singing:
cc p-acp j n1, cst av po12 n2 vbr j cc j, p-acp r-crq n1 av-j pns12 vvb po12 n2 p-acp vvg:
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the Apostle willeth vs that when in our mirth we will sing; that then we should singe Psalmes and songes of prayse, not other songes, vaine, light,
the Apostle wills us that when in our mirth we will sing; that then we should sing Psalms and songs of praise, not other songs, vain, Light,
dt n1 vvz pno12 d q-crq p-acp po12 n1 pns12 vmb vvi; cst cs pns12 vmd vvi n2 cc n2 pp-f n1, xx j-jn n2, j, j,
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and wicked, as worldlings doo, who in their mirth sing bawdie ballets and sonnets full of filthie ribauldrie:
and wicked, as worldlings do, who in their mirth sing bawdy ballets and sonnets full of filthy ribaldry:
cc j, c-acp n2 vdb, r-crq p-acp po32 n1 vvi j n2 cc n2 j pp-f j n1:
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not making this a rule which cannot be broken;
not making this a Rule which cannot be broken;
xx vvg d dt n1 r-crq vmbx vbi vvn;
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for it is lavvfull euen in prosperitie, in feruent prayer to mourne, to lament, to sigh, to sobbe before the Lord.
for it is lawful even in Prosperity, in fervent prayer to mourn, to lament, to sighs, to sob before the Lord.
p-acp pn31 vbz j av p-acp n1, p-acp j n1 pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi p-acp dt n1.
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So then, as in affliction he forbiddeth not lamentable, wofull and sorowfull singing;
So then, as in affliction he forbiddeth not lamentable, woeful and sorrowful singing;
av av, c-acp p-acp n1 pns31 vvz xx j, j cc j n-vvg;
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so neither in prosperitie and wealth, in mitth and reioycing, interdicteth he, sadde, heauie, and groning praier:
so neither in Prosperity and wealth, in Smith and rejoicing, interdicteth he, sad, heavy, and groaning prayer:
av av-d p-acp n1 cc n1, p-acp zz cc vvg, vvz pns31, j, j, cc j-vvg n1:
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but sheweth that where as in great affliction, the vvicked either fall into dispaire, or breake out into blasphemie,
but shows that where as in great affliction, the wicked either fallen into despair, or break out into blasphemy,
cc-acp vvz d c-crq c-acp p-acp j n1, dt j av-d vvi p-acp n1, cc vvi av p-acp n1,
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or seeke vnlawful meanes of deliueraunce: therein the saints should be take themselues to prayer: and when in prosperitie, mirth and reioycing, vvorldlinges singe filthie songes and sonnets;
or seek unlawful means of deliverance: therein the Saints should be take themselves to prayer: and when in Prosperity, mirth and rejoicing, worldlings sing filthy songs and sonnets;
cc vvi j n2 pp-f n1: av dt n2 vmd vbi vvn px32 p-acp n1: cc c-crq p-acp n1, n1 cc vvg, n2 vvb j n2 cc n2;
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the saints of God disposed to singe, should singe songes of praise and thankesgiuing vnto God.
the Saints of God disposed to sing, should sing songs of praise and thanksgiving unto God.
dt n2 pp-f np1 vvd pc-acp vvi, vmd vvi n2 pp-f n1 cc n1 p-acp np1.
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And so prayer here may be apposed to dispaire, blasphemie, seeking after euill meanes:
And so prayer Here may be apposed to despair, blasphemy, seeking After evil means:
cc av n1 av vmb vbi vvn pc-acp vvi, n1, vvg p-acp j-jn n2:
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and singing may be opposed to the immodest mirth, the disordered ioye, the vvanton and filthie reioycing of the wicked. 2. We may thus answere:
and singing may be opposed to the immodest mirth, the disordered joy, the wanton and filthy rejoicing of the wicked. 2. We may thus answer:
cc vvg vmb vbi vvn p-acp dt j n1, dt j-vvn n1, dt j-jn cc j vvg pp-f dt j. crd pns12 vmb av vvi:
(42) sermon (DIV2)
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that Saint James by praier here meaneth request or petition;
that Saint James by prayer Here means request or petition;
cst n1 np1 p-acp n1 av vvz n1 cc n1;
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by singing, not the lifting vp and falling downe of the voice and tune, as is in musicall songes;
by singing, not the lifting up and falling down of the voice and tune, as is in musical songs;
p-acp vvg, xx dt vvg a-acp cc vvg a-acp pp-f dt n1 cc n1, c-acp vbz p-acp j n2;
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but a plaine thankes giuing to God. For his benefites and blessings: & so toucheth both the parts of praier, as by the deuines it is distinguished;
but a plain thanks giving to God. For his benefits and blessings: & so touches both the parts of prayer, as by the Divines it is distinguished;
cc-acp dt j n2 vvg p-acp np1. p-acp po31 n2 cc n2: cc av vvz d dt n2 pp-f n1, c-acp p-acp dt vvz pn31 vbz vvn;
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vvhereof one is petition, desire, request, for that vvhich is wanting: whereof here Saint Iames, if any among you be afflicted, let him praie:
whereof one is petition, desire, request, for that which is wanting: whereof Here Saint James, if any among you be afflicted, let him pray:
c-crq pi vbz n1, vvb, n1, p-acp d r-crq vbz vvg: c-crq av n1 np1, cs d p-acp pn22 vbb vvn, vvb pno31 vvi:
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desire and craue assistaunce, patience, riddaunce and deliueraunce out of his affliction:
desire and crave assistance, patience, riddance and deliverance out of his affliction:
vvb cc vvi n1, n1, n1 cc n1 av pp-f po31 n1:
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the other is thankes giuing, praysing God for his blessings, graces and benefites so fatherly, fauourably, and plentifully bestovved vpō vs:
the other is thanks giving, praising God for his blessings, graces and benefits so fatherly, favourably, and plentifully bestowed upon us:
dt n-jn vbz n2 vvg, vvg np1 p-acp po31 n2, n2 cc n2 av j, av-j, cc av-j vvn p-acp pno12:
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vvherof Saint Iames in these vvords speaketh, is any man merie and ioyous for his prosperitie? let him sing:
whereof Saint James in these words speaks, is any man merry and joyous for his Prosperity? let him sing:
c-crq n1 np1 p-acp d n2 vvz, vbz d n1 j cc j p-acp po31 n1? vvb pno31 vvi:
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that is, giue thankes therefore to God.
that is, give thanks Therefore to God.
cst vbz, vvb n2 av p-acp np1.
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Novv if vvee take singing in that sence vvherein it is commonly taken, for the rising and falling of the tune:
Now if we take singing in that sense wherein it is commonly taken, for the rising and falling of the tune:
av cs pns12 vvb vvg p-acp d n1 c-crq pn31 vbz av-j vvn, p-acp dt n-vvg cc vvg pp-f dt n1:
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for the lifting vp and depressing of the voice, and the varietie of tunes and measures in our singing;
for the lifting up and depressing of the voice, and the variety of Tunis and measures in our singing;
c-acp dt vvg a-acp cc vvg pp-f dt n1, cc dt n1 pp-f n2 cc vvz p-acp po12 n-vvg;
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it may here be demaunded vvhat singing becommeth the saints of God. Touching the matter of their songes, the thinges they must sing;
it may Here be demanded what singing becomes the Saints of God. Touching the matter of their songs, the things they must sing;
pn31 vmb av vbi vvn r-crq n-vvg vvz dt n2 pp-f np1. vvg dt n1 pp-f po32 n2, dt n2 pns32 vmb vvi;
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must be the praises of God, giuing thanks vnto him for his blessings bestovved vpon vs:
must be the praises of God, giving thanks unto him for his blessings bestowed upon us:
vmb vbi dt n2 pp-f np1, vvg n2 p-acp pno31 p-acp po31 n2 vvn p-acp pno12:
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which is the matter here by the Apostle mētioned, though sometimes our godly songes may containe some other argument,
which is the matter Here by the Apostle mentioned, though sometime our godly songs may contain Some other argument,
r-crq vbz dt n1 av p-acp dt n1 vvn, cs av po12 j n2 vmb vvi d j-jn n1,
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as the songs & Psalmes of Dauid vvere for sundry purposes, and of manifold matters. Yet here I say, S. Iames speaketh of singing praises vnto God.
as the songs & Psalms of David were for sundry Purposes, and of manifold matters. Yet Here I say, S. James speaks of singing praises unto God.
c-acp dt n2 cc n2 pp-f np1 vbdr p-acp j n2, cc pp-f j n2. av av pns11 vvb, zz np1 vvz pp-f vvg n2 p-acp np1.
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Concerning the manner how we must sing:
Concerning the manner how we must sing:
vvg dt n1 c-crq pns12 vmb vvi:
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though curious and deuided musike, in our priuate houses, & for the exercise of our skill,
though curious and divided music, in our private houses, & for the exercise of our skill,
cs j cc j-vvn n1, p-acp po12 j n2, cc p-acp dt n1 pp-f po12 n1,
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for the attaining to perfection of that arte, cannot be condemned:
for the attaining to perfection of that art, cannot be condemned:
p-acp dt vvg p-acp n1 pp-f d n1, vmbx vbi vvn:
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yet in our songes and exercises to GOD, moste chiefely in the face of the church,
yet in our songs and exercises to GOD, most chiefly in the face of the Church,
av p-acp po12 n2 cc n2 p-acp np1, av-ds av-jn p-acp dt n1 pp-f dt n1,
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and in the middle of the holy congregation, vve must sing in most plaine and modest manner,
and in the middle of the holy congregation, we must sing in most plain and modest manner,
cc p-acp dt n-jn pp-f dt j n1, pns12 vmb vvi p-acp av-ds j cc j n1,
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and so as shall serue beste for edification;
and so as shall serve best for edification;
cc av c-acp vmb vvi js p-acp n1;
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that vvee haue regarde, not so much to the sound, as to the sense of that which is songe.
that we have regard, not so much to the found, as to the sense of that which is song.
cst pns12 vhb n1, xx av av-d p-acp dt n1, c-acp p-acp dt n1 pp-f d r-crq vbz n1.
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Singing in the best times and among the most holy men of God, hath had,
Singing in the best times and among the most holy men of God, hath had,
vvg p-acp dt js n2 cc p-acp dt av-ds j n2 pp-f np1, vhz vhn,
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and now may also haue three ends, or opportunities when and wherein it is lawfull and laudable to sing.
and now may also have three ends, or opportunities when and wherein it is lawful and laudable to sing.
cc av vmb av vhi crd n2, cc n2 c-crq cc c-crq pn31 vbz j cc j pc-acp vvi.
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1. To recreate our heauie and sorowfull heartes with some holy and godly songe and Psalme.
1. To recreate our heavy and sorrowful hearts with Some holy and godly song and Psalm.
crd p-acp vvi po12 j cc j n2 p-acp d j cc j n1 cc n1.
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The princely prophet Dauid oftentimes in the sorow and heauinesse of his heart, song to solace & recreate his sorovvfull spirite before God.
The princely Prophet David oftentimes in the sorrow and heaviness of his heart, song to solace & recreate his sorrowful Spirit before God.
dt j n1 np1 av p-acp dt n1 cc n1 pp-f po31 n1, n1 pc-acp vvi cc vvi po31 j n1 p-acp np1.
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Christians in like manner, in the anguish of their spirites:
Christians in like manner, in the anguish of their spirits:
np1 p-acp j n1, p-acp dt n1 pp-f po32 n2:
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the troubles of their hearts, the vexations of their mindes, the griefes of their soules, may sing for their godly recreation, songes and Psalmes vnto God, that thereby they may be lightened, and comforted.
the Troubles of their hearts, the vexations of their minds, the griefs of their Souls, may sing for their godly recreation, songs and Psalms unto God, that thereby they may be lightened, and comforted.
dt n2 pp-f po32 n2, dt n2 pp-f po32 n2, dt n2 pp-f po32 n2, vmb vvi p-acp po32 j n1, n2 cc n2 p-acp np1, cst av pns32 vmb vbi vvn, cc vvn.
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2. Another ende, vse and occasion of singing, is the testifying of our thankefulnes vnto God for his immeasurable mercies, bountifull benefits, gratious goodnes towards vs. Wherin Miriah the sister of Moses, with the damsels and daughters of Israell, is an example:
2. another end, use and occasion of singing, is the testifying of our thankfulness unto God for his immeasurable Mercies, bountiful benefits, gracious Goodness towards us Wherein Miriam the sister of Moses, with the damsels and daughters of Israel, is an Exampl:
crd j-jn n1, vvb cc n1 pp-f vvg, vbz dt vvg pp-f po12 n1 p-acp np1 p-acp po31 j n2, j n2, j n1 p-acp pno12 c-crq np1 dt n1 pp-f np1, p-acp dt n2 cc n2 pp-f np1, vbz dt n1:
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vvho after the destruction of Pharao and his armie in the redde sea, to testifie their gratefull memorie,
who After the destruction of Pharaoh and his army in the red sea, to testify their grateful memory,
r-crq p-acp dt n1 pp-f np1 cc po31 n1 p-acp dt j-jn n1, pc-acp vvi po32 j n1,
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and thankefull hearts for so vvonderfull a deliueraunce, songe as followeth; I vvill singe vnto the Lord, for hee hath triumphed gloriously &c.
and thankful hearts for so wonderful a deliverance, song as follows; I will sing unto the Lord, for he hath triumphed gloriously etc.
cc j n2 c-acp av j dt n1, n1 c-acp vvz; pns11 vmb vvi p-acp dt n1, c-acp pns31 vhz vvn av-j av
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When Barak by the counsell and pricking on of Deborah, had armed the people against Sisera the captaine of the hoste of Iabin king of Canaan;
When Barak by the counsel and pricking on of Deborah, had armed the people against Sisera the captain of the host of Iabin King of Canaan;
c-crq np1 p-acp dt n1 cc vvg a-acp pp-f np1, vhd vvn dt n1 p-acp np1 dt n1 pp-f dt n1 pp-f np1 n1 pp-f np1;
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and had confounded & discomfited his armie;
and had confounded & discomfited his army;
cc vhd vvn cc vvd po31 n1;
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and chased him to the tents of Iael, who slew him, & so deliuered the people frō the slauery of Iabin, for so vnlooked for a victory;
and chased him to the tents of Jael, who slew him, & so Delivered the people from the slavery of Iabin, for so unlooked for a victory;
cc vvd pno31 p-acp dt n2 pp-f np1, r-crq vvd pno31, cc av vvd dt n1 p-acp dt n1 pp-f np1, p-acp av vvn p-acp dt n1;
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for so glorious a conquest, & mighty deliuerance: Deborah and Barake in token of their thankefulnesse song the same day: saying;
for so glorious a conquest, & mighty deliverance: Deborah and Barake in token of their thankfulness song the same day: saying;
c-acp av j dt n1, cc j n1: np1 cc vvd p-acp n1 pp-f po32 n1 n1 dt d n1: n1;
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prayse ye the Lord for the auenging of Israell, and for the people that offered themselues so willingly.
praise you the Lord for the avenging of Israel, and for the people that offered themselves so willingly.
vvb pn22 dt n1 p-acp dt j-vvg pp-f np1, cc p-acp dt n1 cst vvd px32 av av-j.
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When litle Dauid so victoriously had triumphed ouer the prowde Goliah of the Philistines, the daughters of Israell met Saul the king,
When little David so victoriously had triumphed over the proved Goliath of the philistines, the daughters of Israel met Saul the King,
c-crq j np1 av av-j vhd vvn p-acp dt j np1 pp-f dt njp2, dt n2 pp-f np1 vvd np1 dt n1,
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and Dauid his seruaunt, singing and playing vpon their timbrels, violes, and other instruments, and in token of thanks giuing: said;
and David his servant, singing and playing upon their timbrels, violes, and other Instruments, and in token of thanks giving: said;
cc np1 po31 n1, vvg cc vvg p-acp po32 n2, n2, cc j-jn n2, cc p-acp n1 pp-f n2 vvg: vvd;
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Saul hath slaine his thousand, and Dauid his ten thousand.Saul hath slain his thousand, and David his ten thousand.
np1 vhz vvn po31 crd, cc np1 po31 crd crd.
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Dauid being marueilouslie preserued from his infinite enemies, and at the length by the mightie power of God, brought to sitte on the throne of Israel: David being marvelously preserved from his infinite enemies, and At the length by the mighty power of God, brought to sit on the throne of Israel:
np1 vbg av-j vvn p-acp po31 j n2, cc p-acp dt n1 p-acp dt j n1 pp-f np1, vvd pc-acp vvi p-acp dt n1 pp-f np1:
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in signe of his thankfulnes to God therefore, euen at the entring in to his kingdome, he singeth a psalme of praise vnto God;
in Signen of his thankfulness to God Therefore, even At the entering in to his Kingdom, he sings a psalm of praise unto God;
p-acp n1 pp-f po31 n1 p-acp np1 av, av p-acp dt vvg p-acp p-acp po31 n1, pns31 vvz dt n1 pp-f n1 p-acp np1;
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I will loue thee dearely, ô God my strength, the Lorde is my rock, and my fortresse, and he that deliuereth me:
I will love thee dearly, o God my strength, the Lord is my rock, and my fortress, and he that Delivereth me:
pns11 vmb vvi pno21 av-jn, uh np1 po11 n1, dt n1 vbz po11 n1, cc po11 n1, cc pns31 cst vvz pno11:
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my God, and my strength, in him will I trust, my shielde, the horne also of my saluation, and my refuge.
my God, and my strength, in him will I trust, my shield, the horn also of my salvation, and my refuge.
po11 n1, cc po11 n1, p-acp pno31 vmb pns11 vvi, po11 n1, dt n1 av pp-f po11 n1, cc po11 n1.
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When almightie God had heard the humble suite of Anna, the mother of Samuel, who being barren, desired that she might haue a childe:
When almighty God had herd the humble suit of Anna, the mother of Samuel, who being barren, desired that she might have a child:
c-crq j-jn np1 vhd vvn dt j n1 pp-f np1, dt n1 pp-f np1, r-crq vbg j, vvd cst pns31 vmd vhi dt n1:
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& at her request he had geuē her Samuel her sonne:
& At her request he had given her Samuel her son:
cc p-acp po31 n1 pns31 vhd vvn po31 np1 po31 n1:
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to testifie her thankfulnes to God for the same, song a song of praise therefore vnto GOD.
to testify her thankfulness to God for the same, song a song of praise Therefore unto GOD.
pc-acp vvi po31 n1 p-acp np1 p-acp dt d, vvd dt n1 pp-f n1 av p-acp np1.
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When the Lord had looked to the humilitie of the blessed Virgin, and made her the vessell of Christes conception;
When the Lord had looked to the humility of the blessed Virgae, and made her the vessel of Christ's conception;
c-crq dt n1 vhd vvn p-acp dt n1 pp-f dt j-vvn n1, cc vvd pno31 dt n1 pp-f npg1 n1;
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for that blessing she brake out, and sang; My soule magnifieth the Lord, and my spirite reioiceth in God my Sauiour.
for that blessing she brake out, and sang; My soul magnifieth the Lord, and my Spirit Rejoiceth in God my Saviour.
p-acp d n1 pns31 vvd av, cc vvd; po11 n1 vvz dt n1, cc po11 n1 vvz p-acp np1 po11 n1.
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Zacharie and Simeon in like manner, the one after the birth of Iohn Baptist his sonne:Zacharias and Simeon in like manner, the one After the birth of John Baptist his son:
np1 cc np1 p-acp j n1, dt pi p-acp dt n1 pp-f np1 np1 po31 n1:
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the other after he had receaued Christ into his armes, according to the promise of the holy Angell, song in token of their thanksgeuing:
the other After he had received christ into his arms, according to the promise of the holy Angel, song in token of their thanksgeuing:
dt j-jn c-acp pns31 vhd vvn np1 p-acp po31 n2, vvg p-acp dt n1 pp-f dt j n1, n1 p-acp n1 pp-f po32 n1:
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the song of the former is Benedictus, Blessed be the Lorde God of Israel:
the song of the former is Benedictus, Blessed be the Lord God of Israel:
dt n1 pp-f dt j vbz np1, vvn vbi dt n1 np1 pp-f np1:
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the song of Simeon is, Nunc dimittis; Lord now lettest thou thy seruant depart in peace, according to thy word.
the song of Simeon is, Nunc Dimittis; Lord now Lettest thou thy servant depart in peace, according to thy word.
dt n1 pp-f np1 vbz, fw-la ng1; n1 av vv2 pns21 po21 n1 vvi p-acp n1, vvg p-acp po21 n1.
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Whereby, and by the like examples it is not only lawful, but laudable also in the Saints of God, either for benefites & blessings, either of victory against our enemies;
Whereby, and by the like Examples it is not only lawful, but laudable also in the Saints of God, either for benefits & blessings, either of victory against our enemies;
c-crq, cc p-acp dt j n2 pn31 vbz xx av-j j, cc-acp j av p-acp dt n2 pp-f np1, av-d p-acp n2 cc n2, av-d pp-f n1 p-acp po12 n2;
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or of deliuerance out of trouble: or for the fruits of the earth receaued in due seasō;
or of deliverance out of trouble: or for the fruits of the earth received in due season;
cc pp-f n1 av pp-f n1: cc p-acp dt n2 pp-f dt n1 vvn p-acp j-jn n1;
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or for what thing soeuer we haue mercifullie receaued at his hand, to sing to God, and so be thankful.
or for what thing soever we have mercifully received At his hand, to sing to God, and so be thankful.
cc p-acp r-crq n1 av pns12 vhb av-j vvn p-acp po31 n1, pc-acp vvi p-acp np1, cc av vbi j.
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3 The third vse and ende of singing, is to aduaunce thereby the glorie of God, to stirre vp men to zeale to his worde, feruencie in praier,
3 The third use and end of singing, is to advance thereby the glory of God, to stir up men to zeal to his word, fervency in prayer,
crd dt ord n1 cc n1 pp-f vvg, vbz pc-acp vvi av dt n1 pp-f np1, pc-acp vvi a-acp n2 p-acp n1 p-acp po31 n1, n1 p-acp n1,
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and earnestnes of perfourming all laudable seruice vnto him.
and earnestness of performing all laudable service unto him.
cc n1 pp-f vvg d j n1 p-acp pno31.
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Whereunto the example of Elizeus may be referred, who at the request of Iehosaphat, called for a minstrell, who playing,
Whereunto the Exampl of Elisha may be referred, who At the request of Jehoshaphat, called for a minstrel, who playing,
c-crq dt n1 pp-f np1 vmb vbi vvn, r-crq p-acp dt n1 pp-f np1, vvn p-acp dt n1, r-crq vvg,
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& singing psalmes to God, thereby was stirred vp to pray, and prophecie.
& singing psalms to God, thereby was stirred up to pray, and prophecy.
cc vvg n2 p-acp np1, av vbds vvn a-acp pc-acp vvi, cc n1.
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Dauid prouoked himselfe by all meanes forwarde, more earnestly to pray to God, and to praise him for his mercie: wherefore he saith; David provoked himself by all means forward, more earnestly to pray to God, and to praise him for his mercy: Wherefore he Says;
np1 vvd px31 p-acp d n2 av-j, av-dc av-j pc-acp vvi p-acp np1, cc pc-acp vvi pno31 p-acp po31 n1: c-crq pns31 vvz;
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Awake my tongue, awake viole and harpe: I will awake early.
Awake my tongue, awake violent and harp: I will awake early.
vvb po11 n1, vvb j cc n1: pns11 vmb vvi av-j.
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I will praise thee among the people ô Lord, & I wil sing vnto thee among the nations. Thus by all possible meanes;
I will praise thee among the people o Lord, & I will sing unto thee among the Nations. Thus by all possible means;
pns11 vmb vvi pno21 p-acp dt n1 uh n1, cc pns11 vmb vvi p-acp pno21 p-acp dt n2. av p-acp d j n2;
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as by playing vpon instruments, and by singing, the Prophet stirreth vp himselfe to the aduaunancement of Gods glorie.
as by playing upon Instruments, and by singing, the Prophet stirs up himself to the aduaunancement of God's glory.
c-acp p-acp vvg p-acp n2, cc p-acp vvg, dt n1 vvz p-acp px31 p-acp dt n1 pp-f npg1 n1.
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And to this ende he brought in sundrie instruments of musick, diuine kindes of songs and psalmes, varietie of tunes and harmonies into the church of God.
And to this end he brought in sundry Instruments of music, divine Kinds of songs and psalms, variety of Tunis and harmonies into the Church of God.
cc p-acp d n1 pns31 vvd p-acp j n2 pp-f n1, j-jn n2 pp-f n2 cc n2, n1 pp-f n2 cc n2 p-acp dt n1 pp-f np1.
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The old Hebrewes toke vp and set downe the arke of God with singing: this was vsed in the time of the Apostles. Saint Paul saith;
The old Hebrews took up and Set down the Ark of God with singing: this was used in the time of the Apostles. Saint Paul Says;
dt j njpg2 vvd a-acp cc vvn a-acp dt n1 pp-f np1 p-acp vvg: d vbds vvn p-acp dt n1 pp-f dt n2. n1 np1 vvz;
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I will pray in the Spirite, I will pray with the vnderstanding also: I wil sing with the spirit I wil sing with the vnderstanding also:
I will pray in the Spirit, I will pray with the understanding also: I will sing with the Spirit I will sing with the understanding also:
pns11 vmb vvi p-acp dt n1, pns11 vmb vvi p-acp dt n1 av: pns11 vmb vvi p-acp dt n1 pns11 vmb vvi p-acp dt n1 av:
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wherunto he exhorteth all the Saints;
whereunto he exhorteth all the Saints;
c-crq pns31 vvz d dt n2;
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be filled with the Spirite, speaking vnto your selues in psalmes, and himnes, and spiritual songs, singing,
be filled with the Spirit, speaking unto your selves in psalms, and Hymns, and spiritual songs, singing,
vbb vvn p-acp dt n1, vvg p-acp po22 n2 p-acp n2, cc n2, cc j n2, vvg,
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and making melody in your hearts vnto God:
and making melody in your hearts unto God:
cc vvg n1 p-acp po22 n2 p-acp np1:
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geuing thanks alwaies for all things vnto God, euen the father, in the name of Iesus Christ.
giving thanks always for all things unto God, even the father, in the name of Iesus christ.
vvg n2 av p-acp d n2 p-acp np1, av-j dt n1, p-acp dt n1 pp-f np1 np1.
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This vse the beleeuing Iewes afterward retained:
This use the believing Iewes afterwards retained:
d n1 dt vvg np2 av vvd:
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as both Plinie his answere thereof to Traian the Emperour, and Tertullian in his Apologetico aboundantlie recordeth:
as both Pliny his answer thereof to Trajan the Emperor, and Tertullian in his Apologetico abundantly recordeth:
c-acp d np1 po31 n1 av p-acp np1 dt n1, cc np1 p-acp po31 np1 av-j vvz:
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who both auouch of them, that they rose vp early to sing: songs and psalmes to God. who both avouch of them, that they rose up early to sing: songs and psalms to God.
r-crq d vvb pp-f pno32, cst pns32 vvd a-acp av-j pc-acp vvi: n2 cc n2 p-acp np1.
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Saint Augustine writeth that Saint Ambrose brought the same manner into the Church of Mediolanum, where he was Bishoppe:
Saint Augustine Writeth that Saint Ambrose brought the same manner into the Church of Milan, where he was Bishop:
n1 np1 vvz d n1 np1 vvd dt d n1 p-acp dt n1 pp-f np1, c-crq pns31 vbds n1:
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Whom the other of the west Churches followed: and affirmeth that in Africa it was receaued:
Whom the other of the west Churches followed: and Affirmeth that in Africa it was received:
ro-crq dt n-jn pp-f dt n1 np1 vvd: cc vvz d p-acp np1 pn31 vbds vvn:
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to the ende that men might thereby bee the more stirred vp to zeale to Gods worde, feruencie and earnestnesse in praier,
to the end that men might thereby be the more stirred up to zeal to God's word, fervency and earnestness in prayer,
p-acp dt n1 cst n2 vmd av vbi dt av-dc vvn a-acp p-acp n1 p-acp npg1 n1, n1 cc n1 p-acp n1,
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& al other laudable seruices to God.
& all other laudable services to God.
cc d j-jn j n2 p-acp np1.
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And this was in such moderation, as that the note carried not away, nor confounded the dittie:
And this was in such moderation, as that the note carried not away, nor confounded the ditty:
cc d vbds p-acp d n1, c-acp cst dt n1 vvd xx av, ccx vvn dt n1:
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neither the sound, the sence of the thing.
neither the found, the sense of the thing.
dx dt n1, dt n1 pp-f dt n1.
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Whereof Saint Augustine being afraide, desired the vse of Athanasius in the Church of Alexandria, who caused his Reader to stande and sing, with so little inflection of the voice,
Whereof Saint Augustine being afraid, desired the use of Athanasius in the Church of Alexandria, who caused his Reader to stand and sing, with so little inflection of the voice,
c-crq n1 np1 vbg j, vvd dt n1 pp-f np1 p-acp dt n1 pp-f np1, r-crq vvd po31 n1 pc-acp vvi cc vvi, p-acp av j n1 pp-f dt n1,
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and so great moderation and modestie, that it was more like the sounde of one pronouncing, then singing:
and so great moderation and modesty, that it was more like the sound of one pronouncing, then singing:
cc av j n1 cc n1, cst pn31 vbds av-dc av-j dt n1 pp-f pi vvg, av vvg:
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and yet singing in that modest manner. Such like singing therefore, whether it bee in our priuate houses;
and yet singing in that modest manner. Such like singing Therefore, whither it be in our private houses;
cc av vvg p-acp d j n1. d av-j vvg av, cs pn31 vbb p-acp po12 j n2;
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or whether it be in the face of the Congregation, is commendable.
or whither it be in the face of the Congregation, is commendable.
cc cs pn31 vbb p-acp dt n1 pp-f dt n1, vbz j.
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And this is the kinde of singing in our exercises to God, whether they be priuate,
And this is the kind of singing in our exercises to God, whither they be private,
cc d vbz dt n1 pp-f vvg p-acp po12 n2 p-acp np1, cs pns32 vbb j,
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or publicke, that may be iustified.
or public, that may be justified.
cc j, cst vmb vbi vvn.
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Saint Iames requireth in our priuate gratulations, and thanksgeuing for benefites to almightie God, that we should in this wise sing;
Saint James requires in our private gratulations, and thanksgeuing for benefits to almighty God, that we should in this wise sing;
n1 np1 vvz p-acp po12 j n2, cc vvg p-acp n2 p-acp j-jn np1, cst pns12 vmd p-acp d n1 vvi;
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Is any merrie? let him sing.
Is any merry? let him sing.
vbz d j? vvb pno31 vvi.
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To sing therefore in the modestie and moderation of our affections, in the manifolde ioyes and blessinges of this life, in token of our thankefull hearts to GOD,
To sing Therefore in the modesty and moderation of our affections, in the manifold Joys and blessings of this life, in token of our thankful hearts to GOD,
p-acp vvg av p-acp dt n1 cc n1 pp-f po12 n2, p-acp dt j n2 cc n2 pp-f d n1, p-acp n1 pp-f po12 j n2 p-acp np1,
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for the blessinges and benefits from him so plentifully receaued, is here commended by the Apostle;
for the blessings and benefits from him so plentifully received, is Here commended by the Apostle;
p-acp dt n2 cc n2 p-acp pno31 av av-j vvn, vbz av vvn p-acp dt n1;
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Is any man mery? let him sing. In the generall afflictions therefore of our life;
Is any man merry? let him sing. In the general afflictions Therefore of our life;
vbz d n1 j? vvb pno31 vvi. p-acp dt j n2 av pp-f po12 n1;
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the best remedie is praier, here by Saint Iames prescribed: whereof there is vse, both in sorow and in ioy;
the best remedy is prayer, Here by Saint James prescribed: whereof there is use, both in sorrow and in joy;
dt js n1 vbz n1, av p-acp n1 np1 vvn: c-crq pc-acp vbz n1, av-d p-acp n1 cc p-acp n1;
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in aduersitie and prosperitie, according to the doctrine here deliuered; Is any among you afflicted? let him pray:
in adversity and Prosperity, according to the Doctrine Here Delivered; Is any among you afflicted? let him pray:
p-acp n1 cc n1, vvg p-acp dt n1 av vvn; vbz d p-acp pn22 vvn? vvb pno31 vvi:
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is any merry, let him sing.
is any merry, let him sing.
vbz d j, vvb pno31 vvi.
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Thus are we here taught generally, when we are either moued by affliction, or merrie in minde, by occasion of Gods blessings, what to doe:
Thus Are we Here taught generally, when we Are either moved by affliction, or merry in mind, by occasion of God's blessings, what to do:
av vbr pns12 av vvd av-j, c-crq pns12 vbr av-d vvn p-acp n1, cc j p-acp n1, p-acp n1 pp-f npg1 n2, r-crq pc-acp vdi:
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which is the first parte of this treatise.
which is the First part of this treatise.
r-crq vbz dt ord n1 pp-f d n1.
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2 As men in their afflictions generally are here taught, to commend their causes and cases to GOD by praier:
2 As men in their afflictions generally Are Here taught, to commend their Causes and cases to GOD by prayer:
crd p-acp n2 p-acp po32 n2 av-j vbr av vvd, pc-acp vvi po32 n2 cc n2 p-acp np1 p-acp n1:
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so in the next & second place, he teacheth vs what particularly in sicknes we should doe:
so in the next & second place, he Teaches us what particularly in sickness we should do:
av p-acp dt ord cc ord n1, pns31 vvz pno12 r-crq av-j p-acp n1 pns12 vmd vdi:
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shewing to what remedie we must runne; to what Physicion we must seeke to, in our extremitie of sicknes, a particular affliction:
showing to what remedy we must run; to what physician we must seek to, in our extremity of sickness, a particular affliction:
vvg p-acp r-crq n1 pns12 vmb vvi; p-acp r-crq n1 pns12 vmb vvi p-acp, p-acp po12 n1 pp-f n1, dt j n1:
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wherof thus saith Saint Iames; Is any sicke among you? Let him sende for the Elders of the Church,
whereof thus Says Saint James; Is any sick among you? Let him send for the Elders of the Church,
c-crq av vvz n1 np1; vbz d j p-acp pn22? vvb pno31 vvi p-acp dt n2-jn pp-f dt n1,
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and let them praie for him, &c. The elders of the Church must be our chiefe Physicions:
and let them pray for him, etc. The Elders of the Church must be our chief Physicians:
cc vvb pno32 vvi p-acp pno31, av dt n2-jn pp-f dt n1 vmb vbi po12 j-jn n2:
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their praiers vnto God for vs, must be the first remedy we must seeke after in our sicknes, according to the doctrine of the Apostle. their Prayers unto God for us, must be the First remedy we must seek After in our sickness, according to the Doctrine of the Apostle.
po32 n2 p-acp np1 p-acp pno12, vmb vbi dt ord n1 pns12 vmb vvi a-acp p-acp po12 n1, vvg p-acp dt n1 pp-f dt n1.
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By Elders here are vnderstoode the graue, godlie, wise and discreete brethren, they chiefly of the ministerie,
By Elders Here Are understood the graven, godly, wise and discreet brothers, they chiefly of the Ministry,
p-acp n2-jn av vbr vvd dt j, j, j cc j n2, pns32 av-jn pp-f dt n1,
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as most conuenient it shoulde be; as vnto whom this excellent gift and power was geuen:
as most convenient it should be; as unto whom this excellent gift and power was given:
c-acp ds j pn31 vmd vbi; c-acp p-acp ro-crq d j n1 cc n1 vbds vvn:
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with other of the people, as oftentimes iust occasion serued for them: and so often both together, as was most profitable:
with other of the people, as oftentimes just occasion served for them: and so often both together, as was most profitable:
p-acp n-jn pp-f dt n1, c-acp av j n1 vvn p-acp pno32: cc av av av-d av, c-acp vbds av-ds j:
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such as were able in errour to instruct; in griefe to comfort; in sorowe to solace, and in sicknes to aduise the patient.
such as were able in error to instruct; in grief to Comfort; in sorrow to solace, and in sickness to advise the patient.
d c-acp vbdr j p-acp n1 pc-acp vvi; p-acp n1 pc-acp vvi; p-acp n1 pc-acp vvi, cc p-acp n1 pc-acp vvi dt j.
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To them, not to sorcerers, inchaunters, witches, wise-womē, or wise men, are we commanded by Saint James in our sicknes to flie.
To them, not to sorcerers, enchanters, Witches, wise-women, or wise men, Are we commanded by Saint James in our sickness to fly.
p-acp pno32, xx p-acp n2, n2, n2, n2, cc j n2, vbr pns12 vvn p-acp n1 np1 p-acp po12 n1 pc-acp vvi.
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To the Saints and Elders of the Church, in the Apostles time, was the gift of healing sicknes,
To the Saints and Elders of the Church, in the Apostles time, was the gift of healing sickness,
p-acp dt n2 cc n2-jn pp-f dt n1, p-acp dt n2 n1, vbds dt n1 pp-f j-vvg n1,
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and bodilie infirmities geuen, according as our Sauiour Christ had promised his Disciples:
and bodily infirmities given, according as our Saviour christ had promised his Disciples:
cc j n2 vvn, vvg p-acp po12 n1 np1 vhd vvn po31 n2:
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whom sending foorth, Christ encourageth them from the effect their preaching shoulde take, and from the graces which shoulde be geuen them, which beleeued through their preaching;
whom sending forth, christ Encourageth them from the Effect their preaching should take, and from the graces which should be given them, which believed through their preaching;
r-crq vvg av, np1 vvz pno32 p-acp dt n1 po32 vvg vmd vvb, cc p-acp dt n2 r-crq vmd vbi vvn pno32, r-crq vvd p-acp po32 vvg;
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10424
Goe ye into al the world, and preach the Gospell to euery creature: hee that shall beleeue, and be baptized, shalbe saued:
Go you into all the world, and preach the Gospel to every creature: he that shall believe, and be baptised, shall saved:
vvb pn22 p-acp d dt n1, cc vvi dt n1 p-acp d n1: pns31 cst vmb vvi, cc vbi vvn, vmb|vbi vvn:
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but hee that will not beleeue, shalbe condemned. And these tokens shall followe them which beleeue;
but he that will not believe, shall condemned. And these tokens shall follow them which believe;
cc-acp pns31 cst vmb xx vvi, vmb|vbi vvn. cc d n2 vmb vvi pno32 r-crq vvb;
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In my name they shall cast out deuils, and shall speake with new tongues, and they shall take away serpents,
In my name they shall cast out Devils, and shall speak with new tongues, and they shall take away Serpents,
p-acp po11 n1 pns32 vmb vvi av n2, cc vmb vvi p-acp j n2, cc pns32 vmb vvi av n2,
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and if they shall drinke any deadly thing, it shall not hurte them: they shall lay their hands on the sicke, and they shall recouer.
and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands on the sick, and they shall recover.
cc cs pns32 vmb vvi d j n1, pn31 vmb xx vvi pno32: pns32 vmb vvi po32 n2 p-acp dt j, cc pns32 vmb vvi.
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This gift was therefore promised the faithfull, and the brethren, in the second sending foorth of the Apostles into the world.
This gift was Therefore promised the faithful, and the brothers, in the second sending forth of the Apostles into the world.
d n1 vbds av vvn dt j, cc dt n2, p-acp dt ord vvg av pp-f dt n2 p-acp dt n1.
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10429
Of which gift the Apostles in their first sending out, were partakers. Therefore Saint Marke thereof speaking, saith;
Of which gift the Apostles in their First sending out, were partakers. Therefore Saint Mark thereof speaking, Says;
pp-f r-crq n1 dt n2 p-acp po32 ord n-vvg av, vbdr n2. av n1 vvb av vvg, vvz;
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They cast out many deuils, and annointed many that were sicke, and they were healed.
They cast out many Devils, and anointed many that were sick, and they were healed.
pns32 vvd av d n2, cc vvd d cst vbdr j, cc pns32 vbdr vvn.
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10431
The Apostle S. Iames speaketh of this matter as it was in his time, wherein the Saints and brethren had the gift of healing.
The Apostle S. James speaks of this matter as it was in his time, wherein the Saints and brothers had the gift of healing.
dt n1 np1 np1 vvz pp-f d n1 c-acp pn31 vbds p-acp po31 n1, c-crq dt n2 cc n2 vhd dt n1 pp-f vvg.
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10432
Saint Paul reckoning vp the gifts of the holy Ghost, in his time poured out vpon the Church, mentioneth there-among, the gift of healing;
Saint Paul reckoning up the Gifts of the holy Ghost, in his time poured out upon the Church, mentioneth there-among, the gift of healing;
n1 np1 vvg a-acp dt n2 pp-f dt j n1, p-acp po31 n1 vvd av p-acp dt n1, vvz j, dt n1 pp-f vvg;
(42) sermon (DIV2)
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10433
To one is geuen the word of wisdome, to another is geuen the word of knowledge by the same spirite, to another is geuen faith by the same spirite, to another the gift of healing, by the same spirite.
To one is given the word of Wisdom, to Another is given the word of knowledge by the same Spirit, to Another is given faith by the same Spirit, to Another the gift of healing, by the same Spirit.
p-acp pi vbz vvn dt n1 pp-f n1, p-acp j-jn vbz vvn dt n1 pp-f n1 p-acp dt d n1, p-acp j-jn vbz vvn n1 p-acp dt d n1, p-acp j-jn dt n1 pp-f vvg, p-acp dt d n1.
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10434
The signe of this gift of healing, was annointing with oile, in the name of the Lord:
The Signen of this gift of healing, was anointing with oil, in the name of the Lord:
dt n1 pp-f d n1 pp-f vvg, vbds vvg p-acp n1, p-acp dt n1 pp-f dt n1:
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therefore Saint Iames here exhorteth, that the Elders of the Church be sent for: that they pray, that they annoint the sicke in the name of the Lord.
Therefore Saint James Here exhorteth, that the Elders of the Church be sent for: that they pray, that they anoint the sick in the name of the Lord.
av n1 np1 av vvz, cst dt n2-jn pp-f dt n1 vbb vvn p-acp: cst pns32 vvb, cst pns32 vvb dt j p-acp dt n1 pp-f dt n1.
(42) sermon (DIV2)
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10436
Whilest then the gift of healing, being but a tēporall gift, to continue for a season, was in the church:
Whilst then the gift of healing, being but a temporal gift, to continue for a season, was in the Church:
cs av dt n1 pp-f vvg, vbg p-acp dt j n1, pc-acp vvi p-acp dt n1, vbds p-acp dt n1:
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10437
so long the signe thereof, which was annointing with oile, continued: the gift shortly after the apostles time ceasing, the signe ceased also.
so long the Signen thereof, which was anointing with oil, continued: the gift shortly After the Apostles time ceasing, the Signen ceased also.
av av-j dt n1 av, r-crq vbds vvg p-acp n1, vvd: dt n1 av-j p-acp dt n2 n1 vvg, dt n1 vvd av.
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10438
Notwithstanding, our aduersaries the Papists, by an apish and eluish imitation of the Apostles, contrarie to their meaning, retaine the signe, the thing ceasing:
Notwithstanding, our Adversaries the Papists, by an apish and elvish imitation of the Apostles, contrary to their meaning, retain the Signen, the thing ceasing:
a-acp, po12 n2 dt njp2, p-acp dt j cc j n1 pp-f dt n2, j-jn p-acp po32 n1, vvb dt n1, dt n1 vvg:
(42) sermon (DIV2)
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10439
And albeit healing be taken from the Church, yet doe they anoint still, which also they make a Sacrament, and call it extreame vnction:
And albeit healing be taken from the Church, yet do they anoint still, which also they make a Sacrament, and call it extreme unction:
cc cs vvg vbb vvn p-acp dt n1, av vdb pns32 vvi av, r-crq av pns32 vvb dt n1, cc vvb pn31 j-jn n1:
(42) sermon (DIV2)
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which they minister to the sick, not in signe of health and recouerie, as the Apostles did:
which they minister to the sick, not in Signen of health and recovery, as the Apostles did:
r-crq pns32 vvb p-acp dt j, xx p-acp n1 pp-f n1 cc n1, c-acp dt n2 vdd:
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but whē there is no hope of life in them, then annointe they men and women,
but when there is no hope of life in them, then anoint they men and women,
cc-acp c-crq pc-acp vbz dx n1 pp-f n1 p-acp pno32, av vvi pno32 n2 cc n2,
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as a goodly remedie and helpe against sinne, satan, death and damnation.
as a goodly remedy and help against sin, satan, death and damnation.
c-acp dt j n1 cc vvi p-acp n1, n1, n1 cc n1.
(42) sermon (DIV2)
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10443
Whose erronious opinion hath no sure foundation, no certaine ground, no true establishment in the Scriptures.
Whose erroneous opinion hath no sure Foundation, no certain ground, no true establishment in the Scriptures.
rg-crq j n1 vhz dx j n1, dx j n1, dx j n1 p-acp dt n2.
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10444
And for those places which they vse, and alleadge for the same, they helpe no whit at all.
And for those places which they use, and allege for the same, they help no whit At all.
cc p-acp d n2 r-crq pns32 vvb, cc vvi p-acp dt d, pns32 vvb dx n1 p-acp d.
(42) sermon (DIV2)
1455
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10445
Where they alleadge out of Marke, that the Apostles did annoint with oile, and so healed, it is true.
Where they allege out of Mark, that the Apostles did anoint with oil, and so healed, it is true.
c-crq pns32 vvi av pp-f vvb, cst dt n2 vdd vvi p-acp n1, cc av vvn, pn31 vbz j.
(42) sermon (DIV2)
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10446
Let them therence reason, and their reason is absurd. The Apostles annointed such as were thereby healed:
Let them therence reason, and their reason is absurd. The Apostles anointed such as were thereby healed:
vvb pno32 n1 n1, cc po32 n1 vbz j. dt n2 vvd d c-acp vbdr av vvn:
(42) sermon (DIV2)
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therefore we will vse to annoint such as are readie to die.
Therefore we will use to anoint such as Are ready to die.
av pns12 vmb vvi pc-acp vvi d c-acp vbr j pc-acp vvi.
(42) sermon (DIV2)
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10448
What sequence or following is there in this reason? The Apostles did it to such as recouered;
What sequence or following is there in this reason? The Apostles did it to such as recovered;
q-crq n1 cc vvg vbz a-acp p-acp d n1? dt n2 vdd pn31 p-acp d c-acp vvd;
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they doe it to none but such as they geue ouer to death, and haue no hope of their life.
they do it to none but such as they give over to death, and have no hope of their life.
pns32 vdb pn31 p-acp pix cc-acp d c-acp pns32 vvb a-acp p-acp n1, cc vhb dx n1 pp-f po32 n1.
(42) sermon (DIV2)
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10450
The Apostles did it in token of health, they doe it as a sure aide against satan, sinne, death and damnation, holding that who so in that extremitie is so annoynted, shalbe out of danger of Satan and death.
The Apostles did it in token of health, they do it as a sure aid against satan, sin, death and damnation, holding that who so in that extremity is so anointed, shall out of danger of Satan and death.
dt n2 vdd pn31 p-acp n1 pp-f n1, pns32 vdb pn31 p-acp dt j n1 p-acp n1, n1, n1 cc n1, vvg d r-crq av p-acp d n1 vbz av vvn, vmb av pp-f n1 pp-f np1 cc n1.
(42) sermon (DIV2)
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This continued but for a time, and these men would haue it to remain as a sacrament for euer.
This continued but for a time, and these men would have it to remain as a sacrament for ever.
np1 vvd p-acp p-acp dt n1, cc d n2 vmd vhi pn31 pc-acp vvi p-acp dt n1 c-acp av.
(42) sermon (DIV2)
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10452
How can it be grownded then vppon the Euangelists doctrine? The Apostles themselues did not alwaies necessarily vse that signe in healing:
How can it be grounded then upon the Evangelists Doctrine? The Apostles themselves did not always necessarily use that Signen in healing:
q-crq vmb pn31 vbi vvn av p-acp dt n2 n1? dt n2 px32 vdd xx av av-j vvi d n1 p-acp vvg:
(42) sermon (DIV2)
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but sometimes the word and prayer only: somtimes laying on of hands only:
but sometime the word and prayer only: sometimes laying on of hands only:
cc-acp av dt n1 cc n1 av-j: av vvg p-acp pp-f n2 av-j:
(42) sermon (DIV2)
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sometimes touching only, sometime lying vpon, as in the Actes of the holie Apostles in sundrie places appeareth.
sometime touching only, sometime lying upon, as in the Acts of the holy Apostles in sundry places appears.
av vvg av-j, av vvg p-acp, c-acp p-acp dt n2 pp-f dt j n2 p-acp j n2 vvz.
(42) sermon (DIV2)
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10455
Sometimes the verie shadowe of the Apostles serued, as the shadowe of Peter healed many:
Sometime the very shadow of the Apostles served, as the shadow of Peter healed many:
av dt j n1 pp-f dt n2 vvd, c-acp dt n1 pp-f np1 vvn d:
(42) sermon (DIV2)
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10456
sometimes things brought from them, and giuen to the sicke, as from Paul were brought vnto the sicke, kercheifs and hand kercheifs,
sometime things brought from them, and given to the sick, as from Paul were brought unto the sick, kercheifs and hand kercheifs,
av n2 vvn p-acp pno32, cc vvn p-acp dt j, c-acp p-acp np1 vbdr vvn p-acp dt j, n2 cc n1 n2,
(42) sermon (DIV2)
1455
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and deceases were taken from them, and foule spirites departed. So then it was no such sacrament in the dayes of the Apostles.
and deceases were taken from them, and foul spirits departed. So then it was no such sacrament in the days of the Apostles.
cc vvz vbdr vvn p-acp pno32, cc j n2 vvn. av av pn31 vbds dx d n1 p-acp dt n2 pp-f dt n2.
(42) sermon (DIV2)
1455
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10458
Neither doth this place any whitte helpe or profit them.
Neither does this place any whit help or profit them.
d vdz d n1 d n1 vvi cc vvi pno32.
(42) sermon (DIV2)
1456
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10459
For heere annoynting is a signe of health and recouerie, the gifte therof seasing, the signe must cease also,
For Here anointing is a Signen of health and recovery, the gift thereof seizing, the Signen must cease also,
p-acp av vvg vbz dt n1 pp-f n1 cc n1, dt n1 av vvg, dt n1 vmb vvi av,
(42) sermon (DIV2)
1456
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10460
neither ment James, that it should be vsed as a salue of a surgeon:
neither meant James, that it should be used as a salve of a surgeon:
av-dx vvd np1, cst pn31 vmd vbi vvn p-acp dt n1 pp-f dt n1:
(42) sermon (DIV2)
1456
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10461
or as a medicine of the physition, but that in sickenes they lifting vp their minds to God:
or as a medicine of the Physician, but that in sickness they lifting up their minds to God:
cc c-acp dt n1 pp-f dt n1, cc-acp cst p-acp n1 pns32 vvg a-acp po32 n2 p-acp np1:
(42) sermon (DIV2)
1456
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10462
and powring out their prayers to him, might receaue that in signe, that as their bodies by that externall meane should bee healed,
and Pouring out their Prayers to him, might receive that in Signen, that as their bodies by that external mean should be healed,
cc vvg av po32 n2 p-acp pno31, vmd vvi cst p-acp n1, cst p-acp po32 n2 p-acp d j n1 vmd vbi vvn,
(42) sermon (DIV2)
1456
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10463
so their souls should be clenged, purged, and purified by the holy annoynting of the spirite of God, and of Iesus Christ.
so their Souls should be clenged, purged, and purified by the holy anointing of the Spirit of God, and of Iesus christ.
av po32 n2 vmd vbi vvn, vvn, cc vvn p-acp dt j vvg pp-f dt n1 pp-f np1, cc pp-f np1 np1.
(42) sermon (DIV2)
1456
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10464
So that the Apostle speaketh not of their sacramente, which thing euen Cardinall Caietane their owne man confesseth in like manner.
So that the Apostle speaks not of their sacrament, which thing even Cardinal Cajetan their own man Confesses in like manner.
av cst dt n1 vvz xx pp-f po32 n1, r-crq n1 av n1 vvn po32 d n1 vvz p-acp j n1.
(42) sermon (DIV2)
1456
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10465
The Aposte in this place speaketh according as the gifte of healing was in force in his time:
The Apost in this place speaks according as the gift of healing was in force in his time:
dt n1 p-acp d n1 vvz vvg p-acp dt n1 pp-f j-vvg vbds p-acp n1 p-acp po31 n1:
(42) sermon (DIV2)
1457
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and binding hereby men thereunto, during the time of the continuance of the same, and not for euer as the papists doe.
and binding hereby men thereunto, during the time of the Continuance of the same, and not for ever as the Papists do.
cc vvg av n2 av, p-acp dt n1 pp-f dt n1 pp-f dt d, cc xx p-acp av c-acp dt n2 vdb.
(42) sermon (DIV2)
1457
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10467
Out of which place we may learne thus much, that as when in the Apostles time the gifte of healing was in force, men were willed to sende for the Elders of the Church, that they might pray for the sicke,
Out of which place we may Learn thus much, that as when in the Apostles time the gift of healing was in force, men were willed to send for the Elders of the Church, that they might pray for the sick,
av pp-f r-crq n1 pns12 vmb vvi av av-d, cst a-acp c-crq p-acp dt n2 n1 dt n1 pp-f j-vvg vbds p-acp n1, n2 vbdr vvn pc-acp vvi p-acp dt n2-jn pp-f dt n1, cst pns32 vmd vvi p-acp dt j,
(42) sermon (DIV2)
1458
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and annoint them with oile, that they might recouer:
and anoint them with oil, that they might recover:
cc vvi pno32 p-acp n1, cst pns32 vmd vvi:
(42) sermon (DIV2)
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So nowe (the gift being taken away) in our great and extreame sickenesse, to send for the elders of the Church, the Pastours, the Ministers, the preachers of the worde: with the faithfull brethren:
So now (the gift being taken away) in our great and extreme sickness, to send for the Elders of the Church, the Pastors, the Ministers, the Preachers of the word: with the faithful brothers:
av av (dt n1 vbg vvn av) p-acp po12 j cc j-jn n1, pc-acp vvi p-acp dt n2-jn pp-f dt n1, dt ng1, dt n2, dt n2 pp-f dt n1: p-acp dt j n2:
(42) sermon (DIV2)
1458
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that by them we may be taught, that the cause of our sickenesse is our sinne:
that by them we may be taught, that the cause of our sickness is our sin:
cst p-acp pno32 pns12 vmb vbi vvn, cst dt n1 pp-f po12 n1 vbz po12 n1:
(42) sermon (DIV2)
1458
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10471
that they may informe vs in the doctrine of vnfained repentance: that they may comfort and counsell vs in our extremities:
that they may inform us in the Doctrine of unfeigned Repentance: that they may Comfort and counsel us in our extremities:
cst pns32 vmb vvi pno12 p-acp dt n1 pp-f j n1: cst pns32 vmb vvi cc vvi pno12 p-acp po12 n2:
(42) sermon (DIV2)
1458
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10472
that they may powre out praiers vnto God for the assistance of his grace, and encrease of all needfull spirituall vertues in vs:
that they may pour out Prayers unto God for the assistance of his grace, and increase of all needful spiritual Virtues in us:
cst pns32 vmb vvi av n2 p-acp np1 p-acp dt n1 pp-f po31 n1, cc n1 pp-f d j j n2 p-acp pno12:
(42) sermon (DIV2)
1458
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10473
and for riddance out of our paines and sickenesse, as shall seeme best to his heauenly wisedome.
and for riddance out of our pains and sickness, as shall seem best to his heavenly Wisdom.
cc p-acp n1 av pp-f po12 n2 cc n1, c-acp vmb vvi js p-acp po31 j n1.
(42) sermon (DIV2)
1458
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10474
VVhich done, we may vse all other lawful meanes of phisicke, or the like for our recouerie, in the feare of God.
Which done, we may use all other lawful means of physic, or the like for our recovery, in the Fear of God.
r-crq vdn, pns12 vmb vvi d j-jn j n2 pp-f n1, cc dt j p-acp po12 n1, p-acp dt n1 pp-f np1.
(42) sermon (DIV2)
1458
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10475
But now is it quite contrarie with most men:
But now is it quite contrary with most men:
p-acp av vbz pn31 av j-jn p-acp ds n2:
(42) sermon (DIV2)
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for, as if sickenesse befell men, rather by chaunce and fortune, then by the prouidence of God:
for, as if sickness befell men, rather by chance and fortune, then by the providence of God:
c-acp, c-acp cs n1 vvd n2, av-c p-acp n1 cc n1, av p-acp dt n1 pp-f np1:
(42) sermon (DIV2)
1459
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10477
and by naturall causes onely, and not as punishments of sinne, chastisements of men in this world from the hand of God,
and by natural Causes only, and not as punishments of sin, chastisements of men in this world from the hand of God,
cc p-acp j n2 av-j, cc xx p-acp n2 pp-f n1, n2 pp-f n2 p-acp d n1 p-acp dt n1 pp-f np1,
(42) sermon (DIV2)
1459
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10478
or as trials of our pacience, and exercises of our faith: in their bodily diseases, they foorthwith flie to outward remedies:
or as trials of our patience, and exercises of our faith: in their bodily diseases, they forthwith fly to outward remedies:
cc c-acp n2 pp-f po12 n1, cc n2 pp-f po12 n1: p-acp po32 j n2, pns32 av vvi p-acp j n2:
(42) sermon (DIV2)
1459
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10479
shewing that they haue more care of the life of their bodies, then of the saluation of their soules. They poste to the Physition:
showing that they have more care of the life of their bodies, then of the salvation of their Souls. They post to the physician:
vvg cst pns32 vhb dc n1 pp-f dt n1 pp-f po32 n2, av pp-f dt n1 pp-f po32 n2. pns32 n1 p-acp dt n1:
(42) sermon (DIV2)
1459
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10480
they sende in all haste to the Apoticarie: they runne to the Surgeon: they greedily seeke after all outwarde meanes:
they send in all haste to the Apotecary: they run to the Surgeon: they greedily seek After all outward means:
pns32 vvb p-acp d n1 p-acp dt n1: pns32 vvb p-acp dt n1: pns32 av-j vvi p-acp d j n2:
(42) sermon (DIV2)
1459
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10481
but their hearts are not turned to God, who sendeth death, and giueth life: who woundeth and maketh whole:
but their hearts Are not turned to God, who sends death, and gives life: who wounds and makes Whole:
cc-acp po32 n2 vbr xx vvn p-acp np1, r-crq vvz n1, cc vvz n1: r-crq vvz cc vvz j-jn:
(42) sermon (DIV2)
1459
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10482
bringeth to graue, and lifteth vp againe: they search not out the true cause of their sicknes which is their sin:
brings to graven, and lifts up again: they search not out the true cause of their sickness which is their since:
vvz p-acp n1, cc vvz a-acp av: pns32 vvb xx av dt j n1 pp-f po32 n1 r-crq vbz po32 n1:
(42) sermon (DIV2)
1459
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10483
But whē Phisitiō leaueth, hearing ceaseth, speach faileth, senses are gone, and the partie more then halfe deade:
But when physician Leaveth, hearing ceases, speech Faileth, Senses Are gone, and the party more then half dead:
cc-acp q-crq n1 vvz, vvg vvz, n1 vvz, n2 vbr vvn, cc dt n1 av-dc cs av-jn j:
(42) sermon (DIV2)
1459
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10484
then doe most sende for the minister, runne for the Pastour: seeke to the preacher, when he can not profite the sicke person.
then do most send for the minister, run for the Pastor: seek to the preacher, when he can not profit the sick person.
av vdb av-ds vvi p-acp dt n1, vvn p-acp dt n1: vvb p-acp dt n1, c-crq pns31 vmb xx vvi dt j n1.
(42) sermon (DIV2)
1459
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10485
VVhat counsell can nowe bee giuen? what instruction can nowe be taken? what comfort can now be ministred? what exhortation can preuaile in this extremitie? This ought not to be so my brethren:
What counsel can now be given? what instruction can now be taken? what Comfort can now be ministered? what exhortation can prevail in this extremity? This ought not to be so my brothers:
q-crq n1 vmb av vbi vvn? q-crq n1 vmb av vbi vvn? q-crq n1 vmb av vbi vvn? q-crq n1 vmb vvi p-acp d n1? d vmd xx pc-acp vbi av po11 n2:
(42) sermon (DIV2)
1459
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10486
it is not the meaning of the Apostle, whose counsell is rather that in all our bodily diseases, we should flie first to spirituall and ghostly physitions, as appeareth.
it is not the meaning of the Apostle, whose counsel is rather that in all our bodily diseases, we should fly First to spiritual and ghostly Physicians, as appears.
pn31 vbz xx dt n1 pp-f dt n1, rg-crq n1 vbz av-c n1 p-acp d po12 j n2, pns12 vmd vvi ord p-acp j cc j n2, c-acp vvz.
(42) sermon (DIV2)
1459
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10487
Wherefore in this place the Apostle willeth, that if anie be sicke, they should call for the elders of the Church, that they might pray for them,
Wherefore in this place the Apostle wills, that if any be sick, they should call for the Elders of the Church, that they might pray for them,
c-crq p-acp d n1 dt n1 vvz, cst cs d vbb j, pns32 vmd vvi p-acp dt n2-jn pp-f dt n1, cst pns32 vmd vvi p-acp pno32,
(42) sermon (DIV2)
1459
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10488
VVhose prayers in that behalfe of what force they be, the Apostle expresseth:
Whose Prayers in that behalf of what force they be, the Apostle Expresses:
rg-crq n2 p-acp d n1 pp-f r-crq n1 pns32 vbb, dt n1 vvz:
(42) sermon (DIV2)
1460
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10489
& the praier of the faithful shal saue the sicke, and the Lorde shall raise him vp:
& the prayer of the faithful shall save the sick, and the Lord shall raise him up:
cc dt n1 pp-f dt j vmb vvi dt j, cc dt n1 vmb vvi pno31 a-acp:
(42) sermon (DIV2)
1460
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10490
and if he haue committed sinne, it shall be forgiuen him.
and if he have committed sin, it shall be forgiven him.
cc cs pns31 vhb vvn n1, pn31 vmb vbi vvn pno31.
(42) sermon (DIV2)
1460
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10491
Which place teacheth, that healing in that time was not to be ascribed and assigned to the annoiting with oile:
Which place Teaches, that healing in that time was not to be ascribed and assigned to the annoiting with oil:
r-crq n1 vvz, cst vvg p-acp d n1 vbds xx pc-acp vbi vvn cc vvn p-acp dt n1 p-acp n1:
(42) sermon (DIV2)
1461
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10492
but to the praiers of the Elders flowing from faith: and the praier of the faith shall saue him, saieth the Apostle.
but to the Prayers of the Elders flowing from faith: and the prayer of the faith shall save him, Saith the Apostle.
cc-acp p-acp dt n2 pp-f dt n2-jn vvg p-acp n1: cc dt n1 pp-f dt n1 vmb vvi pno31, vvz dt n1.
(42) sermon (DIV2)
1461
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10493
The praier of faith, proceeding from a stedfast hope, an vndoubted trust, an earnest beliefe, is therfore of great force.
The prayer of faith, proceeding from a steadfast hope, an undoubted trust, an earnest belief, is Therefore of great force.
dt n1 pp-f n1, vvg p-acp dt j n1, dt j n1, dt j n1, vbz av pp-f j n1.
(42) sermon (DIV2)
1461
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10494
For God is neare at hande to heare all such as call vppon him, euen such as call vppon him faithfully:
For God is near At hand to hear all such as call upon him, even such as call upon him faithfully:
p-acp np1 vbz av-j p-acp n1 pc-acp vvi d d c-acp vvb p-acp pno31, av d c-acp vvb p-acp pno31 av-j:
(42) sermon (DIV2)
1461
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10495
and our Sauiour telleth him which in the Gospell sued for his sonne possessed with a foule spirite, that all thinges are possible to him that beleeued: and in another place:
and our Saviour Telleth him which in the Gospel sued for his son possessed with a foul Spirit, that all things Are possible to him that believed: and in Another place:
cc po12 n1 vvz pno31 r-crq p-acp dt n1 vvd p-acp po31 n1 vvn p-acp dt j n1, cst d n2 vbr j p-acp pno31 cst vvd: cc p-acp j-jn n1:
(42) sermon (DIV2)
1461
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10496
whatsoeuer you aske, beleeue, and you shall obtaine it. Of this matter see more. Iames 1. ver. 6. Prayer is the effectuall instrument, and meane to the obtaining of health, which to that effect God would to bee vsed.
whatsoever you ask, believe, and you shall obtain it. Of this matter see more. James 1. ver. 6. Prayer is the effectual Instrument, and mean to the obtaining of health, which to that Effect God would to be used.
r-crq pn22 vvb, vvb, cc pn22 vmb vvi pn31. pp-f d n1 vvi av-dc. np1 crd fw-la. crd n1 vbz dt j n1, cc vvb p-acp dt n-vvg pp-f n1, r-crq p-acp d n1 np1 vmd pc-acp vbi vvn.
(42) sermon (DIV2)
1461
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10497
Therefore when the holy Prophets or blessed Apostles, restored life to the dead, sight to the blind, limmes to the lame, health to the sicke, hearing to the deafe, speach to the dumme, or the like: they haue vsed praier thereunto.
Therefore when the holy prophets or blessed Apostles, restored life to the dead, sighed to the blind, limbs to the lame, health to the sick, hearing to the deaf, speech to the dumb, or the like: they have used prayer thereunto.
av c-crq dt j n2 cc j-vvn n2, vvd n1 p-acp dt j, n1 p-acp dt j, n2 p-acp dt j, n1 p-acp dt j, vvg p-acp dt j, n1 p-acp dt j, cc dt j: pns32 vhb vvn n1 av.
(42) sermon (DIV2)
1462
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10498
Elias the Prophet, restoring the sonne of the widowe of Sareptha being deade, to health, or rather to life it selfe: Elias the Prophet, restoring the son of the widow of Sarepta being dead, to health, or rather to life it self:
np1 dt n1, vvg dt n1 pp-f dt n1 pp-f np1 vbg j, p-acp n1, cc av-c p-acp n1 pn31 n1:
(42) sermon (DIV2)
1462
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10499
stretched himselfe vppon him, and called vppon the name of the Lorde.
stretched himself upon him, and called upon the name of the Lord.
vvn px31 p-acp pno31, cc vvn p-acp dt n1 pp-f dt n1.
(42) sermon (DIV2)
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10500
And Elizeus his seruant and successour, in the place of prophecie, restoring the deade sonne of the Sunamite to his life againe, went into the childe, shutte the doore vppon him, prayed and stretched himselfe vppon the childe, and hee reuiued
And Elisha his servant and successor, in the place of prophecy, restoring the dead son of the Shunamite to his life again, went into the child, shut the door upon him, prayed and stretched himself upon the child, and he revived
np1 np1 po31 n1 cc n1, p-acp dt n1 pp-f n1, vvg dt j n1 pp-f dt n1 p-acp po31 n1 av, vvd p-acp dt n1, vvn dt n1 p-acp pno31, vvd cc vvn px31 p-acp dt n1, cc pns31 vvd
(42) sermon (DIV2)
1462
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10501
When Peter restored Tabitha to life, hee kneeled downe and praied, and then turned to the bodie, and said; Tabitha arise.
When Peter restored Tabitha to life, he kneeled down and prayed, and then turned to the body, and said; Tabitha arise.
c-crq np1 vvn np1 p-acp n1, pns31 vvd a-acp cc vvd, cc av vvn p-acp dt n1, cc vvd; np1 vvb.
(42) sermon (DIV2)
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10502
VVhen Christ raised vp Lazarus, hee first prayed: Father, I thanke thee, that thou hast heard me:
When christ raised up Lazarus, he First prayed: Father, I thank thee, that thou hast herd me:
c-crq np1 vvd a-acp np1, pns31 ord vvn: n1, pns11 vvb pno21, cst pns21 vh2 vvn pno11:
(42) sermon (DIV2)
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10503
I knowe thou hearest me alwayes:
I know thou Hearst me always:
pns11 vvb pns21 vv2 pno11 av:
(42) sermon (DIV2)
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10504
but because of the people that stand by, I said it, that they may beleeue that thou sendest me.
but Because of the people that stand by, I said it, that they may believe that thou sendest me.
cc-acp c-acp pp-f dt n1 cst vvb p-acp, pns11 vvd pn31, cst pns32 vmb vvi cst pns21 vv2 pno11.
(42) sermon (DIV2)
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10505
And in other cures, both our Sauiour himselfe, and the Apostles vsed prayer. VVhich is the meane and instrument of healing, here by the Apostle sette downe:
And in other cures, both our Saviour himself, and the Apostles used prayer. Which is the mean and Instrument of healing, Here by the Apostle Set down:
cc p-acp j-jn n2, d po12 n1 px31, cc dt n2 vvd n1. r-crq vbz dt j cc n1 pp-f vvg, av p-acp dt n1 vvd a-acp:
(42) sermon (DIV2)
1463
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10506
the efficient cause whereof is God himselfe: therefore hee sayeth; And God shall raise him vppe:
the efficient cause whereof is God himself: Therefore he Saith; And God shall raise him up:
dt j n1 c-crq vbz n1 px31: av pns31 vvz; cc np1 vmb vvi pno31 a-acp:
(42) sermon (DIV2)
1464
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10507
and if hee hath committed any sinne, it shall bee forgiuen him. Life and death, sickenesse and health, are in the power of God alone:
and if he hath committed any sin, it shall be forgiven him. Life and death, sickness and health, Are in the power of God alone:
cc cs pns31 vhz vvn d n1, pn31 vmb vbi vvn pno31. n1 cc n1, n1 cc n1, vbr p-acp dt n1 pp-f np1 av-j:
(42) sermon (DIV2)
1464
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10508
and not in the hande of mortall man. Men are meanes, praiers are instruments, but it is God that saueth, yea which healeth.
and not in the hand of Mortal man. Men Are means, Prayers Are Instruments, but it is God that Saveth, yea which heals.
cc xx p-acp dt n1 pp-f j-jn n1. n2 vbr n2, n2 vbr n2, cc-acp pn31 vbz np1 cst vvz, uh r-crq vvz.
(42) sermon (DIV2)
1464
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10509
Another effect of praier is, that through the faithfull praiers of the Saints, their sinnes are forgiuen the sicke.
another Effect of prayer is, that through the faithful Prayers of the Saints, their Sins Are forgiven the sick.
j-jn n1 pp-f n1 vbz, cst p-acp dt j n2 pp-f dt n2, po32 n2 vbr vvn dt j.
(42) sermon (DIV2)
1465
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10510
If, saith Saint Iames, hee hath committed sinne, it shall be forgiuen him. Where•••o Saint Iohn condiscendeth:
If, Says Saint James, he hath committed sin, it shall be forgiven him. Where•••o Saint John condiscendeth:
cs, vvz n1 np1, pns31 vhz vvn n1, pn31 vmb vbi vvn pno31. np1 n1 np1 vvz:
(42) sermon (DIV2)
1465
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10511
if any man see his brother sinne a sinne not vnto death, let him aske, and hee shall giue him life for them that sinne not vnto death.
if any man see his brother sin a sin not unto death, let him ask, and he shall give him life for them that sin not unto death.
cs d n1 vvi po31 n1 n1 dt n1 xx p-acp n1, vvb pno31 vvi, cc pns31 vmb vvi pno31 n1 p-acp pno32 cst vvb xx p-acp n1.
(42) sermon (DIV2)
1465
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10512
As therefore the faithfull prayers of Gods Saintes are not causes, but instruments of obtayning health:
As Therefore the faithful Prayers of God's Saints Are not Causes, but Instruments of obtaining health:
p-acp av dt j n2 pp-f npg1 n2 vbr xx n2, cc-acp n2 pp-f vvg n1:
(42) sermon (DIV2)
1465
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10513
so are they also meanes of obteyning remission of our sinnes at the handes of God.
so Are they also means of obtaining remission of our Sins At the hands of God.
av vbr pns32 av n2 pp-f vvg n1 pp-f po12 n2 p-acp dt n2 pp-f np1.
(42) sermon (DIV2)
1465
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10514
Therefore our Sauiour in that fourme of prayer which he woulde to bee vsed for our selues, Therefore our Saviour in that Form of prayer which he would to be used for our selves,
av po12 n1 p-acp d n1 pp-f n1 r-crq pns31 vmd pc-acp vbi vvn p-acp po12 n2,
(42) sermon (DIV2)
1465
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10515
and for our brethren also, willeth that wee shoulde praye for forgiuenesse of sinnes, not in our selues onely, but in our brethren also.
and for our brothers also, wills that we should pray for forgiveness of Sins, not in our selves only, but in our brothers also.
cc p-acp po12 n2 av, vvz cst pns12 vmd vvi p-acp n1 pp-f n2, xx p-acp po12 n2 av-j, cc-acp p-acp po12 n2 av.
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VVherewith Christ mooued, prayed for the Iewes: and Steuen for forgeuenesse of those men, which persecuted him.
Wherewith christ moved, prayed for the Iewes: and Stephen for forgiveness of those men, which persecuted him.
c-crq np1 vvd, vvd p-acp dt np2: cc np1 p-acp n1 pp-f d n2, r-crq vvn pno31.
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Seeing therefore that the prayers of the Elders hath this double effect: they ought not to be neglected of men. Nowe where the Apostle witnessed:
Seeing Therefore that the Prayers of the Elders hath this double Effect: they ought not to be neglected of men. Now where the Apostle witnessed:
vvg av cst dt n2 pp-f dt np1 vhz d j-jn n1: pns32 vmd xx pc-acp vbi vvn pp-f n2. av c-crq dt n1 vvd:
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that the sinnes of the sicke shoulde bee remitted and forgiuen by the praiers of the Elders:
that the Sins of the sick should be remitted and forgiven by the Prayers of the Elders:
cst dt n2 pp-f dt j vmd vbi vvn cc vvn p-acp dt n2 pp-f dt n2-jn:
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it sufficiently refuteth the sharpe and rigorous censure of the Nouatian heretikes, and their horrible blasphemie:
it sufficiently refuteth the sharp and rigorous censure of the Novatian Heretics, and their horrible blasphemy:
pn31 av-j vvz dt j cc j n1 pp-f dt jp n2, cc po32 j n1:
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who denie pardone of sinne to such as anie wise sinne after their conuersion to the Gospell,
who deny pardon of sin to such as any wise sin After their conversion to the Gospel,
r-crq vvb n1 pp-f n1 p-acp d c-acp d j n1 p-acp po32 n1 p-acp dt n1,
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and the knowledge of the trueth. Saint Iames affirmeth, that if anie of the brethren, any of the professed Christians:
and the knowledge of the truth. Saint James Affirmeth, that if any of the brothers, any of the professed Christians:
cc dt n1 pp-f dt n1. n1 np1 vvz, cst cs d pp-f dt n2, d pp-f dt j-vvn np1:
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anie of the Church after the profession of Gods trueth, shoulde commit sinne after their conuersion,
any of the Church After the profession of God's truth, should commit sin After their conversion,
d pp-f dt n1 p-acp dt n1 pp-f npg1 n1, vmd vvi n1 p-acp po32 n1,
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and the Elders prayed for it: it should bee forgiuen. Salomon confesseth, that the righteous offendeth seuen times a day, and is a gaine restored.
and the Elders prayed for it: it should be forgiven. Solomon Confesses, that the righteous offends seuen times a day, and is a gain restored.
cc dt n2-jn vvd p-acp pn31: pn31 vmd vbi vvn. np1 vvz, cst dt j vvz crd n2 dt n1, cc vbz dt n1 vvn.
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Dauid sinned after he knewe God, and his sinnes (though notorious and grieuous) yet were forgiuen, David sinned After he knew God, and his Sins (though notorious and grievous) yet were forgiven,
np1 vvn c-acp pns31 vvd np1, cc po31 n2 (cs j cc j) av vbdr vvn,
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as to him vpon his confession and repentance Nathan promised.
as to him upon his Confessi and Repentance Nathan promised.
c-acp p-acp pno31 p-acp po31 n1 cc n1 np1 vvn.
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Iames our Apostle speaking of the professours of the Gospell, confesseth that in manie things they all sinne. James our Apostle speaking of the professors of the Gospel, Confesses that in many things they all sin.
np1 po12 n1 vvg pp-f dt n2 pp-f dt n1, vvz cst p-acp d n2 pns32 d n1.
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If there were no remission of sinne after the profession of the Gospel, and the knowledge of the truth:
If there were not remission of sin After the profession of the Gospel, and the knowledge of the truth:
cs pc-acp vbdr xx n1 pp-f n1 p-acp dt n1 pp-f dt n1, cc dt n1 pp-f dt n1:
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why doth Saint Paul will the brethren of Galatia, that if any offended of infirmitie: they should restore him in the spirit of meekenesse:
why does Saint Paul will the brothers of Galatia, that if any offended of infirmity: they should restore him in the Spirit of meekness:
q-crq vdz n1 np1 vmb dt n2 pp-f np1, cst cs d vvn pp-f n1: pns32 vmd vvi pno31 p-acp dt n1 pp-f n1:
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considering themselues, least they also were tempted? why doth S. Iohn, speaking to those that knew the truth: say;
considering themselves, lest they also were tempted? why does S. John, speaking to those that knew the truth: say;
vvg px32, cs pns32 av vbdr vvn? q-crq vdz n1 np1, vvg p-acp d cst vvd dt n1: vvb;
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that if any of them sinned, they had an aduocate with the father, who was the propitiation for their sinnes,
that if any of them sinned, they had an advocate with the father, who was the propitiation for their Sins,
cst cs d pp-f pno32 vvd, pns32 vhd dt n1 p-acp dt n1, r-crq vbds dt n1 p-acp po32 n2,
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euen Iesus Christ the righteous? Palpaple therefore is this heresie of the Nouatians, and refuted:
even Iesus christ the righteous? Palpaple Therefore is this heresy of the Novatians, and refuted:
av np1 np1 dt j? np1 av vbz d n1 pp-f dt njp2, cc vvn:
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by these and like places of Scripture.
by these and like places of Scripture.
p-acp d cc j n2 pp-f n1.
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Moreouer that here the Apostle mencioneth sinnes in mens sickenesse, it intimateth and giueth vs to vnderstande, that sinnes are for the most part, the causes of our sickenesse and bodily diseases.
Moreover that Here the Apostle mentioneth Sins in men's sickness, it intimateth and gives us to understand, that Sins Are for the most part, the Causes of our sickness and bodily diseases.
av cst av dt n1 vvz n2 p-acp ng2 n1, pn31 vvz cc vvz pno12 pc-acp vvi, d n2 vbr p-acp dt av-ds n1, dt n2 pp-f po12 n1 cc j n2.
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The Lorde threatneth sickenesse, pestilence, and diseases against such as sinned and transgressed his commaundements.
The Lord threatens sickness, pestilence, and diseases against such as sinned and transgressed his Commandments.
dt n1 vvz n1, n1, cc n2 p-acp d c-acp vvn cc vvd po31 n2.
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God brought vpon Aegypt, botch, blaine, boile, and sore diseases vpon the people for their churlish crueltie towardes the Israelites:
God brought upon Egypt, botch, blain, boil, and soar diseases upon the people for their churlish cruelty towards the Israelites:
np1 vvd p-acp np1, vvb, n1, vvb, cc av-j n2 p-acp dt n1 p-acp po32 j n1 p-acp dt np2:
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their shamefull contempt of the Prophets: the abusing of the pacience of God.
their shameful contempt of the prophets: the abusing of the patience of God.
po32 j n1 pp-f dt n2: dt n-vvg pp-f dt n1 pp-f np1.
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Meriah the sister of Moises was stroken with the leprosie, for murmuring agaynst her brother the Lordes minister. Meriah the sister of Moses was stroken with the leprosy, for murmuring against her brother the lords minister.
np1 dt n1 pp-f np1 vbds vvn p-acp dt n1, p-acp j-vvg p-acp po31 n1 dt ng1 n1.
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Abimelech and the Philistins, were stroken with diseases in their secrete places, for taking away the wife of Abraham. Gehesie was plagued with the leprosie of Naaman the Assirian, for his couetousnesse and receyuing of gifts. Abimelech and the philistines, were stroken with diseases in their secret places, for taking away the wife of Abraham. Gehazi was plagued with the leprosy of Naaman the assyrian, for his covetousness and receiving of Gifts.
np1 cc dt njp2, vbdr vvn p-acp n2 p-acp po32 j-jn n2, p-acp vvg av dt n1 pp-f np1. vvb vbds vvn p-acp dt n1 pp-f np1 dt jp, p-acp po31 n1 cc vvg pp-f n2.
(42) sermon (DIV2)
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Dauid confesseth that Gods heauie hande of sickenesse was vpon him for his sinne, from toppe to toe:David Confesses that God's heavy hand of sickness was upon him for his sin, from top to toe:
np1 vvz cst ng1 j n1 pp-f n1 vbds p-acp pno31 p-acp po31 n1, p-acp n1 p-acp n1:
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so that hee had no rest in his bones by reason of his iniquitie.
so that he had no rest in his bones by reason of his iniquity.
av cst pns31 vhd dx n1 p-acp po31 n2 p-acp n1 pp-f po31 n1.
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Saint Paul recordeth to the Church of Corinth, that many of them were diseased for the abuse of the Lords supper.
Saint Paul recordeth to the Church of Corinth, that many of them were diseased for the abuse of the lords supper.
n1 np1 vvz p-acp dt n1 pp-f np1, cst d pp-f pno32 vbdr vvn p-acp dt n1 pp-f dt n2 n1.
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Our Sauiour Christ healing him which was diseased eight & thirtie yeares, willed him to sinne no more,
Our Saviour christ healing him which was diseased eight & thirtie Years, willed him to sin no more,
po12 n1 np1 vvg pno31 r-crq vbds vvn crd cc crd n2, vvd pno31 p-acp n1 av-dx av-dc,
(42) sermon (DIV2)
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least a worse thing happen vnto him: noting thereby, that the cause of his disease was his sinne.
lest a Worse thing happen unto him: noting thereby, that the cause of his disease was his sin.
cs dt jc n1 vvi p-acp pno31: vvg av, cst dt n1 pp-f po31 n1 vbds po31 n1.
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And no doubt the cause of our newe sickenesses whereof wee taste euerie yeare, is the newe sinne, which we dayly encrease: our newe adulteries: oure newe deuised pride:
And no doubt the cause of our new Sicknesses whereof we taste every year, is the new sin, which we daily increase: our new adulteries: our new devised pride:
cc dx n1 dt n1 pp-f po12 j n2 c-crq pns12 vvb d n1, vbz dt j n1, r-crq pns12 av-j vvi: po12 j n2: po12 j j-vvn n1:
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our newe extorcion, couetousnesse and oppression: our newe crueltie, and iniquitie, which we multiplie continually against the Lord.
our new extortion, covetousness and oppression: our new cruelty, and iniquity, which we multiply continually against the Lord.
po12 j n1, n1 cc n1: po12 j n1, cc n1, r-crq pns12 vvb av-j p-acp dt n1.
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VVhich thing Saint Jamee to teach vs, telleth vs, that if the sicke haue committed sinne, it should be forgiuen by prayer:
Which thing Saint Jamie to teach us, Telleth us, that if the sick have committed sin, it should be forgiven by prayer:
r-crq n1 n1 np1 pc-acp vvi pno12, vvz pno12, cst cs dt j vhb vvn n1, pn31 vmd vbi vvn p-acp n1:
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and this is the first remedie against bodily infirmities, both generall and particular: as the Apostle hath prescribed.
and this is the First remedy against bodily infirmities, both general and particular: as the Apostle hath prescribed.
cc d vbz dt ord n1 p-acp j n2, d n1 cc j: c-acp dt n1 vhz vvn.
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The seconde remedie in particular affliction, as sickenesse, is mutuall confession ioyned with prayer:
The seconde remedy in particular affliction, as sickness, is mutual Confessi joined with prayer:
dt ord n1 p-acp j n1, c-acp n1, vbz j n1 vvn p-acp n1:
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so that prayer againe is annexed and ioyned as a remedie, whereby that we might helpe one another the better, there is required mutuall confession,
so that prayer again is annexed and joined as a remedy, whereby that we might help one Another the better, there is required mutual Confessi,
av cst n1 av vbz vvn cc vvn p-acp dt n1, c-crq cst pns12 vmd vvi pi j-jn dt jc, pc-acp vbz vvn j n1,
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and free conferring one with another, touching offences giuen.
and free conferring one with Another, touching offences given.
cc j vvg pi p-acp n-jn, vvg n2 vvn.
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Acknowledge ye your sinnes one to another, and pray one for another, that ye may bee healed.
Acknowledge you your Sins one to Another, and pray one for Another, that you may be healed.
vvb pn22 po22 n2 crd p-acp n-jn, cc vvb pi p-acp n-jn, cst pn22 vmb vbi vvn.
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For the prayer of a righteous man auayleth much, if it be feruent.
For the prayer of a righteous man availeth much, if it be fervent.
p-acp dt n1 pp-f dt j n1 vvz d, cs pn31 vbb j.
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Helias &c. In which words these things may be obserued. 1 Mutuall confession with praier is required. 2 To what ende? to the ende we might be healed. 3 The force of the righteous mans praier. 4 Howe that force is shewed? by example of the praier of Elias. Elias etc. In which words these things may be observed. 1 Mutual Confessi with prayer is required. 2 To what end? to the end we might be healed. 3 The force of the righteous men prayer. 4 Howe that force is showed? by Exampl of the prayer of Elias.
np1 av p-acp r-crq n2 d n2 vmb vbi vvn. crd j n1 p-acp n1 vbz vvn. crd pc-acp q-crq n1? p-acp dt n1 pns12 vmd vbi vvn. crd dt n1 pp-f dt j ng1 n1. crd np1 cst n1 vbz vvn? p-acp n1 pp-f dt n1 pp-f np1.
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Concerning mutuall confession and conferring one with another about offences giuen & done, it is very necessary to the recouerie of health in sicknes:
Concerning mutual Confessi and conferring one with Another about offences given & done, it is very necessary to the recovery of health in sickness:
vvg j n1 cc vvg crd p-acp j-jn p-acp n2 vvn cc vdn, pn31 vbz av j p-acp dt n1 pp-f n1 p-acp n1:
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for God soonest heareth such as haue put away al malice & hatred out of their hearts,
for God soonest hears such as have put away all malice & hatred out of their hearts,
c-acp np1 av-s vvz d c-acp vhb vvn av d n1 cc n1 av pp-f po32 n2,
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and are at peace and loue with their brethren;
and Are At peace and love with their brothers;
cc vbr p-acp n1 cc n1 p-acp po32 n2;
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this is chiefly done where brotherly we confer one with another, touching offences and trespasses committed;
this is chiefly done where brotherly we confer one with Another, touching offences and Trespasses committed;
d vbz av-jn vdn q-crq av-j pns12 vvb pi p-acp n-jn, vvg n2 cc n2 vvn;
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which done we can best helpe one another with our mutual praiers. As therfore mēbers al of one body ought to helpe one another:
which done we can best help one Another with our mutual Prayers. As Therefore members all of one body ought to help one Another:
r-crq vdn pns12 vmb av-js vvi pi j-jn p-acp po12 j n2. p-acp av n2 d pp-f crd n1 vmd pc-acp vvi pi j-jn:
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so Christians being all members of one body, & ech of them mēbers of ech other, ought by mutuall helpe to assist and aide one another in sicknesse.
so Christians being all members of one body, & each of them members of each other, ought by mutual help to assist and aid one Another in sickness.
av np1 vbg d n2 pp-f crd n1, cc d pp-f pno32 n2 pp-f d n-jn, pi p-acp j n1 pc-acp vvi cc vvi pi j-jn p-acp n1.
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Wherefore to this purpose, as in sicknes he willed that the Elders of the church should be sent for,
Wherefore to this purpose, as in sickness he willed that the Elders of the Church should be sent for,
c-crq p-acp d n1, c-acp p-acp n1 pns31 vvd cst dt n2-jn pp-f dt n1 vmd vbi vvn p-acp,
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and assembled to praie for the sicke:
and assembled to pray for the sick:
cc vvd pc-acp vvi p-acp dt j:
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so a second remedie and helpe in sicknes is, that the brethren thus assembled, should conferre mutually touching offences committed, that mutually confessing,
so a second remedy and help in sickness is, that the brothers thus assembled, should confer mutually touching offences committed, that mutually confessing,
av dt ord n1 cc vvi p-acp n1 vbz, cst dt n2 av vvn, vmd vvi av-j vvg n2 vvn, cst av-j vvg,
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and mutually forgiuing, God might the better heare their mutuall praiers of loue, for those which were sicke among them.
and mutually forgiving, God might the better hear their mutual Prayers of love, for those which were sick among them.
cc av-j j-vvg, np1 vmd dt av-jc vvi po32 j n2 pp-f n1, p-acp d r-crq vbdr j p-acp pno32.
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To which purpose this place serueth: acknowledge your faultes one to another:
To which purpose this place serveth: acknowledge your Faults one to Another:
p-acp r-crq n1 d n1 vvz: vvb po22 n2 crd p-acp n-jn:
(42) sermon (DIV2)
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open that which grieueth you, that a remedy may be sought and found out for it, the better.
open that which grieves you, that a remedy may be sought and found out for it, the better.
vvb cst r-crq vvz pn22, cst dt n1 vmb vbi vvn cc vvd av p-acp pn31, dt jc.
(42) sermon (DIV2)
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This mutuall confession and acknowledging one to another, wherein one of vs hath offended another, the sacred word of God,
This mutual Confessi and acknowledging one to Another, wherein one of us hath offended Another, the sacred word of God,
d j n1 cc vvg pi p-acp n-jn, c-crq crd pp-f pno12 vhz vvn j-jn, dt j n1 pp-f np1,
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& the holy Scriptures cōmend vnto vs. To which ende our Sauiour Christ exhorteth the Saints, that when they come to offer any gift vpon the altar,
& the holy Scriptures commend unto us To which end our Saviour christ exhorteth the Saints, that when they come to offer any gift upon the altar,
cc dt j n2 vvb p-acp pno12 p-acp r-crq n1 po12 n1 np1 vvz dt n2, cst c-crq pns32 vvb pc-acp vvi d n1 p-acp dt n1,
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and then remember any breach betwixt them and the brethren; there to leaue their gift and to go, and be reconciled:
and then Remember any breach betwixt them and the brothers; there to leave their gift and to go, and be reconciled:
cc av vvi d n1 p-acp pno32 cc dt n2; a-acp pc-acp vvi po32 n1 cc pc-acp vvi, cc vbi vvn:
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which is by ripping vp and acknowledging offences.
which is by ripping up and acknowledging offences.
r-crq vbz p-acp vvg a-acp cc vvg n2.
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To like purpose the Lord Iesus teacheth vs, that if our brother offend against vs seuen times a day, and say it repenteth me;
To like purpose the Lord Iesus Teaches us, that if our brother offend against us seuen times a day, and say it Repenteth me;
p-acp j n1 dt n1 np1 vvz pno12, cst cs po12 n1 vvi p-acp pno12 crd n2 dt n1, cc vvb pn31 vvz pno11;
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and confesse the offence, that we should forgiue: meaning that how often soeuer our brethren offende vs, and acknowledge their faultes: we should forgiue them:
and confess the offence, that we should forgive: meaning that how often soever our brothers offend us, and acknowledge their Faults: we should forgive them:
cc vvb dt n1, cst pns12 vmd vvi: vvg cst c-crq av av po12 n2 vvi pno12, cc vvi po32 n2: pns12 vmd vvi pno32:
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shewing that of mutuall offences there should be mutuall acknowledgment.
showing that of mutual offences there should be mutual acknowledgment.
vvg cst pp-f j n2 a-acp vmd vbi j n1.
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Saint James in this place, either for mutuall comfort which they might receyue one of another by acknowledging their faultes:
Saint James in this place, either for mutual Comfort which they might receive one of Another by acknowledging their Faults:
n1 np1 p-acp d n1, av-d p-acp j n1 r-crq pns32 vmd vvi crd pp-f j-jn p-acp vvg po32 n2:
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or for mutuall reconciliation, which in sicknesse is requisite; exhorteth the saints to acknowledge their faultes one to another: which thing is most expedient:
or for mutual reconciliation, which in sickness is requisite; exhorteth the Saints to acknowledge their Faults one to Another: which thing is most expedient:
cc p-acp j n1, r-crq p-acp n1 vbz j; vvz dt n2 pc-acp vvi po32 n2 pi p-acp n-jn: r-crq n1 vbz av-ds j:
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for it is not expedient, that such as haue giuen offence, should acknowledge the offence done, thereby to satisfie for the trespasse committed, to entertaine peace, vnitie, loue,
for it is not expedient, that such as have given offence, should acknowledge the offence done, thereby to satisfy for the trespass committed, to entertain peace, unity, love,
c-acp pn31 vbz xx j, cst d c-acp vhb vvn n1, vmd vvi dt n1 vdn, av pc-acp vvi p-acp dt n1 vvn, pc-acp vvi n1, n1, n1,
(42) sermon (DIV2)
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and charitie among themselues? to liue and loue together as brethren? And for asmuch as wee here eyther not at all,
and charity among themselves? to live and love together as brothers? And for as as we Here either not At all,
cc n1 p-acp px32? pc-acp vvi cc vvi av p-acp n2? cc c-acp av c-acp pns12 av av-d xx p-acp d,
(42) sermon (DIV2)
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or very hardly liue without offence giuing vnto others, is it not very necessarie for the saluing vp of all matters, that wee mutually confesse offences, mutually be reconciled,
or very hardly live without offence giving unto Others, is it not very necessary for the salving up of all matters, that we mutually confess offences, mutually be reconciled,
cc av av vvi p-acp n1 vvg p-acp n2-jn, vbz pn31 xx av j p-acp dt vvg a-acp pp-f d n2, cst pns12 av-j vvb n2, av-j vbi vvn,
(42) sermon (DIV2)
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and mutually forgiue one the other?
and mutually forgive one the other?
cc av-j vvi pi dt n-jn?
(42) sermon (DIV2)
1471
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10579
And this acknowledging of our offences and faults, this confession, is of priuate offences done by one to another:
And this acknowledging of our offences and Faults, this Confessi, is of private offences done by one to Another:
cc d vvg pp-f po12 n2 cc n2, d n1, vbz pp-f j n2 vdn p-acp pi p-acp n-jn:
(42) sermon (DIV2)
1472
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10580
which as at other times is needefull, so in our sicknes is necessarie: that we being in perfect loue and peace with all men:
which as At other times is needful, so in our sickness is necessary: that we being in perfect love and peace with all men:
r-crq c-acp p-acp j-jn n2 vbz j, av p-acp po12 n1 vbz j: cst pns12 vbg p-acp j n1 cc n1 p-acp d n2:
(42) sermon (DIV2)
1472
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10581
may eyther thereby finde release of paine the sooner, or els with more quiet mindes sleepe in euerlasting rest and quietnesse,
may either thereby find release of pain the sooner, or Else with more quiet minds sleep in everlasting rest and quietness,
vmb av-d av vvi n1 pp-f n1 dt av-c, cc av p-acp dc j-jn n2 vvi p-acp j n1 cc n1,
(42) sermon (DIV2)
1472
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when we shalbe dissolued out of these our mortall bodies.
when we shall dissolved out of these our Mortal bodies.
c-crq pns12 vmb|vbi vvn av pp-f d po12 j-jn n2.
(42) sermon (DIV2)
1472
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10583
This thing, how greatly doth it profite? an euill minde full of wrath and indignation, replenished with enuie, burning with mortall hatred,
This thing, how greatly does it profit? an evil mind full of wrath and Indignation, replenished with envy, burning with Mortal hatred,
d n1, c-crq av-j vdz pn31 vvi? dt j-jn n1 j pp-f n1 cc n1, vvn p-acp n1, vvg p-acp j-jn n1,
(42) sermon (DIV2)
1473
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10584
and boyling with desire of reuenge:
and boiling with desire of revenge:
cc vvg p-acp n1 pp-f n1:
(42) sermon (DIV2)
1473
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10585
encreaseth our paine, prolongeth our griefe, continueth our sicknesse, incenseth almighty God more sharply against vs,
increases our pain, prolongeth our grief, Continueth our sickness, incenseth almighty God more sharply against us,
vvz po12 n1, vvz po12 n1, vvz po12 n1, vvz j-jn n1 av-dc av-j p-acp pno12,
(42) sermon (DIV2)
1473
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10586
and hindereth his louing kindnesse and fauour towards vs:
and hindereth his loving kindness and favour towards us:
cc vvz po31 j-vvg n1 cc n1 p-acp pno12:
(42) sermon (DIV2)
1473
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10587
it is good therefore to put away all malice, wrath, anger, fiercenesse, hatred, out of our hearts,
it is good Therefore to put away all malice, wrath, anger, fierceness, hatred, out of our hearts,
pn31 vbz j av pc-acp vvi av d n1, n1, n1, n1, n1, av pp-f po12 n2,
(42) sermon (DIV2)
1473
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and to acknowledge our faults one to another.
and to acknowledge our Faults one to Another.
cc pc-acp vvi po12 n2 crd p-acp n-jn.
(42) sermon (DIV2)
1473
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10589
This being the plaine meaning of this place, how can our aduersaries establish their auricular confession hereupon? this place by the very circumstance of the place it selfe, doth not make any thing for their purpose.
This being the plain meaning of this place, how can our Adversaries establish their auricular Confessi hereupon? this place by the very circumstance of the place it self, does not make any thing for their purpose.
d vbg dt j n1 pp-f d n1, q-crq vmb po12 n2 vvi po32 j n1 av? d n1 p-acp dt j n1 pp-f dt n1 pn31 n1, vdz xx vvi d n1 p-acp po32 n1.
(42) sermon (DIV2)
1474
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10590
For first here is mention made of confession of faults in sicknesse at the priuate houses of men sicke and diseased;
For First Here is mention made of Confessi of Faults in sickness At the private houses of men sick and diseased;
p-acp ord av vbz n1 vvn pp-f n1 pp-f n2 p-acp n1 p-acp dt j n2 pp-f n2 j cc j-vvn;
(42) sermon (DIV2)
1474
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10591
that the sicke person to the standers by might confesse wherein he had offended them: and the standers by, wherin they had offended him; and not in the Church;
that the sick person to the standers by might confess wherein he had offended them: and the standers by, wherein they had offended him; and not in the Church;
cst dt j n1 p-acp dt n2 p-acp vmd vvi c-crq pns31 vhd vvn pno32: cc dt n2 p-acp, c-crq pns32 vhd vvn pno31; cc xx p-acp dt n1;
(42) sermon (DIV2)
1474
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10592
not in health to the priest, not in his eare at Lente. 2. Here he requireth that we confesse our sinnes and faults one to another;
not in health to the priest, not in his ear At Lente. 2. Here he requires that we confess our Sins and Faults one to Another;
xx p-acp n1 p-acp dt n1, xx p-acp po31 n1 p-acp np1. crd av pns31 vvz cst pns12 vvb po12 n2 cc n2 crd p-acp n-jn;
(42) sermon (DIV2)
1474
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10593
and not all to one, wherefore this place bindeth the minister to acknowledge asvvell to the people,
and not all to one, Wherefore this place binds the minister to acknowledge aswell to the people,
cc xx d p-acp crd, c-crq d n1 vvz dt n1 pc-acp vvi av p-acp dt n1,
(42) sermon (DIV2)
1474
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10594
if in any thing he hath offended them: as the people to the minister, if they haue offended him.
if in any thing he hath offended them: as the people to the minister, if they have offended him.
cs p-acp d n1 pns31 vhz vvn pno32: c-acp dt n1 p-acp dt n1, cs pns32 vhb vvn pno31.
(42) sermon (DIV2)
1474
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10595
The priest must asvvell confesse to the parish, as the parish to the priest by this rule;
The priest must aswell confess to the parish, as the parish to the priest by this Rule;
dt n1 vmb av vvi p-acp dt n1, c-acp dt n1 p-acp dt n1 p-acp d n1;
(42) sermon (DIV2)
1474
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10596
or else hovv can they be saide to confesse one to another? if many confesse vnto me, and I confesse vnto none;
or Else how can they be said to confess one to Another? if many confess unto me, and I confess unto none;
cc av c-crq vmb pns32 vbi j-vvn pc-acp vvi pi p-acp j-jn? cs d vvb p-acp pno11, cc pns11 vvb p-acp pix;
(42) sermon (DIV2)
1474
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10597
hovv may it be said that vve haue confessed our faultes one to another? 3. As vvee are commaunded to confesse our faultes one to another,
how may it be said that we have confessed our Faults one to Another? 3. As we Are commanded to confess our Faults one to Another,
c-crq vmb pn31 vbi vvn cst pns12 vhb vvn po12 n2 crd p-acp j-jn? crd c-acp pns12 vbr vvn pc-acp vvi po12 n2 crd p-acp n-jn,
(42) sermon (DIV2)
1474
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10598
so must vve pray one for another. But they blush to say, that this appertayneth onely to the priest;
so must we pray one for Another. But they blush to say, that this appertaineth only to the priest;
av vmb pns12 vvb pi p-acp n-jn. p-acp pns32 vvb pc-acp vvi, cst d vvz av-j p-acp dt n1;
(42) sermon (DIV2)
1474
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10599
why should confession then more appertaine to the priest, then prayer? Wherefore as the people may praie one for another; and for the prieste also:
why should Confessi then more appertain to the priest, then prayer? Wherefore as the people may pray one for Another; and for the priest also:
q-crq vmd n1 av av-dc vvi p-acp dt n1, cs n1? c-crq c-acp dt n1 vmb vvi pi p-acp n-jn; cc p-acp dt n1 av:
(42) sermon (DIV2)
1474
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10600
so the priest for the people and for himselfe also: that so it may be done mutually.
so the priest for the people and for himself also: that so it may be done mutually.
av dt n1 p-acp dt n1 cc p-acp px31 av: cst av pn31 vmb vbi vdn av-j.
(42) sermon (DIV2)
1474
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4. In like manner, by this place the people are willed to acknowledg their offences done against the priest,
4. In like manner, by this place the people Are willed to acknowledge their offences done against the priest,
crd p-acp j n1, p-acp d n1 dt n1 vbr vvn pc-acp vvi po32 n2 vdi p-acp dt n1,
(42) sermon (DIV2)
1475
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10602
and the priest his against them: and this is mutuall prayer and mutuall confession.
and the priest his against them: and this is mutual prayer and mutual Confessi.
cc dt n1 po31 p-acp pno32: cc d vbz j n1 cc j n1.
(42) sermon (DIV2)
1475
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10603
Where beside this, they vrge Saint Iohn, if wee confesse our sinnes he is righteous to forgiue vs our sinnes, Where beside this, they urge Saint John, if we confess our Sins he is righteous to forgive us our Sins,
c-crq p-acp d, pns32 vvb n1 np1, cs pns12 vvb po12 n2 pns31 vbz j pc-acp vvi pno12 po12 n2,
(42) sermon (DIV2)
1476
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10604
and to cleanse vs from all vnrighteousnesse: it cannot be vnderstood of the priest without horrible blasphemie.
and to cleanse us from all unrighteousness: it cannot be understood of the priest without horrible blasphemy.
cc pc-acp vvi pno12 p-acp d n1-u: pn31 vmbx vbi vvn pp-f dt n1 p-acp j n1.
(42) sermon (DIV2)
1476
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10605
He to vvhom vvee must confesse, is righteous; but no man can be so counted absolutely:
He to whom we must confess, is righteous; but no man can be so counted absolutely:
pns31 p-acp ro-crq pns12 vmb vvi, vbz j; cc-acp dx n1 vmb vbi av vvn av-j:
(42) sermon (DIV2)
1476
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10606
therefore it cannot be vnderstood of the priest.
Therefore it cannot be understood of the priest.
av pn31 vmbx vbi vvn pp-f dt n1.
(42) sermon (DIV2)
1476
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10607
Moreouer he to whom we must confesse, is said to be righteous and faithfull to forgiue vs our sinnes,
Moreover he to whom we must confess, is said to be righteous and faithful to forgive us our Sins,
av pns31 p-acp ro-crq pns12 vmb vvi, vbz vvn pc-acp vbi j cc j pc-acp vvi pno12 po12 n2,
(42) sermon (DIV2)
1476
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10608
and to cleanse vs from all vnrighteousnes:
and to cleanse us from all unrighteousness:
cc pc-acp vvi pno12 p-acp d n1:
(42) sermon (DIV2)
1476
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10609
and can any priest forgiue sinnes, and cleanse vs from all vnrighteousnesse? Doth it not appertayne to God alone to forgiue sinnes? Doth not God challenge that as proper to himselfe? Doth not Dauid confesse the same,
and can any priest forgive Sins, and cleanse us from all unrighteousness? Does it not appertain to God alone to forgive Sins? Does not God challenge that as proper to himself? Does not David confess the same,
cc vmb d n1 vvb n2, cc vvb pno12 p-acp d n1-u? vdz pn31 xx vvb p-acp np1 av-j pc-acp vvi n2? vdz xx np1 vvi cst p-acp j p-acp px31? vdz xx np1 vvb dt d,
(42) sermon (DIV2)
1476
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10610
when for the forgiuenesse of sinnes, he praieth onely vnto God? Did not the Iewes holde that for a truth, being therefore offended with Christ because he tooke vpon him to forgiue sinnes? not erring in their opinion, that none could forgiue sinnes but God onely:
when for the forgiveness of Sins, he Prayeth only unto God? Did not the Iewes hold that for a truth, being Therefore offended with christ Because he took upon him to forgive Sins? not erring in their opinion, that none could forgive Sins but God only:
c-crq p-acp dt n1 pp-f n2, pns31 vvz av-j p-acp np1? vdd xx dt np2 vvb cst p-acp dt n1, vbg av vvn p-acp np1 c-acp pns31 vvd p-acp pno31 p-acp vvb n2? xx vvg p-acp po32 n1, cst pix vmd vvi n2 p-acp np1 av-j:
(42) sermon (DIV2)
1476
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10611
but in this, that they knevv not Christ for true God, and therefore able to forgiue sinnes:
but in this, that they knew not christ for true God, and Therefore able to forgive Sins:
cc-acp p-acp d, cst pns32 vvd xx np1 p-acp j np1, cc av j pc-acp vvi n2:
(42) sermon (DIV2)
1476
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10612
neyther of these places therefore establish their auricular confession. With which doctrine the Scripture is not acquainted:
neither of these places Therefore establish their auricular Confessi. With which Doctrine the Scripture is not acquainted:
av-dx pp-f d n2 av vvi po32 j n1. p-acp r-crq n1 dt n1 vbz xx vvn:
(42) sermon (DIV2)
1476
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10613
hereof the Prophetes haue not spoken; neyther haue the Apostles heard of it: this did not the holy Ghost teach the church;
hereof the prophets have not spoken; neither have the Apostles herd of it: this did not the holy Ghost teach the Church;
av dt n2 vhb xx vvn; av-dx vhb dt n2 vvn pp-f pn31: d vdd xx dt j n1 vvi dt n1;
(42) sermon (DIV2)
1477
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10614
yet vvas it promised that it should bring them to all truth, and teach them all things.
yet was it promised that it should bring them to all truth, and teach them all things.
av vbds pn31 vvn cst pn31 vmd vvi pno32 p-acp d n1, cc vvi pno32 d n2.
(42) sermon (DIV2)
1477
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10615
If the holy Ghost shall teach the church all thinges, why hath it not taught this one thing? And if it shall leade the Saints into all truth;
If the holy Ghost shall teach the Church all things, why hath it not taught this one thing? And if it shall lead the Saints into all truth;
cs dt j n1 vmb vvi dt n1 d n2, q-crq vhz pn31 xx vvn d crd n1? cc cs pn31 vmb vvi dt n2 p-acp d n1;
(42) sermon (DIV2)
1477
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10616
if this be a truth, vvhy hath it not, and why doth it not lead them thereunto? The Glosse seeing that the spirite of God hath not taught it, denieth it to bee taught in the Scripture:
if this be a truth, why hath it not, and why does it not led them thereunto? The Gloss seeing that the Spirit of God hath not taught it, Denieth it to be taught in the Scripture:
cs d vbb dt n1, q-crq vhz pn31 xx, cc q-crq vdz pn31 xx vvi pno32 av? dt n1 vvg cst dt n1 pp-f np1 vhz xx vvn pn31, vvz pn31 pc-acp vbi vvn p-acp dt n1:
(42) sermon (DIV2)
1477
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10617
therefore referreth it to the traditions of the Elders and of the Church. Wherefore he saith:
Therefore Refers it to the traditions of the Elders and of the Church. Wherefore he Says:
av vvz pn31 p-acp dt n2 pp-f dt n2-jn cc pp-f dt n1. c-crq pns31 vvz:
(42) sermon (DIV2)
1477
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10618
it is better to say, that this confession is from the tradition of the vniuersall church,
it is better to say, that this Confessi is from the tradition of the universal Church,
pn31 vbz jc pc-acp vvi, cst d n1 vbz p-acp dt n1 pp-f dt j n1,
(42) sermon (DIV2)
1477
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10619
then ordained, eyther by the authoritie of the new, or old testament. The reuerende Fathers haue disallovved it as curious and needlesse.
then ordained, either by the Authority of the new, or old Testament. The reverend Father's have disallovved it as curious and needless.
av vvn, av-d p-acp dt n1 pp-f dt j, cc j n1. dt j-jn n2 vhb vvn pn31 p-acp j cc j.
(42) sermon (DIV2)
1477
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10620
S. Chrysostome thereof saith in this wise;
S. Chrysostom thereof Says in this wise;
np1 np1 av vvz p-acp d n1;
(42) sermon (DIV2)
1478
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10621
I say not vnto thee, that thou come forth and shewe thy selfe openly, neither that thou accuse thy selfe to others; I say not unto thee, that thou come forth and show thy self openly, neither that thou accuse thy self to Others;
pns11 vvb xx p-acp pno21, cst pns21 vvb av cc vvi po21 n1 av-j, av-dx cst pns21 vvb po21 n1 p-acp n2-jn;
(42) sermon (DIV2)
1478
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10622
but I would haue thee to obey the Prophete saying; reueale thy life vnto the Lord.
but I would have thee to obey the Prophet saying; reveal thy life unto the Lord.
cc-acp pns11 vmd vhi pno21 p-acp vvi dt n1 vvg; vvb po21 n1 p-acp dt n1.
(42) sermon (DIV2)
1478
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10623
Vpon the 51. Psalme thus saith the same Father: Confesse and tell thy sinnes, that thou maist blot and put them out:
Upon the 51. Psalm thus Says the same Father: Confess and tell thy Sins, that thou Mayest blot and put them out:
p-acp dt crd n1 av vvz dt d n1: vvb cc vvb po21 n2, cst pns21 vm2 vvi cc vvi pno32 av:
(42) sermon (DIV2)
1478
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10624
if thou be ashamed to tell them any body, then tell them euery day in thy soule.
if thou be ashamed to tell them any body, then tell them every day in thy soul.
cs pns21 vbb j pc-acp vvi pno32 d n1, av vvb pno32 d n1 p-acp po21 n1.
(42) sermon (DIV2)
1478
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10625
I say not that thou confesse them to thy fellovv seruaunt, that he may cast thee in the teeth;
I say not that thou confess them to thy fellow servant, that he may cast thee in the teeth;
pns11 vvb xx cst pns21 vvb pno32 p-acp po21 n1 n1, cst pns31 vmb vvi pno21 p-acp dt n2;
(42) sermon (DIV2)
1478
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10626
tel them to God which cureth them. And in another Homilie; let the inquisition and inquiring out of thy sinne, be in thy hearte and thought:
tell them to God which cureth them. And in Another Homily; let the inquisition and inquiring out of thy sin, be in thy heart and Thought:
vvb pno32 p-acp np1 r-crq vvz pno32. cc p-acp j-jn n1; vvb dt n1 cc vvg av pp-f po21 n1, vbb p-acp po21 n1 cc n1:
(42) sermon (DIV2)
1478
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10627
this inquiring and iudgement, let it be without witnes; let God alone see thy confessing, which onely doth not vpbraid thee with the sinnes, but forgiueth them. this inquiring and judgement, let it be without witness; let God alone see thy confessing, which only does not upbraid thee with the Sins, but forgives them.
d vvg cc n1, vvb pn31 vbi p-acp n1; vvb np1 av-j vvi po21 vvg, r-crq av-j vdz xx vvi pno21 p-acp dt n2, cc-acp vvz pno32.
(42) sermon (DIV2)
1479
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10628
Saint Augustine not abiding that proude presumption of men, sharpely inueigheth against them in his confessions:
Saint Augustine not abiding that proud presumption of men, sharply inveigheth against them in his confessions:
n1 np1 xx vvg d j n1 pp-f n2, av-j vvz p-acp pno32 p-acp po31 n2:
(42) sermon (DIV2)
1480
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10629
what haue I to doo saith he, with men, that they should heare my confessions,
what have I to do Says he, with men, that they should hear my confessions,
r-crq vhb pns11 pc-acp vdi vvz pns31, p-acp n2, cst pns32 vmd vvi po11 n2,
(42) sermon (DIV2)
1480
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10630
as if they could heale my sores? a curious kinde of men to know the liues of others,
as if they could heal my sores? a curious kind of men to know the lives of Others,
c-acp cs pns32 vmd vvi po11 n2? dt j n1 pp-f n2 pc-acp vvi dt n2 pp-f n2-jn,
(42) sermon (DIV2)
1480
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10631
and a slouthfull to correct their owne.
and a slothful to correct their own.
cc dt j pc-acp vvi po32 d.
(42) sermon (DIV2)
1480
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10632
How know they when they heare of me, of my selfe, whether I speake the truth,
How know they when they hear of me, of my self, whither I speak the truth,
np1 vvb pns32 c-crq pns32 vvb pp-f pno11, pp-f po11 n1, cs pns11 vvb dt n1,
(42) sermon (DIV2)
1480
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10633
sith no man knoweth ▪ what is done in man, but the spirite of man that is in him?
sith no man Knoweth ▪ what is done in man, but the Spirit of man that is in him?
c-acp dx n1 vvz ▪ q-crq vbz vdn p-acp n1, cc-acp dt n1 pp-f n1 cst vbz p-acp pno31?
(42) sermon (DIV2)
1480
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10634
This intollerable arrogancie of men to heare the confessions of other mens sinnes, Lysander could not abide;
This intolerable arrogancy of men to hear the confessions of other men's Sins, Lysander could not abide;
d j n1 pp-f n2 pc-acp vvi dt n2 pp-f j-jn ng2 n2, np1 vmd xx vvi;
(42) sermon (DIV2)
1481
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10635
wherefore when he asked counsell in Samothracia of the Oracle:
Wherefore when he asked counsel in Samothrace of the Oracle:
c-crq c-crq pns31 vvd n1 p-acp np1 pp-f dt n1:
(42) sermon (DIV2)
1481
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10636
being willed by the priest and keeper thereof, to tell the greatest sinne that euer he committed:
being willed by the priest and keeper thereof, to tell the greatest sin that ever he committed:
vbg vvn p-acp dt n1 cc n1 av, pc-acp vvi dt js n1 cst av pns31 vvd:
(42) sermon (DIV2)
1481
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10637
asked whether he should do it at his bidding, or at the commaundement of the gods.
asked whither he should do it At his bidding, or At the Commandment of the God's.
vvd cs pns31 vmd vdi pn31 p-acp po31 n-vvg, cc p-acp dt n1 pp-f dt n2.
(42) sermon (DIV2)
1481
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10638
When it was tolde hm, it was the commaundement of the gods: he willed the priest to stande a parte, and he would tell it the gods, if they did aske him.
When it was told him, it was the Commandment of the God's: he willed the priest to stand a part, and he would tell it the God's, if they did ask him.
c-crq pn31 vbds vvn pno31, pn31 vbds dt n1 pp-f dt n2: pns31 vvd dt n1 pc-acp vvi dt n1, cc pns31 vmd vvi pn31 dt n2, cs pns32 vdd vvi pno31.
(42) sermon (DIV2)
1481
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10639
Thus the very heathen detested this auricular confession of their sinnes vnto others.
Thus the very heathen detested this auricular Confessi of their Sins unto Others.
av dt j j-jn j-vvn d j n1 pp-f po32 n2 p-acp n2-jn.
(42) sermon (DIV2)
1481
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10640
Wherefore let that be abandoned farre from the schoole of Christ, which the very heathen by reason did not admit,
Wherefore let that be abandoned Far from the school of christ, which the very heathen by reason did not admit,
q-crq vvb d vbi vvn av-j p-acp dt n1 pp-f np1, r-crq dt j j-jn p-acp n1 vdd xx vvi,
(42) sermon (DIV2)
1481
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10641
and let it be condemned for euer, as an errour or heresie not tollerable, which neyther Scripture confirmeth, nor Fathers allow of.
and let it be condemned for ever, as an error or heresy not tolerable, which neither Scripture confirmeth, nor Father's allow of.
cc vvb pn31 vbi vvn p-acp av, c-acp dt n1 cc n1 xx j, r-crq dx n1 vvz, ccx n2 vvb pp-f.
(42) sermon (DIV2)
1481
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10642
Saint James in this place speaketh nothing hereof, but only of confession of offences priuately committed, which either for mutuall comfort,
Saint James in this place speaks nothing hereof, but only of Confessi of offences privately committed, which either for mutual Comfort,
n1 np1 p-acp d n1 vvz pix av, cc-acp av-j pp-f n1 pp-f n2 av-jn vvn, r-crq av-d p-acp j n1,
(42) sermon (DIV2)
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or for mutuall reconciliation, ought to be mutually confessed, as Erasmus & Bede expound it. Vnto which cōfession, mutual praier is ioined:
or for mutual reconciliation, ought to be mutually confessed, as Erasmus & Bede expound it. Unto which Confessi, mutual prayer is joined:
cc p-acp j n1, pi pc-acp vbi av-j vvn, c-acp np1 cc np1 vvb pn31. p-acp r-crq n1, j n1 vbz vvn:
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wherof albeit in the 14. & 15. verses he had spoken, yet to shew the excellencie and necessitie thereof, here repeateth it againe & requireth it.
whereof albeit in the 14. & 15. Verses he had spoken, yet to show the excellency and necessity thereof, Here repeateth it again & requires it.
c-crq cs p-acp dt crd cc crd n2 pns31 vhd vvn, av pc-acp vvi dt n1 cc n1 av, av vvz pn31 av cc vvz pn31.
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Which he cōmendeth from the effect:
Which he commends from the Effect:
r-crq pns31 vvz p-acp dt n1:
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that all men might see and know, that there is nothing more effectuall and forceble to the healing of our bodily diseases,
that all men might see and know, that there is nothing more effectual and forceble to the healing of our bodily diseases,
cst d n2 vmd vvi cc vvi, cst pc-acp vbz pix av-dc j cc j p-acp dt n-vvg pp-f po12 j n2,
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then vnfained praier, proceeding frō a liuelie faith, a pure heart, and good conscience to God.
then unfeigned prayer, proceeding from a lively faith, a pure heart, and good conscience to God.
av j n1, vvg p-acp dt j n1, dt j n1, cc j n1 p-acp np1.
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Which effect of mutuall confession and praier, is health:
Which Effect of mutual Confessi and prayer, is health:
r-crq n1 pp-f j n1 cc n1, vbz n1:
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acknowledge your faults one to another, and pray one for another, that you may be healed: our mindes cleere of malice; our hearts of hatred; our affections of enuie;
acknowledge your Faults one to Another, and pray one for Another, that you may be healed: our minds clear of malice; our hearts of hatred; our affections of envy;
vvb po22 n2 crd p-acp n-jn, cc vvb pi p-acp n-jn, cst pn22 vmb vbi vvn: po12 n2 j pp-f n1; po12 n2 pp-f n1; po12 n2 pp-f n1;
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our desires of wrath and reuenge: our bodies shall the sooner be restored to health by the Lord.
our Desires of wrath and revenge: our bodies shall the sooner be restored to health by the Lord.
po12 n2 pp-f n1 cc n1: po12 n2 vmb dt av-c vbi vvn p-acp n1 p-acp dt n1.
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Seeing then such an effect followeth mutuall prayer, we ought to be councelled by the holy Ghost,
Seeing then such an Effect follows mutual prayer, we ought to be counseled by the holy Ghost,
vvg av d dt n1 vvz j n1, pns12 vmd pc-acp vbi vvd p-acp dt j n1,
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and aduised by the Apostle to praie one for another; that wee may be healed. But of this more hath beene spoken vpon the 14. and 15. verses before going.
and advised by the Apostle to pray one for Another; that we may be healed. But of this more hath been spoken upon the 14. and 15. Verses before going.
cc vvd p-acp dt n1 pc-acp vvi pi p-acp n-jn; cst pns12 vmb vbi vvn. p-acp pp-f d n1 vhz vbn vvn p-acp dt crd cc crd n2 p-acp vvg.
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Where Saint Iames exhorteth vs to pray one for another, it no whitte at all fauoureth the opinion of Popish persons, either for their praiers to the dead; or for the dead.
Where Saint James exhorteth us to pray one for Another, it no whit At all favours the opinion of Popish Persons, either for their Prayers to the dead; or for the dead.
q-crq n1 np1 vvz pno12 pc-acp vvi pi p-acp n-jn, pn31 av-dx n1 p-acp d vvz dt n1 pp-f j n2, av-d p-acp po32 n2 p-acp dt j; cc p-acp dt j.
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To the deceased Saints, herence are we not moued to pray, as to mediatours and aduocates for vs to God.
To the deceased Saints, Herein Are we not moved to pray, as to mediators and advocates for us to God.
p-acp dt j-vvn n2, n1 vbr pns12 xx vvn pc-acp vvi, c-acp p-acp n2 cc n2 p-acp pno12 p-acp np1.
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For here the Apostle (as before) desireth the liuing saints to pray one for another, that they may be healed.
For Here the Apostle (as before) Desires the living Saints to pray one for Another, that they may be healed.
p-acp av dt n1 (c-acp a-acp) vvz dt j-vvg n2 pc-acp vvi pi p-acp n-jn, cst pns32 vmb vbi vvn.
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The Lords prayer teacheth, that men aliue may pray for men liuing;
The lords prayer Teaches, that men alive may pray for men living;
dt n2 n1 vvz, cst n2 j vmb vvi p-acp n2 vvg;
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therefore therein we pray not for our selues alone, but for the whole bodie of the Church. One man may sue to God for another being aliue,
Therefore therein we pray not for our selves alone, but for the Whole body of the Church. One man may sue to God for Another being alive,
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and we are willed to seeke for the praiers of the liuing Saints, that they may be poured out for vs to God.
and we Are willed to seek for the Prayers of the living Saints, that they may be poured out for us to God.
cc pns12 vbr vvn pc-acp vvi p-acp dt n2 pp-f dt j-vvg n2, cst pns32 vmb vbi vvn av p-acp pno12 p-acp np1.
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But to sue for the helpe of the praiers of the soules, and spirites of men and women deceased:
But to sue for the help of the Prayers of the Souls, and spirits of men and women deceased:
p-acp pc-acp vvi p-acp dt n1 pp-f dt n2 pp-f dt n2, cc n2 pp-f n2 cc n2 vvn:
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neither doeth this place, neither any other in the canonical Scriptures of God, teach or perswade vs.
neither doth this place, neither any other in the canonical Scriptures of God, teach or persuade us
av-dx vdz d n1, dx d n-jn p-acp dt j n2 pp-f np1, vvb cc vvi pno12
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And as we are not taught to sue to the dead: so neither are we taught to sue for the dead:
And as we Are not taught to sue to the dead: so neither Are we taught to sue for the dead:
cc c-acp pns12 vbr xx vvn pc-acp vvi p-acp dt j: av d vbr pns12 vvn pc-acp vvi p-acp dt j:
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for the liuing saints must pray one for another being aliue: they are willed to praie for those that are sicke, but not dead.
for the living Saints must pray one for Another being alive: they Are willed to pray for those that Are sick, but not dead.
c-acp dt j-vvg n2 vmb vvi pi p-acp n-jn vbg j: pns32 vbr vvn pc-acp vvi p-acp d cst vbr j, cc-acp xx j.
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Dauid praied for the childe begotten of Bersebah, when it was sicke: but assoone as it was dead, he ceased. David prayed for the child begotten of Bersebah, when it was sick: but As soon as it was dead, he ceased.
np1 vvd p-acp dt n1 vvn pp-f np1, c-crq pn31 vbds j: cc-acp av c-acp pn31 vbds j, pns31 vvd.
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Abraham praied for the Sodomites being aliue, but when they were destroyed, we heare no prayer for them. Abraham prayed for the Sodomites being alive, but when they were destroyed, we hear no prayer for them.
np1 vvd p-acp dt n2 vbg j, cc-acp c-crq pns32 vbdr vvn, pns12 vvb dx n1 p-acp pno32.
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Moises praied to GOD for the transgressing Israelites, but when they were destroyed by the hand of God, he praied not. Moses prayed to GOD for the transgressing Israelites, but when they were destroyed by the hand of God, he prayed not.
np1 vvd p-acp np1 p-acp dt vvg np1, cc-acp c-crq pns32 vbdr vvn p-acp dt n1 pp-f np1, pns31 vvd xx.
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Saint Paul praied for the lewes, his brethren according to the flesh: but it is neuer mentioned that he praied for any of them deceased.
Saint Paul prayed for the lewes, his brothers according to the Flesh: but it is never mentioned that he prayed for any of them deceased.
n1 np1 vvd p-acp dt zz, po31 n2 vvg p-acp dt n1: cc-acp pn31 vbz av vvn cst pns31 vvd p-acp d pp-f pno32 vvn.
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Prayers for the soules in purgatory therfore herence can no wise be gathered.
Prayers for the Souls in purgatory Therefore Herein can no wise be gathered.
n2 p-acp dt n2 p-acp n1 av n1 vmb dx n1 vbb vvn.
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Now that health followeth the praiers of Gods saints, we must not take it, that as all they for whom praier was made, were alwaies healed in the time of the Apostles: euen so also now:
Now that health follows the Prayers of God's Saints, we must not take it, that as all they for whom prayer was made, were always healed in the time of the Apostles: even so also now:
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but that as in that time, it was the ordinarie meane, and had his effect in all:
but that as in that time, it was the ordinary mean, and had his Effect in all:
cc-acp d c-acp p-acp d n1, pn31 vbds dt j j, cc vhd po31 n1 p-acp d:
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euen so ought it to be a meane now, and no doubt in sundrie it shalbe,
even so ought it to be a mean now, and no doubt in sundry it shall,
av av vmd pn31 pc-acp vbi dt j av, cc dx n1 p-acp j pn31 vmb,
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and is assuredly very effectuall, (though the gift of healing be not as it was in the time of the Apostles;) for GOD will heare the praiers of his seruants, and will fulfill their desires:
and is assuredly very effectual, (though the gift of healing be not as it was in the time of the Apostles;) for GOD will hear the Prayers of his Servants, and will fulfil their Desires:
cc vbz av-vvn j j, (cs dt n1 pp-f n-vvg vbb xx c-acp pn31 vbds p-acp dt n1 pp-f dt n2;) p-acp np1 vmb vvi dt n2 pp-f po31 n2, cc vmb vvi po32 n2:
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whose eares are open to the suites of the righteous, and will graunt their requests, as shall stand best with his heauenly wisdome.
whose ears Are open to the suits of the righteous, and will grant their requests, as shall stand best with his heavenly Wisdom.
rg-crq n2 vbr j p-acp dt n2 pp-f dt j, cc vmb vvi po32 n2, c-acp vmb vvi js p-acp po31 j n1.
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This effect oftentimes to followe the praiers of the Saints, it is shewed, for that the praiers of the righteous are very forcible,
This Effect oftentimes to follow the Prayers of the Saints, it is showed, for that the Prayers of the righteous Are very forcible,
d n1 av pc-acp vvi dt n2 pp-f dt n2, pn31 vbz vvn, c-acp cst dt n2 pp-f dt j vbr av j,
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and preuaile much, if they be feruent.
and prevail much, if they be fervent.
cc vvi d, cs pns32 vbb j.
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Of the force of the Saints praiers, see Sermon 2. vpon S. Iames, leafe 19. 1. page, &c. Sermon 3. leafe 26. page 1. &c. Sermon 17. vpon 4. Iames, leafe 184. page 1. &c. To which places this also may here be added, that to the efficacie of mens praiers, the Apostle requireth two things: One in him that praieth, the other in the praier it selfe.
Of the force of the Saints Prayers, see Sermon 2. upon S. James, leaf 19. 1. page, etc. Sermon 3. leaf 26. page 1. etc. Sermon 17. upon 4. James, leaf 184. page 1. etc. To which places this also may Here be added, that to the efficacy of men's Prayers, the Apostle requires two things: One in him that Prayeth, the other in the prayer it self.
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1 Touching him that praieth, if he wil haue his praier heard, he must be iust and righteous: for it is here saide;
1 Touching him that Prayeth, if he will have his prayer herd, he must be just and righteous: for it is Here said;
vvd vvg pno31 cst vvz, cs pns31 vmb vhi po31 n1 vvd, pns31 vmb vbi j cc j: c-acp pn31 vbz av vvd;
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that the praier of the righteous auaileth much. They must be such as feare God, and beleeue in Iesus Christ:
that the prayer of the righteous avails much. They must be such as Fear God, and believe in Iesus christ:
cst dt n1 pp-f dt j vvz d. pns32 vmb vbi d c-acp n1 np1, cc vvi p-acp np1 np1:
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such as are carefull to serue him in spirite and trueth: such as doe walke before him in holines and righteousnesse of life.
such as Are careful to serve him in Spirit and truth: such as do walk before him in holiness and righteousness of life.
d c-acp vbr j pc-acp vvi pno31 p-acp n1 cc n1: d c-acp vdb vvi p-acp pno31 p-acp n1 cc n1 pp-f n1.
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These are they, whose praiers auaile much.
These Are they, whose Prayers avail much.
d vbr pns32, rg-crq n2 vvi av-d.
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For this cause Saint Paul exhorteth men to praie to God lifting vp pure handes vnto him.
For this cause Saint Paul exhorteth men to pray to God lifting up pure hands unto him.
p-acp d n1 n1 np1 vvz n2 pc-acp vvi p-acp np1 vvg a-acp j n2 p-acp pno31.
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The Princely Prophet Dauid affirmeth that God will fulfill the desires of them that feare him,
The Princely Prophet David Affirmeth that God will fulfil the Desires of them that Fear him,
dt j n1 np1 vvz cst np1 vmb vvi dt n2 pp-f pno32 cst vvb pno31,
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and heare their crie, and saue them.
and hear their cry, and save them.
cc vvi po32 n1, cc vvi pno32.
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And in another place which is alleadged carefully by Saint Peter, the prophet promiseth the present helpe,
And in Another place which is alleged carefully by Saint Peter, the Prophet promises the present help,
cc p-acp j-jn n1 r-crq vbz vvd av-j p-acp n1 np1, dt n1 vvz dt j n1,
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and the priest aide of god to our praiers, when we are righteous:
and the priest aid of god to our Prayers, when we Are righteous:
cc dt n1 n1 pp-f n1 p-acp po12 n2, c-crq pns12 vbr j:
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the eyes of the Lord are ouer the righteous, and his eares are open to their praiers.
the eyes of the Lord Are over the righteous, and his ears Are open to their Prayers.
dt n2 pp-f dt n1 vbr p-acp dt j, cc po31 n2 vbr j p-acp po32 n2.
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The praiers of the righteous pearce euen vnto heauen, they reach vnto the cloudes, they come vnto God himselfe:
The Prayers of the righteous pierce even unto heaven, they reach unto the Clouds, they come unto God himself:
dt n2 pp-f dt j vvi av p-acp n1, pns32 vvb p-acp dt n2, pns32 vvb p-acp np1 px31:
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they ascend to him, and his graces discend vnto the righteous. Though then there be infinite distance betwixt heauen and earth, God and man:
they ascend to him, and his graces descend unto the righteous. Though then there be infinite distance betwixt heaven and earth, God and man:
pns32 vvb p-acp pno31, cc po31 n2 vvi p-acp dt j. cs av pc-acp vbi j n1 p-acp n1 cc n1, np1 cc n1:
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yet heareth he from his holie hill, the praiers of his righteous seruantes, poured out vnto him.
yet hears he from his holy hill, the Prayers of his righteous Servants, poured out unto him.
av vvz pns31 p-acp po31 j n1, dt n2 pp-f po31 j n2, vvd av p-acp pno31.
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Which Ieroboam that wicked king also knew:
Which Jeroboam that wicked King also knew:
r-crq np1 cst j n1 av vvd:
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who hauing his hand (which hee thrust out to haue taken the man of God) dried vp;
who having his hand (which he thrust out to have taken the man of God) dried up;
r-crq vhg po31 n1 (r-crq pns31 vvd av pc-acp vhi vvn dt n1 pp-f np1) vvd a-acp;
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he desired the Prophet and man of God, to pray that it might be restored.
he desired the Prophet and man of God, to pray that it might be restored.
pns31 vvd dt n1 cc n1 pp-f np1, pc-acp vvi cst pn31 vmd vbi vvn.
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Pharao king of Egypt knew that the praier of Moses and Aaron, the righteous seruants of God, preuailed much;Pharaoh King of Egypt knew that the prayer of Moses and Aaron, the righteous Servants of God, prevailed much;
np1 n1 pp-f np1 vvd cst dt n1 pp-f np1 cc np1, dt j n2 pp-f np1, vvd av-d;
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wherfore, when the plagues of God fel vpon him and his people, then desired he Moses and Aaron to praie for him.
Wherefore, when the plagues of God fell upon him and his people, then desired he Moses and Aaron to pray for him.
c-crq, c-crq dt n2 pp-f np1 vvd p-acp pno31 cc po31 n1, av vvd pns31 np1 cc np1 pc-acp vvi p-acp pno31.
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This the captaines and remnant of the people of Israel, after their ouerthrow & destruction by Nabuchodonozer right wel cōfidered,
This the Captains and remnant of the people of Israel, After their overthrow & destruction by Nebuchadnezzar right well considered,
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how effectuall the praiers of the righteous we are with God, for which cause they besought Ieremie, the Lords seruant, to pray for them.
how effectual the Prayers of the righteous we Are with God, for which cause they besought Ieremie, the lords servant, to pray for them.
c-crq j dt n2 pp-f dt j pns12 vbr p-acp np1, p-acp r-crq n1 pns32 vvd np1, dt n2 n1, pc-acp vvi p-acp pno32.
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This thing to teach Abimelech king of Gerar, almightie God tolde him, that Abraham (whose wife the king had taken away) was a Prophet,
This thing to teach Abimelech King of Gerar, almighty God told him, that Abraham (whose wife the King had taken away) was a Prophet,
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& he should praie for him:
& he should pray for him:
cc pns31 vmd vvi p-acp pno31:
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who praying, the people and Prince, were healed of their disease, wherewith God (for Sarah) had plagued them.
who praying, the people and Prince, were healed of their disease, wherewith God (for Sarah) had plagued them.
r-crq vvg, dt n1 cc n1, vbdr vvn pp-f po32 n1, c-crq np1 (c-acp np1) vhd vvn pno32.
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To which purpose, to shew of what weight the praiers of Gods Saints are with him, he commaunded the three frends of Iob to goe and be reconciled vnto Iob, whom they had not comforted in affliction as they should haue done:
To which purpose, to show of what weight the Prayers of God's Saints Are with him, he commanded the three Friends of Job to go and be reconciled unto Job, whom they had not comforted in affliction as they should have done:
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and telleth them, that hee should pray for them, at whose praier he would be intreated.
and Telleth them, that he should pray for them, At whose prayer he would be entreated.
cc vvz pno32, cst pns31 vmd vvi p-acp pno32, p-acp rg-crq n1 pns31 vmd vbi vvn.
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All which teacheth, that onely their prayers are of force with God for good, who are iust and righteous.
All which Teaches, that only their Prayers Are of force with God for good, who Are just and righteous.
d r-crq vvz, cst av-j po32 n2 vbr pp-f n1 p-acp np1 p-acp j, r-crq vbr j cc j.
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The praier (saith Saint Iames) of the righteous preuaileth much. As in him that praieth it is required, that he be righteous:
The prayer (Says Faint James) of the righteous prevaileth much. As in him that Prayeth it is required, that he be righteous:
dt n1 (vvz j np1) pp-f dt j vvz d. p-acp p-acp pno31 cst vvz pn31 vbz vvn, cst pns31 vbb j:
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so is it required in the praier of the righteous, that it be also feruent, proceeding from a pure affection, flowing from vnfeined faith, kindled by a burning zeale, influmed with feruent loue, continued in great earnestnesse and constancie:
so is it required in the prayer of the righteous, that it be also fervent, proceeding from a pure affection, flowing from unfeigned faith, kindled by a burning zeal, influmed with fervent love, continued in great earnestness and constancy:
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without which our praiers obteine little or nothing at the hands of God; but being earnest, constant, and feruent, they preuaile greatly.
without which our Prayers obtain little or nothing At the hands of God; but being earnest, constant, and fervent, they prevail greatly.
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When Moses continued feruent in praier in the battell against the Amalechites, the people of Israel prospered.
When Moses continued fervent in prayer in the battle against the Amalekites, the people of Israel prospered.
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Our Sauiour Christ teacheth by two places in Saint Luke his gospell, that our Prayers must be feruent and constant, by the example of the man that obteined the borowing of bread of his friēd by his feruencie and earnestnes in asking,
Our Saviour christ Teaches by two places in Saint Lycia his gospel, that our Prayers must be fervent and constant, by the Exampl of the man that obtained the borrowing of bred of his friend by his fervency and earnestness in asking,
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and would not take the deniall or repulse, and so through importunitie obteined:
and would not take the denial or repulse, and so through importunity obtained:
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& of the widow, who solliciting the vniust iudge to auenge her cause vpō her enemie, obteined her request at length with much a do:
& of the widow, who soliciting the unjust judge to avenge her cause upon her enemy, obtained her request At length with much a do:
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through her constancie & continuance in praier. Wherby our Sauiour also teacheth vs, that we must continue in praier and cease not,
through her constancy & Continuance in prayer. Whereby our Saviour also Teaches us, that we must continue in prayer and cease not,
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if we wil obteine the petitions of our heartes with God.
if we will obtain the petitions of our hearts with God.
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The woman of Cannan, often reiected, yet still feruently persisting, obteined and had her request for her daughter, from our sauiour Iesus Christ.
The woman of Canaan, often rejected, yet still fervently persisting, obtained and had her request for her daughter, from our Saviour Iesus christ.
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And the Apostle in this place, teacheth that the praiers of the righteous auaile much; if they be feruent:
And the Apostle in this place, Teaches that the Prayers of the righteous avail much; if they be fervent:
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Wherfore, as he that praieth must be righteous, so must his praier be feruent, earnest, and constant, if hee wil obteine any thing at the hands of God.
Wherefore, as he that Prayeth must be righteous, so must his prayer be fervent, earnest, and constant, if he will obtain any thing At the hands of God.
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Wherence we may learne, that the wicked are out of hope of obteining for their comfort, the things they praie for: because it is said;
Whence we may Learn, that the wicked Are out of hope of obtaining for their Comfort, the things they pray for: Because it is said;
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that the praiers of the righteous auaile much: not the praiers of the wicked:
that the Prayers of the righteous avail much: not the Prayers of the wicked:
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whose praiers being heard of God, tend to their greater and iuster condemnation, destruction and punishment.
whose Prayers being herd of God, tend to their greater and juster condemnation, destruction and punishment.
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And the praiers also of the righteous are then effectuall, when they are feruent.
And the Prayers also of the righteous Are then effectual, when they Are fervent.
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Let all them which hope to receaue their petitions at rhe hands of God, in all things applie themselues to righteousnesse:
Let all them which hope to receive their petitions At rhe hands of God, in all things apply themselves to righteousness:
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let them not be faint hearted, of a wauering minde, colde in asking, easilie repelled, soone discouraged in praying:
let them not be faint hearted, of a wavering mind, cold in asking, Easily repelled, soon discouraged in praying:
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but let them be feruent and constant therein, if they look to be regarded:
but let them be fervent and constant therein, if they look to be regarded:
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for our Apostle affirmeth, that the praier of the righteous auaileth much, if it be feruent.
for our Apostle Affirmeth, that the prayer of the righteous avails much, if it be fervent.
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And that the praier of the righteous auaileth much, being feruent, the Apostle proueth by the example of Elias; at his praier the heauen was (as it were) shutte vp for a time:
And that the prayer of the righteous avails much, being fervent, the Apostle Proves by the Exampl of Elias; At his prayer the heaven was (as it were) shut up for a time:
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and againe, thereat opened, Whereof thus saith S. Iames; Elias was a man subiect to like passions as we are,
and again, thereat opened, Whereof thus Says S. James; Elias was a man Subject to like passion as we Are,
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and praied earnestly that it might not raine, and it rained not on the earth for 3. yeares and 6. moneths:
and prayed earnestly that it might not rain, and it reigned not on the earth for 3. Years and 6. months:
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& he praied againe, and the heauen gaue raine, and the earth brought foorth her fruite.
& he prayed again, and the heaven gave rain, and the earth brought forth her fruit.
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This storie touching Elias is recorded in the book of Kings, where it is mentioned, that in the daies of Achab & Iezabel, there was great and extreame famine & drought vpon the land,
This story touching Elias is recorded in the book of Kings, where it is mentioned, that in the days of Ahab & Jezebel, there was great and extreme famine & drought upon the land,
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so that men perished for want of food, cattle died for lacke of water in the Countrey of Samaria.
so that men perished for want of food, cattle died for lack of water in the Country of Samaria.
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In which distresse, Achab and his seruant Obadia deuided the land, to seeke for water for the residue of their cattle and horses,
In which distress, Ahab and his servant Obadiah divided the land, to seek for water for the residue of their cattle and Horses,
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least they also for want of water should pearish.
lest they also for want of water should pearish.
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At what time Obadiah met with Elias, & Elias talked with Ahab, whom he councelled to make hast,
At what time Obadiah met with Elias, & Elias talked with Ahab, whom he counseled to make haste,
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and to get home, least the raine should stay him. After which, raine ensued immediatly; in the land.
and to get home, lest the rain should stay him. After which, rain ensued immediately; in the land.
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Which storie James here citing, faith, that Elias praied, and it rained not for 3. yeares,
Which story James Here citing, faith, that Elias prayed, and it reigned not for 3. Years,
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& 6. moneths, and he praied againe, and it rained.
& 6. months, and he prayed again, and it reigned.
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In the story there is no mention of his praier, neither for drought, neither for raine:
In the story there is no mention of his prayer, neither for drought, neither for rain:
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concerning the drought, this only is said;
Concerning the drought, this only is said;
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that Elias tolde Ahab the king, that there should neither raine nor dewe fall, but according to his word, for certaine yeares:
that Elias told Ahab the King, that there should neither rain nor dew fallen, but according to his word, for certain Years:
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yet the Apostle saith he praied, and it rained not for 3. yeares and 6. moneths.
yet the Apostle Says he prayed, and it reigned not for 3. Years and 6. months.
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Cōcerning the raine, he is said to haue tolde this to the king; whom he biddeth to haste, least the raine did stay him:
Concerning the rain, he is said to have told this to the King; whom he bids to haste, lest the rain did stay him:
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he is saide to haue couched vpon the ground, & to haue put his head and face betwixt his knees,
he is said to have couched upon the ground, & to have put his head and face betwixt his knees,
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and to haue commaūded his seruante to looke to the sea ward: but mention of his prayer is none.
and to have commanded his servant to look to the sea ward: but mention of his prayer is none.
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But hereby is it manifeste, that in both cases he praied:
But hereby is it manifest, that in both cases he prayed:
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when he saw the horrible idolatrie of the princes and people, and the bloudie persecution where vnto the Church and Saintes were subiecte:
when he saw the horrible idolatry of the Princes and people, and the bloody persecution where unto the Church and Saints were Subject:
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for zeale to Gods glorie, for care ouer the church, he praied for famine and drought frō the Lord, that thereby they being punished, might remember them selues, repente of the wickednes they had committed, and retourne vnfainedly vnto God.
for zeal to God's glory, for care over the Church, he prayed for famine and drought from the Lord, that thereby they being punished, might Remember them selves, Repent of the wickedness they had committed, and return unfeignedly unto God.
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Whose prayer God heard, and brought famine & drought vpon the lande for three yeares and sixe monthes.
Whose prayer God herd, and brought famine & drought upon the land for three Years and sixe months.
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And afterwardes, either seeing their repentance, or hoping for their amendement, or touched with the extremitie whervnto the innocent and sillie people were subiect, he prayed vnto God againe,
And afterwards, either seeing their Repentance, or hoping for their amendment, or touched with the extremity whereunto the innocent and silly people were Subject, he prayed unto God again,
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and the Lorde heard him, and it rayned, and the earth brought fruite.
and the Lord herd him, and it rained, and the earth brought fruit.
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Thus at his prayer the heauen was shutte for a time, and opened againe, whereby it euidently appearerh, that earnest and feruent prayers of the righteous, are of greate force.
Thus At his prayer the heaven was shut for a time, and opened again, whereby it evidently appearerh, that earnest and fervent Prayers of the righteous, Are of great force.
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But leaste any man should say, Elias in deede was a great prophet, in high fouour with God,
But jest any man should say, Elias in deed was a great Prophet, in high fouour with God,
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therefore it is no merueile that his prayer so greatly preuailed, but far vnlike him, are we.
Therefore it is no marvel that his prayer so greatly prevailed, but Far unlike him, Are we.
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He raysed the deade, he caused fire to come downe from heauen, he therefore might thus preuaile,
He raised the dead, he caused fire to come down from heaven, he Therefore might thus prevail,
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but all are not like him.
but all Are not like him.
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The Apostle answereth, not with standing his great graces, yet was he a man as we are,
The Apostle Answers, not with standing his great graces, yet was he a man as we Are,
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and subiect vnto passions, infirmites, and sinnes, as other men are: yeat God heard him:
and Subject unto passion, infirmities, and Sins, as other men Are: yet God herd him:
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euen so, though we be sinners, yet if wee serue God according to the measure of his grace geuen vs, wee shalbe accepted when we pray.
even so, though we be Sinners, yet if we serve God according to the measure of his grace given us, we shall accepted when we pray.
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And if God heard the praier of one man, so that thereat heauen was shut & opened,
And if God herd the prayer of one man, so that thereat heaven was shut & opened,
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how much more wil he heare the praiers of the Church, the societie of the Saints, & congregation of the faithfull:
how much more will he hear the Prayers of the Church, the society of the Saints, & congregation of the faithful:
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when in assured hope, strong faith, vnfeined loue and perfect vnitie, they call vpon him? And thus much touching remedies in bodily diseases and infirmities. Now let vs pray, &c.
when in assured hope, strong faith, unfeigned love and perfect unity, they call upon him? And thus much touching remedies in bodily diseases and infirmities. Now let us pray, etc.
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Iames Chap. 5. verses 19. 20. Sermon. 28. Verse 19.
James Chap. 5. Verses 19. 20. Sermon. 28. Verse 19.
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Brethren, if any of you haue erred from the truth, and some man hath conuerted him: 20
Brothers, if any of you have erred from the truth, and Some man hath converted him: 20
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Let him know, that he which hath conuerted the sinner from going astray out of his way, shal saue a soule from death,
Let him know, that he which hath converted the sinner from going astray out of his Way, shall save a soul from death,
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and shall couer a multitude of sinnes. AFter the remedies to bodily diseases set downe: generally and particularly: generally in affliction to pray:
and shall cover a multitude of Sins. After the remedies to bodily diseases Set down: generally and particularly: generally in affliction to pray:
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particularly in sickenesse to sende for the Elders of the Church, that they might pray for the diseased,
particularly in sickness to send for the Elders of the Church, that they might pray for the diseased,
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and annoint them with oile in the name of the Lord, (which in that time was in force,
and anoint them with oil in the name of the Lord, (which in that time was in force,
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though not now:) and also that they should acknowledge their sinnes and offences priuately committed, one to another,
though not now:) and also that they should acknowledge their Sins and offences privately committed, one to Another,
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and pray one for another, that they might bee healed:
and pray one for Another, that they might be healed:
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The Apostle discendeth to the remedie of inwarde infirmities and diseases, in the errours of mens mindes, whereof greater care ought to be taken:
The Apostle Descendeth to the remedy of inward infirmities and diseases, in the errors of men's minds, whereof greater care ought to be taken:
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so that whether they erre in manners and conuersation, or in faith and opinion touching religion:
so that whither they err in manners and Conversation, or in faith and opinion touching Religion:
av cst cs pns32 vvb p-acp n2 cc n1, cc p-acp n1 cc n1 vvg n1:
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the Saints and brethren ought to seeke by all meanes their conuersion.
the Saints and brothers ought to seek by all means their conversion.
dt n2 cc n2 vmd pc-acp vvi p-acp d n2 po32 n1.
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Which in this place Saint James here commendeth vnto vs, who therewith endeth and shutteth vp his Epistle,
Which in this place Saint James Here commends unto us, who therewith Endeth and shutteth up his Epistle,
r-crq p-acp d n1 n1 np1 av vvz p-acp pno12, r-crq av vvz cc vvz a-acp po31 n1,
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as with a most golden sentence, and graue exhortation for the conuerting of others, and leading them into the way of truth, that they may bee saued:
as with a most golden sentence, and graven exhortation for the converting of Others, and leading them into the Way of truth, that they may be saved:
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then which there is no dutie, no deed, no action more precious, pleasant, or pleasing vnto God.
then which there is no duty, no deed, no actium more precious, pleasant, or pleasing unto God.
cs r-crq a-acp vbz dx n1, dx n1, dx n1 av-dc j, j, cc vvg p-acp np1.
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These two verses containing this argument and matter, haue two things to be noted. These two Verses containing this argument and matter, have two things to be noted.
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namely, 1 The counsell, trauaile, and endeuour to call such as go astray, vnto the way of truth. namely, 1 The counsel, travail, and endeavour to call such as go astray, unto the Way of truth.
av, crd dt n1, n1, cc n1 pc-acp vvi d c-acp vvb av, p-acp dt n1 pp-f n1.
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2 The reward of them, and the benefite, which by reclayming and calling from errour other men, they shall receyue, which thus call and conuerte their brethren.
2 The reward of them, and the benefit, which by reclaiming and calling from error other men, they shall receive, which thus call and convert their brothers.
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Concerning then this exhortatiō, touching inward diseases, and infirmities of the minde, it followeth verie orderly vpon the former.
Concerning then this exhortation, touching inward diseases, and infirmities of the mind, it follows very orderly upon the former.
vvg av d n1, vvg j n2, cc n2 pp-f dt n1, pn31 vvz av av-j p-acp dt j.
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For seeing inward diseases as errours of our mindes, either in manners & life, or in opinion and faith, are oftentimes causes of our outwarde infirmities and diseases of the bodie:
For seeing inward diseases as errors of our minds, either in manners & life, or in opinion and faith, Are oftentimes Causes of our outward infirmities and diseases of the body:
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and the Apostle hath before spoken of bodily infirmities: it followeth directly, that hee speake some thing touching diseases of the minde and errours,
and the Apostle hath before spoken of bodily infirmities: it follows directly, that he speak Some thing touching diseases of the mind and errors,
cc dt n1 vhz p-acp vvn pp-f j n2: pn31 vvz av-j, cst pns31 vvb d n1 vvg n2 pp-f dt n1 cc n2,
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howe they also ought to bee dealt withall: which thing in the last place, and last wordes is prescribed. Therein two things obserued:
how they also ought to be dealt withal: which thing in the last place, and last words is prescribed. Therein two things observed:
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thereof the firste is, what the Saintes ought to doe when their brethren erre and goe astray:
thereof the First is, what the Saints ought to do when their brothers err and go astray:
av dt ord vbz, q-crq dt n2 vmd pc-acp vdi c-crq po32 n2 vvi cc vvi av:
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they muste doe their endeuour, and giue all diligence to reclayme, conuert, and call home such as go out of the way, and erre.
they must do their endeavour, and give all diligence to reclaim, convert, and call home such as go out of the Way, and err.
pns32 vmb vdi po32 n1, cc vvi d n1 pc-acp vvi, vvi, cc vvb av-an d p-acp vvi av pp-f dt n1, cc vvi.
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10781
Now seeing men erre and go astray two wayes: either in false opinion concerning faith, or in corruption touching life: Now seeing men err and go astray two ways: either in false opinion Concerning faith, or in corruption touching life:
av vvg n2 vvi cc vvi av crd n2: d p-acp j n1 vvg n1, cc p-acp n1 vvg n1:
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in both these must the Saints of God trauell for the conuersion of such as therein wander:
in both these must the Saints of God travel for the conversion of such as therein wander:
p-acp d d vmb dt n2 pp-f np1 n1 p-acp dt n1 pp-f d c-acp av vvi:
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of whose errour this is the onely remedie, to seeke their connersion and drawing into the way of truth.
of whose error this is the only remedy, to seek their connersion and drawing into the Way of truth.
pp-f rg-crq n1 d vbz dt j n1, pc-acp vvi po32 n1 cc vvg p-acp dt n1 pp-f n1.
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10784
This is a diuine labour, this is a holy exercise, this is a heauenly trauaile, the labour and trauaile to purchase and get soules,
This is a divine labour, this is a holy exercise, this is a heavenly travail, the labour and travail to purchase and get Souls,
d vbz dt j-jn n1, d vbz dt j n1, d vbz dt j n1, dt n1 cc n1 pc-acp vvi cc vvi n2,
(43) sermon (DIV2)
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10785
and winne them to Gods holy trueth:
and win them to God's holy truth:
cc vvi pno32 p-acp npg1 j n1:
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10786
whereunto as vnto a most needefull point of loue the holy Scriptures exhort vs. Wise Salomon speaketh of this excellent labour of loue,
whereunto as unto a most needful point of love the holy Scriptures exhort us Wise Solomon speaks of this excellent labour of love,
c-crq c-acp p-acp dt av-ds j n1 pp-f n1 dt j n2 vvb pno12 j np1 vvz pp-f d j n1 pp-f n1,
(43) sermon (DIV2)
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when he saith, that the fruite of the righteous is a tree of life, and he that winneth soules, is wise.
when he Says, that the fruit of the righteous is a tree of life, and he that wins Souls, is wise.
c-crq pns31 vvz, cst dt n1 pp-f dt j vbz dt n1 pp-f n1, cc pns31 cst vvz n2, vbz j.
(43) sermon (DIV2)
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10788
To winne soules in this place, is to bring them to the knowledge of God, and his holy truth: and as the Apostle speaketh:
To win Souls in this place, is to bring them to the knowledge of God, and his holy truth: and as the Apostle speaks:
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(43) sermon (DIV2)
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the conuerting of a sinner from going astray out of his way. Our blessed Sauiour seemeth to haue aimed and shot, as it were hereat:
the converting of a sinner from going astray out of his Way. Our blessed Saviour seems to have aimed and shot, as it were hereat:
dt vvg pp-f dt n1 p-acp vvg av av pp-f po31 n1. po12 j-vvn n1 vvz p-acp vhb vvn cc vvn, c-acp pn31 vbdr av:
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when in the Gospel he would haue the Saints by telling the offending brethren of their priuate offences committed, and warning them thereof:
when in the Gospel he would have the Saints by telling the offending brothers of their private offences committed, and warning them thereof:
c-crq p-acp dt n1 pns31 vmd vhi dt n2 p-acp vvg dt j-vvg n2 pp-f po32 j n2 vvn, cc vvg pno32 av:
(43) sermon (DIV2)
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10791
to endeuour to conuert them from their errour: which if priuate admonition could not effect: then they should make two or three acquainted therewith:
to endeavour to convert them from their error: which if private admonition could not Effect: then they should make two or three acquainted therewith:
p-acp n1 pc-acp vvi pno32 p-acp po32 n1: r-crq cs j n1 vmd xx vvi: cs pns32 vmd vvi crd cc crd vvn av:
(43) sermon (DIV2)
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10792
if that coulde not preuaile, they shoulde tell it vnto the Church: leauing no meane or way vnattempted for their conuersion.
if that could not prevail, they should tell it unto the Church: leaving no mean or Way unattempted for their conversion.
cs d vmd xx vvi, pns32 vmd vvi pn31 p-acp dt n1: vvg dx j cc n1 j p-acp po32 n1.
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10793
Where he speaketh of offences and errours in life and manners. Saint Iude teaching the Saints what loue they should haue of their brethren:
Where he speaks of offences and errors in life and manners. Saint Iude teaching the Saints what love they should have of their brothers:
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10794
and what care should presse their hearts for their conuersion, willeth that they should haue compassion vppon some, putting difference:
and what care should press their hearts for their conversion, wills that they should have compassion upon Some, putting difference:
cc r-crq n1 vmd vvi po32 n2 p-acp po32 n1, vvz cst pns32 vmd vhi n1 p-acp d, vvg n1:
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10795
and that they shoulde saue other with feare, plucking them out of the fire.
and that they should save other with Fear, plucking them out of the fire.
cc cst pns32 vmd vvi j-jn p-acp n1, vvg pno32 av pp-f dt n1.
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10796
Not onely teaching men this duetie to seeke the conuersion of the brethren which goe astray and wander:
Not only teaching men this duty to seek the conversion of the brothers which go astray and wander:
xx av-j vvg n2 d n1 pc-acp vvi dt n1 pp-f dt n2 r-crq vvb av cc vvi:
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but also teaching them howe therein they shoulde behaue themselues, to make this godly choise therein, that they seeke to winne some by gentle meanes, and in mercifull compassion:
but also teaching them how therein they should behave themselves, to make this godly choice therein, that they seek to win Some by gentle means, and in merciful compassion:
cc-acp av vvg pno32 c-crq av pns32 vmd vvi px32, pc-acp vvi d j n1 av, cst pns32 vvb pc-acp vvi d p-acp j n2, cc p-acp j n1:
(43) sermon (DIV2)
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10798
others by terrour and godly seueritie: thus by all possible meanes must we seeke the turning and conuersion of our brethren.
Others by terror and godly severity: thus by all possible means must we seek the turning and conversion of our brothers.
n2-jn p-acp n1 cc j n1: av p-acp d j n2 vmb pns12 vvi dt n-vvg cc n1 pp-f po12 n2.
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10799
Did not God intimate that in his lawe? when hee biddeth, that when we see our neighbours oxe,
Did not God intimate that in his law? when he bids, that when we see our neighbours ox,
vdd xx np1 vvi cst p-acp po31 n1? c-crq pns31 vvz, cst c-crq pns12 vvb po12 ng1 n1,
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10800
or asse, or beast whatsoeuer, readie to fall into a dit•h and daunger, wherein he might perish:
or Ass, or beast whatsoever, ready to fallen into a dit•h and danger, wherein he might perish:
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then wee should holde them from hurte, keepe them from perishing, and plucke them out of daunger? Hath God care of oxen,
then we should hold them from hurt, keep them from perishing, and pluck them out of danger? Hath God care of oxen,
cs pns12 vmd vvi pno32 p-acp n1, vvb pno32 p-acp vvg, cc vvi pno32 av pp-f n1? vhz np1 n1 pp-f n2,
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10802
and not much more of men? Shall wee drawe an oxe out of the pitte wherein hee might perish,
and not much more of men? Shall we draw an ox out of the pit wherein he might perish,
cc xx av-d dc pp-f n2? vmb pns12 vvi dt n1 av pp-f dt n1 c-crq pns31 vmd vvi,
(43) sermon (DIV2)
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10803
and shall we not drawe our brethren out of their errours, wherehence if they bee not reclaymed, they shall bee plunged into the bottomlesse pit of perdition?
and shall we not draw our brothers out of their errors, Whence if they be not reclaimed, they shall be plunged into the bottomless pit of perdition?
cc vmb pns12 xx vvi po12 n2 av pp-f po32 n2, j cs pns32 vbb xx vvn, pns32 vmb vbi vvn p-acp dt j n1 pp-f n1?
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10804
When God likewise willeth in his lawe, that if wee see our neighbours beast going astray:
When God likewise wills in his law, that if we see our neighbours beast going astray:
c-crq np1 av vvz p-acp po31 n1, cst cs pns12 vvb po12 ng1 n1 vvg av:
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10805
wee should bring it home to the owner, and not cause it to erre:
we should bring it home to the owner, and not cause it to err:
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10806
Hath he care ouer brute beastes, that they should not wander? and would he not much rather that men themselues wandering, should be conuerted from their errours vnto the way of truth?
Hath he care over brutus beasts, that they should not wander? and would he not much rather that men themselves wandering, should be converted from their errors unto the Way of truth?
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(43) sermon (DIV2)
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10807
Nature it selfe teacheth vs, that it is a point of humanitie to call the wanderer into the way:
Nature it self Teaches us, that it is a point of humanity to call the wanderer into the Way:
n1 pn31 n1 vvz pno12, cst pn31 vbz dt n1 pp-f n1 pc-acp vvi dt n1 p-acp dt n1:
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10808
therefore haue the heathen made laws against them, and set downe punishments to such as refused to teach and leade the wandering straunger into the right way.
Therefore have the heathen made laws against them, and Set down punishments to such as refused to teach and lead the wandering stranger into the right Way.
av vhb dt j-jn vvn n2 p-acp pno32, cc vvd a-acp n2 p-acp d c-acp vvd pc-acp vvi cc vvi dt j-vvg n1 p-acp dt j-jn n1.
(43) sermon (DIV2)
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10809
Shal• nature teach vs care of mens bodyes, and shall not grace teach vs care of their soules? Shall wee bring into the right way him that wandereth in bodie,
Shal• nature teach us care of men's bodies, and shall not grace teach us care of their Souls? Shall we bring into the right Way him that wandereth in body,
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and shall wee not turne them into the true path which leadeth vnto life, which through errour wander in their mindes? Pro•lides they say, deuised certaine images or signes, which they called Mercuriall, hauing three heades:
and shall we not turn them into the true path which leads unto life, which through error wander in their minds? Pro•lides they say, devised certain Images or Signs, which they called Mercurial, having three Heads:
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(43) sermon (DIV2)
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10811
and caused them for this purpose in places where three wayes mette, to bee erected:
and caused them for this purpose in places where three ways met, to be erected:
cc vvd pno32 p-acp d n1 p-acp n2 c-crq crd n2 vvn, pc-acp vbi vvn:
(43) sermon (DIV2)
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10812
that they might, as it were, point and tell, which of the three wayes the wandering and wearie trauayler might take, without errour or going astray our of his way.
that they might, as it were, point and tell, which of the three ways the wandering and weary traveler might take, without error or going astray our of his Way.
cst pns32 vmd, c-acp pn31 vbdr, n1 cc vvi, r-crq pp-f dt crd n2 dt j-vvg cc j n1 vmd vvi, p-acp n1 cc vvg av po12 pp-f po31 n1.
(43) sermon (DIV2)
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10813
And for this cause I suppose, in high wayes which meete, in our Countrie, there haue beene pillers, Crosses,
And for this cause I suppose, in high ways which meet, in our Country, there have been pillars, Crosses,
cc p-acp d n1 pns11 vvb, p-acp j n2 r-crq vvb, p-acp po12 n1, pc-acp vhi vbn n2, n2,
(43) sermon (DIV2)
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10814
or images likewise erected, afterwarde by the vanitie of men abused supersticiously.
or Images likewise erected, afterward by the vanity of men abused superstitiously.
cc n2 av vvn, av p-acp dt n1 pp-f n2 vvn av-j.
(43) sermon (DIV2)
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10815
Haue the verie heathen had care to leade men into the right way from erring and wandring:
Have the very heathen had care to lead men into the right Way from erring and wandering:
vhb dt j n-jn vhd n1 pc-acp vvi n2 p-acp dt j-jn n1 p-acp vvg cc j-vvg:
(43) sermon (DIV2)
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10816
and shall not christians giue all diligence, and imploy all paynes:
and shall not Christians give all diligence, and employ all pains:
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(43) sermon (DIV2)
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10817
to bring their brethren into the right way, least they wander to their destruction? Shall not Christians hereof bee chiefly carefull, being themselues happily informed in the wayes of the Lord,
to bring their brothers into the right Way, lest they wander to their destruction? Shall not Christians hereof be chiefly careful, being themselves happily informed in the ways of the Lord,
pc-acp vvi po32 n2 p-acp dt j-jn n1, cs pns32 vvb p-acp po32 n1? vmb xx np1 av vbi av-jn j, vbg px32 av-j vvn p-acp dt n2 pp-f dt n1,
(43) sermon (DIV2)
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10818
and in the sound doctrine of the Gospel, to traine vp others therein, and to cal thereunto such as erre & wander? As almightie God giueth not men riches that they alone might vse them, to whom they are giuen:
and in the found Doctrine of the Gospel, to train up Others therein, and to call thereunto such as err & wander? As almighty God gives not men riches that they alone might use them, to whom they Are given:
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(43) sermon (DIV2)
1509
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10819
but that others might therehence, receiue comfort: so neithet giueth hee riches of the minde, as knowledge, learning, wisdome, vnderstanding to men:
but that Others might therehence, receive Comfort: so neithet gives he riches of the mind, as knowledge, learning, Wisdom, understanding to men:
cc-acp d n2-jn n1 j, vvb n1: av n1 vvz pns31 n2 pp-f dt n1, c-acp n1, n1, n1, vvg p-acp n2:
(43) sermon (DIV2)
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10820
that they shoulde shutte them in the closet of their owne hearts:
that they should shut them in the closet of their own hearts:
cst pns32 vmd vvi pno32 p-acp dt n1 pp-f po32 d n2:
(43) sermon (DIV2)
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10821
but that like wise and good stewards, they might communicate them to the benefite of others, that they may make many brethren partakers of their ioy.
but that like wise and good Stewards, they might communicate them to the benefit of Others, that they may make many brothers partakers of their joy.
cc-acp cst av-j j cc j n2, pns32 vmd vvi pno32 p-acp dt n1 pp-f n2-jn, cst pns32 vmb vvi d n2 n2 pp-f po32 n1.
(43) sermon (DIV2)
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10822
Wherefore, when wee, through the prosperous and happie minde of Gods vnmeasurable greatnesse and riches of mercie, are arriued at the desired hauen of knowledge and truth:
Wherefore, when we, through the prosperous and happy mind of God's unmeasurable greatness and riches of mercy, Are arrived At the desired Haven of knowledge and truth:
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(43) sermon (DIV2)
1509
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10823
wee shoulde not onely courteously, but Christianly endeuour to shew such as yet are tost with the waues of errour, what way they may escape the quicke-sandes, the sharpe rockes, the daungerous courses and shipwracke it selfe,
we should not only courteously, but Christianly endeavour to show such as yet Are tossed with the waves of error, what Way they may escape the quicksands, the sharp Rocks, the dangerous courses and shipwreck it self,
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(43) sermon (DIV2)
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10824
and as it were with stretched out hands, be readie to receiue, them least they perish:
and as it were with stretched out hands, be ready to receive, them lest they perish:
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(43) sermon (DIV2)
1509
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10825
and so by all meanes to labour their conuersion.
and so by all means to labour their conversion.
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(43) sermon (DIV2)
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This Apostle hath exhorted Christians in the former treatise, by prayer, confession of faults, & the like, to seeke to driue away the diseases of the bodies of their brethren:
This Apostle hath exhorted Christians in the former treatise, by prayer, Confessi of Faults, & the like, to seek to driven away the diseases of the bodies of their brothers:
d n1 vhz vvn np1 p-acp dt j n1, p-acp n1, n1 pp-f n2, cc dt j, pc-acp vvi pc-acp vvi av dt n2 pp-f dt n2 pp-f po32 n2:
(43) sermon (DIV2)
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how much more care should we haue of driuing away the diseases of their mindes?
how much more care should we have of driving away the diseases of their minds?
c-crq d dc n1 vmd pns12 vhi pp-f vvg av dt n2 pp-f po32 n2?
(43) sermon (DIV2)
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Wherefore, if we see any man or woman, brother or sister, caried either with vaine opinions into falshood,
Wherefore, if we see any man or woman, brother or sister, carried either with vain opinions into falsehood,
c-crq, cs pns12 vvb d n1 cc n1, n1 cc n1, vvd av-d p-acp j n2 p-acp n1,
(43) sermon (DIV2)
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or with wicked life into corruption: and so either erre in the one, or in the other:
or with wicked life into corruption: and so either err in the one, or in the other:
cc p-acp j n1 p-acp n1: cc av av-d vvi p-acp dt pi, cc p-acp dt n-jn:
(43) sermon (DIV2)
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we ought not bitterly to vpbraid them, nor sharpely to rebuke them alwayes: neither reprochfully to checke them, nor vtterly to neglect them:
we ought not bitterly to upbraid them, nor sharply to rebuke them always: neither reproachfully to check them, nor utterly to neglect them:
pns12 vmd xx av-j pc-acp vvi pno32, ccx av-j pc-acp vvi pno32 av: dx av-j pc-acp vvi pno32, ccx av-j pc-acp vvi pno32:
(43) sermon (DIV2)
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but rather by all meekenesse and gentle demeanour to reclaime and conuert them, that they may come to the knowledge of the truth, and so be saued.
but rather by all meekness and gentle demeanour to reclaim and convert them, that they may come to the knowledge of the truth, and so be saved.
cc-acp av-c p-acp d n1 cc j n1 pc-acp vvi cc vvi pno32, cst pns32 vmb vvi p-acp dt n1 pp-f dt n1, cc av vbi vvn.
(43) sermon (DIV2)
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But if wee suffer and let them alone, either in the falshood of their opiniōs,
But if we suffer and let them alone, either in the falsehood of their opinions,
cc-acp cs pns12 vvb cc vvb pno32 av-j, av-d p-acp dt n1 pp-f po32 n2,
(43) sermon (DIV2)
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or in the corruptiō of their liues, therein to stande or fall, liue or die, sinke or swimme:
or in the corruption of their lives, therein to stand or fallen, live or die, sink or swim:
cc p-acp dt n1 pp-f po32 n2, av pc-acp vvi cc vvi, vvb cc vvi, vvi cc vvi:
(43) sermon (DIV2)
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we shewe our selues carelesse, and of a dull spirit: hardened in heart:
we show our selves careless, and of a dull Spirit: hardened in heart:
pns12 vvb po12 n2 j, cc pp-f dt j n1: j-vvn p-acp n1:
(43) sermon (DIV2)
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not mollifyed nor softened with Christian charitie, to bee touched with the errours of our brethren.
not mollified nor softened with Christian charity, to be touched with the errors of our brothers.
xx vvn ccx vvd p-acp njp n1, pc-acp vbi vvn p-acp dt n2 pp-f po12 n2.
(43) sermon (DIV2)
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It is the duetie then of euery one that is strong, to reach the hand to the feeble and weake brethren to conuert them:
It is the duty then of every one that is strong, to reach the hand to the feeble and weak brothers to convert them:
pn31 vbz dt n1 av pp-f d crd cst vbz j, pc-acp vvi dt n1 p-acp dt j cc j n2 pc-acp vvi pno32:
(43) sermon (DIV2)
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of them that are wise, learned, and of vnderstanding, to offer their helpe to the ignorant, to bring them to knowledge:
of them that Are wise, learned, and of understanding, to offer their help to the ignorant, to bring them to knowledge:
pp-f pno32 cst vbr j, j, cc pp-f n1, pc-acp vvi po32 n1 p-acp dt j, pc-acp vvi pno32 p-acp n1:
(43) sermon (DIV2)
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of them that are alreadie annointed with the oyle of gladnesse aboue their fellowes, to giue all diligence to winne many vnto Iesus Christ, that they may make many brethren pertakers of their ioy:
of them that Are already anointed with the oil of gladness above their Fellows, to give all diligence to win many unto Iesus christ, that they may make many brothers partakers of their joy:
pp-f pno32 cst vbr av vvn p-acp dt n1 pp-f n1 p-acp po32 n2, pc-acp vvi d n1 pc-acp vvi d p-acp np1 np1, cst pns32 vmb vvi d n2 n2 pp-f po32 n1:
(43) sermon (DIV2)
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that they may holde fast the exhortation of the Apostle, and studie to conuert sinners from going astray out of their waie.
that they may hold fast the exhortation of the Apostle, and study to convert Sinners from going astray out of their Way.
cst pns32 vmb vvi av-j dt n1 pp-f dt n1, cc vvi pc-acp vvi n2 p-acp vvg av av pp-f po32 n1.
(43) sermon (DIV2)
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And the Saints of God seeke the conuersion of sinners from their euill waies, by sundrie meanes.
And the Saints of God seek the conversion of Sinners from their evil ways, by sundry means.
cc dt n2 pp-f np1 vvb dt n1 pp-f n2 p-acp po32 j-jn n2, p-acp j n2.
(43) sermon (DIV2)
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1. By instructing them which are ignorant and in errour, that they may thereby come to the knowledge of the truth: 1. By instructing them which Are ignorant and in error, that they may thereby come to the knowledge of the truth:
crd p-acp vvg pno32 r-crq vbr j cc p-acp n1, cst pns32 vmb av vvi p-acp dt n1 pp-f dt n1:
(43) sermon (DIV2)
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〈 ◊ 〉 hereby are men turned away from their errours and euill wayes: as the wiseman Salomon affirmeth;
〈 ◊ 〉 hereby Are men turned away from their errors and evil ways: as the Wiseman Solomon Affirmeth;
〈 sy 〉 av vbr n2 vvn av p-acp po32 n2 cc j-jn n2: c-acp dt n1 np1 vvz;
(43) sermon (DIV2)
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The instruction of a wiseman (saith he) is as a well spring of life, to turne away from the snares of death:
The instruction of a Wiseman (Says he) is as a well spring of life, to turn away from the snares of death:
dt n1 pp-f dt n1 (vvz pns31) vbz p-acp dt av n1 pp-f n1, pc-acp vvi av p-acp dt n2 pp-f n1:
(43) sermon (DIV2)
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by telling and teaching our brethren what is religion, what is superstition; what is right, and what is wrong:
by telling and teaching our brothers what is Religion, what is Superstition; what is right, and what is wrong:
p-acp vvg cc vvg po12 n2 r-crq vbz n1, r-crq vbz n1; q-crq vbz j-jn, cc r-crq vbz j-jn:
(43) sermon (DIV2)
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what is good, what is euill: that the one may be imbraced, the other refused; we seeke to conuert our brethren from going astray out of their waie.
what is good, what is evil: that the one may be embraced, the other refused; we seek to convert our brothers from going astray out of their Way.
r-crq vbz j, r-crq vbz j-jn: cst dt pi vmb vbi vvn, dt n-jn vvd; pns12 vvb pc-acp vvi po12 n2 p-acp vvg av av pp-f po32 n1.
(43) sermon (DIV2)
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2. We seeke the conuerting of our brethren out of their errours, whē we brotherly reproue them of the wickednes they haue cōmitted, that thereby they seing their owne errours & iniquities:
2. We seek the converting of our brothers out of their errors, when we brotherly reprove them of the wickedness they have committed, that thereby they sing their own errors & iniquities:
crd pns12 vvb dt vvg pp-f po12 n2 av pp-f po32 n2, c-crq pns12 av-j vvi pno32 pp-f dt n1 pns32 vhb vvn, cst av pns32 vvg po32 d n2 cc n2:
(43) sermon (DIV2)
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may thereof repent, and therefro be turned.
may thereof Repent, and therefrom be turned.
vmb av vvi, cc av vbi vvn.
(43) sermon (DIV2)
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And this Salomon also maketh a way to conuert the brethren, which erre & go astray:
And this Solomon also makes a Way to convert the brothers, which err & go astray:
cc d np1 av vvz dt n1 pc-acp vvi dt n2, r-crq vvb cc vvi av:
(43) sermon (DIV2)
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wherfore shewing that reprehensions out of the Scriptures, whereby our sinnes are reproued, are waies to reclaime vs,
Wherefore showing that reprehensions out of the Scriptures, whereby our Sins Are reproved, Are ways to reclaim us,
c-crq vvg d n2 av pp-f dt n2, c-crq po12 n2 vbr vvn, vbr n2 pc-acp vvi pno12,
(43) sermon (DIV2)
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and to lead vs vnto life: saith, corrections for instruction, are the way of life.
and to led us unto life: Says, corrections for instruction, Are the Way of life.
cc pc-acp vvi pno12 p-acp n1: vvz, n2 p-acp n1, vbr dt n1 pp-f n1.
(43) sermon (DIV2)
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Nathan by his reuerend reprehending of the sinnes of Dauid, brought him to the knowledge of his wickednesse, Nathan by his reverend reprehending of the Sins of David, brought him to the knowledge of his wickedness,
np1 p-acp po31 j-jn vvg pp-f dt n2 pp-f np1, vvd pno31 p-acp dt n1 pp-f po31 n1,
(43) sermon (DIV2)
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and so conuerted him from his errour of life, stained with shameful adultery & cruel murther.
and so converted him from his error of life, stained with shameful adultery & cruel murder.
cc av vvn pno31 p-acp po31 n1 pp-f n1, vvn p-acp j n1 cc j n1.
(43) sermon (DIV2)
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The holy prophets, the blessed Apostles, by reprouing men of their wicked liues, reclaimed & called them away oftentimes from their errours, and so conuerted them.
The holy Prophets, the blessed Apostles, by reproving men of their wicked lives, reclaimed & called them away oftentimes from their errors, and so converted them.
dt j n2, dt j-vvn n2, p-acp vvg n2 pp-f po32 j n2, vvn cc vvd pno32 av av p-acp po32 n2, cc av vvn pno32.
(43) sermon (DIV2)
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The ministers & preachers of Gods worde, the residue and rest of the Saints of God, by reprouing and reprehending men for their extreame oppression, insaciable coueteousnes, biting vsurie, swelling hatred, intollerable pride, horrible adulteries & vncleannes, beastly dronkennes, filthy lying, reprochful slaunder,
The Ministers & Preachers of God's word, the residue and rest of the Saints of God, by reproving and reprehending men for their extreme oppression, insatiable covetousness, biting Usury, swelling hatred, intolerable pride, horrible adulteries & uncleanness, beastly Drunkenness, filthy lying, reproachful slander,
dt n2 cc n2 pp-f npg1 n1, dt n1 cc n1 pp-f dt n2 pp-f np1, p-acp vvg cc vvg n2 p-acp po32 j-jn n1, j n1, vvg n1, j-vvg n1, j n1, j n2 cc n1, j n1, j vvg, j n1,
(43) sermon (DIV2)
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and other their iniquities which they haue committed: oftentimes thereby reclaime and conuert them. Which care most men, most women, haue now cast of.
and other their iniquities which they have committed: oftentimes thereby reclaim and convert them. Which care most men, most women, have now cast of.
cc j-jn po32 n2 r-crq pns32 vhb vvn: av av vvi cc vvi pno32. r-crq n1 ds n2, ds n2, vhb av vvn pp-f.
(43) sermon (DIV2)
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For we are so squemish, & so full of good manners, that for feare of offence, we will not reproue the brethren & sisters, that they may be cōuerted.
For we Are so squeamish, & so full of good manners, that for Fear of offence, we will not reprove the brothers & Sisters, that they may be converted.
c-acp pns12 vbr av j, cc av j pp-f j n2, cst p-acp n1 pp-f n1, pns12 vmb xx vvi dt n2 cc n2, cst pns32 vmb vbi vvn.
(43) sermon (DIV2)
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We let them blaspheme, speake filthily, weary and wast their bodies in vncleannes: by lying, to slay their soules, runne on headlong in their shamefull pride:
We let them Blaspheme, speak filthily, weary and wast their bodies in uncleanness: by lying, to slay their Souls, run on headlong in their shameful pride:
pns12 vvb pno32 vvi, vvb av-j, j cc vvi po32 n2 p-acp n1: p-acp vvg, pc-acp vvi po32 n2, vvb a-acp av-j p-acp po32 j n1:
(43) sermon (DIV2)
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and by committing al manner sinne and iniquitie, to rush into finall destruction. Thus haue we forgotten the exhortation of the Apostle:
and by committing all manner sin and iniquity, to rush into final destruction. Thus have we forgotten the exhortation of the Apostle:
cc p-acp vvg d n1 n1 cc n1, pc-acp vvi p-acp j n1. av vhb pns12 vvn dt n1 pp-f dt n1:
(43) sermon (DIV2)
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but let all such as feare God, learne a better profession, by brotherly admonition, reprehension and correction, to seeke the cōuersion of their brethren, as the Apostle teacheth.
but let all such as Fear God, Learn a better profession, by brotherly admonition, reprehension and correction, to seek the conversion of their brothers, as the Apostle Teaches.
cc-acp vvb d d c-acp n1 np1, vvb dt jc n1, p-acp j n1, n1 cc n1, pc-acp vvi dt n1 pp-f po32 n2, c-acp dt n1 vvz.
(43) sermon (DIV2)
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3. Neither thus only, but by exhortation men conuert sinners from going astray out of the way.
3. Neither thus only, but by exhortation men convert Sinners from going astray out of the Way.
crd av-d av av-j, cc-acp p-acp n1 n2 vvi n2 p-acp vvg av av pp-f dt n1.
(43) sermon (DIV2)
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For what way can men be sooner conuerted from errour, then by dissuading from vice, persuading to vertue, wherin exhortation consisteth? When Isai the Prophet of God sought the conuersion of the people frō their errour in idolatrie, iniquitie,
For what Way can men be sooner converted from error, then by dissuading from vice, persuading to virtue, wherein exhortation Consisteth? When Isaiah the Prophet of God sought the conversion of the people from their error in idolatry, iniquity,
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(43) sermon (DIV2)
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and wickednes, wherein a long time they had wallowed: he seeketh it by exhortation: persuading them to vertue, dissuading them from vice.
and wickedness, wherein a long time they had wallowed: he seeks it by exhortation: persuading them to virtue, dissuading them from vice.
cc n1, c-crq dt j n1 pns32 vhd vvn: pns31 vvz pn31 p-acp n1: vvg pno32 p-acp n1, vvg pno32 p-acp n1.
(43) sermon (DIV2)
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To which purpose that exhortation serueth: wash you, make you cleane; put away the euill of your hands from before my eies:
To which purpose that exhortation serveth: wash you, make you clean; put away the evil of your hands from before my eyes:
p-acp r-crq n1 d n1 vvz: vvb pn22, vvb pn22 av-j; vvb av dt n-jn pp-f po22 n2 p-acp p-acp po11 n2:
(43) sermon (DIV2)
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cease to do euill, learne to do good: seeke iudgement: relieue the oppressed, iudge the fatherlesse, defend the widow.
cease to do evil, Learn to do good: seek judgement: relieve the oppressed, judge the fatherless, defend the widow.
vvb pc-acp vdi j-jn, vvb pc-acp vdi j: vvb n1: vvi dt j-vvn, vvb dt j, vvb dt n1.
(43) sermon (DIV2)
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To this purpose the Apostle to the Hebrnes exhorteth men, professing godlines, to stirre vp one another,
To this purpose the Apostle to the Hebrews exhorteth men, professing godliness, to stir up one Another,
p-acp d n1 dt n1 p-acp dt vvz vvz n2, vvg n1, pc-acp vvi a-acp crd j-jn,
(43) sermon (DIV2)
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and to seeke their conuersion which were departed from the liuing God, and to preuent the fall of others by exhortation; therefore he saith;
and to seek their conversion which were departed from the living God, and to prevent the fallen of Others by exhortation; Therefore he Says;
cc pc-acp vvi po32 n1 r-crq vbdr vvn p-acp dt j-vvg np1, cc pc-acp vvi dt n1 pp-f n2-jn p-acp n1; av pns31 vvz;
(43) sermon (DIV2)
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takeheed my brethren, least there be at any time in any of you, an euill heart and vnfaithfull to depart from the liuing God,
takeheed my brothers, lest there be At any time in any of you, an evil heart and unfaithful to depart from the living God,
n1 po11 n2, cs pc-acp vbi p-acp d n1 p-acp d pp-f pn22, dt j-jn n1 cc j-u pc-acp vvi p-acp dt j-vvg np1,
(43) sermon (DIV2)
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but exhort one another daily, while it is called to day: least any of you be hardened through the deceitfulnes of sinne.
but exhort one Another daily, while it is called to day: lest any of you be hardened through the deceitfulness of sin.
cc-acp vvb crd j-jn j, cs pn31 vbz vvn p-acp n1: cs d pp-f pn22 vbb vvn p-acp dt n1 pp-f n1.
(43) sermon (DIV2)
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This meanes vsed Paul and the holy Apostles, to conue•t and call away men from their errours in the time of their ignoraunce,
This means used Paul and the holy Apostles, to conue•t and call away men from their errors in the time of their ignorance,
d n2 vvd np1 cc dt j n2, pc-acp vvi cc vvi av n2 p-acp po32 n2 p-acp dt n1 pp-f po32 n1,
(43) sermon (DIV2)
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and to bring them to the true knowledge of the gospell.
and to bring them to the true knowledge of the gospel.
cc pc-acp vvi pno32 p-acp dt j n1 pp-f dt n1.
(43) sermon (DIV2)
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Neither is there any way, whereby we more reclaime & conuert our sinning brethren, from going astray out of their way, then by daily exhortation:
Neither is there any Way, whereby we more reclaim & convert our sinning brothers, from going astray out of their Way, then by daily exhortation:
av-d vbz pc-acp d n1, c-crq pns12 av-dc vvi cc vvi po12 vvg n2, p-acp vvg av av pp-f po32 n1, av p-acp j n1:
(43) sermon (DIV2)
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and therefore especially is it needfull and necessarie, that we exhort one another daily, if wee haue any care of winning the soules of our breth•en and sisters,
and Therefore especially is it needful and necessary, that we exhort one Another daily, if we have any care of winning the Souls of our breth•en and Sisters,
cc av av-j vbz pn31 j cc j, cst pns12 vvb pi j-jn j, cs pns12 vhb d n1 pp-f vvg dt n2 pp-f po12 n2 cc n2,
(43) sermon (DIV2)
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and of bringing them to the knowledge of godlinesse. And this meane is common to all Christians:
and of bringing them to the knowledge of godliness. And this mean is Common to all Christians:
cc pp-f vvg pno32 p-acp dt n1 pp-f n1. cc d n1 vbz j p-acp d np1:
(43) sermon (DIV2)
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thus must the magistrate, thus must the minister, thus must the parents, thus must the maisters,
thus must the magistrate, thus must the minister, thus must the Parents, thus must the masters,
av vmb dt n1, av vmb dt n1, av vmb dt n2, av vmb dt n2,
(43) sermon (DIV2)
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thus must the scholemaisters, thus must the neighbour, thus must euery man seeke to conuert euery one that erreth, by exhortation to turne him from going astray out of his way.
thus must the Schoolmasters, thus must the neighbour, thus must every man seek to convert every one that erreth, by exhortation to turn him from going astray out of his Way.
av vmb dt n2, av vmb dt n1, av vmb d n1 vvi pc-acp vvi d pi cst vvz, p-acp n1 pc-acp vvi pno31 p-acp vvg av av pp-f po31 n1.
(43) sermon (DIV2)
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4. We seeke more ouer the conuersion of our brethren out of their errours, when we conferre with them gently and courteously, concerning the causes of their errours,
4. We seek more over the conversion of our brothers out of their errors, when we confer with them gently and courteously, Concerning the Causes of their errors,
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(43) sermon (DIV2)
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Wherefore to vnfold such places as may seeme to bolster vp the erring brethren in falshood of opinion:
Wherefore to unfold such places as may seem to bolster up the erring brothers in falsehood of opinion:
c-crq pc-acp vvi d n2 c-acp vmb vvi pc-acp vvi a-acp dt j-vvg n2 p-acp n1 pp-f n1:
(43) sermon (DIV2)
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and to remoue such offences as whereby they are wrapped in errour of their liues by conference with them in brotherly manner, this is also away to conuerte them.
and to remove such offences as whereby they Are wrapped in error of their lives by conference with them in brotherly manner, this is also away to convert them.
cc pc-acp vvi d n2 p-acp c-crq pns32 vbr vvn p-acp n1 pp-f po32 n2 p-acp n1 p-acp pno32 p-acp j n1, d vbz av av pc-acp vvi pno32.
(43) sermon (DIV2)
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5. Finally, we conuert the erring and wandring brethren, by our good and godly example of holy life.
5. Finally, we convert the erring and wandering brothers, by our good and godly Exampl of holy life.
crd av-j, pns12 vvi dt j-vvg cc j-vvg n2, p-acp po12 j cc j n1 pp-f j n1.
(43) sermon (DIV2)
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For men erring, either in manners, or in opinion, seing the example of all vertue and godlines in the Saints, their faith flourishing, their patience abounding, their humilitie singular, their modestie rare, their obedience excellent,
For men erring, either in manners, or in opinion, sing the Exampl of all virtue and godliness in the Saints, their faith flourishing, their patience abounding, their humility singular, their modesty rare, their Obedience excellent,
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(43) sermon (DIV2)
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and all manner of vertue in perfect beautie:
and all manner of virtue in perfect beauty:
cc d n1 pp-f n1 p-acp j n1:
(43) sermon (DIV2)
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thereby are oftētimes forced to confesse the truth of their religion, which are thus renowmed for vertue:
thereby Are oftentimes forced to confess the truth of their Religion, which Are thus renowned for virtue:
av vbr av vvn pc-acp vvi dt n1 pp-f po32 n1, r-crq vbr av vvn p-acp n1:
(43) sermon (DIV2)
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10883
and by their godly demeanour to acknowledge their owne corruption, & so be conuerted.
and by their godly demeanour to acknowledge their own corruption, & so be converted.
cc p-acp po32 j n1 pc-acp vvi po32 d n1, cc av vbi vvn.
(43) sermon (DIV2)
1519
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10884
It standeth vs therfore greatly vpon to beware, least in this respect we be carelesse and negligent,
It Stands us Therefore greatly upon to beware, lest in this respect we be careless and negligent,
pn31 vvz pno12 av av-j p-acp pc-acp vvi, cs p-acp d n1 pns12 vbb j cc j,
(43) sermon (DIV2)
1519
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10885
and so loose by euill example, whom we might by good, haue wonne to Iesus Christ, and his gospell.
and so lose by evil Exampl, whom we might by good, have won to Iesus christ, and his gospel.
cc av j p-acp j-jn n1, ro-crq pns12 vmd p-acp j, vhb vvn p-acp np1 np1, cc po31 n1.
(43) sermon (DIV2)
1519
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10886
And for asmuch as the liues and examples of Gods Saints preuaile greatly, either to vertue, or to vice;
And for as as the lives and Examples of God's Saints prevail greatly, either to virtue, or to vice;
cc p-acp av c-acp dt n2 cc n2 pp-f npg1 n2 vvb av-j, av-d p-acp n1, cc p-acp n1;
(43) sermon (DIV2)
1520
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10887
and either persuade to, or dissuade from our errours in both kinds:
and either persuade to, or dissuade from our errors in both Kinds:
cc av-d vvi p-acp, cc vvi p-acp po12 n2 p-acp d n2:
(43) sermon (DIV2)
1520
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10888
from whence as from a perpetuall well spring, the floud of all that is good or euill floweth, it is our bounden dutie which feare God, euery one to watch ouer his brother, that by all good example we may call them from their errours,
from whence as from a perpetual well spring, the flood of all that is good or evil flows, it is our bounden duty which Fear God, every one to watch over his brother, that by all good Exampl we may call them from their errors,
p-acp c-crq c-acp p-acp dt j av n1, dt n1 pp-f d cst vbz j cc av-jn vvz, pn31 vbz po12 vvn n1 r-crq n1 np1, d pi pc-acp vvi p-acp po31 n1, cst p-acp d j n1 pns12 vmb vvi pno32 p-acp po32 n2,
(43) sermon (DIV2)
1520
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10889
and conuert them, as here we are exhorted.
and convert them, as Here we Are exhorted.
cc vvi pno32, c-acp av pns12 vbr vvn.
(43) sermon (DIV2)
1520
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10890
6. To conclude, we seeke the conuersion of our brethren, by sharpe chastening out of the word of God.
6. To conclude, we seek the conversion of our brothers, by sharp chastening out of the word of God.
crd p-acp vvi, pns12 vvb dt n1 pp-f po12 n2, p-acp j vvg av pp-f dt n1 pp-f np1.
(43) sermon (DIV2)
1521
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10891
For where gentle •enitiues will not serue, there sharpe corsies must be vsed; and when milde preparatiues preuaile nothing, then must scowring and searching purgations be applied.
For where gentle •enitiues will not serve, there sharp corsies must be used; and when mild preparatives prevail nothing, then must scouring and searching purgations be applied.
p-acp c-crq j n2-jn vmb xx vvi, a-acp j n2 vmb vbi vvn; cc c-crq j n2 vvb pix, av vmb vvg cc vvg n2 vbb vvn.
(43) sermon (DIV2)
1521
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10892
Thus did the Prophets, thus did our Sauiour Christ, thus did the Apostles seeke their cōuersion, whom by other means, they could not reclaime, nor bring from errour.
Thus did the prophets, thus did our Saviour christ, thus did the Apostles seek their conversion, whom by other means, they could not reclaim, nor bring from error.
av vdd dt n2, av vdd po12 n1 np1, av vdd dt n2 vvb po32 n1, ro-crq p-acp j-jn n2, pns32 vmd xx vvi, ccx vvi p-acp n1.
(43) sermon (DIV2)
1521
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10893
Seeing the case thus standeth with vs, & so great necessitie constraineth, and is layed vpon vs for the conuersion of our brethren: then;
Seeing the case thus Stands with us, & so great necessity constrains, and is laid upon us for the conversion of our brothers: then;
vvg dt n1 av vvz p-acp pno12, cc av j n1 vvz, cc vbz vvn p-acp pno12 p-acp dt n1 pp-f po12 n2: av;
(43) sermon (DIV2)
1522
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10894
wo to them, who then subuert, when they should conuert the brethren ▪ which hinder, whē they should helpe their conuersion;
woe to them, who then subvert, when they should convert the brothers ▪ which hinder, when they should help their conversion;
n1 p-acp pno32, r-crq av vvi, c-crq pns32 vmd vvi dt n2 ▪ q-crq vvb, c-crq pns32 vmd vvi po32 n1;
(43) sermon (DIV2)
1522
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10895
whose saluation God hath as it were put into their handes.
whose salvation God hath as it were put into their hands.
rg-crq n1 np1 vhz p-acp pn31 vbdr vvn p-acp po32 n2.
(43) sermon (DIV2)
1522
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10896
Wo to the carnall professours of the gospell, whose wicked examples encourage the erring brethren and persons, to continue in their errour.
Woe to the carnal professors of the gospel, whose wicked Examples encourage the erring brothers and Persons, to continue in their error.
n1 p-acp dt j n2 pp-f dt n1, rg-crq j n2 vvi dt j-vvg n2 cc n2, pc-acp vvi p-acp po32 n1.
(43) sermon (DIV2)
1522
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10897
Wo to the contentious and waywarde, vntractable and disobedient of our time, who with their quarrell picking,
Woe to the contentious and waywarde, untractable and disobedient of our time, who with their quarrel picking,
n1 p-acp dt j cc j, j cc j pp-f po12 n1, r-crq p-acp po32 n1 vvg,
(43) sermon (DIV2)
1522
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10898
and bitter striuings about things oftentimes friuolous and not weightie, and other grieuous debates:
and bitter strivings about things oftentimes frivolous and not weighty, and other grievous debates:
cc j n2-vvg p-acp n2 av j cc xx j, cc j-jn j n2:
(43) sermon (DIV2)
1522
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10899
make diuision and cause schisme in the church, wherby the Papistes, Iesuites, and other erroneous persons, are fleshed in their errours.
make division and cause Schism in the Church, whereby the Papists, Iesuites, and other erroneous Persons, Are fleshed in their errors.
vvb n1 cc n1 n1 p-acp dt n1, c-crq dt njp2, np2, cc j-jn j n2, vbr vvn p-acp po32 n2.
(43) sermon (DIV2)
1522
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10900
Wo to al men & women, by whom the conuersion of soules shalbe in aniwise hindered;
Woe to all men & women, by whom the conversion of Souls shall in aniwise hindered;
n1 p-acp d n2 cc n2, p-acp ro-crq dt n1 pp-f n2 vmb|vbi p-acp av vvn;
(43) sermon (DIV2)
1522
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10901
seing we are so necessarily inioyned the care of their conuersion.
sing we Are so necessarily enjoined the care of their conversion.
vvg pns12 vbr av av-j vvd dt n1 pp-f po32 n1.
(43) sermon (DIV2)
1522
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10902
This is the councel of the Apostle, this is the remedie against inward infirmities, and diseases of our minds, this is the labour and trauell of the Saints of God, by al meanes to seeke the conuersion of such as doe wander & erre out of the way.
This is the council of the Apostle, this is the remedy against inward infirmities, and diseases of our minds, this is the labour and travel of the Saints of God, by all means to seek the conversion of such as do wander & err out of the Way.
d vbz dt n1 pp-f dt n1, d vbz dt n1 p-acp j n2, cc n2 pp-f po12 n2, d vbz dt n1 cc n1 pp-f dt n2 pp-f np1, p-acp d n2 pc-acp vvi dt n1 pp-f d c-acp vdb vvi cc vvi av pp-f dt n1.
(43) sermon (DIV2)
1523
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10903
2 The next and second thing is, the profitte which redoundeth, and the reward which is geuen them that are carefull to conuert such as erre: 2 The next and second thing is, the profit which redoundeth, and the reward which is given them that Are careful to convert such as err:
crd dt ord cc ord n1 vbz, dt n1 r-crq vvz, cc dt n1 r-crq vbz vvn pno32 cst vbr j pc-acp vvi d c-acp vvi:
(43) sermon (DIV2)
1524
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10904
let him know that he that cōuerteth a sinner from going astray out of his way, shall saue a soule from death,
let him know that he that Converts a sinner from going astray out of his Way, shall save a soul from death,
vvb pno31 vvi cst pns31 cst vvz dt n1 p-acp vvg av av pp-f po31 n1, vmb vvi dt n1 p-acp n1,
(43) sermon (DIV2)
1524
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10905
and couer a multitude of sinnes.
and cover a multitude of Sins.
cc vvi dt n1 pp-f n2.
(43) sermon (DIV2)
1524
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10906
1. He that thus endeuoureth the cōuersion of other, and turneth a sinner from going astray, from out of his way, saueth his soule that is conuerted: 1. He that thus endeavoureth the conversion of other, and turns a sinner from going astray, from out of his Way, Saveth his soul that is converted:
crd pns31 cst av vvz dt n1 pp-f n-jn, cc vvz dt n1 p-acp vvg av, p-acp av pp-f po31 n1, vvz po31 n1 cst vbz vvn:
(43) sermon (DIV2)
1525
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10907
whom he reclayming, deliuereth from death and damnation, wherin thorow error he was intrapped. Now to procure the saluation of any one soule, is a worke both more excellēt,
whom he reclaiming, Delivereth from death and damnation, wherein thorough error he was entrapped. Now to procure the salvation of any one soul, is a work both more excellent,
r-crq pns31 vvg, vvz p-acp n1 cc n1, c-crq p-acp n1 pns31 vbds vvn. av pc-acp vvi dt n1 pp-f d crd n1, vbz dt n1 av-d av-dc j,
(43) sermon (DIV2)
1525
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10908
& more difficult, more harde, and more victorious: then the subduing of Countries & kingdomes by dint of sword:
& more difficult, more harden, and more victorious: then the subduing of Countries & kingdoms by dint of sword:
cc av-dc j, av-dc j, cc av-dc j: av dt j-vvg pp-f n2 cc n2 p-acp n1 pp-f n1:
(43) sermon (DIV2)
1526
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10909
or atchieuing glorious conquests by force of armes, ouer our enemies.
or achieving glorious conquests by force of arms, over our enemies.
cc vvg j n2 p-acp n1 pp-f n2, p-acp po12 n2.
(43) sermon (DIV2)
1526
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10910
This is a seruice and sacrifice more pleasant vnto God, to sacrifice vp one soule to saluation:
This is a service and sacrifice more pleasant unto God, to sacrifice up one soul to salvation:
d vbz dt n1 cc vvi av-dc j p-acp np1, pc-acp vvi a-acp crd n1 p-acp n1:
(43) sermon (DIV2)
1526
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10911
then the slaying of all the bulles and oxen vpon a thousand hilles, and to offer them in sacrifice to God.
then the slaying of all the Bulls and oxen upon a thousand hills, and to offer them in sacrifice to God.
av dt vvg pp-f d dt n2 cc n2 p-acp dt crd n2, cc pc-acp vvi pno32 p-acp n1 p-acp np1.
(43) sermon (DIV2)
1526
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10912
Hereof God himselfe reioyceth (as it were,) whofe delight is not in the death of a sinner, Hereof God himself rejoices (as it were,) whofe delight is not in the death of a sinner,
av np1 px31 vvz (c-acp pn31 vbdr,) av n1 vbz xx p-acp dt n1 pp-f dt n1,
(43) sermon (DIV2)
1527
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10913
but rather that he should repent, and be saued: Hereof the powers and holie Spirites of men and Angels in heauen, reioyce:
but rather that he should Repent, and be saved: Hereof the Powers and holy Spirits of men and Angels in heaven, rejoice:
cc-acp av-c cst pns31 vmd vvi, cc vbi vvn: av dt n2 cc j n2 pp-f n2 cc n2 p-acp n1, vvb:
(43) sermon (DIV2)
1527
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10914
as our sauiour recordeth in the Gospell: auouching that there is ioy in heauen ouer any one sinner that repenteth.
as our Saviour recordeth in the Gospel: avouching that there is joy in heaven over any one sinner that Repenteth.
c-acp po12 n1 vvz p-acp dt n1: vvg cst pc-acp vbz n1 p-acp n1 p-acp d crd n1 cst vvz.
(43) sermon (DIV2)
1527
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10915
This is therefore a singular benefite which commeth of this Christian and godly care we haue to conuert other,
This is Therefore a singular benefit which comes of this Christian and godly care we have to convert other,
d vbz av dt j n1 r-crq vvz pp-f d njp cc j n1 pns12 vhb pc-acp vvi j-jn,
(43) sermon (DIV2)
1527
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10916
euen the sauing of their soules.
even the Saving of their Souls.
av-j dt n-vvg pp-f po32 n2.
(43) sermon (DIV2)
1527
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10917
2. The other profit herence rising, is the couering & hiding of the multitude of sinnes.
2. The other profit Herein rising, is the covering & hiding of the multitude of Sins.
crd dt j-jn n1 n1 vvg, vbz dt n-vvg cc vvg pp-f dt n1 pp-f n2.
(43) sermon (DIV2)
1528
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10918
The manifolde sinnes of men conuerted, are hidde in their conuersion: so that he which conuerteth another:
The manifold Sins of men converted, Are hid in their conversion: so that he which Converts Another:
dt j n2 pp-f n2 vvn, vbr vvn p-acp po32 n1: av cst pns31 r-crq vvz j-jn:
(43) sermon (DIV2)
1528
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10919
as hee conuerteth, so putteth he away, & hideth the multitude of his sinnes, which is now rightly conuerted,
as he Converts, so putteth he away, & Hideth the multitude of his Sins, which is now rightly converted,
c-acp pns31 vvz, av vvz pns31 av, cc vvz dt n1 pp-f po31 n2, r-crq vbz av av-jn vvn,
(43) sermon (DIV2)
1528
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10920
and turned to the knowledge of the trueth.
and turned to the knowledge of the truth.
cc vvd p-acp dt n1 pp-f dt n1.
(43) sermon (DIV2)
1528
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10921
To conuert one from his sinne, and from going astray, from out of his way, is a special point of loue.
To convert one from his sin, and from going astray, from out of his Way, is a special point of love.
pc-acp vvi pi p-acp po31 n1, cc p-acp vvg av, p-acp av pp-f po31 n1, vbz dt j n1 pp-f n1.
(43) sermon (DIV2)
1529
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10922
and a notable effect thereof, and it is a propertie of loue also, to couer sinnes.
and a notable Effect thereof, and it is a property of love also, to cover Sins.
cc dt j n1 av, cc pn31 vbz dt n1 pp-f n1 av, pc-acp vvi n2.
(43) sermon (DIV2)
1529
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10923
Loue (saith Peter, out of the wise Salomon) couereth the multitude of sinnes. Wherfore, in conuerting the brethren, wee thereby hide and couer their sinnes also.
Love (Says Peter, out of the wise Solomon) Covereth the multitude of Sins. Wherefore, in converting the brothers, we thereby hide and cover their Sins also.
n1 (vvz np1, av pp-f dt j np1) vvz dt n1 pp-f n2. q-crq, p-acp vvg dt n2, pns12 av vvi cc vvi po32 n2 av.
(43) sermon (DIV2)
1529
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10924
And thus this double benefite redoundeth to him that is conuerted: euen the sauing of his soul, and the hiding of his sinne.
And thus this double benefit redoundeth to him that is converted: even the Saving of his soul, and the hiding of his sin.
cc av d j-jn n1 vvz p-acp pno31 cst vbz vvn: av dt n-vvg pp-f po31 n1, cc dt vvg pp-f po31 n1.
(43) sermon (DIV2)
1529
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10925
Which as it is referred to the partie conuerted, so may it be to him which conuerteth.
Which as it is referred to the party converted, so may it be to him which Converts.
r-crq c-acp pn31 vbz vvn p-acp dt n1 vvn, av vmb pn31 vbi p-acp pno31 r-crq vvz.
(43) sermon (DIV2)
1530
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10926
In the conuerting of others, he saueth his owne soule, in discharging so great a worke of loue.
In the converting of Others, he Saveth his own soul, in discharging so great a work of love.
p-acp dt vvg pp-f n2-jn, pns31 vvz po31 d n1, p-acp vvg av j dt n1 pp-f n1.
(43) sermon (DIV2)
1530
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10927
And men thus saue their soules, in perfourming of this action, as the watchman is saide to saue his soule,
And men thus save their Souls, in performing of this actium, as the watchman is said to save his soul,
cc n2 av p-acp po32 n2, p-acp vvg pp-f d n1, c-acp dt n1 vbz vvn pc-acp vvi po31 n1,
(43) sermon (DIV2)
1530
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10928
when he hath descried the enemie, and admonished the people of their danger, which hangeth ouer thē for sinne.
when he hath descried the enemy, and admonished the people of their danger, which hangs over them for sin.
c-crq pns31 vhz vvn dt n1, cc vvd dt n1 pp-f po32 n1, r-crq vvz p-acp pno32 p-acp n1.
(43) sermon (DIV2)
1530
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10929
And as the Minister, by exercising himselfe in the Scriptures, and by continuing in reading, is saide to saue himselfe, and those that heare him:
And as the Minister, by exercising himself in the Scriptures, and by Continuing in reading, is said to save himself, and those that hear him:
cc c-acp dt n1, p-acp vvg px31 p-acp dt n2, cc p-acp vvg p-acp vvg, vbz vvn pc-acp vvi px31, cc d cst vvb pno31:
(43) sermon (DIV2)
1530
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10930
So men, in performing this duetie towards their brethren, by discharging a good conscience, and perfourming so excellent labour of loue, doe thereby saue their soules.
So men, in performing this duty towards their brothers, by discharging a good conscience, and performing so excellent labour of love, do thereby save their Souls.
av n2, p-acp vvg d n1 p-acp po32 n2, p-acp vvg dt j n1, cc vvg av j n1 pp-f n1, vdb av vvi po32 n2.
(43) sermon (DIV2)
1530
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10931
And as they saue their soules, so they hide a multitude of their owne sinnes, when they endeuour the conuersion of others.
And as they save their Souls, so they hide a multitude of their own Sins, when they endeavour the conversion of Others.
cc c-acp pns32 vvb po32 n2, av pns32 vvb dt n1 pp-f po32 d n2, c-crq pns32 n1 dt n1 pp-f n2-jn.
(43) sermon (DIV2)
1531
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10932
For God is commonly marueylous merciful to their sinnes, which endeuour to winne others vnto him:
For God is commonly marvelous merciful to their Sins, which endeavour to win Others unto him:
p-acp np1 vbz av-j j j p-acp po32 n2, r-crq n1 pc-acp vvi n2-jn p-acp pno31:
(43) sermon (DIV2)
1531
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10933
by which trauaile they purchase great fauour with the Lorde, and obteine thereby the pardon of their manifold sinnes: wherefore S. Iames saith;
by which travail they purchase great favour with the Lord, and obtain thereby the pardon of their manifold Sins: Wherefore S. James Says;
p-acp r-crq n1 pns32 vvb j n1 p-acp dt n1, cc vvi av dt n1 pp-f po32 j n2: c-crq n1 np1 vvz;
(43) sermon (DIV2)
1531
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10934
they hide a multitude of sinnes. Albeit then this may stande with a iust proportion, and an analogie of the Scriptures:
they hide a multitude of Sins. Albeit then this may stand with a just proportion, and an analogy of the Scriptures:
pns32 vvb dt n1 pp-f n2. cs av d vmb vvi p-acp dt j n1, cc dt n1 pp-f dt n2:
(43) sermon (DIV2)
1531
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10935
yet I thinke rather, that the first ought to be referred to him that is conuerted:
yet I think rather, that the First ought to be referred to him that is converted:
av pns11 vvb av-c, cst dt ord vmd pc-acp vbi vvn p-acp pno31 cst vbz vvn:
(43) sermon (DIV2)
1532
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10936
and the second to him that conuerteth in this wise:
and the second to him that Converts in this wise:
cc dt ord p-acp pno31 cst vvz p-acp d n1:
(43) sermon (DIV2)
1532
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10937
let him knowe, that hee that conuerteth a sinner from goeing a stray out of his waie, saueth a soule from death,
let him know, that he that Converts a sinner from going a stray out of his Way, Saveth a soul from death,
vvb pno31 vvi, cst pns31 cst vvz dt n1 p-acp vvg dt n1 av pp-f po31 n1, vvz dt n1 p-acp n1,
(43) sermon (DIV2)
1532
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10938
euen that soule which he conuerteth:
even that soul which he Converts:
av cst n1 r-crq pns31 vvz:
(43) sermon (DIV2)
1532
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10939
And hideth a multitude of sinnes, euen the multitude of his owne sinnes, which almightie God hideth, forgiueth and couereth for the exceading loue he sheweth to his brethren in their conuersation.
And Hideth a multitude of Sins, even the multitude of his own Sins, which almighty God Hideth, forgives and Covereth for the exceeding love he shows to his brothers in their Conversation.
cc vvz dt n1 pp-f n2, av-j dt n1 pp-f po31 d n2, r-crq j-jn np1 vvz, vvz cc vvz p-acp dt j-vvg n1 pns31 vvz p-acp po31 n2 p-acp po32 n1.
(43) sermon (DIV2)
1532
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10940
Which sheweth the vnspeakeable reward which shalbe giuen them which seeke to winne other vnto God.
Which shows the unspeakable reward which shall given them which seek to win other unto God.
r-crq vvz dt j n1 r-crq vmb|vbi vvn pno32 r-crq vvb pc-acp vvi j-jn p-acp np1.
(43) sermon (DIV2)
1532
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10941
Which thing the holy prophet Daniel long before had for tolde:
Which thing the holy Prophet daniel long before had for told:
r-crq n1 dt j n1 np1 av-j a-acp vhd p-acp vvd:
(43) sermon (DIV2)
1532
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10942
who speaking of the glorious crowne of the ministers of God, and also of all the faithfull, which instructing the ignorante, bring them therby to the true knowledge of God:
who speaking of the glorious crown of the Ministers of God, and also of all the faithful, which instructing the ignorant, bring them thereby to the true knowledge of God:
r-crq vvg pp-f dt j n1 pp-f dt n2 pp-f np1, cc av pp-f d dt j, r-crq vvg dt j, vvb pno32 av p-acp dt j n1 pp-f np1:
(43) sermon (DIV2)
1532
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10943
saith, they that bee wise shall shine at the brightnes of the firmamēt:
Says, they that be wise shall shine At the brightness of the firmament:
vvz, pns32 cst vbb j vmb vvi p-acp dt n1 pp-f dt n1:
(43) sermon (DIV2)
1532
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10944
& the that turne many to righteousnes, shall shine as the starres for euer and euer:
& the that turn many to righteousness, shall shine as the Stars for ever and ever:
cc dt d vvi d p-acp n1, vmb vvi p-acp dt n2 p-acp av cc av:
(43) sermon (DIV2)
1532
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10945
thus shall they be rewarded at the hand of God, which conue•t sinners from going astray, and turne others to righteousnes.
thus shall they be rewarded At the hand of God, which conue•t Sinners from going astray, and turn Others to righteousness.
av vmb pns32 vbi vvn p-acp dt n1 pp-f np1, r-crq j n2 p-acp vvg av, cc vvi n2-jn p-acp n1.
(43) sermon (DIV2)
1532
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God for his Christ sake so prepare our heartes in holy feare, that we may be instrumēts effectual through him, of the conuersion of others:
God for his christ sake so prepare our hearts in holy Fear, that we may be Instruments effectual through him, of the conversion of Others:
np1 p-acp po31 np1 n1 av vvb po12 n2 p-acp j n1, cst pns12 vmb vbi n2 j p-acp pno31, pp-f dt n1 pp-f n2-jn:
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that so wee may winne wandring soules to God, and bring the straying sheep of Christ into his sheepefolde, that they thereby may by his grace be saued,
that so we may win wandering Souls to God, and bring the straying sheep of christ into his sheepefolde, that they thereby may by his grace be saved,
cst av pns12 vmb vvi j-vvg n2 p-acp np1, cc vvi dt j-vvg n1 pp-f np1 p-acp po31 n1, cst pns32 av vmb p-acp po31 n1 vbi vvn,
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and our sinnes in his fight couered, in the only righteousnes of Iesus Christ:
and our Sins in his fight covered, in the only righteousness of Iesus christ:
cc po12 n2 p-acp po31 n1 vvn, p-acp dt j n1 pp-f np1 np1:
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vnto whom, with his father and the holie Ghoste, our euerlasting comforter, three persons in trinitie, one eternal God in vnitie, be rendred al power, praise, dominion and Maiestie for euer and euer Amen.
unto whom, with his father and the holy Ghost, our everlasting comforter, three Persons in trinity, one Eternal God in unity, be rendered all power, praise, dominion and Majesty for ever and ever Amen.
p-acp ro-crq, p-acp po31 n1 cc dt j n1, po12 j n1, crd n2 p-acp n1, crd j n1 p-acp n1, vbb vvn d n1, n1, n1 cc n1 c-acp av cc av uh-n.
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