A sermon vpon the parable of the King that taketh an accompt of his seruants Math. 18. 23. Wherein is declared, the iustice, mercy, and seueritie of God: the crueltie of man, and his reward for the same. Rising vpon St. Peters question to Christ, viz. How oft shall I forgiue my brother? seauen times? 21. vers. [...] By Iohn Hoskin, minister of Gods holy word, student in Diuinitie.
The Parable of the king and his euill seruant. Math. 18.23. The kingdome of heauen is likened vnto a certaine King, which would take an accoumpt of his seruants.
The Parable of the King and his evil servant. Math. 18.23. The Kingdom of heaven is likened unto a certain King, which would take an account of his Servants.
ACcording to the obseruation, and writings of the learned and antient Fathers, there are seauē soeciall Parables of great consolation and comfort, declared and set downe by our Lord and Sauiour Iesus Christ, at seuerall times in the holy Gospell.
ACcording to the observation, and writings of the learned and ancient Father's, there Are seauē soeciall Parables of great consolation and Comfort, declared and Set down by our Lord and Saviour Iesus christ, At several times in the holy Gospel.
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Amongst the which, this, touching the forgiuenesse of ten thousand Talents, is one of the chiefe, wherein the holy spirit of GOD, doth not onely breath this,
among the which, this, touching the forgiveness of ten thousand Talents, is one of the chief, wherein the holy Spirit of GOD, does not only breath this,
and many that beare the name of Christians, say they know, but will neither vse, nor practise towards their poore bretheren, which the Apostle calleth forbearing and forgiuing one another.
and many that bear the name of Christians, say they know, but will neither use, nor practise towards their poor brethren, which the Apostle calls forbearing and forgiving one Another.
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Which is so necessarie a disposition, as that our Sauiour Christ the author thereof, doth annexe and ioyne it vnto his prayer, in the holy Gospell, saying, Except yee forgiue men their trespasses, your heauenly father will not forgiue you.
Which is so necessary a disposition, as that our Saviour christ the author thereof, does annex and join it unto his prayer, in the holy Gospel, saying, Except ye forgive men their Trespasses, your heavenly father will not forgive you.
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The occasion hereof was the question which Saint Peter mooued vnto our Sauiour Christ, verse. 21. How oft shall I forgiue my brother? vnto seauen times? wherein he presumeth two things.
The occasion hereof was the question which Saint Peter moved unto our Saviour christ, verse. 21. How oft shall I forgive my brother? unto seauen times? wherein he Presumeth two things.
nor (as they say) do no right, but will bee reuenged like him seuentie times seauen times, scoffing (as it were) at the long sufferance of God, in not punishing Cain, for killing his brother Abell. As though God would suffer him to murther his brother,
nor (as they say) do not right, but will be revenged like him seuentie times seauen times, scoffing (as it were) At the long sufferance of God, in not punishing Cain, for killing his brother Abel. As though God would suffer him to murder his brother,
yea such as ought to be examples of loue, and charitie vnto others, who will not forgiue any one iniurie (be it neuer so small) but will be reuenged one way or other, Quo { que } iure, quaque iniura, either by law,
yea such as ought to be Examples of love, and charity unto Others, who will not forgive any one injury (be it never so small) but will be revenged one Way or other, Quo { que } iure, quaque iniura, either by law,
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There be some that enterprise to doe iniurie, that they may obteine those things, which they couet and desire, cleane contrary to the word of God, which commandeth all men to do as they would be done vnto.
There be Some that enterprise to do injury, that they may obtain those things, which they covet and desire, clean contrary to the word of God, which commands all men to do as they would be done unto.
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But hij petunt inferas vt discant verum esse in morte, quod in vita credere noluerunt, These goe to the Deuill, that they may learne, it to bee true at their death, which they would not beléeue all their life time.
But hij petunt inferas vt discant verum esse in morte, quod in vita Believe noluerunt, These go to the devil, that they may Learn, it to be true At their death, which they would not believe all their life time.
Againe, there be some that thinke, that Peters meaning is, by this question, to learne of our Sauiour Christ, whether a man hauing forgiuen seauen iniuries, may afterwards be reuenged, if occasion be offered.
Again, there be Some that think, that Peter's meaning is, by this question, to Learn of our Saviour christ, whither a man having forgiven seauen injuries, may afterwards be revenged, if occasion be offered.
shall I forgiue till seauen times? but our Lord and maister Christ, (the true patterne of Christian charitie,) answering this his question, excéedeth Peters expectation:
shall I forgive till seauen times? but our Lord and master christ, (the true pattern of Christian charity,) answering this his question, exceedeth Peter's expectation:
The doctrine whereof teacheth vs thus much, viz that all such as belong vnto Christ, should be as bountifull in mercy, forgiuenesse, loue and charitie,
The Doctrine whereof Teaches us thus much, videlicet that all such as belong unto christ, should be as bountiful in mercy, forgiveness, love and charity,
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as Lamech professed he would be in reuenge, mallice, wrong and cruelty. For by mercy, loue and charity, wee are knowne to be the Disciples of Christ, and children of God.
as Lamech professed he would be in revenge, malice, wrong and cruelty. For by mercy, love and charity, we Are known to be the Disciples of christ, and children of God.
But by reuenge and crueltie, the very impes of hell, and dat lings of the Deuill, for there shall bee condemnation mercilesse to him that sheweth no mercy, From hence also we learne, that it is no wise mans course, to determine,
But by revenge and cruelty, the very imps of hell, and that lings of the devil, for there shall be condemnation merciless to him that shows no mercy, From hence also we Learn, that it is no wise men course, to determine,
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Eschew euill, and doe good, seeke iudgement, releeue the oppressed, &c. Or if we diuide it after the King himselfe, there we may behold, both the bountifulnesse and seueritie of God.
Eschew evil, and do good, seek judgement, relieve the oppressed, etc. Or if we divide it After the King himself, there we may behold, both the bountifulness and severity of God.
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1. First the great mercy and bountie of the King, in forgiuing his seruant a debt of ten thousand Talents. 2. Secondly his seueritie, in turning his debt vpon his bead, who hauing bin forgiuen a great debt, would not forgiue his fellow seruant a small debt.
1. First the great mercy and bounty of the King, in forgiving his servant a debt of ten thousand Talents. 2. Secondly his severity, in turning his debt upon his bead, who having been forgiven a great debt, would not forgive his fellow servant a small debt.
The procéedings according to iustice, are declared in the 25. ver. where it is said, because he had nothing to pay, his Lord commanded him to bee sould, &c. The procéedings according to mercy, vers. 27. his Lord had compassion and loosed him,
The proceedings according to Justice, Are declared in the 25. ver. where it is said, Because he had nothing to pay, his Lord commanded him to be should, etc. The proceedings according to mercy, vers. 27. his Lord had compassion and loosed him,
& professe the Gospell, for then there should not so many poore men pine and perish in prison, to the vtter vndooing of their wiues and children for euer.
& profess the Gospel, for then there should not so many poor men pine and perish in prison, to the utter undoing of their wives and children for ever.
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Whereby we may sée euidently, that the procéedings of mercy, which consist in our imitation, and which we ought to practise, are vtterly neglected and abolished.
Whereby we may see evidently, that the proceedings of mercy, which consist in our imitation, and which we ought to practise, Are utterly neglected and abolished.
1. In the black part, first we are to obserue, how the euill seruant (being forgiuen) behaued himselfe towards his fellow seruant, which is to be séene, vers. 28. & 30. Taking him by the throate and casting him in prison.
1. In the black part, First we Are to observe, how the evil servant (being forgiven) behaved himself towards his fellow servant, which is to be seen, vers. 28. & 30. Taking him by the throat and casting him in prison.
2. Secondly how he was serued, for his barbarous & most cruell dealings, which also consisteth of two parts. 1 First in respect of his fellow seruants. 2. Secondly in respect of his maister.
2. Secondly how he was served, for his barbarous & most cruel dealings, which also Consisteth of two parts. 1 First in respect of his fellow Servants. 2. Secondly in respect of his master.
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as the Apostle saith, in hoc comendar charitatem, in this God seeteth out his loue towards vs, that when we were sinners Christ dyed for vs. And therefore it is but equall dealing, that we should (after his example) shew mercy vnto our brethren:
as the Apostle Says, in hoc comendar charitatem, in this God seeteth out his love towards us, that when we were Sinners christ died for us And Therefore it is but equal dealing, that we should (After his Exampl) show mercy unto our brothers:
and we must not onely doe to an other, as we would haue others doe to vs (which the law of nature teacheth vs to bee equall) but as wee would haue God do vnto vs. For wee must forgiue our brethren, not onely as wee would haue them forgiue vs,
and we must not only do to an other, as we would have Others do to us (which the law of nature Teaches us to be equal) but as we would have God do unto us For we must forgive our brothers, not only as we would have them forgive us,
And in this there is a very déepe reach, for our nature is so bewitched, that many times, we thinke that the practise of godly and Christian vertues, will vtterly disgrace vs,
And in this there is a very deep reach, for our nature is so bewitched, that many times, we think that the practice of godly and Christian Virtues, will utterly disgrace us,
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but also séeke reuenge for the same, yea euen vnto the death, which is a most detestable furie, far passing the nature of wilde beasts, which spare the bloud of their sexe.
but also seek revenge for the same, yea even unto the death, which is a most detestable fury, Far passing the nature of wild beasts, which spare the blood of their sex.
Our heauenly father (when he will teach vs this most excellent vertue of mercy) bringeth in himselfe as a King, to teach vs that it is a princely thing to forgiue,
Our heavenly father (when he will teach us this most excellent virtue of mercy) brings in himself as a King, to teach us that it is a princely thing to forgive,
and full of pride, oppression, couetousnesse, vsury, bribery, extortion, adultry, murder, drunkennesse, Idolatrie, mallice, e• … u•e, vndooing and deuonring of each other, &c. And therefore exhorteth vs vnto reconciliation, before wee come to offer any gift, else it is but in vaine to pray, forgiue vs our trespasses.
and full of pride, oppression, covetousness, Usury, bribery, extortion, adultery, murder, Drunkenness, Idolatry, malice, e• … u•e, undoing and deuonring of each other, etc. And Therefore exhorteth us unto reconciliation, before we come to offer any gift, Else it is but in vain to pray, forgive us our Trespasses.
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And, Pius quotidie miseretur & dat mutuum, a good man is euer mercifull and lendeth, saith the Prophet, preferring mercy before iudgment i• his song, and mercy reioyceth against iudgement.
And, Pius quotidie miseretur & that mutuum, a good man is ever merciful and dares, Says the Prophet, preferring mercy before judgement i• his song, and mercy rejoices against judgement.
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or any sparke of compassion, séeke not onely reuenge, but the vtter spoile, subuersion, and distruction of their poore neighbours, and needy brethren, who would faine dwell in quiet by them.
or any spark of compassion, seek not only revenge, but the utter spoil, subversion, and destruction of their poor neighbours, and needy brothers, who would feign dwell in quiet by them.
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In Athens there was a Temple dedicated vnto Mercy, into the which none might enter that were not helpe-full and beneficiall vnto others, which caused the people,
In Athens there was a Temple dedicated unto Mercy, into the which none might enter that were not helpful and beneficial unto Others, which caused the people,
but especially the Magistrates, and men of authority and calling, to studie and excercise works of pitty and piety, through a desire, which they had to enter therein.
but especially the Magistrates, and men of Authority and calling, to study and Exercise works of pity and piety, through a desire, which they had to enter therein.
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Now therefore if they which had not any knowledge of God nor his word, in respect of that which we haue now, in the light of the Gospell, did so much respect the workes of mercie,
Now Therefore if they which had not any knowledge of God nor his word, in respect of that which we have now, in the Light of the Gospel, did so much respect the works of mercy,
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and the endlesse habitation in the same, where there are such ioyes as no mortall eyes haue seene, eares haue heard, tongue can expresse, or heart conceine?
and the endless habitation in the same, where there Are such Joys as no Mortal eyes have seen, ears have herd, tongue can express, or heart conceine?
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Then what shall become of all tyrants, oppressors, bloudy builders, murderers, backbiters, standerers, biting vsurers, bribers, extortioners, couetous persons, that take rewards against the innocent? & such like,
Then what shall become of all Tyrants, Oppressors's, bloody Builders, murderers, backbiters, standerers, biting usurers, bribers, extortioners, covetous Persons, that take rewards against the innocent? & such like,
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and all such (without spéedy and vnfeined repentance) must néedes fall and be cast downe, with that mercilesse churle into hell, who would shew no mercy vnto poore Lazarus, as the Prophet affirmeth, saying:
and all such (without speedy and unfeigned Repentance) must needs fallen and be cast down, with that merciless churl into hell, who would show no mercy unto poor Lazarus, as the Prophet Affirmeth, saying:
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Achans, bribing Gehezies, couetous Ahabs and Iezebels, all Labans and Naballs, with all the rable of rent-rackers, take héed and remember, that Dominus sibi virum pium segregauit, the Lord hath chosen to himselfe the man that is godly.
Achans, bribing Gehuzi, covetous Ahabs and Jezebels, all Labans and Nabal's, with all the rabble of rent-rackers, take heed and Remember, that Dominus sibi virum pium segregauit, the Lord hath chosen to himself the man that is godly.
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for which cause Plato calleth him a ciuill creature, by nature sociable and mercifull, and therefore saith, that Mercy ought no more to be taken away from the nature of man,
for which cause Plato calls him a civil creature, by nature sociable and merciful, and Therefore Says, that Mercy ought no more to be taken away from the nature of man,
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Thirdlie the contemplation & building of this glorious frame of man, with the excellent composition thereof, in whom the brightnes and grace of God shineth,
Thirdly the contemplation & building of this glorious frame of man, with the excellent composition thereof, in whom the brightness and grace of God shines,
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and one God, who promiseth to accept as done to himselfe, what good so euer we doe to one of his little ones, of whom, some for want of succour and reliefe, are ready to starue in the stréetes, others pine and perish in prison, and all for want of the due execution of iudgement and iustice,
and one God, who promises to accept as done to himself, what good so ever we do to one of his little ones, of whom, Some for want of succour and relief, Are ready to starve in the streets, Others pine and perish in prison, and all for want of the due execution of judgement and Justice,
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as well towards the riche as the poore, the creditor as the debtor, wherby the widdow and fatherlesse, the innocent and friendlesse, are still oppressed, some time by delayes, some time by demurres,
as well towards the rich as the poor, the creditor as the debtor, whereby the widow and fatherless, the innocent and friendless, Are still oppressed, Some time by delays, Some time by demurs,
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Therefore if wee will be honorable, or so accompted, we must learne our termes of honor from our Lord and maister Iesus Christ, & not from the race of cursed Cain, or reuengfull Lamech. And the more honorable that a man is,
Therefore if we will be honourable, or so accounted, we must Learn our terms of honour from our Lord and master Iesus christ, & not from the raze of cursed Cain, or revengeful Lamech. And the more honourable that a man is,
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but may be compared vnto the beasts that perish; especially when they vndooe their poore brethren, by oppression, suites in lawe, frawde, or imprisonment, for euery light occasion.
but may be compared unto the beasts that perish; especially when they vndooe their poor brothers, by oppression, suits in law, fraud, or imprisonment, for every Light occasion.
But these beasts, the more they haue, the more they rauen and spoile, whereby it appeareth, they neither feare God in heauen, King on earth, nor deuill in hell.
But these beasts, the more they have, the more they raven and spoil, whereby it appears, they neither Fear God in heaven, King on earth, nor Devil in hell.
I would that such cruell men, and séekers of reuenge, would remember the words and déeds of Philip King of Macedon, who when it was told him that one Nicanor (a néedy fellow) did speake euill of him,
I would that such cruel men, and seekers of revenge, would Remember the words and Deeds of Philip King of Macedon, who when it was told him that one Nicanor (a needy fellow) did speak evil of him,
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I suppose be is a good man, therefore it were better to search first if the fault be not in vs. The King vnderstanding that Nicanor was a poore man, sent him a rich present, wherevpon afterwards this fellow spake as much good of the king openly for his bountie,
I suppose be is a good man, Therefore it were better to search First if the fault be not in us The King understanding that Nicanor was a poor man, sent him a rich present, whereupon afterwards this fellow spoke as much good of the King openly for his bounty,
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Good Lord could you not haue gene farther off, to haue spoken euill of me? Thus far off were these two Kings from reuenging their owne priuate quarrels, which might be a good example vnto all men of what estate or degrée so euer they bee,
Good Lord could you not have gene farther off, to have spoken evil of me? Thus Far off were these two Kings from revenging their own private quarrels, which might be a good Exampl unto all men of what estate or degree so ever they be,
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But now tempora mutaneur et nos mutamur in illis, the case is cleane altred, for euery man (for the most part) will most cruelly reuenge the iniuries done to himselfe,
But now tempora mutaneur et nos mutamur in illis, the case is clean altered, for every man (for the most part) will most cruelly revenge the injuries done to himself,
He eate his meate and tooke his rest, hee liued merily, and quietly, in pompe and pleasure, which is the case of many now adayes, in respect of sinne, wherein most securely they are lulled and rocked fast a sléepe,
He eat his meat and took his rest, he lived merrily, and quietly, in pomp and pleasure, which is the case of many now adays, in respect of sin, wherein most securely they Are lulled and rocked fast a sleep,
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yet their case is most dangerous, and most lamentable, and nothing else, but that which our Sauiour Christ speaketh of in the Gospel Fortis sic omnia possidet, the strong man possesseth all things so in peace;
yet their case is most dangerous, and most lamentable, and nothing Else, but that which our Saviour christ speaks of in the Gospel Fortis sic omnia possidet, the strong man Possesses all things so in peace;
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or brabbles? euen so it is with our aduer sary the Deuill, • … c omnia possidet, doth so quietly possesse the hearts and mindes, (which are as the Castles and holdes of many couetous wretched worldlings) and hath so rocked them a sléepe in the Cradle of Securitie, that they neuer make any accompt of many sinnes which they dayly commit, both against God & man:
or brabbles? even so it is with our Aduer sary the devil, • … c omnia possidet, does so quietly possess the hearts and minds, (which Are as the Castles and holds of many covetous wretched worldlings) and hath so rocked them a sleep in the Cradle of Security, that they never make any account of many Sins which they daily commit, both against God & man:
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especially of pettie sinnes, as iesting, scurrulous talke, wantonnesse, idlenesse, and riotous expences, &c. for the which they scorne to be controuled or admonished of by any man, which is a token of reprobation:
especially of Petty Sins, as jesting, scurrilous talk, wantonness, idleness, and riotous expenses, etc. for the which they scorn to be controlled or admonished of by any man, which is a token of reprobation:
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before we commit it, nor yet are we humbled after it, but many are such as Salomon speaketh of, Qui letantur cum male fecerint, et exultent in rebus pessimis, they are glad when they haue done euill,
before we commit it, nor yet Are we humbled After it, but many Are such as Solomon speaks of, Qui letantur cum male fecerint, et exultent in rebus pessimis, they Are glad when they have done evil,
Nay rather like condemned felons, who fall merilye to gaming, sport, and pastime with the halters about their necks, wherewith their breath must bee stopped.
Nay rather like condemned felons, who fallen merrily to gaming, sport, and pastime with the halters about their necks, wherewith their breath must be stopped.
and what is this? but euen, the Oxe to the slaughter, and the foole to the stocks, neuer thinking of death or punishment, which is a most wofull case, the Lord amend it.
and what is this? but even, the Ox to the slaughter, and the fool to the stocks, never thinking of death or punishment, which is a most woeful case, the Lord amend it.
& not well acquainted with the swéet promises of ye gospel, being prick•d in conscience with the burden of their sins & then remembring the cursse of the law due for the same, which no man is, (or euer was) able to beare,
& not well acquainted with the sweet promises of you gospel, being prick•d in conscience with the burden of their Sins & then remembering the curse of the law due for the same, which no man is, (or ever was) able to bear,
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but only our Sauiour Christ: alas, what a miserable case are these in? let them remember that at what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart, the Lord will blot them out of his remembrance,
but only our Saviour christ: alas, what a miserable case Are these in? let them Remember that At what time soever a sinner does Repent him of his Sins from the bottom of his heart, the Lord will blot them out of his remembrance,
if he should take an accompt of vs, wee are not able to answer him one of a thousand, and as the Psalmist saith, Si niquitates obseruaris domine quis consistet? If thou shouldest bee extreame to marke what is done amisse, O Lord who may abide it?
if he should take an account of us, we Are not able to answer him one of a thousand, and as the Psalmist Says, Si niquitates obseruaris domine quis consistet? If thou Shouldst be extreme to mark what is done amiss, Oh Lord who may abide it?
but not as many vnder Sheriffes and common Bayliffes doe often times in the countrie with poore mens goods, playing swéepe-stake for their owne aduantage and gaine, whereby the poore debtor, his wife and children are vtterly vndone,
but not as many under Sheriffs and Common Bailiffs do often times in the country with poor men's goods, playing swéepe-stake for their own advantage and gain, whereby the poor debtor, his wife and children Are utterly undone,
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so be solde, and payment to be made, vers. 25. which were a happy course for many poore men, which commonly pine and perish in prison, by the cruelty of the creditors, there spending that little which they haue,
so be sold, and payment to be made, vers. 25. which were a happy course for many poor men, which commonly pine and perish in prison, by the cruelty of the creditors, there spending that little which they have,
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and at length there leauing their liues, as Snakes doe their Hackles in old hedges, whereby the leannesse of impouerished persons, make fatte prisons, and Iaylers Gentlemen:
and At length there leaving their lives, as Snakes do their Hackles in old hedges, whereby the leanness of impoverished Persons, make fat prisons, and Jailers Gentlemen:
nor the doctrine thereof, neither tasteth well in the mouthes, nor is it pleasant in the stomackes of those, whome wee in plaine English call Bankrupts: who vpon credit, will take vp as much money and goods,
nor the Doctrine thereof, neither tasteth well in the mouths, nor is it pleasant in the stomachs of those, whom we in plain English call bankrupts: who upon credit, will take up as much money and goods,
and all honestie, taking vp their lodging in Ludgate, or some Sanctuarie, and there liuing in ease and pleasure, letting out their money to Vsury with a bad conscience, paying their Creditors with two shillings in the pound,
and all honesty, taking up their lodging in Ludgate, or Some Sanctuary, and there living in ease and pleasure, letting out their money to Usury with a bad conscience, paying their Creditors with two shillings in the pound,
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Owe nothing to any man, but this, that yee loue one another, and the last commandement, thou shalt not couet thy neighbours goods, or thou shalt not steale; thoose yée which.
Owe nothing to any man, but this, that ye love one Another, and the last Commandment, thou shalt not covet thy neighbours goods, or thou shalt not steal; thoose the which.
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and as the Prophet saith, Corruperunt vias suas, abominabile focerunt studium, non est qui facit bonum, they are all corrupt and become abhominable in their doings, there is none that dooth good, no not one.
and as the Prophet Says, Corruperunt Ways suas, abominabile focerunt studium, non est qui facit bonum, they Are all corrupt and become abominable in their doings, there is none that doth good, no not one.
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Mercy being the most excellent vertue, and the ioy of faith, the author whereof is God himselfe, whose mercy is euerlasting, will heare the crye of the afflicted, and wil• neuer forsake them, because he is mercifull, yea as Dauid saith, Prope adest Dominus omnibus inuocantibus eum in veritate, The Lord is nigh vnto all that call vpon him faithfully:
Mercy being the most excellent virtue, and the joy of faith, the author whereof is God himself, whose mercy is everlasting, will hear the cry of the afflicted, and wil• never forsake them, Because he is merciful, yea as David Says, Prope adest Dominus omnibus inuocantibus Eum in veritate, The Lord is High unto all that call upon him faithfully:
Quiarogasti, because thou prayedst mee, vers. 32. For so saith the Prophet Dauid, if a man will be deliuered from his sinnes, Pro hoc orabit omnis, for this shall euery one pray.
Quiarogasti, Because thou prayedst me, vers. 32. For so Says the Prophet David, if a man will be Delivered from his Sins, Pro hoc Orabit omnis, for this shall every one pray.
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which doctrine is cleane contrarie to the vile blasphemous Papists, which pray either vnto stocks or stones, Images, Saints, Angels, or the Virgin Mary.
which Doctrine is clean contrary to the vile blasphemous Papists, which pray either unto stocks or stones, Images, Saints, Angels, or the Virgae Marry.
And that which is a third thing to bee remembred, turn at that time when 〈 ◊ 〉 sate vpon his iudgement seate, to take a reckoning and strict accompt: as the Prophet saith;
And that which is a third thing to be remembered, turn At that time when 〈 ◊ 〉 sat upon his judgement seat, to take a reckoning and strict account: as the Prophet Says;
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and also of great consolation and comfort to all those that are oppressed and heauy laden with the burthen of their sinnes, that the nature of the Deitie is thus slowe to wrath,
and also of great consolation and Comfort to all those that Are oppressed and heavy laden with the burden of their Sins, that the nature of the Deity is thus slow to wrath,
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and to speake and do those things which are agréeable vnto him, which is, to bee mercifull, as hee is mercifull. Thus we sée the seuerity and bountie of the King.
and to speak and do those things which Are agreeable unto him, which is, to be merciful, as he is merciful. Thus we see the severity and bounty of the King.
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and contrariwise, the great affection of loue and compassion in the King in forgiuing the debt, vpon his humble intreatie, he would neuer haue forgotten the goodnesse of his maister.
and contrariwise, the great affection of love and compassion in the King in forgiving the debt, upon his humble intreaty, he would never have forgotten the Goodness of his master.
But we may sée it to be true, which the Apostle saith, There is an euill spirit which lusteth after enuie, which is a griefe arising at another mans presperitie, with which vice this euill seruant was fowly enfected,
But we may see it to be true, which the Apostle Says, There is an evil Spirit which Lusteth After envy, which is a grief arising At Another men presperitie, with which vice this evil servant was foully enfected,
yea, to haue our faults couered, and our offences and debts forgiuen vs, without any scrupulositie or quaintnesse, both at Gods hand and mans, which is a blessed thing, as the Prophet saith:
yea, to have our Faults covered, and our offences and debts forgiven us, without any scrupulosity or quaintness, both At God's hand and men, which is a blessed thing, as the Prophet Says:
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but wee cannot finde in our hearts to mete the same measure againe vnto others, notwithstanding our Sauiour Christ in his holy Gospell teacheth vs, that with what measure we mete, it shall be measured to vs againe;
but we cannot find in our hearts to meet the same measure again unto Others, notwithstanding our Saviour christ in his holy Gospel Teaches us, that with what measure we meet, it shall be measured to us again;
but one that he knew well enough, yea a brother, which hath matter to stirre vp compassion, especially in any man that hath any sparke of Christianitie in him.
but one that he knew well enough, yea a brother, which hath matter to stir up compassion, especially in any man that hath any spark of Christianity in him.
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3. Thirdly, this debt he will not forgiue, although it be but small, but requireth it after a most inhumaine and sa•age manner, taking him by the throte,
3. Thirdly, this debt he will not forgive, although it be but small, but requires it After a most inhuman and sa•age manner, taking him by the throat,
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1. First going forth but euen from the presence of his Maister as soone as hée had béene forgiuen, hée beginneth to bee vnmercifull, that hauing receiued mercy at Gods hands, he is so cruell to his fellow seruant, that addeth a great heynousnesse vnto his crime.
1. First going forth but even from the presence of his Master as soon as he had been forgiven, he begins to be unmerciful, that having received mercy At God's hands, he is so cruel to his fellow servant, that adds a great heinousness unto his crime.
2. Secondly, in that his fellow vseth the same meanes to him, which he vsed vnto God, viz. I pray thee haue patience: quiarogasti, because thou prayedst mee;
2. Secondly, in that his fellow uses the same means to him, which he used unto God, viz. I pray thee have patience: quiarogasti, Because thou prayedst me;
but especially not to bee mooued with the example of a King, that hath dealt so gratiously with him, that is a great wickednesse, hee is not onely cruell,
but especially not to be moved with the Exampl of a King, that hath dealt so graciously with him, that is a great wickedness, he is not only cruel,
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Hée had a great debt forgiuen him, and therefore ought, to haue shewed his loue in like sort vnto his fellow seruant, in forgiuing him his debt, according to our Sauiour Christs commandement, goe thou and doe likewise.
He had a great debt forgiven him, and Therefore ought, to have showed his love in like sort unto his fellow servant, in forgiving him his debt, according to our Saviour Christ Commandment, go thou and do likewise.
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Yea, the wicked liue and waxe old, and growe in wealth, Iob. 21.7 8. &c. their seede is established in their fight, their houses are peaceable without feare, the rodde of GOD is not vpon them, their Bullocke gendreth, their Cowe Calueth,
Yea, the wicked live and wax old, and grow in wealth, Job 21.7 8. etc. their seed is established in their fight, their houses Are peaceable without Fear, the rod of GOD is not upon them, their Bullock gendereth, their Cow Calveth,
and faileth not, their Children daunce and make merry with Tabret, Harpe, and Organs, Amos. 6.4 and spend their dayes in wealth, Lying downe vpon their beds, eating fatt Calues and Lambes, singing to the Violl,
and Faileth not, their Children dance and make merry with Tabret, Harp, and Organs, Amos. 6.4 and spend their days in wealth, Lying down upon their Beds, eating fat Calves and Lambs, singing to the Viol,
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Nay as the Apostle saith, more then this, and farre beyond the cruelty of this man, towards his fellow seruant, many riche couetous wretches appresse the poore by tyrannie, Iam 2.6 drawing them before the Iudgment seate, clapping them vp in prison, taking all their liuing and maintenance from them, which this euill seruant did not:
Nay as the Apostle Says, more then this, and Far beyond the cruelty of this man, towards his fellow servant, many rich covetous wretches appresse the poor by tyranny, Iam 2.6 drawing them before the Judgement seat, clapping them up in prison, taking all their living and maintenance from them, which this evil servant did not:
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and so voide of all compassion and mercy, kéepe their poore neighbours there, till gentle death baile them out of their bloudie fingers, thus reproching him that made them, Pro. 14.31 Iam. 2.7. and blaspheming the worthy name after which they are named.
and so void of all compassion and mercy, keep their poor neighbours there, till gentle death bail them out of their bloody fingers, thus reproaching him that made them, Pro 14.31 Iam. 2.7. and blaspheming the worthy name After which they Are nam.
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for indéed man (who is the principall worke of nature, crowned with glory and worship, and for whose sake the very Angels are sent to minister, Heb. 1.14 especially for such as shall receiue the inheritance of saluation, ) by nature loueth mercie:
for indeed man (who is the principal work of nature, crowned with glory and worship, and for whose sake the very Angels Are sent to minister, Hebrew 1.14 especially for such as shall receive the inheritance of salvation,) by nature loves mercy:
But God (our heauenly Father the Fountaine of all mercy, who is slowe to wrath, as the Apostle saith,) hateth all crueltie, especially this cruelty, which the very Heathen (which neuer knew God nor his lawes,) could not endure, viz. poutem frangere quem ipse transisti, to breake and pull vp the bridge after himselfe hath escaped, that no man else may escape but bée drowned, this is a great and a most sanadge cruelty.
But God (our heavenly Father the Fountain of all mercy, who is slow to wrath, as the Apostle Says,) hates all cruelty, especially this cruelty, which the very Heathen (which never knew God nor his laws,) could not endure, viz. poutem frangere Whom ipse transisti, to break and pull up the bridge After himself hath escaped, that no man Else may escape but been drowned, this is a great and a most sanadge cruelty.
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now he calleth him lewd and euill seruant, vers. 32. wherein wee are to take héede how we incurre the Lords displeasure, by any hard and cruell dealings towards our debtors or poore brethren.
now he calls him lewd and evil servant, vers. 32. wherein we Are to take heed how we incur the lords displeasure, by any hard and cruel dealings towards our debtors or poor brothers.
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A good Caueat for Magistrates, and all such as to whom the hearing and deciding of poore oppressed mens causes doth appertaine, that they be neither partiall on the one side,
A good Caveat for Magistrates, and all such as to whom the hearing and deciding of poor oppressed men's Causes does appertain, that they be neither partial on the one side,
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whereby the integritie of ancient Justice may be preserued, and not like vnto certaine Lacedemonian Ephori, tetchlesse Magistrates, that heard mens causes (as they say) with their haruest eares,
whereby the integrity of ancient justice may be preserved, and not like unto certain Lacedaemonian Ephori, tetchlesse Magistrates, that herd men's Causes (as they say) with their harvest ears,
but euen like the LORD himselfe, the Iudge of all Iudges, this King, who accepteth the riche and poore all alike, De. 10.17 Iob. 34.19 yea the Prince, no more then the peasant,
but even like the LORD himself, the Judge of all Judges, this King, who Accepteth the rich and poor all alike, De. 10.17 Job 34.19 yea the Prince, no more then the Peasant,
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but hearkneth and heareth, Mal. 3.16 Exo. 22.23 Eccle. 35. yea, and reuengeth the wrongs done vnto the poore oppressed, bee they widdowes, fatherlesse, friendlesse,
but harkeneth and hears, Malachi 3.16 Exo. 22.23 Eccle. 35. yea, and revenges the wrongs done unto the poor oppressed, be they widow's, fatherless, friendless,
Now wee sée that his iudgment is more seuere, then it was before, whereby we haue to learne, that God standeth otherwise affected to a mallicious and mercilesse sinner,
Now we see that his judgement is more severe, then it was before, whereby we have to Learn, that God Stands otherwise affected to a malicious and merciless sinner,
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for there is great difference betwixt the infirmities of Gods children, and the vnregenerat, for although the godly fall through infirmity, yet they striue against sinne before they commit it,
for there is great difference betwixt the infirmities of God's children, and the unregenerate, for although the godly fallen through infirmity, yet they strive against sin before they commit it,
the world was neuer so pestred with them, as it is now a dayes, against whom the Prophet prayeth with imprecations, that the Lord will not bee mercifull vnto them,
the world was never so pestered with them, as it is now a days, against whom the Prophet Prayeth with imprecations, that the Lord will not be merciful unto them,
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& 141.5 & redarguat, let the godly smite me friendly and reprooue me, as Nathan reprooued him for Vrias wife, which hee, (although a King) tooke very patiently and cryed peccaui: a good example for all men.
& 141.5 & redarguat, let the godly smite me friendly and reprove me, as Nathan reproved him for Vrias wife, which he, (although a King) took very patiently and cried peccaui: a good Exampl for all men.
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as will neither suffer •oore Naboth to enioy his Wineyard, nor the Minister his Tithes quietly, whereby Gods people are not onely robbed of both temporall and spirituall foode, life and soule,
as will neither suffer •oore Naboth to enjoy his Vineyard, nor the Minister his Tithes quietly, whereby God's people Are not only robbed of both temporal and spiritual food, life and soul,
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but also God of his honor, and glory. For take away liuing and maintenance, take away both life and learning, take away learning, and take away preaching:
but also God of his honour, and glory. For take away living and maintenance, take away both life and learning, take away learning, and take away preaching:
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and take away preaching and then what followeth, but all disorder and confusion, for where there is no vision, viz. preaching, there the people perish, by famine the people faint and dye:
and take away preaching and then what follows, but all disorder and confusion, for where there is no vision, viz. preaching, there the people perish, by famine the people faint and die:
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and such be those that iustifie rhe wicked and condemne the innocent, either for feare, fauour, bribes or rewards, which as Salomon saith is abhomination vnto the Lord, with many more, as keepers backe of the hyrelings wages, and common blasphemers: and such a mallicious sinner was this euill seruant, in dealing so cruelly with his fellow;
and such be those that justify rhe wicked and condemn the innocent, either for Fear, favour, Bribes or rewards, which as Solomon Says is abomination unto the Lord, with many more, as keepers back of the hirelings wages, and Common blasphemers: and such a malicious sinner was this evil servant, in dealing so cruelly with his fellow;
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wherfore it may be said vnto such kinde of fellowes, as that Father saith, Si in ignem mittendus est, quia sua non dedit, vbi put as mittendus, qui aliena rapit,
Wherefore it may be said unto such kind of Fellows, as that Father Says, Si in Ignem mittendus est, quia sua non dedit, vbi put as mittendus, qui Aliena rapit,
if he shall be cast into the fire, that hath not giuen of his owne vnto the poore? whether shall h•• bee cast that taketh theirs from them? if there be an ite malidicti, a goe yee cursed, for them that doe not visit and comfort those that are in prison, without succour and reliefe:
if he shall be cast into the fire, that hath not given of his own unto the poor? whither shall h•• be cast that Takes theirs from them? if there be an item malidicti, a go ye cursed, for them that do not visit and Comfort those that Are in prison, without succour and relief:
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what remaineth for them that voyde of all compassion cast them into prison, there kéeping them continually, without conscience, feare of God, or shame of ye world.
what remains for them that void of all compassion cast them into prison, there keeping them continually, without conscience, Fear of God, or shame of you world.
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Therefore if a sinner that hath obtained mercy at Gods hands, many & sundry wayes, both in temporall and spirituall blessings, in so much that hee wanteth nothing that his heart can desire,
Therefore if a sinner that hath obtained mercy At God's hands, many & sundry ways, both in temporal and spiritual blessings, in so much that he Wants nothing that his heart can desire,
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and will not forgiue him a light offence, but beyond all Christianitie, will take him by the throate, vers. 28. vexe and trouble him, laye friuolous actions vpon him, cast him in prison,
and will not forgive him a Light offence, but beyond all Christianity, will take him by the throat, vers. 28. vex and trouble him, say frivolous actions upon him, cast him in prison,
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and so vndoo him, his poore wife and children, as the manner of many mercilesse men is now adayes, whereby they can neither doe their dutie to God nor man, with any quiet conscience in their place and vocation, God will he wrathfully displeased,
and so undo him, his poor wife and children, as the manner of many merciless men is now adays, whereby they can neither do their duty to God nor man, with any quiet conscience in their place and vocation, God will he wrathfully displeased,
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Loe thus will God plague all cruell and couetous oppressors. This made. Plato say, that where there are beggers in a towne, there are théeues and Church-robbers.
Lo thus will God plague all cruel and covetous Oppressors's. This made. Plato say, that where there Are beggars in a town, there Are thieves and Church-robbers.
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Now therefore if wee, that beare the name of Christians, acknowledging the poore our debtors and néedy brethren, to be the members of Christ, are not ashamed to banquet and feast,
Now Therefore if we, that bear the name of Christians, acknowledging the poor our debtors and needy brothers, to be the members of christ, Are not ashamed to banquet and feast,
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before that iust Iudge, to accuse and condemne vs as théeues, Church-robbers, and murderers, but especially such as maintaine their vaine delights and filthy pleasures, with the goods of the poore,
before that just Judge, to accuse and condemn us as thieves, Church-robbers, and murderers, but especially such as maintain their vain delights and filthy pleasures, with the goods of the poor,
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shall not our owne consciences also accuse vs? and be as mille testes, a thousand witnesses against vs? when it shall be sayd vnto vs, redde rationem, come giue an accompt? for our selues, Adam? vbi es? where art thou? and how hast thou walked in my commandements? an accompt for our bodyes, if they haue beene kept as the temples of the holy Ghost? an accompt of our soules, if they bee fit to appeare in the sight and presence of the great sheepheard, an accompt for our workes, words,
shall not our own Consciences also accuse us? and be as mille testes, a thousand Witnesses against us? when it shall be said unto us, red rationem, come give an account? for our selves, Adam? vbi es? where art thou? and how hast thou walked in my Commandments? an account for our bodies, if they have been kept as the Temples of the holy Ghost? an account of our Souls, if they be fit to appear in the sighed and presence of the great shepherd, an account for our works, words,
and thoughts? and also an accompt how we haue vsed our brethren? Cain, vbi est frater tuus Abel? where is thy brother? if there be à discite ex me, learne of me, by the riche glutton, that fared diliciouslie euery day, neglecting the miserable estate of poore Lazarus: what are all oppressors of their poore brethren to expect at the dreadfull day of iudgement,
and thoughts? and also an account how we have used our brothers? Cain, vbi est frater Thy Abel? where is thy brother? if there be à discite ex me, Learn of me, by the rich glutton, that fared diliciouslie every day, neglecting the miserable estate of poor Lazarus: what Are all Oppressors's of their poor brothers to expect At the dreadful day of judgement,
Therefore when a man hath had forgiuenesse at Gods hands for his sinnes, to forgiue our brother and fellow seruant in like sort, is not a matter of guift but of dutie, non opportuit? oughtest thou not? vers. 33. Yes surely, hauing receiued mercy, thou art bound to shew mercy:
Therefore when a man hath had forgiveness At God's hands for his Sins, to forgive our brother and fellow servant in like sort, is not a matter of gift but of duty, non opportuit? Ought thou not? vers. 33. Yes surely, having received mercy, thou art bound to show mercy:
but here wee may plainly sée, that couetousnesse, and crueltie, are alwayes companions, for if the King that cannot offend thée, (but thou him) shall forgive thée? oughtest not thou to forgiue thy fellow seruant, whom thou maist offend? and so stand in néede of his mercy?
but Here we may plainly see, that covetousness, and cruelty, Are always Sodales, for if the King that cannot offend thee, (but thou him) shall forgive thee? Ought not thou to forgive thy fellow servant, whom thou Mayest offend? and so stand in need of his mercy?
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so there is profit to bée reaped from our enemies, but the profit that we shall reape by this Christian charitie, is, wee shall (as it were) make God bound vnto vs, by forgiuing.
so there is profit to been reaped from our enemies, but the profit that we shall reap by this Christian charity, is, we shall (as it were) make God bound unto us, by forgiving.
It is that which some note vpon the words of the Psalmist, where •e saith, re••mber mee according to thy word, Ps. 119.49 wherein thou hast caused mee to put my trust, that is;
It is that which Some note upon the words of the Psalmist, where •e Says, re••mber me according to thy word, Ps. 119.49 wherein thou hast caused me to put my trust, that is;
Now therefore, if the reward will not serue to stirre vs vp vnto this dutie of mercy towards our poore bretheren? then the punishment must, which neuer faileth, viz. sic faciat vobis; so hee shall doe vnto you.
Now Therefore, if the reward will not serve to stir us up unto this duty of mercy towards our poor brethren? then the punishment must, which never Faileth, viz. sic Faciat vobis; so he shall do unto you.
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And if some, perhaps vnderstand it not, quando adductus erit, when hee shall be brought, hee shall vnderstand, that hee hath not onely lost the reward,
And if Some, perhaps understand it not, quando adductus erit, when he shall be brought, he shall understand, that he hath not only lost the reward,
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