Certaine sermons preached of late at Ciceter, in the countie of Glocester vpon a portion of the first chapter of the Epistle of Iames: wherein the two seueral states, of the riche and poore man are compared and examined, the differences in quality, and duety betwixt them shewed, both directed to such Christian parts and offices, as the sufficiencie of the one may, and ought to performe, and the wants of the other do necessarily require. Penned at the earnest requests of diuers well affected inhabitantes of the place: and now published as wel for the vse of others, as for the further profit of that particular congregation. By Philip Iones, preacher of the word of God in the same towne. Allowed by authoritie.
or rather abuse of othes, that the man which is a common swearer will not sticke sometimes for his profite to forsweare himselfe, the same sinne being increased by practise,
or rather abuse of Oaths, that the man which is a Common swearer will not stick sometime for his profit to forswear himself, the same sin being increased by practice,
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or seruants, will make no bones to proceede further, namely to imbrue their hands in the guiltlesse blood of greater personages, as appeareth by the parable of the vineyard let out to the husbandmen, who hauing slayne the houshoulders seruants, did not spare to commit the like outrage, against his sonne,
or Servants, will make no bones to proceed further, namely to imbrue their hands in the guiltless blood of greater Personages, as appears by the parable of the vineyard let out to the husbandmen, who having slain the householders Servants, did not spare to commit the like outrage, against his son,
and heyre, representing the progresse of malice in the Iewes, who hauing murdred the prophets, crucified at last the Messias also, the heyre of all things,
and heir, representing the progress of malice in the Iewes, who having murdered the Prophets, Crucified At last the Messias also, the heir of all things,
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and giueth almes, or whatsoeuer else is done by him in this case, it is done in that sort as the counterfaite shewe of great deuotion was made by the people of Iuda, who although they vsed to say the Lord liueth, yet they did sweare falsely,
and gives alms, or whatsoever Else is done by him in this case, it is done in that sort as the counterfeit show of great devotion was made by the people of Iuda, who although they used to say the Lord lives, yet they did swear falsely,
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Whereby together with other reasons, I confirmed the former sententious speech of Iames in the 8. verse, that a double minded man is vnstable not in one but in all his wayes:
Whereby together with other Reasons, I confirmed the former sententious speech of James in the 8. verse, that a double minded man is unstable not in one but in all his ways:
Let the brother of lowe degree reioyce. &c. In which words, the Apostle in my opinion seemeth to returne to the argument of ioy and patience to be vsed of vs in our aflictions wherof as you haue already heard, he intreated before in the 2.3.
Let the brother of low degree rejoice. etc. In which words, the Apostle in my opinion seems to return to the argument of joy and patience to be used of us in our afflictions whereof as you have already herd, he entreated before in the 2.3.
Which argument he hath hitherto left, & broken of, with purpose to take away such obiections as might be made and framed preiudiciall to the same doctrine and matter.
Which argument he hath hitherto left, & broken of, with purpose to take away such objections as might be made and framed prejudicial to the same Doctrine and matter.
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And knowing that amongst all the crosses and calamities of this life, the crosse of pouertie and of wāt in respect of cōmon necessaries, is both very generall and very grieuous also,
And knowing that among all the Crosses and calamities of this life, the cross of poverty and of want in respect of Common necessaries, is both very general and very grievous also,
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and perswasion labour to cure this malady, and to apply a salue to the sore of the poore man, deliuering his mind freely and sufficiently in the matter.
and persuasion labour to cure this malady, and to apply a salve to the soar of the poor man, delivering his mind freely and sufficiently in the matter.
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& institute a cōparison betwixt those two diuers things, which oftentimes are occasions of temptations & prouocations to some disorders & mischiefes in those men which are within the compasse of the same,
& institute a comparison betwixt those two diverse things, which oftentimes Are occasions of temptations & provocations to Some disorders & mischiefs in those men which Are within the compass of the same,
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but he is to take another, and better course, namely to erecte and lifte vp his minde in some heauenly meditation, to take as it were a spirituall view of that immortall inheritance,
but he is to take Another, and better course, namely to erect and lift up his mind in Some heavenly meditation, to take as it were a spiritual view of that immortal inheritance,
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if he practise contentation, patience, obedience, & godlines in ye course of ye simple life, whereby it pleaseth God for a time to try & to humble him.
if he practise contentation, patience, Obedience, & godliness in you course of you simple life, whereby it Pleases God for a time to try & to humble him.
Thirdly, and lastly, least the Apostle should seeme to speak this without his warrant and euidence, he doth in the latter parte of the tenthe verse, produce a reason as an amplification of the doctrine, to fortifie his assertion withall, which is done by way of similitude consisting of the qualitie and natur of a common flower of the grasse, representing the weake state,
Thirdly, and lastly, lest the Apostle should seem to speak this without his warrant and evidence, he does in the latter part of the tenthe verse, produce a reason as an amplification of the Doctrine, to fortify his assertion withal, which is done by Way of similitude consisting of the quality and Nature of a Common flower of the grass, representing the weak state,
Being such, as doth concerne all estates, and respect all degrees, high and lowe, rich and poore, the noble personage and the poorest cotager, all and euery one may herehence learne a direction for his life,
Being such, as does concern all estates, and respect all Degrees, high and low, rich and poor, the noble personage and the Poorest cottager, all and every one may herehence Learn a direction for his life,
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yet by cōferring other places with it of the same forme of wordes, and by considering the reach of the doctrine to extend generally to all, I doubt not but they are plurally to be taken, and conserued.
yet by conferring other places with it of the same Form of words, and by considering the reach of the Doctrine to extend generally to all, I doubt not but they Are plurally to be taken, and conserved.
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For the propositiō being indefinite, and the consequence of the place so ioyntly, and sensibly depending vpon the precedence it cannot be but equiualent,
For the proposition being indefinite, and the consequence of the place so jointly, and sensibly depending upon the precedence it cannot be but equivalent,
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and if ye do with diligence note, and with iudgment cōsider the scripture speeches, ye shall in many places light vpon wordes of the same course & nature, deliuered in such singuler maner and yet importing, and including vniuersall constructions.
and if you do with diligence note, and with judgement Consider the scripture Speeches, you shall in many places Light upon words of the same course & nature, Delivered in such singular manner and yet importing, and including universal constructions.
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In that the common name of a poore man is not heare vsed, but the appellation of a brother, it may teach vs, what is to bee thought of such a one vpon whom it hath pleased God to impose,
In that the Common name of a poor man is not hear used, but the appellation of a brother, it may teach us, what is to be Thought of such a one upon whom it hath pleased God to impose,
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but forasmuch as it hath pleased God in the aboundance of his loue, to take away the curse of the lawe due for sinne by the death of his sonne and not to impute sinne to him that beleeueth,
but forasmuch as it hath pleased God in the abundance of his love, to take away the curse of the law due for sin by the death of his son and not to impute sin to him that Believeth,
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and seeing the very faithfull themselues are subiect to crosses and afflictions sundrie wayes, and in greater measure subiect then the children of vnbeleefe, it cannot be that troubles and calamities should alwayes be demonstrations of the wrath of God,
and seeing the very faithful themselves Are Subject to Crosses and afflictions sundry ways, and in greater measure Subject then the children of unbelief, it cannot be that Troubles and calamities should always be demonstrations of the wrath of God,
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except by sicknesse, pouertie, imprisonment, hunger, or such like meanes they be admonished, and restrayned: sometimes he hath respect to his owne glorie, beginning with iudgment at his owne house,
except by sickness, poverty, imprisonment, hunger, or such like means they be admonished, and restrained: sometime he hath respect to his own glory, beginning with judgement At his own house,
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and righteousnesse in his church, by miraculous deliuerances, bringing them into manifest perils, and yet finding meanes to preserue them beyond the hope and opinions of men.
and righteousness in his Church, by miraculous Deliverances, bringing them into manifest perils, and yet finding means to preserve them beyond the hope and opinions of men.
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& ignorantly conceited worldlings, who vse cōmonly to draw arguments from the afflictions of the children of God, cēsuring thereupon yt they are not good,
& ignorantly conceited worldlings, who use commonly to draw Arguments from the afflictions of the children of God, censuring thereupon that they Are not good,
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Wherin they discouer thēselues to be as brutish, & barbarous, as those barbarians of the Ile of Melita, whereinto Paul happened after his escape from shipwracke, who vpon the leaping of a Viper vpon his hande, from the fire, condemned him by & by for a murderer,
Wherein they discover themselves to be as brutish, & barbarous, as those barbarians of thee I'll of Melita, whereinto Paul happened After his escape from shipwreck, who upon the leaping of a Viper upon his hand, from the fire, condemned him by & by for a murderer,
and by the answere of Iob, who to purge himselfe, & to defend his innocencie against the ouerhastie opinions of his friends affirmed that ye Lord knew his way & tryed him & that he should come forth like the golde:
and by the answer of Job, who to purge himself, & to defend his innocence against the overhasty opinions of his Friends affirmed that you Lord knew his Way & tried him & that he should come forth like the gold:
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meaning yt although the world was ignorāt of the true cause of his miserie, yet ye knowledge therof was wt the Lord, who vsed the same as a mean to bring to passe his greater profite.
meaning that although the world was ignorant of the true cause of his misery, yet you knowledge thereof was with the Lord, who used the same as a mean to bring to pass his greater profit.
and consideration wherof, wil work in vs a charitable, and Christian opinion concerning our poore brethren, not to thinke that they are the worse men in the sight of God because of their harde happe in that case, they are our brethren still, in profession,
and consideration whereof, will work in us a charitable, and Christian opinion Concerning our poor brothers, not to think that they Are the Worse men in the sighed of God Because of their harden happen in that case, they Are our brothers still, in profession,
and hee scourgeth euery sonne that he receiueth, and the affliction of a base estate, is many times to the man rather an argument of the loue of God then a testimonie of his wrath:
and he scourges every son that he receiveth, and the affliction of a base estate, is many times to the man rather an argument of the love of God then a testimony of his wrath:
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Secondly by this appellation and title of brother which the Apostle doth heere apply to the poore man, we may learne by his example how to vse our words,
Secondly by this appellation and title of brother which the Apostle does Here apply to the poor man, we may Learn by his Exampl how to use our words,
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To giue them the best stile that we can, and to auoyd the intemperate humors of many disdainfull persons, who cannot frame their tongues to any indifferent words respecting their inferiors,
To give them the best style that we can, and to avoid the intemperate humours of many disdainful Persons, who cannot frame their tongues to any indifferent words respecting their inferiors,
or beggerly brother, but the brother of low degree, although in so doing it may seeme that part of his meaning is to increase and magnifie the glorious exaltation of such a man to the kingdome of God, which by a comparison made with a precedent basenes, is made so much the more high and magnificent, by how much the more low and simple his condition was before in the world,
or beggarly brother, but the brother of low degree, although in so doing it may seem that part of his meaning is to increase and magnify the glorious exaltation of such a man to the Kingdom of God, which by a comparison made with a precedent baseness, is made so much the more high and magnificent, by how much the more low and simple his condition was before in the world,
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for the low degree of a man, although it bee accompanied with some wants in respecte of the abundance of the richer sorte, who are commonly destitute of nothing seruing to the outward prosperitie of this life,
for the low degree of a man, although it be accompanied with Some Wants in respect of the abundance of the Richer sort, who Are commonly destitute of nothing serving to the outward Prosperity of this life,
For they may in good sense bee compared to hyghe trees scituated and planted in the toppes of mountayns, which by reason of their place lye open to euery winde that bloweth,
For they may in good sense be compared to high trees situated and planted in the tops of Mountains, which by reason of their place lie open to every wind that blows,
and beating tempest, they are not assaulted with the feercenesse of euery whirlewinde, they are not beaten with the droppes of euery scouring showre, they stand and spring in quiet,
and beating tempest, they Are not assaulted with the feercenesse of every whirlwind, they Are not beaten with the drops of every scouring shower, they stand and spring in quiet,
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and safetye, when the highe Cedars must needes receiue euery wether, and refuse none, and therefore are many times by contrary and furious windes rent and torne,
and safety, when the high Cedars must needs receive every weather, and refuse none, and Therefore Are many times by contrary and furious winds rend and torn,
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And many times we see great and mightie trees by violence of the wind ouerthrowen broken and pluckt vp by the rootes, seldome or neuer doth the like ouerthrowe happen to a lowe and litle bush.
And many times we see great and mighty trees by violence of the wind overthrown broken and plucked up by the roots, seldom or never does the like overthrown happen to a low and little bush.
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The riche man whether wee consider him in respect of his conceit, or simplie of his place, he is a high tree, in his conceit many times he is such a one,
The rich man whither we Consider him in respect of his conceit, or simply of his place, he is a high tree, in his conceit many times he is such a one,
and caried away with an opinion of themselues, are altogether forgetful of their mortall state, they thinke with the king of Babell, that they shall liue for euer, they saye with Nimrodde and his company, let vs build and get vs a name, they trust in their goods,
and carried away with an opinion of themselves, Are altogether forgetful of their Mortal state, they think with the King of Babel, that they shall live for ever, they say with Nimrodde and his company, let us built and get us a name, they trust in their goods,
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And in the prophesie of Ezekiel, there is a notable place to this purpose, where the prophet speaking of the king of Ashur, affirmeth that once he was like a Cedar in Lebanon, with fayre branches,
And in the prophesy of Ezekielem, there is a notable place to this purpose, where the Prophet speaking of the King of Ashur, Affirmeth that once he was like a Cedar in Lebanon, with fair branches,
&c. but what followes in the place, thus saith the Lord I haue cast him away for his wickednesse, his branches are fallen, his bowes are broken, all the people of the earth are departed from his shadowe,
etc. but what follows in the place, thus Says the Lord I have cast him away for his wickedness, his branches Are fallen, his bows Are broken, all the people of the earth Are departed from his shadow,
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This is the ende of such a highe tree, and the effect of such loftinesse, verifying that famous sentence of Salomon in his Prouerbs, that pride goeth before destruction,
This is the end of such a high tree, and the Effect of such loftiness, verifying that famous sentence of Solomon in his Proverbs, that pride Goes before destruction,
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who if they cannot, and care not to reforme them selues by that which already hath been spoken yet they are to remember further the iudgment of that highe tree, that proude king Nebuchadnezar, who in the prophesie of Esay is compared with Lucifer, which saide in his heart, I will climbe vp into heauen,
who if they cannot, and care not to reform them selves by that which already hath been spoken yet they Are to Remember further the judgement of that high tree, that proud King Nebuchadnezzar, who in the prophesy of Isaiah is compared with Lucifer, which said in his heart, I will climb up into heaven,
The poore man being a lowe shrubbe or bushe is not so subiecte to the Are, to mutations, to iudgmentes, hee escapeth in safetie when the riche man is rifled, crushed,
The poor man being a low shrub or bush is not so Subject to the are, to mutations, to Judgments, he escapeth in safety when the rich man is rifled, crushed,
And this being considered I doe not see why the brother of lowe degree that is, the poore man, should not according to the Apostles wordes, rather be glad then any way pensiue,
And this being considered I do not see why the brother of low degree that is, the poor man, should not according to the Apostles words, rather be glad then any Way pensive,
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but bee it that he doth fall, yet being within the compasse of the Lords protection, it is no otherwise then the prophet Dauid speaketh, though hee fall hee shall not be cut off,
but be it that he does fallen, yet being within the compass of the lords protection, it is not otherwise then the Prophet David speaks, though he fallen he shall not be Cut off,
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The speciall doctrine then that this consideration, and matter yeeldeth, is not onely a comforte to the poore man, to holde himselfe contented with his state,
The special Doctrine then that this consideration, and matter yields, is not only a Comfort to the poor man, to hold himself contented with his state,
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because of the benefite, and commoditie of safetye which it beareth in diuers respectes, but a perswasion & counsell also to the rich man, not to be caried away with the ytching vayn of ambition, not to hunt with greedinesse after promotion, not to bee possessed with such vayneglorious humors,
Because of the benefit, and commodity of safety which it bears in diverse respects, but a persuasion & counsel also to the rich man, not to be carried away with the itching vain of ambition, not to hunt with greediness After promotion, not to be possessed with such vainglorious humours,
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and greetinges in the market, and to be called of men Rabbi, Rabbi. It is an inreuocable decree, that whosoeuer will exalte himselfe shalbe brought low, and humbled.
and greetings in the market, and to be called of men Rabbi, Rabbi. It is an inreuocable Decree, that whosoever will exalt himself shall brought low, and humbled.
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Somewhat it was that Iotham the yongest sonne of Ierubbaal, standing in the toppe of mount Gerizim, after that Abimelech the Tyrant had vsurped the kingdome and slaine his brethren the sonnes of Ierubbaal about 70. persons vpon one stone in propounding his parable to the men of Shechem affirmed, that when the trees went out to consult about the electing,
Somewhat it was that Jotham the youngest son of Jerubbaal, standing in the top of mount Gerizim, After that Abimelech the Tyrant had usurped the Kingdom and slain his brothers the Sons of Jerubbaal about 70. Persons upon one stone in propounding his parable to the men of Shechem affirmed, that when the trees went out to consult about the electing,
nor the figge tree his sweetnesse, nor the vine his wine, none of these trees, being indeed worthy of prefermēt would aduance themselues to the gouernement and kingdome,
nor the fig tree his sweetness, nor the vine his wine, none of these trees, being indeed worthy of preferment would advance themselves to the government and Kingdom,
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but the contemptible bramble and scratching bryer whereunto Iotham likened the same Abimelech, he in the pride of his heart and the arrogancie of his stomacke, would needes take vpon him the state and be Lorde ouer the rest, not contenting himselfe with that place, which nature and birth had assigned him:
but the contemptible bramble and scratching Bryer whereunto Jotham likened the same Abimelech, he in the pride of his heart and the arrogancy of his stomach, would needs take upon him the state and be Lord over the rest, not contenting himself with that place, which nature and birth had assigned him:
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So that the first steppe to true honour in deed is the practise of lowlinesse, and a minde free from the infection of an ambitious appetite, by the vse whereof,
So that the First step to true honour in deed is the practice of lowliness, and a mind free from the infection of an ambitious appetite, by the use whereof,
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and profitable for the peace and prosperitie of the same, but my purpose onely is by occasion of my terte to reproue the extremitie, which consisteth in a thyrst and hunger to be aloft and to exceeded the common state of men:
and profitable for the peace and Prosperity of the same, but my purpose only is by occasion of my terte to reprove the extremity, which Consisteth in a thirst and hunger to be aloft and to exceeded the Common state of men:
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when a man following the vnbridled sway of his proud conceit doth disdayne the societie, and company of his honest brethren, as not brooking any equalitie:
when a man following the unbridled sway of his proud conceit does disdain the society, and company of his honest brothers, as not brooking any equality:
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This is it that I speake of, and against a climing humor, a brambles spirite, a disposition inclining to preheminence, not with intent to doe any common good to the countrey,
This is it that I speak of, and against a climbing humour, a brambles Spirit, a disposition inclining to pre-eminence, not with intent to do any Common good to the country,
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Which I take to be reprooued by him, whose life was the spectacle and president of all humilitie, ye receiue honour one of another, and seeke not the honour that cōmeth of God.
Which I take to be reproved by him, whose life was the spectacle and president of all humility, you receive honour one of Another, and seek not the honour that comes of God.
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yet they are so vnreasonably ledde away with the force of this insolent conceit, as that they vouchsafe not a good looke towards those, who albeit they possesse not so much wealth,
yet they Are so unreasonably led away with the force of this insolent conceit, as that they vouchsafe not a good look towards those, who albeit they possess not so much wealth,
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and roome of Iustice can content them, insomuch that there is no rest of their continuall laborings, till they come to sitte downe in the chayre of Dauid, in that reuerend place which requireth a great measure of iudgment, wisedome, experience, knowledge,
and room of justice can content them, insomuch that there is no rest of their continual laborings, till they come to sit down in the chair of David, in that reverend place which requires a great measure of judgement, Wisdom, experience, knowledge,
and expired, who long agoe foresawe, that in the last dayes there should come perilous times, men should bee louers of their owne selues, couetous, boasters, proud &c. intemperate, ferce, no louers at all of them yt are good, heady, high minded louers of pleasure more then louers of God:
and expired, who long ago foresaw, that in the last days there should come perilous times, men should be lovers of their own selves, covetous, boaster's, proud etc. intemperate, fierce, no lovers At all of them that Are good, heady, high minded lovers of pleasure more then lovers of God:
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and felicitie, which is proper onely to such, and reserued onely for such, as doe decke themselues inwardly with lowlinesse of mind and humble them selues vnder the mightie hand of God, to whom there is a promise of exalting made in due & conuenient time.
and felicity, which is proper only to such, and reserved only for such, as do deck themselves inwardly with lowliness of mind and humble them selves under the mighty hand of God, to whom there is a promise of exalting made in due & convenient time.
but hee vseth here a word of greater effect and force, Let him reioyce, whereby he doth labour to remoue all sorrow and sadnes from the minde of the poore man, wishing him not to bee heauy in heart,
but he uses Here a word of greater Effect and force, Let him rejoice, whereby he does labour to remove all sorrow and sadness from the mind of the poor man, wishing him not to be heavy in heart,
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and comfort, yea to conceiue gladnesse in the time of his greatest smarte of pouertie, vpon consideration of the high degree of glorie & felicitie whereunto it is the purpose of God to exalte him, wherehence euery one, that is subiect to the crosse of pouertie may drawe out for himselfe a singuler consolation,
and Comfort, yea to conceive gladness in the time of his greatest smart of poverty, upon consideration of the high degree of glory & felicity whereunto it is the purpose of God to exalt him, Whence every one, that is Subject to the cross of poverty may draw out for himself a singular consolation,
and yoke, how to support, and strengthen himselfe, least he fall into these daungerous mischiefes and inconueniences, which the maior part of that sorte, being destitute of grace & gouernement, doe daily runne into:
and yoke, how to support, and strengthen himself, lest he fallen into these dangerous mischiefs and inconveniences, which the mayor part of that sort, being destitute of grace & government, do daily run into:
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and with patience goe thorow this speciall affliction, knowing that it pleaseth God sometimes to vse the same as a meane or instrument to bring a man to the knowledge of himself, to faith, repentance, prayer, obedience,
and with patience go thorough this special affliction, knowing that it Pleases God sometime to use the same as a mean or Instrument to bring a man to the knowledge of himself, to faith, Repentance, prayer, Obedience,
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and to cause him both the more readily, and the more plentifully also to conceiue this ioy he is with some diligence to ponder with himselfe the most louing course that it hath pleased God to take with him ouer and aboue the maner of dealing hee vseth with and towards the rich man.
and to cause him both the more readily, and the more plentifully also to conceive this joy he is with Some diligence to ponder with himself the most loving course that it hath pleased God to take with him over and above the manner of dealing he uses with and towards the rich man.
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and shall eate your flesh as it were fire. &c. which wordes I could wish were written in some place obiect to the eyes of al of that sorte, that seeing of themselues they will not remember,
and shall eat your Flesh as it were fire. etc. which words I could wish were written in Some place Object to the eyes of all of that sort, that seeing of themselves they will not Remember,
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that the common sort of rich men are wonderfully deceiued in their opinion, and doe mightily erre in their conceite, who imagine that the onely true ioy and pleasure consisteth in the possession of riches,
that the Common sort of rich men Are wonderfully deceived in their opinion, and do mightily err in their conceit, who imagine that the only true joy and pleasure Consisteth in the possession of riches,
but rather a madnes and frantikenes, when as men forgetting themselues, and not considering the vanitie of their mindes, the breuitie of their pleasures,
but rather a madness and frantikenes, when as men forgetting themselves, and not considering the vanity of their minds, the brevity of their pleasures,
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and applied to their right endes, namely to the furtherance of Gods glory, the preferment of his worde, the profite of his Church, the releefe of the poore,
and applied to their right ends, namely to the furtherance of God's glory, the preferment of his word, the profit of his Church, the relief of the poor,
and such other good & holie purposes a man in the performance of these dueties, may reioyce with thankes to God, that it pleased him to work in his heart such acceptable motions,
and such other good & holy Purposes a man in the performance of these duties, may rejoice with thanks to God, that it pleased him to work in his heart such acceptable motions,
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and the prouocation of others to the like obedience, but to thinke that where wealth and prosperitie is abused, beeing conuerted to the nourishing of pride, prodigalitie, banquetting, couetousnesse, oppression, vsurie, reuengement,
and the provocation of Others to the like Obedience, but to think that where wealth and Prosperity is abused, being converted to the nourishing of pride, prodigality, banqueting, covetousness, oppression, Usury, revengement,
Salomon that prince of peace, and of wisedome also, in his booke of Prouerbes, or notable sentences, affirmeth that a little with the feare of the Lorde, is better then great treasure,
Solomon that Prince of peace, and of Wisdom also, in his book of Proverbs, or notable sentences, Affirmeth that a little with the Fear of the Lord, is better then great treasure,
and care, to preserue and increase that which they haue gotten, and therefore the spirite of God by the Apostle condemneth them, as men hauing pierced themselues thorow with many sorowes, reaping an euill conscience,
and care, to preserve and increase that which they have got, and Therefore the Spirit of God by the Apostle Condemneth them, as men having pierced themselves thorough with many sorrows, reaping an evil conscience,
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The Prophet Dauid also in that excellent Psalme which containeth matter of incouragement, and consolation, to such as marke and grieue at the prosperitie of the vngodly,
The Prophet David also in that excellent Psalm which Containeth matter of encouragement, and consolation, to such as mark and grieve At the Prosperity of the ungodly,
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and conscience of the weake, like and equall with that of Salomon, pronouncing that a small thing vnto the iust man is better then great riches to the wicked, & mightie.
and conscience of the weak, like and equal with that of Solomon, pronouncing that a small thing unto the just man is better then great riches to the wicked, & mighty.
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and the graue which will neuer bee full, and like to a man that hath the dropsie, who the more he drinketh, thinking thereby to extinguish his thyrst, the more hee doeth increase the drienesse thereof,
and the graven which will never be full, and like to a man that hath the dropsy, who the more he Drinketh, thinking thereby to extinguish his thirst, the more he doth increase the drienesse thereof,
And therfore it is that the holy Apostle Paul resolutely affirmeth in this matter, that godlines is great gaine, if a man carrie a contentation, and a moderation of minde.
And Therefore it is that the holy Apostle Paul resolutely Affirmeth in this matter, that godliness is great gain, if a man carry a contentation, and a moderation of mind.
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For therein consisteth the true sufficiencie of this life, and without it, there is nothing els but the verie plague of greedines, and of vnsatiable auarice, which is the roote of all euill.
For therein Consisteth the true sufficiency of this life, and without it, there is nothing Else but the very plague of greediness, and of unsatiable avarice, which is the root of all evil.
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and of others in such sorte minded as him selfe, beyng grounded vpon the tryall and experience which he himselfe had gotten in the course and race of his whole life, professing that hee had beene young,
and of Others in such sort minded as him self, being grounded upon the trial and experience which he himself had got in the course and raze of his Whole life, professing that he had been young,
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Which is a speeche full of sweet incouragement to the faithfull man, knowing thereby, that howsoeuer it pleaseth God for his triall to afflict him with pouertie,
Which is a speech full of sweet encouragement to the faithful man, knowing thereby, that howsoever it Pleases God for his trial to afflict him with poverty,
Hearken my beloued brethren, hath not God chosen the poore of this world, that they shoulde bee rich in faith and heyres of the kingdome which hee hath promised to them that loue him? Thereby conuincing the rich men of the worlde, of parcialitie,
Harken my Beloved brothers, hath not God chosen the poor of this world, that they should be rich in faith and Heirs of the Kingdom which he hath promised to them that love him? Thereby convincing the rich men of the world, of partiality,
The like argumēt also Paul vseth in another place of the Corinthians, where speaking of the state of the Church of God in Corinth, which consisted but of meane,
The like argument also Paul uses in Another place of the Corinthians, where speaking of the state of the Church of God in Corinth, which consisted but of mean,
and vile things of the worlde, and things that are despised, hath God chosen, yea thinges which are in mans iudgement nothing, to bring to nought things that are.
and vile things of the world, and things that Are despised, hath God chosen, yea things which Are in men judgement nothing, to bring to nought things that Are.
and testifie with the Prophet, Thou O Lord hast giuen me more ioy of heart then the sonnes of men haue had when their wheate, and their wine did abound:
and testify with the Prophet, Thou Oh Lord hast given me more joy of heart then the Sons of men have had when their wheat, and their wine did abound:
WE are not to pretermit in this matter an examination of the latter parte of that notable protestation of the prophet Dauid cited the last day out of the thirtie and seuē Psalme, where for the consolation of the poore, iust,
WE Are not to pretermit in this matter an examination of the latter part of that notable protestation of the Prophet David cited the last day out of the thirtie and seuē Psalm, where for the consolation of the poor, just,
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and children, whose minde by reason of them is so much the more oppressed with care, by how much the lesse he seeth any ordinary meanes to leaue them after his death in any good or reasonable state, it cannot bee,
and children, whose mind by reason of them is so much the more oppressed with care, by how much the less he sees any ordinary means to leave them After his death in any good or reasonable state, it cannot be,
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but that when hee shall finde out a remedie for this speciall griefe hee shall with great alacritie applie himself to the conceiuing of this ioy, whereof he is here by the Apostle Iames remembred.
but that when he shall find out a remedy for this special grief he shall with great alacrity apply himself to the conceiving of this joy, whereof he is Here by the Apostle James remembered.
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This salue or remedy, the prophet Dauid will quickely giue him, for he speaketh to the cōscience of the poore man, where the wound or sore lyeth, protesting in the worde of a prophet,
This salve or remedy, the Prophet David will quickly give him, for he speaks to the conscience of the poor man, where the wound or soar lies, protesting in the word of a Prophet,
Which wordes are not so to bee taken, as though the issue of the righteouse man, should be alwayes lefte in such sufficient case in respect of outward things as that they should neuer want any thing seruing for supplying of corporall wants,
Which words Are not so to be taken, as though the issue of the righteous man, should be always left in such sufficient case in respect of outward things as that they should never want any thing serving for supplying of corporal Wants,
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nor continually remayning in the seede and posteritie, of a righteouse man, but that all the corrections of the Lorde vsed towards them are momentany and for a time, and indure not alwayes:
nor continually remaining in the seed and posterity, of a righteous man, but that all the corrections of the Lord used towards them Are momentany and for a time, and endure not always:
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so that although himselfe doth dye, and be vntimely taken away from his children, yet the Lorde who prouided for him in the time of his life wilbe carefull for his posteritie after his death,
so that although himself does die, and be untimely taken away from his children, yet the Lord who provided for him in the time of his life will careful for his posterity After his death,
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His children shalbe vagabonds, and begge their bread, comming out of their destroyed places: his posteritie shalbe consumed, and in the generation following his name shalbe put out:
His children shall vagabonds, and beg their bred, coming out of their destroyed places: his posterity shall consumed, and in the generation following his name shall put out:
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The performance of which gracious promise, if there be any that stand doubtfull of, and therefore seeme to distrust the former profession of the prophet Dauid, because they see that the ofspring of many good and righteous men doe not inioy the same promised blessing,
The performance of which gracious promise, if there be any that stand doubtful of, and Therefore seem to distrust the former profession of the Prophet David, Because they see that the offspring of many good and righteous men do not enjoy the same promised blessing,
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but are oftentimes left very simplye, and driuen to many inconueniences, insomuch that without the helpe and releefe of others, they might not onely begge but famish and perishe,
but Are oftentimes left very simply, and driven to many inconveniences, insomuch that without the help and relief of Others, they might not only beg but famish and perish,
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as not crediting the truth of the promise, nor the report of Dauid, are first to consider, that it is a part of the performance of the same premise, that it pleaseth God by his speciall prouidence to moue the hearts of good men to shew compassion vpō the desolate and fatherlesse children of a righteouse man, to be taken vp of them,
as not crediting the truth of the promise, nor the report of David, Are First to Consider, that it is a part of the performance of the same premise, that it Pleases God by his special providence to move the hearts of good men to show compassion upon the desolate and fatherless children of a righteous man, to be taken up of them,
and preserued by them from the common miseries and mishappes of the worlde, whereas on the contrary the same prophet hath constantly affirmed, that for a full punishment of the sinnes of the wicked, it shall so come to passe after them that there shalbe none to extend mercie vnto them,
and preserved by them from the Common misery's and mishaps of the world, whereas on the contrary the same Prophet hath constantly affirmed, that for a full punishment of the Sins of the wicked, it shall so come to pass After them that there shall none to extend mercy unto them,
If a sonne shall see the sins of his father, & feare, and not doe the like, &c. he shal not dye in the iniquitie of his father, but hee shall surely liue:
If a son shall see the Sins of his father, & Fear, and not do the like, etc. he shall not die in the iniquity of his father, but he shall surely live:
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or too much seueritie in God, but from the desart of their owne actuall, and personall sinnes, God is not so cruell or preposterous in his iustice as to punish one man for the sinne of another:
or too much severity in God, but from the desert of their own actual, and personal Sins, God is not so cruel or preposterous in his Justice as to Punish one man for the sin of Another:
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so yt although amongst vs many times it comes to passe, yt the children of a good mā, of a zealous protestāt, of a christian vnspotted in his life, are destitute of releif,
so that although among us many times it comes to pass, that the children of a good man, of a zealous protestant, of a christian unspotted in his life, Are destitute of relief,
& honest roome, and reporte which their fathers had, we are not to thinke yt there is any fault in ye promise of God or defecte in his prouidence but rather we are to assure our selues, that ye apostacie of ye children from ye steps of their good father hath pluckt vpon them that iust plague which their sins haue deserued,
& honest room, and report which their Father's had, we Are not to think that there is any fault in you promise of God or defect in his providence but rather we Are to assure our selves, that you apostasy of the children from you steps of their good father hath plucked upon them that just plague which their Sins have deserved,
so that it is no marueile, that wheras we tooke him for a man of great integritie and godlines, being in our opinions deceiued, his issue and generation after him tracing in the same steppes of hypocrisie and iniquitie with their fathers, are visited with the sharpe rod of the Lordes indignation, growing into necessitie, impotencie, beggery,
so that it is no marvel, that whereas we took him for a man of great integrity and godliness, being in our opinions deceived, his issue and generation After him tracing in the same steps of hypocrisy and iniquity with their Father's, Are visited with the sharp rod of the lords Indignation, growing into necessity, impotency, beggary,
let him serue the Lorde in purenesse of spirite, let him relye in al things vpon his good prouidence and according to his habilitie prouide for the good education of his children,
let him serve the Lord in pureness of Spirit, let him rely in all things upon his good providence and according to his hability provide for the good education of his children,
if yee bee not like Gentiles without faith, but like good Christians without immoderate thought, not as those whose whole delight is seated and planted, in Mammon which is riches,
if ye be not like Gentiles without faith, but like good Christians without immoderate Thought, not as those whose Whole delight is seated and planted, in Mammon which is riches,
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and out of minde, but as those that first of al seeke his kingdome and the righteousnesse thereof, to whome there is this sweet and singuler promise made, by him in whose mouth there was neuer found guile, that all other necessaries whatsoeuer belonging to the preseruation, of our bodies,
and out of mind, but as those that First of all seek his Kingdom and the righteousness thereof, to whom there is this sweet and singular promise made, by him in whose Mouth there was never found guile, that all other necessaries whatsoever belonging to the preservation, of our bodies,
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and natures shalbe by him sufficiently prouided, and ministred aboundantly for our vse, and comfort. Yt will not be amisse in this matter for the benefite of the poore man,
and nature's shall by him sufficiently provided, and ministered abundantly for our use, and Comfort. It will not be amiss in this matter for the benefit of the poor man,
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& his better inducement to contentation and ioy, to goe a little farther, and to consider how much his estate is commended in the course of the scripture,
& his better inducement to contentation and joy, to go a little farther, and to Consider how much his estate is commended in the course of the scripture,
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For I assure you for any thing that I can read to the contrary, that the qualitie of a low degree being in many places cōpared with the condition of a rich man, the first by reason of some speciall aduantages which it carieth, receiueth most cōmonly the worthier place,
For I assure you for any thing that I can read to the contrary, that the quality of a low degree being in many places compared with the condition of a rich man, the First by reason of Some special advantages which it Carrieth, receiveth most commonly the Worthier place,
I will not stand vpon this point, that it pleased the sonne of God Christ himselfe, to make choyse of a poore estate vpon earth, rather then of a riche,
I will not stand upon this point, that it pleased the son of God christ himself, to make choice of a poor estate upon earth, rather then of a rich,
and followed him, insomuch that Peters particuler song to the creeple, might haue beene songe of all of them, siluer, and golde haue I none, the obseruation of which point might serue somewhat to the matter,
and followed him, insomuch that Peter's particular song to the creeple, might have been song of all of them, silver, and gold have I none, the observation of which point might serve somewhat to the matter,
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as taught, & commaunded by Christ, seruing very fitly to the purpose, in a place of Mathew, where he directing a certayne young man a course to grow to a perfection in the commandemēts wished him to goe and make sale of all that he had,
as taught, & commanded by christ, serving very fitly to the purpose, in a place of Matthew, where he directing a certain young man a course to grow to a perfection in the Commandments wished him to go and make sale of all that he had,
I will not say that this is a thing necessarily belonging to our time, and that the precept or counsell there giuen by Christ to the yong man is general,
I will not say that this is a thing necessarily belonging to our time, and that the precept or counsel there given by christ to the young man is general,
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as binding vs & others now to the prescription thereof, as thoughe, that without the sale of our goods and the vndertaking of a voluntary pouertie, noe mā might performe ye measure of feare & seruice which God requireth,
as binding us & Others now to the prescription thereof, as though, that without the sale of our goods and the undertaking of a voluntary poverty, no man might perform you measure of Fear & service which God requires,
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& personal for ye yong mā whose inward disease Christ searched, & touched by ye sharpnes therof, cōtaining a rule or pattern of perfect loue, which he was to looke into,
& personal for you young man whose inward disease christ searched, & touched by you sharpness thereof, containing a Rule or pattern of perfect love, which he was to look into,
and to frame himself accordingly, who before bragging of that sufficiencie and full obedience which was not in him, had lyed egregiously to Christ, in affirming that he had kept al the commaundements of the second table from his youth and lackt nothing, whereof hee was immediately in the presence of Christ at that time conuicted, being so farre from the practise of any such perfect and absolute loue,
and to frame himself accordingly, who before bragging of that sufficiency and full Obedience which was not in him, had lied egregiously to christ, in affirming that he had kept all the Commandments of the second table from his youth and lacked nothing, whereof he was immediately in the presence of christ At that time convicted, being so Far from the practice of any such perfect and absolute love,
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for otherwise to what ende serueth that same consequent iudgment of Christ vpon the sight of that young mans behauiour, pronounced to his disciples, and that with an asseueration.
for otherwise to what end serveth that same consequent judgement of christ upon the sighed of that young men behaviour, pronounced to his Disciples, and that with an asseveration.
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and the Euangelist Marke reporteth the speech to haue beene deliuered in maner of admiration, how hardly doe they that haue riches enter into the kingdome of God? meaning that the very possessing of riches is such a pulbacke or rather plague vnto a man,
and the Evangelist Mark Reporteth the speech to have been Delivered in manner of admiration, how hardly do they that have riches enter into the Kingdom of God? meaning that the very possessing of riches is such a pulbacke or rather plague unto a man,
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as that it keepeth him from such good actions, and Christian courses, which otherwise not being in that sorte burdened, hee might cheerefully performe and prosecute with delight,
as that it Keepeth him from such good actions, and Christian courses, which otherwise not being in that sort burdened, he might cheerfully perform and prosecute with delight,
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for I acknowledge that riches it selfe considered simplie, are the good creatures of God, and in their nature they are not euill, but commodious, and profitable diuers wayes:
for I acknowledge that riches it self considered simply, Are the good creatures of God, and in their nature they Are not evil, but commodious, and profitable diverse ways:
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but in that place Christ indeede speaketh of such rich men, as in their wealth are idolaters, for which things sake the wrath of God commeth vpon the childrē of disobedience:
but in that place christ indeed speaks of such rich men, as in their wealth Are Idolaters, for which things sake the wrath of God comes upon the children of disobedience:
And the truth of this approueth by the former place of Marke, where it is euident that Christ speaketh of such as put their trust in their riches, the very same wordes being there expresly vsed.
And the truth of this approveth by the former place of Mark, where it is evident that christ speaks of such as put their trust in their riches, the very same words being there expressly used.
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and Christian sense, and wholy possessed with a spirit of carnall greedinesse, seeke onely the things of the world, coueting to be rich in themselues, but not in God, vsing all vnlawfull practises,
and Christian sense, and wholly possessed with a Spirit of carnal greediness, seek only the things of the world, coveting to be rich in themselves, but not in God, using all unlawful practises,
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And from this filthy fountayne, springs the foule streames of their irreligious liues, their proud cōceits, their voluptuous desires, their prophane epicurisme, their brutish forgetfulnesse of God, his honor, his word,
And from this filthy fountain, springs the foul streams of their irreligious lives, their proud conceits, their voluptuous Desires, their profane epicurism, their brutish forgetfulness of God, his honour, his word,
Let vs looke for exāple vpō the state perticulerly of our own coūtrey & take a view of the ordinary course of life in those who amōgst vs sit in ye highest roomes,
Let us look for Exampl upon the state particularly of our own country & take a view of the ordinary course of life in those who amongst us fit in the highest rooms,
& by reason of their welth, beare the stroke in gouernment, and other matters, where shal we find more Atheisme, barbarousnesse, confusion, loosenesse, outrage, sacrilege,
& by reason of their wealth, bear the stroke in government, and other matters, where shall we find more Atheism, barbarousness, confusion, looseness, outrage, sacrilege,
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and what you will else then among them? For their owne parte they thinke that they maye sinne by authoritie being as men not subiect to the checkes or controlements of any, their lykings bee lawes, and their wils reasons:
and what you will Else then among them? For their own part they think that they may sin by Authority being as men not Subject to the Checks or controlments of any, their likings be laws, and their wills Reasons:
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and as they them selues liue without lawe, so doe their families without order: their houses being not lodgings for Christians, but harbours for Sauages:
and as they them selves live without law, so do their families without order: their houses being not lodgings for Christians, but harbours for Savages:
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not exercised with anie one point of good discipline, or pietie: but suffered to stande as monuments of misrule, and spectacles of all kinde of lewdnesse:
not exercised with any one point of good discipline, or piety: but suffered to stand as monuments of misrule, and spectacles of all kind of Lewdness:
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nor marke in the matter of zeale and sinceritie, but this abuse, & ouersight (which may iustly prouoke teares,) is crept within the doores and roofes of such as make greate shew of religion,
nor mark in the matter of zeal and sincerity, but this abuse, & oversight (which may justly provoke tears,) is crept within the doors and roofs of such as make great show of Religion,
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Which thing I take to be most requisite for their consideratiō, & most worthy of their christiā attendance & carefulnes, yt so al stumbling blocks of offence,
Which thing I take to be most requisite for their consideration, & most worthy of their christian attendance & carefulness, that so all stumbling blocks of offence,
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& occasions of slander to our common cause may bee remoued, wherby ye enemy that speaketh euill of vs as of euil doers, may by our good works which he shal see, glorify God in ye day of visitation,
& occasions of slander to our Common cause may be removed, whereby you enemy that speaks evil of us as of evil doers, may by our good works which he shall see, Glorify God in you day of Visitation,
so that I hope you now conceiue by the premises, the ful sense & reason of the former allegation or speech of Christ, pronoūcing the impossibility of entrance into the kingdome of God against the rich man, standing in the difficultie of applying himselfe, by occasion of his wealth, to the practise of good things:
so that I hope you now conceive by the premises, the full sense & reason of the former allegation or speech of christ, pronouncing the impossibility of Entrance into the Kingdom of God against the rich man, standing in the difficulty of applying himself, by occasion of his wealth, to the practice of good things:
and plentiful amongst vs, forasmuch as wee finde not one riche man almost amongest a hundred wel giuen, religious, zealous, a louer of the trueth, a regarder of his soule,
and plentiful among us, forasmuch as we find not one rich man almost amongst a hundred well given, religious, zealous, a lover of the truth, a regarder of his soul,
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and saluation, more then of his luste and pleasure, but from the least of them to the greatest, with one minde and consent they drawe after couetousneesse, following the way of Caine, & cast away by the deceite of Baalams wages:
and salvation, more then of his lust and pleasure, but from the least of them to the greatest, with one mind and consent they draw After couetousneesse, following the Way of Cain, & cast away by the deceit of Baalams wages:
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so that wee may runne to and fro by our streetes, as by the streetes of Ierusalem, in the dayes of Ieremie, and seeke and enquire in our open places if there bee any one man amongst our great mē, that executeth iudgement,
so that we may run to and from by our streets, as by the streets of Ierusalem, in the days of Ieremie, and seek and inquire in our open places if there be any one man among our great men, that Executeth judgement,
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so that in this case I cannot resemble our time better, then to the time wherein Christ liued, wherein the mysteries of the kingdome of God, were hid from the wise & prudent,
so that in this case I cannot resemble our time better, then to the time wherein christ lived, wherein the Mysteres of the Kingdom of God, were hid from the wise & prudent,
and the Pharisees, and the richer sorte despised Christ, and counted the preaching foolishnes but the poore by his owne testimonie, and triall receiued the Gospel,
and the Pharisees, and the Richer sort despised christ, and counted the preaching foolishness but the poor by his own testimony, and trial received the Gospel,
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and the passage of the word (maugre their hearts & beards,) doe breake out into that same wicked aunswere of the Pharisees to their officers, concerning Christ:
and the passage of the word (maugre their hearts & beards,) do break out into that same wicked answer of the Pharisees to their Officers, Concerning christ:
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who beeing amazed at the grace of his woordes, and stricken in their heartes with the efficacie of his doctrines, were so farre from doing violence vnto him,
who being amazed At the grace of his words, and stricken in their hearts with the efficacy of his doctrines, were so Far from doing violence unto him,
But what said the Pharisees? are yee also deceiued? doe anie of the rulers or of the Pharisees beleeue in him? but this people that knowe not the lawe are cursed:
But what said the Pharisees? Are ye also deceived? do any of the Rulers or of the Pharisees believe in him? but this people that know not the law Are cursed:
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Thus the Pharisees of our time deale with vs, and shewe themselues as it weee in print, to bee such maner of men as were the Iewes, whose hearts vpon the hearing of Stephens words brast for anger, and whose teeth gnashed vpon him:
Thus the Pharisees of our time deal with us, and show themselves as it weee in print, to be such manner of men as were the Iewes, whose hearts upon the hearing of Stephen's words braced for anger, and whose teeth gnashed upon him:
and such also, as were the Priests, and captayne of the Temple, and Saduces in Ierusalem, who being not able to containe themselues, by reason of the malicious spirite wherewith they were possessed because that Peter and Iohn did suche,
and such also, as were the Priests, and captain of the Temple, and Sadducees in Ierusalem, who being not able to contain themselves, by reason of the malicious Spirit wherewith they were possessed Because that Peter and John did such,
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and preached in the name of Iesus the resurrection from the dead, but they are condemned by their owne mouthes as euill seruauntes, disclayming from the loue,
and preached in the name of Iesus the resurrection from the dead, but they Are condemned by their own mouths as evil Servants, disclaiming from the love,
neither doth consist in multitude nor in the degrees of persons, but the same is to be iudged by the eternal and immutable worde of God, which is the word of trueth, of life, of saluation, of reconciliation of ye spirite, the onely rule & direction of the faithful:
neither does consist in multitude nor in the Degrees of Persons, but the same is to be judged by the Eternal and immutable word of God, which is the word of truth, of life, of salvation, of reconciliation of the Spirit, the only Rule & direction of the faithful:
and the princes do assemble together, yet all this may bee against the Lorde, and against his Christ, with purpose to cast off the yoke of his seruice, and to breake the band of their obedience,
and the Princes do assemble together, yet all this may be against the Lord, and against his christ, with purpose to cast off the yoke of his service, and to break the band of their Obedience,
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and so likewise on the contrary, those thinges which in the opinion of men are vile and of no estimation, are neuerthelesse in high account before God.
and so likewise on the contrary, those things which in the opinion of men Are vile and of no estimation, Are nevertheless in high account before God.
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so saide the Lorde himselfe to Samuel, being deceiued in the faire complexion and high stature of Eliab, the eldest sonne of Ishaie. It is a notable sentence of Salomon in his Prouerbes to this purpose, Better is the poore that walketh in his vprightnesse, then hee that peruerteth his wayes though he be riche,
so said the Lord himself to Samuel, being deceived in the fair complexion and high stature of Eliab, the eldest son of Ishaie. It is a notable sentence of Solomon in his Proverbs to this purpose, Better is the poor that walks in his uprightness, then he that perverteth his ways though he be rich,
Which spirite & heart, seeing hee may plentifully be adorned with, although in the externall things of the world, hee bee not so full as others, there is no reason that he should passe his time with teares,
Which Spirit & heart, seeing he may plentifully be adorned with, although in the external things of the world, he be not so full as Others, there is no reason that he should pass his time with tears,
and forasmuch also as by the simplenesse of his condition, and the absence of riches, being the very chaynes and fetters of the minde, he may more quietly apply himselfe to the seruice of God,
and forasmuch also as by the simpleness of his condition, and the absence of riches, being the very chains and fetters of the mind, he may more quietly apply himself to the service of God,
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and runne the course of righteousnesse, tending to the gate of Gods kingdome more promptly then the rich man, who by reason of the loade of his wealth, is so pressed with care,
and run the course of righteousness, tending to the gate of God's Kingdom more promptly then the rich man, who by reason of the load of his wealth, is so pressed with care,
A very reuerend, and learned Diuine of this latter age, disputing of purpose concerning this matter, setteth downe briefly diuers speciall thinges wherein the state of the poore man, is more happie and fortunate then the condition of the riche, which although at the first blushe it maye seeme to bee somewhat straunge,
A very reverend, and learned Divine of this latter age, disputing of purpose Concerning this matter, sets down briefly diverse special things wherein the state of the poor man, is more happy and fortunate then the condition of the rich, which although At the First blush it may seem to be somewhat strange,
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and vexation of the spirite, and iumpe in iudgement with this diuine, to preferre the poore mans vnhappinesse before their owne blisse. For yee shall see.
and vexation of the Spirit, and jump in judgement with this divine, to prefer the poor men unhappiness before their own bliss. For ye shall see.
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as the other is, which are expressely called thornes by Christ, because in many they do suffocate or choake the good seede of the worde, and makes them altogether vnfruitefull:
as the other is, which Are expressly called thorns by christ, Because in many they do suffocated or choke the good seed of the word, and makes them altogether unfruitful:
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nor his wits with such cares troubled, but with a free minde, and conscience prepared with the feare of God, he doeth apply himselfe to his seruice, desiring to increase in knowledge and in all good things, holding nothing so precious,
nor his wits with such Cares troubled, but with a free mind, and conscience prepared with the Fear of God, he doth apply himself to his service, desiring to increase in knowledge and in all good things, holding nothing so precious,
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And heere hence growe the inconueniences and mischiefes of surfeting, drunkennesse, wantonnes, concupiscences, and idlenesse the mother of all wickednesse,
And Here hence grow the inconveniences and mischiefs of surfeiting, Drunkenness, wantonness, concupiscences, and idleness the mother of all wickedness,
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Further, the poore man by reason of his daylie labour, and ordinarie trauell in his vocation, doth so weaken the forces & powers of his bodie for the time,
Further, the poor man by reason of his daily labour, and ordinary travel in his vocation, does so weaken the forces & Powers of his body for the time,
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and fit for his worke, whereas the riche man is in this point like to Ahassuerosh the king of Persia, of whom we read in the booke of Hester, who could not sleepe in the night,
and fit for his work, whereas the rich man is in this point like to Ahassuerosh the King of Persiam, of whom we read in the book of Esther, who could not sleep in the night,
our riche men consider not that it pleaseth GOD manye times for a punishment to them to withholde his benefite of natural sleepe from their eyes, the same being a speciall gifte of his,
our rich men Consider not that it Pleases GOD many times for a punishment to them to withhold his benefit of natural sleep from their eyes, the same being a special gift of his,
The first man Adam coulde not sleepe of himselfe vntill the Lord caused it to fall vpon him, as shewing thereby that it is in his hands either to giue it or not to giue it, to send it or to withdraw it as pleaseth him.
The First man Adam could not sleep of himself until the Lord caused it to fallen upon him, as showing thereby that it is in his hands either to give it or not to give it, to send it or to withdraw it as Pleases him.
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& tumbling vpon their beds, desiring this ordinary refreshing, but cannot haue it, and I my selfe haue hearde many of them complayning of the want thereof, that they passe many nightes, with little or no sleepe at al, taking the same to come by some happe or fortune, by the length of the night,
& tumbling upon their Beds, desiring this ordinary refreshing, but cannot have it, and I my self have heard many of them complaining of the want thereof, that they pass many nights, with little or no sleep At all, taking the same to come by Some happen or fortune, by the length of the night,
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or some stirre and noyce, not considering the iustice of God afflicting them in that sorte with vnrest in the night, to put them in remembrāce of ye ill spending of the day, which thing being regarded of Salomon, made him to affirme, that the sleepe of him that trauaileth is sweete,
or Some stir and noise, not considering the Justice of God afflicting them in that sort with unrest in the night, to put them in remembrance of the ill spending of the day, which thing being regarded of Solomon, made him to affirm, that the sleep of him that Travaileth is sweet,
when he is in any such sort pinched, because his youth, and age, and all the dayes of his life hath beene nothing els but as it were a schoole of discipline,
when he is in any such sort pinched, Because his youth, and age, and all the days of his life hath been nothing Else but as it were a school of discipline,
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and vndergoe it with contentation, beyng well pleased with his lot, but the rich man yt hath bin acquainted with no such crosses, hauing liued in ease, wealth, friendshippe, prosperitie, quietnesse, pleasure and delight,
and undergo it with contentation, being well pleased with his lot, but the rich man that hath been acquainted with no such Crosses, having lived in ease, wealth, friendship, Prosperity, quietness, pleasure and delight,
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whether it be with an iniurie, enemies, hunger, losse of children, landes, or wealth he is by & by carried away beyonde the limites of all reasonable patience, he fretteth,
whither it be with an injury, enemies, hunger, loss of children, Lands, or wealth he is by & by carried away beyond the Limits of all reasonable patience, he fretteth,
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and complaineth of the harde dealing of God towardes him, as though God were bound by the receite of some benefite of his, to extend alwayes the partes of loue & curtesie for shew of thankfulnesse:
and Complaineth of the harden dealing of God towards him, as though God were bound by the receit of Some benefit of his, to extend always the parts of love & courtesy for show of thankfulness:
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but the poore man is prepared for euery occasion, come what affliction or aduersitie will come it is no newes to him, seeing the whole course of his life, hath been a practise of bearing and suffering.
but the poor man is prepared for every occasion, come what affliction or adversity will come it is no news to him, seeing the Whole course of his life, hath been a practice of bearing and suffering.
hee hath no great wil or testament to make, no goods gotē by vsury, and opression to restore, no masse of money to leaue behinde him, no store of treasure to breede in him a hatred of death,
he hath no great will or Testament to make, no goods goten by Usury, and oppression to restore, no mass of money to leave behind him, no store of treasure to breed in him a hatred of death,
the respect of his former felicitie in this world, his wife, his wealth, his place, his cofers, his lands, his houses, his seruants, euery of these perticulers ministers a thousand occasions of desiring life to his heart,
the respect of his former felicity in this world, his wife, his wealth, his place, his coffers, his Lands, his houses, his Servants, every of these particulars Ministers a thousand occasions of desiring life to his heart,
this point of difference in the departure of the rich and poore man is notably touched by the sonne of Sirachi, who in one verse cryeth out, O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions,
this point of difference in the departure of the rich and poor man is notably touched by the son of Sirachi, who in one verse Cries out, Oh death how bitter is the remembrance of thee to a man that lives At rest in his possessions,
and is vexed with all thinges, &c. Whereby is prooued, that good resolution concerning death that the poore man carieth, being glad when the ende of his miseries approcheth:
and is vexed with all things, etc. Whereby is proved, that good resolution Concerning death that the poor man Carrieth, being glad when the end of his misery's Approaches:
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but contrariwise ye horror, and feare of death, which possesseth the mind of the rich man, who can in no case abide to heare speech of the same, being the thing that amongst all things else hee least brooketh, & most abhorreth.
but contrariwise you horror, and Fear of death, which Possesses the mind of the rich man, who can in no case abide to hear speech of the same, being the thing that among all things Else he least brooketh, & most abhorreth.
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such both by the lawe of God, and the commendable lawes of this realme prouided in that behalfe, are to be punished according to the measure of their idlenesse, and qualitie of vagabond liuing:
such both by the law of God, and the commendable laws of this realm provided in that behalf, Are to be punished according to the measure of their idleness, and quality of vagabond living:
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and drunkards, hauing scarce either pennie in their purses or coate to their shoulders, and yet all the weeke long lye at such tipling places, hauing no regard for a ciuill behauiour,
and drunkards, having scarce either penny in their purses or coat to their shoulders, and yet all the Week long lie At such tippling places, having no regard for a civil behaviour,
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Which special thing I could wish by some seuere order might be reformed in this place, wherin there are many offendors in this case, the negligent consideration whereof is occasion of many riots and breaches of the lawe in many poynts (and of much sinne also) but by the poore man I meane such a one as in scripture by the spirit of God is commended vnto vs,
Which special thing I could wish by Some severe order might be reformed in this place, wherein there Are many offenders in this case, the negligent consideration whereof is occasion of many riots and Breaches of the law in many points (and of much sin also) but by the poor man I mean such a one as in scripture by the Spirit of God is commended unto us,
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and committed to our regarde, the man vpon whom it hath pleased God not to bestow so great a portion of riches as vpon others for some secrete purpose of his wisedome, being no tall Cedar, no man of great office or authoritie in the common wealth,
and committed to our regard, the man upon whom it hath pleased God not to bestow so great a portion of riches as upon Others for Some secret purpose of his Wisdom, being no tall Cedar, no man of great office or Authority in the Common wealth,
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and diligence of the officers ought to be taken and sent to our bridewelles, and mill-houses erected for the purpose, that so by iustice they might bee driuen to that paynes and amendment of life which of themselues they purpose not to practise.
and diligence of the Officers ought to be taken and sent to our bridewelles, and mill-houses erected for the purpose, that so by Justice they might be driven to that pains and amendment of life which of themselves they purpose not to practise.
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Within this compasse of poore men we may include those also, vpon whose shoulders it hath pleased God to lay the crosse of pouertie for their triall or punishment:
Within this compass of poor men we may include those also, upon whose shoulders it hath pleased God to lay the cross of poverty for their trial or punishment:
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as either by fire, robbing, shipwrack, sureteship or such like occasions, and therefore are compelled to relye vpon a generall charitie, with whom we may in like sort ioyne the poore of our almes houses, the olde, lame, blinde, maymed souldier,
as either by fire, robbing, shipwreck, sureteship or such like occasions, and Therefore Are compelled to rely upon a general charity, with whom we may in like sort join the poor of our alms houses, the old, lame, blind, maimed soldier,
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and all partes of impatiencie, to consider the commodities of their lowe degree, to looke vp to the heigth and excellencie of Gods kingdome prepared for them, to acknowledge the mercies of God, to giue him thankes without grudging for his visitations,
and all parts of impatiency, to Consider the commodities of their low degree, to look up to the heighth and excellency of God's Kingdom prepared for them, to acknowledge the Mercies of God, to give him thanks without grudging for his visitations,
If we search the scriptures & peruse ye histories of the Church, we shall read of many things from whence the godly in al ages haue taken occasion to reioyce:
If we search the Scriptures & peruse you histories of the Church, we shall read of many things from whence the godly in all ages have taken occasion to rejoice:
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as of the deliuerance of the faithfull, out of the hands of persecutors, victory against the enemies, returne from captiuitie, the free course of the Gospell, the obedience and constancie of the brethren, the gouernment of a good prince, yt peace of conscience vpon feeling of ye mercie of God,
as of the deliverance of the faithful, out of the hands of persecutors, victory against the enemies, return from captivity, the free course of the Gospel, the Obedience and constancy of the brothers, the government of a good Prince, that peace of conscience upon feeling of the mercy of God,
for when the children of God are in some distresse, and any way afflicted, then as Tyrus reioyced at the ouerthrow of Ierusalem, saying, a hathe gate of the citie is broken, it is turned vnto mee,
for when the children of God Are in Some distress, and any Way afflicted, then as Tyre rejoiced At the overthrow of Ierusalem, saying, a hath gate of the City is broken, it is turned unto me,
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for seeing she is desolate I shalbe replenished, so do the wicked Tyrians of al times clap their hands & are well apaid when they see the miseries of the righteous thinking the sight of their calamitie, to be a sufficient cause and reason for their execrable melody.
for seeing she is desolate I shall replenished, so do the wicked Tyrians of all times clap their hands & Are well paid when they see the misery's of the righteous thinking the sighed of their calamity, to be a sufficient cause and reason for their execrable melody.
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so these persons, when they see neuer so little trouble raised vp against vs, that we are molested, cited, suspended, excommunicated, indighted, inhibited,
so these Persons, when they see never so little trouble raised up against us, that we Are molested, cited, suspended, excommunicated, Indited, inhibited,
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and looke bigge vpon vs, as if they would deuoure vs, yea they deale as the Pharisies sometimes dealt against Christ, who when they heard that Iudas Iscariot woulde betray him into their handes they were glad of it,
and look big upon us, as if they would devour us, yea they deal as the Pharisees sometime dealt against christ, who when they herd that Iudas Iscariot would betray him into their hands they were glad of it,
And therfore we know to our comfort, yt looke as the Lord brought a most horrible iudgment vpō Tyrus for triumphing at ye fall of Ierusalem, so these men shall not escape the force of the Lords wrath, who being ielous of his honor, cannot abide to see his seruants abused,
And Therefore we know to our Comfort, that look as the Lord brought a most horrible judgement upon Tyre for triumphing At you fallen of Ierusalem, so these men shall not escape the force of the lords wrath, who being jealous of his honour, cannot abide to see his Servants abused,
& as we do admonish thē, so we aduise all others, to be carefull in this case of their mirthes and triumphes not to reioyce in the wickednes of their handes,
& as we do admonish them, so we advise all Others, to be careful in this case of their mirths and Triumphos not to rejoice in the wickedness of their hands,
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& reioycing at that, which the soules of gods children do moorne for, & they themselues if there were any feare of God in them should condemne in themselus:
& rejoicing At that, which the Souls of God's children do moorne for, & they themselves if there were any Fear of God in them should condemn in themselves:
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but such is the desperatenes of this age by reason of our corruptions, and want of good discipline, that the glory of God lyeth in the dust, the way of God is euill spoken of,
but such is the desperateness of this age by reason of our corruptions, and want of good discipline, that the glory of God lies in the dust, the Way of God is evil spoken of,
or for the ende and finishing of all things, to your Christian soules and consciences, I will proceede with the Apostle is the texte, who nowe concludeth with the poore man,
or for the end and finishing of all things, to your Christian Souls and Consciences, I will proceed with the Apostle is the text, who now Concludeth with the poor man,
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It is a common vse not onely of the spirit of God in scripture, but of vs amongst our selues also in the time of a mans trouble to minister comforte vnto him by an argument drawen from the hope of deliuerance, and remedie in the ende.
It is a Common use not only of the Spirit of God in scripture, but of us among our selves also in the time of a men trouble to minister Comfort unto him by an argument drawn from the hope of deliverance, and remedy in the end.
If ye reade the thirtie and one chapter of the prophecie of Ieremie, the whole prophesies of Micha, Nahum, Abacuck, and so to Malachy, the last of the prophets, ye shall haue sufficient proofe, and instance of this matter.
If you read the thirtie and one chapter of the prophecy of Ieremie, the Whole prophecies of Micah, Nahum, Habakkuk, and so to Malachy, the last of the Prophets, you shall have sufficient proof, and instance of this matter.
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The very same maner of incourage, ment, and cheering, Iames doth here lay and spread before the eyes of the poore mā wishing him to be contented with his state, to practise patience,
The very same manner of encourage, meant, and cheering, James does Here lay and spread before the eyes of the poor man wishing him to be contented with his state, to practise patience,
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and calamitie, whether it be pouertie, weakenesse, sicknes, contempt, diffamation, or persecution, or whatsoeuer else the regarde of the present matter, we haue now in hand, may in great measure strengthen their feeble armes and solace their heauie spirites assuring them that the said afflictions, shall not alwayes continue,
and calamity, whither it be poverty, weakness, sickness, contempt, diffamation, or persecution, or whatsoever Else the regard of the present matter, we have now in hand, may in great measure strengthen their feeble arms and solace their heavy spirits assuring them that the said afflictions, shall not always continue,
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how of purpose to take away all occasion of such incredulitie, the Apostle doth here vse not the future but the present tense, he doth not say in that he shalbe exalted but in that hee is exalted,
how of purpose to take away all occasion of such incredulity, the Apostle does Here use not the future but the present tense, he does not say in that he shall exalted but in that he is exalted,
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the like or rather more effectuall maner of speaking is vsed by Paul to the Romans, where to approue the certaintie of the glorie of the faithfull, hee speaketh after the maner of the Hebrewes, vsing the time past although the benefite be to come, in respect of the time with vs,
the like or rather more effectual manner of speaking is used by Paul to the Roman, where to approve the certainty of the glory of the faithful, he speaks After the manner of the Hebrews, using the time past although the benefit be to come, in respect of the time with us,
but that ye children of God now liuing & as yet carying about them this earthly tabernacle, doe notwithstanding in their cōsciences feele as it were ye tast & begining of those exceding ioyes, wherof herafter they shal haue by ye mercie of God reall, & actuall possessiō.
but that you children of God now living & as yet carrying about them this earthly tabernacle, do notwithstanding in their Consciences feel as it were the taste & beginning of those exceeding Joys, whereof hereafter they shall have by you mercy of God real, & actual possession.
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and perturbations, but humilitie, lowlines, persecution, killing, the loosing of the life in this world, these are the meanes to steppe vp to the seat,
and perturbations, but humility, lowliness, persecution, killing, the losing of the life in this world, these Are the means to step up to the seat,
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The regard of which matter may be a singuler cōfort to al ye faithful who by reason of the afflictions of this life are after a forte battered and throwen down in conscience, with some naturall distrust of the glorie to come:
The regard of which matter may be a singular Comfort to all you faithful who by reason of the afflictions of this life Are After a fort battered and thrown down in conscience, with Some natural distrust of the glory to come:
but rather is as an indenture, and firme obligation, confirming the assurance of their future comforts, wherof God in his worde hath made them large promises,
but rather is as an indenture, and firm obligation, confirming the assurance of their future comforts, whereof God in his word hath made them large promises,
and righteous man, doeth pronounce that at the iudgement of al flesh, the righteous man shal stande in great boldnesse before the face of suche as haue tormented him,
and righteous man, doth pronounce that At the judgement of all Flesh, the righteous man shall stand in great boldness before the face of such as have tormented him,
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or what gayne hath the pompe of riches brought vnto vs, for all these thinges are passed away as a shadow and as a poste that passeth by, &c. Surely if these thinges doe not mooue,
or what gain hath the pomp of riches brought unto us, for all these things Are passed away as a shadow and as a post that passes by, etc. Surely if these things do not move,
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and cannot woorke the heartes of our worldlings to another conceit of themselues, and better course of life then nowe they holde, I must needes pronounce they are made not of flesh,
and cannot work the hearts of our worldlings to Another conceit of themselves, and better course of life then now they hold, I must needs pronounce they Are made not of Flesh,
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and after fayre weather a storme, so a great mutation may happen to and vpon his felicitie, whereby it may come to passe, that although he be nowe riche,
and After fair weather a storm, so a great mutation may happen to and upon his felicity, whereby it may come to pass, that although he be now rich,
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and vncertaintie that is in this life, and in the possession of riches, to day a king, to morowe without a kingdome, to day a Queene, no widdowe, seeyng no mourning, to morow, a fall, death, sorow, famine, and burning with fire.
and uncertainty that is in this life, and in the possession of riches, to day a King, to morrow without a Kingdom, to day a Queen, no widow, seeing no mourning, to morrow, a fallen, death, sorrow, famine, and burning with fire.
Salomon in his Booke called the Preacher, beeyng written in his latter daies after long experience doeth dwell after a sort vpon this argument, proouing largely and strongly, that there is nothing of staye,
Solomon in his Book called the Preacher, being written in his latter days After long experience doth dwell After a sort upon this argument, proving largely and strongly, that there is nothing of stay,
Who would haue thought reading the beginning of the storie of Iob, where it is said that his substance was seuen thousand sheepe, & three thousand Camels, fiue hundred yoke of oxen,
Who would have Thought reading the beginning of the story of Job, where it is said that his substance was seuen thousand sheep, & three thousand Camels, fiue hundred yoke of oxen,
& fiue hundred she Asses, his familie verie great, no man in all the East part of the world like vnto him, not one amongest all the Arabians, Chaldeans, Idumeans, and the rest of the nations comparable vnto him for wealth, I saye who would haue thought that notwithstanding all this, hee should by and by reade concerning him, that in one daye hee had his seruauntes slaine, his cattell stollen, his sheepe burnt, his children murdered, all that hee had, spoyled, destroyed, taken away,
& fiue hundred she Asses, his family very great, no man in all the East part of the world like unto him, not one amongst all the Arabians, Chaldeans, Idumeans, and the rest of the Nations comparable unto him for wealth, I say who would have Thought that notwithstanding all this, he should by and by read Concerning him, that in one day he had his Servants slain, his cattle stolen, his sheep burned, his children murdered, all that he had, spoiled, destroyed, taken away,
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and nothing left him, yea his very body also made a spectakle of horror, and an image of miserie, beeing smitten with sore byles from the sole of his foote to the crowne of his head,
and nothing left him, yea his very body also made a spectakle of horror, and an image of misery, being smitten with soar biles from the sole of his foot to the crown of his head,
Iudgement saith Peter begins at the house of God, if it first begin at vs, what shall the ende bee of them which obey not the Gospel of God? and if the righteous scarcely be saued, where shall the vngodly,
Judgement Says Peter begins At the house of God, if it First begin At us, what shall the end be of them which obey not the Gospel of God? and if the righteous scarcely be saved, where shall the ungodly,
and in whose minde there is no desire of any good thing, shall they escape the plague of the same? no no, the Prophet Dauid affirmeth plainely concerning them, that they shalbe consumed as the fat of Lambes, their prosperitie shall passe away, as a clowde, their Bay trees shall not alwaies be greene, they stande in slippery places, the Lorde will cast them downe into desolation, they shalbe suddenly destroyed, perished, and horribly consumed:
and in whose mind there is no desire of any good thing, shall they escape the plague of the same? no no, the Prophet David Affirmeth plainly Concerning them, that they shall consumed as the fat of Lambs, their Prosperity shall pass away, as a cloud, their Bay trees shall not always be green, they stand in slippery places, the Lord will cast them down into desolation, they shall suddenly destroyed, perished, and horribly consumed:
or thorowly describe all the glorie, magnificence, pompe, pleasure, prosperitie and wealth of Nebuchadnezar the king of Babel, who had power ouer all kingdomes, and all nations serued him,
or thoroughly describe all the glory, magnificence, pomp, pleasure, Prosperity and wealth of Nebuchadnezzar the King of Babel, who had power over all kingdoms, and all Nations served him,
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and did put their neckes vnder his yoke and by reason of his conquest ouer Ierusalem, and ouer Iehoiakim the king of Iuda, and ouer the house of the Lorde, his golde and siluer,
and did put their necks under his yoke and by reason of his conquest over Ierusalem, and over Jehoiakim the King of Iuda, and over the house of the Lord, his gold and silver,
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and maketh riche, as Hanna the mother of Samuel sometime did sing, hee exalteth, and bringeth lowe, it is as easie a matter with him to make a man a caytiffe,
and makes rich, as Hannah the mother of Samuel sometime did sing, he Exalteth, and brings low, it is as easy a matter with him to make a man a caitiff,
as a king, and a peysant as a Prince, for health, and sicknesse, life and death, prosperitie and beggery they are in his handes, to giue the one for a blessing,
as a King, and a peysant as a Prince, for health, and sickness, life and death, Prosperity and beggary they Are in his hands, to give the one for a blessing,
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& braued it out in ye best sort, & who but they? wāting nothing that might serue for the fulfilling of their desires and the glorie of their pleasures, swimming in silkes, abounding with wealth, houses, grounds, sheepe, oxen,
& braved it out in the best sort, & who but they? wanting nothing that might serve for the fulfilling of their Desires and the glory of their pleasures, swimming in silks, abounding with wealth, houses, grounds, sheep, oxen,
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& many other things, yet nowe they are stript into their dublets, and turned as it were to their bag & staff, not so ful before as now they are miserable and emptie:
& many other things, yet now they Are stripped into their doublets, and turned as it were to their bag & staff, not so full before as now they Are miserable and empty:
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And therfore it is not in vaine that Paul in his instructiōs to Timothie, doth of purpose touch this particular point of the vncerteinety of carnall wealth.
And Therefore it is not in vain that Paul in his instructions to Timothy, does of purpose touch this particular point of the vncerteinety of carnal wealth.
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who will leaue to a broken staffe in leaping ouer a ditch? what mariner wil hazard his ship wt a rottē cable? what mā wil build a tower vpon a weak foūdation? & what distressed persō wil in extremitie relie vpon a siccle freinde? now if it be a cōsequence of want of wit in a man to do any of these things, is it not ye like also in him yt shal plāt his affiance in riches, being a thing in confessiō,
who will leave to a broken staff in leaping over a ditch? what mariner will hazard his ship with a rotten cable? what man will built a tower upon a weak Foundation? & what distressed person will in extremity rely upon a siccle friend? now if it be a consequence of want of wit in a man to do any of these things, is it not you like also in him that shall plant his affiance in riches, being a thing in Confessi,
as vnconstant as a wauering friend, as mutable as the winde, and as meltable as the snow? let the riche man therefore vpon remembrance of this point if he be carefull of his owne good, cast of his immoderate desire of wealth,
as unconstant as a wavering friend, as mutable as the wind, and as meltable as the snow? let the rich man Therefore upon remembrance of this point if he be careful of his own good, cast of his immoderate desire of wealth,
& if God doth blesse his labors as he hath promised to the righteous man, let him conuert his sufficiencie to the inlargement of the kingdome of God, his glorie, the furtherance of his worde, the comfort of the Saintes,
& if God does bless his labors as he hath promised to the righteous man, let him convert his sufficiency to the enlargement of the Kingdom of God, his glory, the furtherance of his word, the Comfort of the Saints,
and necessitie doe approche, then he say as a commō Gamester, and Diceplayer vsually doth, who hauing lost his mony at one vnthriftie, will then sweare,
and necessity do approach, then he say as a Common Gamester, and Diceplayer usually does, who having lost his money At one unthrifty, will then swear,
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I my selfe haue hearde many, who sometime were in good case, and state, but nowe are in the contrary, wishing that when their abilitie was good, they had done this,
I my self have heard many, who sometime were in good case, and state, but now Are in the contrary, wishing that when their ability was good, they had done this,
There is no doubt, but that Diues when he once felt the torment, & knewe the cause therof, he repented ten thousand times, that hee had not releeued Lazarus in his life:
There is no doubt, but that Diues when he once felt the torment, & knew the cause thereof, he repented ten thousand times, that he had not relieved Lazarus in his life:
Remember therefore the Parable of the talentes, and therein the iudgement of that euill and slothful seruant, who not imploying his one talent to the aduantage of his maister, had the same taken from him,
remember Therefore the Parable of the Talents, and therein the judgement of that evil and slothful servant, who not employing his one talon to the advantage of his master, had the same taken from him,
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And surely in this respect, that place of Salomon in his preacher is most excellēt, who speaking of ye miserable mind of the couetous man, not hauing the grace to vse his riches as he should do, he doth affirme that he had scene an euill vnder the sun, which was much amōgst the sonnes of man,
And surely in this respect, that place of Solomon in his preacher is most excellent, who speaking of the miserable mind of the covetous man, not having the grace to use his riches as he should do, he does affirm that he had scene an evil under the sun, which was much amongst the Sons of man,
Which indeede is a plague of plagues, that a man should haue in his fingers & custodie, that, by the good vse wherof hee might doe singular good in Gods Church, to his glorie,
Which indeed is a plague of plagues, that a man should have in his fingers & custody, that, by the good use whereof he might do singular good in God's Church, to his glory,
and the saluation of many soules, & yet doth abuse his blessinges to the maintenance of his pride, bellicheere, wantonnes, luxuriousnes, couetousnes, vsurie,
and the salvation of many Souls, & yet does abuse his blessings to the maintenance of his pride, bellicheere, wantonness, luxuriousness, covetousness, Usury,
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If this thing be well marked, and aduisedly considered of our riche men, I doubt not but that by the helpe of God, the same good & prudent effect which wrought in the vnrighteous steward, vpon the reckoning which his master called for at his hands, wil followe in them,
If this thing be well marked, and advisedly considered of our rich men, I doubt not but that by the help of God, the same good & prudent Effect which wrought in the unrighteous steward, upon the reckoning which his master called for At his hands, will follow in them,
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namely a wise, and prouident dealing while they are in office, & a purchasing of friends by the riches of iniquitie, that when themselues do want, they may be receiued into euerlasting habitations:
namely a wise, and provident dealing while they Are in office, & a purchasing of Friends by the riches of iniquity, that when themselves do want, they may be received into everlasting habitations:
as ye constructiō may be & is good, so is ye doctrine profitable, for it teacheth ye rich mā, with what vertue amōgst the rest, his state must be accōpanied & adorned,
as you construction may be & is good, so is the Doctrine profitable, for it Teaches you rich man, with what virtue amongst the rest, his state must be accompanied & adorned,
& presumptuously, but with a sober minde, in the feare of God I take and vse the benefit of his good blessings, the euidēces of his loue returning vnto him ye dueties of praise, & thanks for all things.
& presumptuously, but with a Sobrium mind, in the Fear of God I take and use the benefit of his good blessings, the evidences of his love returning unto him you duties of praise, & thanks for all things.
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This is a singular dispositiō of spirit, & a mirror of mortificatiō & wisdom, or rather ye chief skil & arte of the childrē of God to cary thēselues so vprightly, directly,
This is a singular disposition of Spirit, & a mirror of mortification & Wisdom, or rather the chief skill & art of the children of God to carry themselves so uprightly, directly,
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& quality stil. Which good and constant example in Paul, if it were of vs imitated and expressed, I should thinke that the ouerflowing riche man woulde not so much forget himselfe in the time of his felicitie as he doth, liuing in pompe,
& quality stil. Which good and constant Exampl in Paul, if it were of us imitated and expressed, I should think that the overflowing rich man would not so much forget himself in the time of his felicity as he does, living in pomp,
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and that the needy poore man also, would not so often acquaint himselfe, with vnlawfull actions, practised for his violent releife, whereby many times the peace of the countrey is hazarded,
and that the needy poor man also, would not so often acquaint himself, with unlawful actions, practised for his violent relief, whereby many times the peace of the country is hazarded,
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and broken, but rather content himselfe with his meane fortune, and liue within compasse of lawe and honesty, relying vpō the good prouidence of God, which beeing continually working for sparrowes, will not fayle him if hee faithfully trust in his mercie.
and broken, but rather content himself with his mean fortune, and live within compass of law and honesty, relying upon the good providence of God, which being continually working for sparrows, will not fail him if he faithfully trust in his mercy.
For the Apostle affirmeth that the bounteousnesse of God leading a man to repentance is not so taken of him but rather conuerted to an abuse of the Lordes patience,
For the Apostle Affirmeth that the bounteousness of God leading a man to Repentance is not so taken of him but rather converted to an abuse of the lords patience,
and in the prophesie of Ieremie the Lorde himselfe makes complaint that whereas by the great measure of his blessings powred with both his hands vpon his people, he had prouoked them to obedience, they cōtrariwise followed the sway of their lusts, and being fed full assembled themselues by companies in the harlots houses:
and in the prophesy of Ieremie the Lord himself makes complaint that whereas by the great measure of his blessings poured with both his hands upon his people, he had provoked them to Obedience, they contrariwise followed the sway of their Lustiest, and being fed full assembled themselves by companies in the harlots houses:
The experience of this woful matter we see in these daies plainlie as in a diamond, wherein the good blessings of God which should stirre vs vppe to Christian thankefulnes, are shamefully prophaned,
The experience of this woeful matter we see in these days plainly as in a diamond, wherein the good blessings of God which should stir us up to Christian thankfulness, Are shamefully Profaned,
and iudgment? is it not good reason, and equitie, that if we commit their sins, we should also feele their scourges? for God is not parciall in his iustice,
and judgement? is it not good reason, and equity, that if we commit their Sins, we should also feel their scourges? for God is not partial in his Justice,
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Well it remayneth now onely to stand vpō the ye third & last part of our diuision, contayning by amplification a reason of the former speech of the Apostle,
Well it remaineth now only to stand upon thee the third & last part of our division, containing by amplification a reason of the former speech of the Apostle,
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But amongst al other fit, and proper things to this purpose, the same comparisō which the Apostle vseth in this place, is not the least nor the last in conueniencie,
But among all other fit, and proper things to this purpose, the same comparison which the Apostle uses in this place, is not the least nor the last in conveniency,
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and gallantnesse are compared with this flower, and amongst the rest the time of youth, and yonge yeares, is tearmed by the name of the flower of a mans age,
and gallantness Are compared with this flower, and among the rest the time of youth, and young Years, is termed by the name of the flower of a men age,
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because then the body is lusty, the limmes strong, the proportion comely, the blood stirring, the wittes fresh, the memorie quicke, all the powers perfect,
Because then the body is lusty, the limbs strong, the proportion comely, the blood stirring, the wits fresh, the memory quick, all the Powers perfect,
as in the booke of Iob, that holy, and patient man, entring into a description of the miserable state and course of mans life from his byrth day, to his dying day, affirmeth that man being borne shooteth forth as a flower, and is cut downe, hee vanisheth also as a shadowe, and continueth not. Quickly come, and quickly gone:
as in the book of Job, that holy, and patient man, entering into a description of the miserable state and course of men life from his birth day, to his dying day, Affirmeth that man being born shoots forth as a flower, and is Cut down, he Vanishes also as a shadow, and Continueth not. Quickly come, and quickly gone:
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for as much as himselfe is heare by the Apostle resembled, not to the grasse but to the flower therof, which of the two makes most speede to consumption.
for as much as himself is hear by the Apostle resembled, not to the grass but to the flower thereof, which of the two makes most speed to consumption.
and last of all a grasse, hee doth thereupon inlarge that last similitude, by expressing the state of the same grasse, in the morning (sayth hee) it florisheth,
and last of all a grass, he does thereupon enlarge that last similitude, by expressing the state of the same grass, in the morning (say he) it flourisheth,
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Which is all one with that further description, which Iames makes heare in the next verse of this chapter, where amplyfying this reason which wee haue now in hande, hee sheweth the maner of the decay of the riche man, by the degrees of corruption, wherunto the grasse is subiect.
Which is all one with that further description, which James makes hear in the next verse of this chapter, where amplifying this reason which we have now in hand, he shows the manner of the decay of the rich man, by the Degrees of corruption, whereunto the grass is Subject.
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We see and knowe amongst our selues, many who now are rich and welthy, and in sufficiencie farre beyond many of their neighbours, who began the world but with a smal stock, with little or nothing,
We see and know among our selves, many who now Are rich and wealthy, and in sufficiency Far beyond many of their neighbours, who began the world but with a small stock, with little or nothing,
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and call backe to memorie, who are now so farre gone with pride, and arrogance, by reason of their present prosperitie, that they forgette the place from whence they came, the parentes from whom they discended, the simple seede from whence the great measure of their wealth hath spong,
and call back to memory, who Are now so Far gone with pride, and arrogance, by reason of their present Prosperity, that they forget the place from whence they Come, the Parents from whom they descended, the simple seed from whence the great measure of their wealth hath spong,
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Which thing being remēbred, and aduisedly considered, I doubt not, will worke that good effect, which is nowe wanting in those, whom their fulnesse hath made drunke,
Which thing being remembered, and advisedly considered, I doubt not, will work that good Effect, which is now wanting in those, whom their fullness hath made drunk,
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and tendernesse of hearte towards those, who feele nowe the sharpenesse of that want, and necessitie, whereunto themselues in the remēbrance of many were sometimes subiecte.
and tenderness of heart towards those, who feel now the sharpness of that want, and necessity, whereunto themselves in the remembrance of many were sometime Subject.
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But by reason of the common neglecte of Christian dueties in this case, we see howe in iustice the Lorde doth deale with such maner of men who sloting vp for a time,
But by reason of the Common neglect's of Christian duties in this case, we see how in Justice the Lord does deal with such manner of men who sloting up for a time,
and iump in cōclusion with that barē figgetree, which receiued a curse from the mouth of him who neuer blesseth vnrighteouse branches, and by and by for all his gloriouse leaues withered,
and jump in conclusion with that baren Fig tree, which received a curse from the Mouth of him who never Blesses unrighteous branches, and by and by for all his glorious leaves withered,
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Which thing being true I doe not a little maruell, that there are so many in the worlde, who contrary to their owne knowledge (for in this matter they connot pleade ignorance) doe make their wealth their supporte,
Which thing being true I do not a little marvel, that there Are so many in the world, who contrary to their own knowledge (for in this matter they connote plead ignorance) do make their wealth their support,
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and their treasure their shoote anker, not onely being proude thereof, but that which is an argument of a miraculous vnsensiblenesse, doe plant their confidence in the same, looking for helpe and deliuerance from their rustie and corrupte gatherings, which shall consume as a snayle that melteth,
and their treasure their shoot anchor, not only being proud thereof, but that which is an argument of a miraculous unsensibleness, do plant their confidence in the same, looking for help and deliverance from their rusty and corrupt gatherings, which shall consume as a snail that melts,
and thinking themselues able thereby to compasse any matter, doe applie them selues to oppression and tyrranny, by excoriating or skinning the poore man, chalenging those landes,
and thinking themselves able thereby to compass any matter, do apply them selves to oppression and tyranny, by excoriating or skinning the poor man, challenging those Lands,
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And many other vile thinges of like nature, are commonly put in practise by them, not mistrusting the successe of any matter they take in hande, intending, that if briberie,
And many other vile things of like nature, Are commonly put in practice by them, not mistrusting the success of any matter they take in hand, intending, that if bribery,
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and his Mammon, or of the mightie foolishnes of his heart, or of ye iudgment of God entring into his doores, from whose handes his money shall not saue him, nor his coyne keepe him in the daye of his wrath.
and his Mammon, or of the mighty foolishness of his heart, or of the judgement of God entering into his doors, from whose hands his money shall not save him, nor his coin keep him in the day of his wrath.
Trust not in oppression and robbery, if riches increase set not your hearte thereon, and that notable confession of Iob also for example and direction, whose life is a president for vs, who sometimes in in great vehemencie wished, that his arme might fall from his shoulder,
Trust not in oppression and robbery, if riches increase Set not your heart thereon, and that notable Confessi of Job also for Exampl and direction, whose life is a president for us, who sometime in in great vehemency wished, that his arm might fallen from his shoulder,
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and whole glorie in the possessiō of their wealth, hauing the like vayne, and vaineglorious conceite which Haman in the Booke of Hester, who instead of acknowledging ye goodnesse of God towards him called his friends together, and in the pride of his heart tolde them all the glorie of his riches,
and Whole glory in the possession of their wealth, having the like vain, and vainglorious conceit which Haman in the Book of Esther, who instead of acknowledging the Goodness of God towards him called his Friends together, and in the pride of his heart told them all the glory of his riches,
But against such maner of men the Lorde by the Prophet Amos doeth threaten, to raise vp an afflicting nation, from the entring in of Hamah, vnto the wildernes that is a generall destruction without the escape of anie,
But against such manner of men the Lord by the Prophet Amos doth threaten, to raise up an afflicting Nation, from the entering in of Hamah, unto the Wilderness that is a general destruction without the escape of any,
howe much more profitable for our selues, and for our soules comfortable were it to put in vse that sweet direction of our Sauiour, lay not vp treasures for your selues vpon earth, where the mothe,
how much more profitable for our selves, and for our Souls comfortable were it to put in use that sweet direction of our Saviour, lay not up treasures for your selves upon earth, where the moth,
and canker doth corrupt, and where theeues doe digge through, and steale, but laye vp treasure for your selues in Heauen, where neyther the mothe nor canker corrupteth,
and canker does corrupt, and where thieves do dig through, and steal, but say up treasure for your selves in Heaven, where neither the moth nor canker corrupteth,
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Which wordes if they were well considered, and diligently examined, woulde appeare to carrie within the compasse or bowels of them many good reasons to disswade vs from all miserable indeuours of scraping together the pelfe of the worlde,
Which words if they were well considered, and diligently examined, would appear to carry within the compass or bowels of them many good Reasons to dissuade us from all miserable endeavours of scraping together the pelf of the world,
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and withall the huge vanitye of mens heartes condemned, who serue with deuotion, and honour, that transitorie trashe, wherein there is neither strength to continue,
and withal the huge vanity of men's hearts condemned, who serve with devotion, and honour, that transitory trash, wherein there is neither strength to continue,
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but this one thing in the woordes maie bee with breuitie obserued, that our Sauiour doeth there remember vs of the place wherein we liue, and vseth the same as a reason to withdraw our myndes, from the heaping vp of treasure in the same.
but this one thing in the words may be with brevity observed, that our Saviour doth there Remember us of the place wherein we live, and uses the same as a reason to withdraw our minds, from the heaping up of treasure in the same.
and reioyce as though wee reioyced not, and buye as though wee possessed not, and vse this worlde as though wee vsed it not for the fashion of this world goeth awaye:
and rejoice as though we rejoiced not, and buy as though we possessed not, and use this world as though we used it not for the fashion of this world Goes away:
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nor so carnally dispose of our selues to the loue of the worlde, and worldly thinges as wee doe, beeyng by our owne knowledge so naturally subiect to a short durance,
nor so carnally dispose of our selves to the love of the world, and worldly things as we do, being by our own knowledge so naturally Subject to a short durance,
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and that treasure which is incorruptible, and laye vp for our selues in store (as the spirite speaketh) a good foundation agaynst the time to come, that wee maye obtayne eternall life.
and that treasure which is incorruptible, and say up for our selves in store (as the Spirit speaks) a good Foundation against the time to come, that we may obtain Eternal life.
and to seeke those thinges which are aboue, where Christ sitteth at the right hand of GOD, that when hee shall appeare and come in iudgement with thousandes of Angels, wee maye also appeare with him in glorie? My beloued brethren,
and to seek those things which Are above, where christ Sitteth At the right hand of GOD, that when he shall appear and come in judgement with thousandes of Angels, we may also appear with him in glory? My Beloved brothers,
if there bee any consolation in Christ, if anye comfort of loue, if anie felowshippe of the spirite, if any compassion of mercie, looke to your selues,
if there be any consolation in christ, if any Comfort of love, if any fellowship of the Spirit, if any compassion of mercy, look to your selves,
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let not the precious death of Christ Iesus bee made without effect in you, grieue not the holy spirite of GOD by which you shoulde bee sealed agaynst the day of redemption, set your affections vpon heauenly thinges,
let not the precious death of christ Iesus be made without Effect in you, grieve not the holy Spirit of GOD by which you should be sealed against the day of redemption, Set your affections upon heavenly things,
Nowe the God of peace, that brought agayne from the dead our Lorde Iesus, the greate shephearde of the sheepe, through the blood of the euerlasting couenant, make you perfect in all good workes, to doe his wil, working in you that which is pleasant in his sight through Iesus Christ, to whom be praise for euer, and euer. Amen.
Now 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 through Iesus christ, to whom be praise for ever, and ever. Amen.
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