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THE FIRST Sermon. 1. Pet. Chap. 2. Vers. 17. Honour all men. THe Apostle in these words, not so much teacheth the faithfull to whome hee writeth,
THE FIRST Sermon. 1. Pet. Chap. 2. Vers. 17. Honour all men. THe Apostle in these words, not so much Teaches the faithful to whom he Writeth,
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as exhorteth them vnto certaine duties, which it seemeth they knew before. Like as himselfe in this, and his other Epistle, with the rest of the Apostles,
as exhorteth them unto certain duties, which it seems they knew before. Like as himself in this, and his other Epistle, with the rest of the Apostles,
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and indeede all the holy Scriptures, both of the old and new Testament, are very plentifull in this matter of exhorting.
and indeed all the holy Scriptures, both of the old and new Testament, Are very plentiful in this matter of exhorting.
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These things commaunde and teach, faith Paul to Timothie, the first & fourth. That which is taught must be commaunded:
These things command and teach, faith Paul to Timothy, the First & fourth. That which is taught must be commanded:
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like as that which is commanded must first bee taught.
like as that which is commanded must First be taught.
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Which sheweth our dulnes (deerely beloued) and how restie we are, and needing a spurre in the knowen way.
Which shows our dulness (dearly Beloved) and how resty we Are, and needing a spur in the known Way.
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And yet it may bee, many Philips heere, not so vnwilling to embrace their dutie, as not knowing what dutie is, that they may embrace it.
And yet it may be, many Philips Here, not so unwilling to embrace their duty, as not knowing what duty is, that they may embrace it.
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In the fourteenth of Iohn, If ye had knowen me (saith Christ) ye should haue knowne my father also:
In the fourteenth of John, If you had known me (Says christ) you should have known my father also:
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and from henceforth ye know him, and haue seene him. Phillip saide vnto him, Lord, shewe vs the Father, and it sufficeth. So we:
and from henceforth you know him, and have seen him. Philip said unto him, Lord, show us the Father, and it Suffices. So we:
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shew vs what it is to honour all men, and we will honour them: What is the brotherhood, & we will loue them:
show us what it is to honour all men, and we will honour them: What is the brotherhood, & we will love them:
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what it is to feare God, and we will feare him: and so forth. But Iesus said vnto him:
what it is to Fear God, and we will Fear him: and so forth. But Iesus said unto him:
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Phillip, I haue beene so long time with you, and hast thou not knowne me? he that hath seene me hath seene my Father.
Philip, I have been so long time with you, and hast thou not known me? he that hath seen me hath seen my Father.
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I cannot chalenge you, as Christ doth Philip, I haue beene so long time with you:
I cannot challenge you, as christ does Philip, I have been so long time with you:
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for I haue bin seldome with you.
for I have been seldom with you.
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Neither yet can your own Pastours so chalenge you, notwithstanding their bodily presence, which you haue had much longer time,
Neither yet can your own Pastors so challenge you, notwithstanding their bodily presence, which you have had much longer time,
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then Christ was with his disciples:
then christ was with his Disciples:
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because they haue not so preached and shewed Christ vnto you, as Christ his father to his disciples.
Because they have not so preached and showed christ unto you, as christ his father to his Disciples.
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And whence this deadly plague should come, I knowe not, except partly from the the measels of the Gergesites, contented, rather then they would bee at any cost with Christ, to be without him:
And whence this deadly plague should come, I know not, except partly from the the measels of the Gergesites, contented, rather then they would be At any cost with christ, to be without him:
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and partly from the seueritie of God against this sinne and others:
and partly from the severity of God against this sin and Others:
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who despiseth vs in this prophanenesse, as once his owne people, Israel and Iuda, in the eleuenth of Zacharie, the Lorde by the Prophet denouncing thus:
who despises us in this profaneness, as once his own people, Israel and Iuda, in the Eleventh of Zacharias, the Lord by the Prophet denouncing thus:
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Then I saide, I will not feede you: that that dyeth, let it die: and that that perisheth, let it perish.
Then I said, I will not feed you: that that Dies, let it die: and that that Perishes, let it perish.
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As Christ also telleth them in the 23. of Mathew, that they are giuen ouer: Beholde (saith he) your house it left vnto you desolate.
As christ also Telleth them in the 23. of Matthew, that they Are given over: Behold (Says he) your house it left unto you desolate.
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O my people (sayth the Lord by Esay ) They which leade thee, misleade thee, and hide form thee the way of thy pathes.
O my people (say the Lord by Isaiah) They which lead thee, mislead thee, and hide from thee the Way of thy paths.
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And yet lo (deerely beloued) some parte of your pathes, as a stranger that passeth by,
And yet lo (dearly Beloved) Some part of your paths, as a stranger that passes by,
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and is content to go a little with you, to shewe you the way that GOD hath shewed him.
and is content to go a little with you, to show you the Way that GOD hath showed him.
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For God that commaundeth the light to shine out of the darkenesse (sayth the Apostle, the second to the Corinthians, chap. 4. ver. 6.) is he, which hath shined in our hearts, to giue foorth the light of the knowledge of the glorie of God in the face of Iesus Christ.
For God that commandeth the Light to shine out of the darkness (say the Apostle, the second to the Corinthians, chap. 4. ver. 6.) is he, which hath shined in our hearts, to give forth the Light of the knowledge of the glory of God in the face of Iesus christ.
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And hee it is which hath lighted our candle, not that we should put it vnder a bed or vnder a bushel,
And he it is which hath lighted our candle, not that we should put it under a Bed or under a bushel,
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but on a candlestick, that it may giue light vnto the whole house.
but on a candlestick, that it may give Light unto the Whole house.
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And, lo, now it shineth vpon your candlestick, to shew you some parte of the way, which you must walke.
And, lo, now it shines upon your candlestick, to show you Some part of the Way, which you must walk.
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The first steppe vvhereof, is this, Honour all men: the seconde this, Loue brotherly fellowshippe, or the brotherhood:
The First step whereof, is this, Honour all men: the seconde this, Love brotherly fellowship, or the brotherhood:
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the third this, Feare God: and the sourth and last this, Houour the King.
the third this, fear God: and the sourth and last this, Honour the King.
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And yet it seemeth this last point needed not to haue bin added by the Apostle, hauing spoken so largely at the first, saying, Honour all men. For is the King no bodie? Yes verily.
And yet it seems this last point needed not to have been added by the Apostle, having spoken so largely At the First, saying, Honour all men. For is the King no body? Yes verily.
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hee is more then any besides: and therefore hath a speciall honour by himselfe.
he is more then any beside: and Therefore hath a special honour by himself.
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In which respect the Apostle saith againe more distinctly and particularly of him, Honour the King, but of this in place.
In which respect the Apostle Says again more distinctly and particularly of him, Honour the King, but of this in place.
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Wee haue therefore heere in the first place or point of this exhortation, Honour all men, a generall honour, which respecteth all men,
we have Therefore Here in the First place or point of this exhortation, Honour all men, a general honour, which respecteth all men,
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as well those from whom it is due; as those vnto whom it is due: that is to say, an honour which all men owe to all men;
as well those from whom it is due; as those unto whom it is due: that is to say, an honour which all men owe to all men;
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and each man to each, and euerie man: the King himselfe not excepted, in that dutie which hee oweth to his meanest subiect.
and each man to each, and every man: the King himself not excepted, in that duty which he owes to his Meanest Subject.
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And therefore is hee called both by prophane writers, as also by the prophets, and namely Ezechiel the 34. The sheapheard of the people.
And Therefore is he called both by profane writers, as also by the Prophets, and namely Ezechiel the 34. The shepherd of the people.
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VVo to the sheapheards of Israel. And again.
VVo to the shepherds of Israel. And again.
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Heare the word of the Lord, O ye sheapheards. Where hee speaketh as well to the ciuill,
Hear the word of the Lord, Oh you shepherds. Where he speaks as well to the civil,
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as Eclesiasticall Magistrate, as it is in the Psalme, Thou didst leade thy people like sheepe by the hand of Moses and Aaron.
as Ecclesiastical Magistrate, as it is in the Psalm, Thou didst lead thy people like sheep by the hand of Moses and Aaron.
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The office therefore of Kings and rulers, is to leade and feed the people, and to doo them good.
The office Therefore of Kings and Rulers, is to lead and feed the people, and to do them good.
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And this is the thing which so generally is here commanded, & commended vnto vs by the name of Honour;
And this is the thing which so generally is Here commanded, & commended unto us by the name of Honour;
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euen our dutie of dooing good vnto al that especially need our good.
even our duty of doing good unto all that especially need our good.
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For first that this is due, it appeareth by another Apostle, saying, Looke not euerie man on his owne things:
For First that this is due, it appears by Another Apostle, saying, Look not every man on his own things:
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but euery man also on the things of other men, Philip.
but every man also on the things of other men, Philip.
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2. and 4. And againe, , to the Galathians, the 6, and 10. VVhile we haue time let vs do good vnto al, specially those that are of the houshold of faith.
2. and 4. And again,, to the Galatians, the 6, and 10. While we have time let us do good unto all, specially those that Are of the household of faith.
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And in the third of the Prouerbs, VVithhould not good frō the owners therof, when it is in thy power to do it.
And in the third of the Proverbs, VVithhould not good from the owners thereof, when it is in thy power to do it.
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Where note, that hee calleth the needie the owners of thy good, or benefit, as due vnto them:
Where note, that he calls the needy the owners of thy good, or benefit, as due unto them:
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the enemie himselfe not excepted considered, not indeed as an enemie (for that is not possible,
the enemy himself not excepted considered, not indeed as an enemy (for that is not possible,
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vnlesse wee should conspire against our selues) but as a man, and so commeth hee within the compasse of this honor of the Apostle, Honour all men. For this honor,
unless we should conspire against our selves) but as a man, and so comes he within the compass of this honour of the Apostle, Honour all men. For this honour,
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as all other duties, must not onely bee pure and without hypocrisie, but full & perfect in all her parts;
as all other duties, must not only be pure and without hypocrisy, but full & perfect in all her parts;
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not partiall, excluding any, but including all, euen the enemie:
not partial, excluding any, but including all, even the enemy:
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as Christ also teacheth vs by his owne example, in the fift of Mathew. But I say vnto you, loue your enemie:
as christ also Teaches us by his own Exampl, in the fift of Matthew. But I say unto you, love your enemy:
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blesse them that curse you, do good to them that hate you, & pray for thē that hurt you,
bless them that curse you, do good to them that hate you, & pray for them that hurt you,
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and persecute you, that ye may be the children of your Father which is in heauen.
and persecute you, that you may be the children of your Father which is in heaven.
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For hee maketh his Sunne to rise on the euill and on the good, and sendeth raine on the iust and vniust.
For he makes his Sun to rise on the evil and on the good, and sends rain on the just and unjust.
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Ye shal therefore bee perfect as your father which is in heauen is perfect.
You shall Therefore be perfect as your father which is in heaven is perfect.
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And secondly that this duty done, is honour, it is plaine also by the former Apostle, in the fifth of the first to Timothie. The elders (saith he) which rule well, are woorthie of double honor, specially they that labour in the word and doctrine.
And secondly that this duty done, is honour, it is plain also by the former Apostle, in the fifth of the First to Timothy. The Elders (Says he) which Rule well, Are worthy of double honour, specially they that labour in the word and Doctrine.
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Where hee speaketh properly of the wage and maintenance of the minister, to be allowed vnto him according to the waight and worthinesse of his worke and labor,
Where he speaks properly of the wage and maintenance of the minister, to be allowed unto him according to the weight and worthiness of his work and labour,
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as appeareth by that that followeth:
as appears by that that follows:
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For the Scripture saith (saith the Apostle) Thou shalt not mosell the mouth of the Oxe that treadeth out the corne.
For the Scripture Says (Says the Apostle) Thou shalt not mosell the Mouth of the Ox that treadeth out the corn.
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And againe, The Labourer is worthie of his hire.
And again, The Labourer is worthy of his hire.
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And in the same place speaking of poore widowes that liued well, and had no kindred able to releeue them, hee commendeth them to the prouision of the Church,
And in the same place speaking of poor Widows that lived well, and had no kindred able to relieve them, he commends them to the provision of the Church,
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and saith, Honour widowes that are widowes indeede.
and Says, Honour Widows that Are Widows indeed.
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And in the 15. of Mathew, Christ very sharpely reprooueth the Scribes and Pharisies, for loosing the bands of this dutie,
And in the 15. of Matthew, christ very sharply Reproveth the Scribes and Pharisees, for losing the bans of this duty,
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and bringing this honour into contempt in children towards their parents, especially such as were poore and needie,
and bringing this honour into contempt in children towards their Parents, especially such as were poor and needy,
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& lay (as we say) vppon their childrens hands.
& lay (as we say) upon their Children's hands.
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For these hypocriticall & couetous Maisters had so preferred in holinesse and worthinesse, the gold of the Temple,
For these hypocritical & covetous Masters had so preferred in holiness and worthiness, the gold of the Temple,
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before the Temple, and the gift of the Altar before the Altar, because they could sweepe away the gold and the gifts,
before the Temple, and the gift of the Altar before the Altar, Because they could sweep away the gold and the Gifts,
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and turn them to the maintenance of their pompe and pleasure;
and turn them to the maintenance of their pomp and pleasure;
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that the people as (they taught them) did euer well to bring, bring. And howe euill so euer they were,
that the people as (they taught them) did ever well to bring, bring. And how evil so ever they were,
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and whatsoeuer euill they had done, as a thiefe that robbeth on the Plaine, yet if the Priest had receiued their gifts,
and whatsoever evil they had done, as a thief that robbeth on the Plain, yet if the Priest had received their Gifts,
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and sanctified them in the Temple, they were as safe (as they thought) and as well shrowded in this hipocrisie from all danger of the wrath of God,
and sanctified them in the Temple, they were as safe (as they Thought) and as well shrouded in this hypocrisy from all danger of the wrath of God,
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as the theefe is in his den, as the Lorde also by the Prophet Ieremie obiecteth to them.
as the thief is in his den, as the Lord also by the Prophet Ieremie Objecteth to them.
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And this went so farre (as I sayde) that if a sonne, or a daughter, (who themselues had somewhat,
And this went so Far (as I said) that if a son, or a daughter, (who themselves had somewhat,
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and had their father and mother relying on them) had carried all to the Temple,
and had their father and mother relying on them) had carried all to the Temple,
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and left themselues so needie, that scarcelie, or not at all they were now able to relieue their Parents, yet all was well.
and left themselves so needy, that scarcely, or not At all they were now able to relieve their Parents, yet all was well.
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For if the father or mother complaining for maintenaunce, the sonne had aunswere, Gift, as it is in the fifteenth of Mathew, or as in the seuenth of Marke, Corban, that is gift: (The Verb is wanting which must bee supplyed,
For if the father or mother complaining for maintenance, the son had answer, Gift, as it is in the fifteenth of Matthew, or as in the Seventh of Mark, Corban, that is gift: (The Verb is wanting which must be supplied,
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thus, gift it is, or, become gift, and giuen alreadie, wherewith thou mightest bee helped and relieued at my handes:) he was free, that is to say, faultlesse, by theyr doctrine.
thus, gift it is, or, become gift, and given already, wherewith thou Mightest be helped and relieved At my hands:) he was free, that is to say, faultless, by their Doctrine.
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VVho to establish theyr owne Tradition, of freeing men from sinne, in such a case as this, had abrogate (as Christ chargeth them) the commaundement of GOD, saying, Honour thy Father and thy Mother.
Who to establish their own Tradition, of freeing men from sin, in such a case as this, had abrogate (as christ charges them) the Commandment of GOD, saying, Honour thy Father and thy Mother.
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And againe, I will haue mercie and not sacrifice.
And again, I will have mercy and not sacrifice.
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This mercie therefore, comfort, and reliefe, which shoulde bee bestowed vppon the needie parents, is the honour, which the Sonne or Daughter oweth vnto them, in case, more then gifts or sacrifices vnto the Temple;
This mercy Therefore, Comfort, and relief, which should be bestowed upon the needy Parents, is the honour, which the Son or Daughter owes unto them, in case, more then Gifts or Sacrifices unto the Temple;
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and therefore is honor in deed:
and Therefore is honour in deed:
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which God so esteemeth of, and so alloweth to bee done, that rather then it should not be don, he is content to want some part of his owne outward honor, as here we see.
which God so esteems of, and so alloweth to be done, that rather then it should not be dONE, he is content to want Some part of his own outward honour, as Here we see.
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And in deede these, I meane the needie of all sorts, specially those that concerne vs most, are the liuelie Images, which our Papall men,
And in deed these, I mean the needy of all sorts, specially those that concern us most, Are the lively Images, which our Papal men,
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and great Pharisaicall doctours shoulde haue taught the people to honour, and to bring their gifts and presents vnto,
and great Pharisaical Doctors should have taught the people to honour, and to bring their Gifts and presents unto,
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and not to the Church walles and windowes, to stockes and stones, Roode-loftes, and the like, stumbling at the same stone that their fathers did.
and not to the Church walls and windows, to stocks and stones, Roode-loftes, and the like, stumbling At the same stone that their Father's did.
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For there is in the person of man aboue al other things, a certaine excellencie and dignitie,
For there is in the person of man above all other things, a certain excellency and dignity,
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as the Image of God, so to be honored of vs, that wee preserue it by all meanes possible.
as the Image of God, so to be honoured of us, that we preserve it by all means possible.
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And therefore in the Lawe of murther it is ordained, that hee that sheddeth mans blood, by man shall his blood bee shedde,
And Therefore in the Law of murder it is ordained, that he that sheds men blood, by man shall his blood be shed,
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because hee destroyeth the Image of God.
Because he Destroyeth the Image of God.
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VVhat is man (saith Dauid ) that thou art mindfull of him? Thou madest him little inferiour to the Angels, thou crownedst him with glorie and honour,
What is man (Says David) that thou art mindful of him? Thou Madest him little inferior to the Angels, thou crownedst him with glory and honour,
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and hast set him aboue the workes of thy handes.
and hast Set him above the works of thy hands.
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Which is as true of him that hath nothing (if we respect the right and prerogatiue of his creation) as of him that hath all things, and wanteth nothing.
Which is as true of him that hath nothing (if we respect the right and prerogative of his creation) as of him that hath all things, and Wants nothing.
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In the Lawe it is commaunded, that if the neighbours Oxe, or Asse goe astray, we shall turne them into the way.
In the Law it is commanded, that if the neighbours Ox, or Ass go astray, we shall turn them into the Way.
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Hath God care of Oxen? Doubtlesse he hath. But much more of the neighbour himselfe.
Hath God care of Oxen? Doubtless he hath. But much more of the neighbour himself.
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For after the same sort Christ reasoneth in the 12. of Mathew, VVhat man (sayth he) shall there bee among you, which if he shall haue a sheepe fallen into a pit on the Sabboth day, will not take it,
For After the same sort christ reasoneth in the 12. of Matthew, What man (say he) shall there be among you, which if he shall have a sheep fallen into a pit on the Sabbath day, will not take it,
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and lift it vp? How much more then (saith he) is a 〈 ◊ 〉 better then a sheepe? This betterne••• therefore and excellencie of mans creation must be honored and attended of vs with all helps necessarie to maintaine it.
and lift it up? How much more then (Says he) is a 〈 ◊ 〉 better then a sheep? This betterne••• Therefore and excellency of men creation must be honoured and attended of us with all helps necessary to maintain it.
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For this is the greatest honor that we can do vnto it.
For this is the greatest honour that we can do unto it.
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As in deed what greater shewe of contempt (which is contrarie to honour) can there be then this, to turne away the face,
As in deed what greater show of contempt (which is contrary to honour) can there be then this, to turn away the face,
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and so little to regarde a thing, as not to bestowe the looking on it.
and so little to regard a thing, as not to bestow the looking on it.
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Euen as they do which denie these duties of loue and compassion towardes their needie brethren.
Eve as they do which deny these duties of love and compassion towards their needy brothers.
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Giue to him that asketh, and from him that woulde borrowe of thee, (sayeth Christ) turne not thou away. Is not this the fast that I haue chosen (saith the Lorde by Esay in the fiftie eight Chapter) to loose the cruell bandes, and let the oppressed go free;
Give to him that asks, and from him that would borrow of thee, (Saith christ) turn not thou away. Is not this the fast that I have chosen (Says the Lord by Isaiah in the fiftie eight Chapter) to lose the cruel bands, and let the oppressed go free;
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to deale thy bread to the hungrie, when thou seest the naked, to couer him,
to deal thy bred to the hungry, when thou See the naked, to cover him,
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and not hide thy selfe from thine owne flesh? And therefore the Priest and the Leuite despised the man which fell into the handes of Theeues,
and not hide thy self from thine own Flesh? And Therefore the Priest and the Levite despised the man which fell into the hands of Thieves,
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and lay wounded and half dead betweene Hiericho and Hierusalem. For they came by and looked on him (sayth the text) as stumbling at a Dogge.
and lay wounded and half dead between Jericho and Jerusalem. For they Come by and looked on him (say the text) as stumbling At a Dog.
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But then it followeth, They passed by on the other side, in contempt of him.
But then it follows, They passed by on the other side, in contempt of him.
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As indeed what greater contempt of his person then this, to passe so by, and to see him perish.
As indeed what greater contempt of his person then this, to pass so by, and to see him perish.
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Like as it was honourable done of the Samaritane to take him vp, comfort him, and prouide for him.
Like as it was honourable done of the Samaritan to take him up, Comfort him, and provide for him.
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A worke more acceptable, and more necessarie to bee done (as the case may require) then diuine Seruice it selfe vppon some Sabboth day:
A work more acceptable, and more necessary to be done (as the case may require) then divine Service it self upon Some Sabbath day:
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as Christ in manie places sheweth vs, and namely in the third of Marke, in the example of the man with the withered hand.
as christ in many places shows us, and namely in the third of Mark, in the Exampl of the man with the withered hand.
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Out of which place we may reason thus for the poore man, agaynst the contempt of the Priest & Leuite, that because they did not saue life when they might, they did euen kill him.
Out of which place we may reason thus for the poor man, against the contempt of the Priest & Levite, that Because they did not save life when they might, they did even kill him.
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For whē the enemies of our Sauior Christ watched to see if vpō the Sabboth day he wold heale this man with a withered hande, he being about to do it,
For when the enemies of our Saviour christ watched to see if upon the Sabbath day he would heal this man with a withered hand, he being about to do it,
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first to conuict their malice, reasoneth thus:
First to convict their malice, reasoneth thus:
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Is it lawful (saieth he) to do a good deed on the Sabboth day, or to doo euill? to saue life or to kill? Where hee yeeldeth thus much against himselfe, that if hee had not done that good deed to the poor impotent person, he had done euill;
Is it lawful (Saith he) to do a good deed on the Sabbath day, or to do evil? to save life or to kill? Where he yields thus much against himself, that if he had not done that good deed to the poor impotent person, he had done evil;
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and if he had not giuen life to that dead member of his, he had so farre killed him.
and if he had not given life to that dead member of his, he had so Far killed him.
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And therfore, as here he healeth him, so it is saide in the 8. of Mathew, that he healed all that were brought vnto him.
And Therefore, as Here he heals him, so it is said in the 8. of Matthew, that he healed all that were brought unto him.
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And though hee were often sought, yet (opportunities obserued) we neuer reade that he denied, or turned backe any.
And though he were often sought, yet (opportunities observed) we never read that he denied, or turned back any.
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For where both these, as partes of dutie, are commaunded vs, Depart from euill, and doo good:
For where both these, as parts of duty, Are commanded us, Depart from evil, and do good:
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Ceasse from euill, learne to doe well: one alone is not sufficient.
Cease from evil, Learn to do well: one alone is not sufficient.
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And therfore in the 12 of Mathew, Christ sayth, Hee that is not with mee, is against mee; and he that gathereth not with mee scattereth.
And Therefore in the 12 of Matthew, christ say, He that is not with me, is against me; and he that gathereth not with me Scattereth.
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And Salomon in the tenth of the Prouerbes; As Vineger (sayeth hee) to the teeth, and smoke to the eyes,
And Solomon in the tenth of the Proverbs; As Vinegar (Saith he) to the teeth, and smoke to the eyes,
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so is the slouthfull to him that sendeth him: that is, hee of whom dutie is required to bee done, and doth it not.
so is the slothful to him that sends him: that is, he of whom duty is required to be done, and does it not.
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And though in the 9. of Marke, Christ there seemeth to say as it were the contrarie, Let him alone, hee that is not against vs is on our part:
And though in the 9. of Mark, christ there seems to say as it were the contrary, Let him alone, he that is not against us is on our part:
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yet hee meaneth thus, and vnderstandeth it by comparison thus, hee is so farre foorth with vs,
yet he means thus, and understandeth it by comparison thus, he is so Far forth with us,
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as hee is not agaynst vs, and better then he who not onely is not with vs,
as he is not against us, and better then he who not only is not with us,
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but also agaynst vs. For as dutie is intirelie kept in both these poynts, Decline from euill, and do good:
but also against us For as duty is entirely kept in both these points, Decline from evil, and do good:
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so is it broken in both, as when wee not onelie doo no good, but actuallie doo euill.
so is it broken in both, as when we not only do no good, but actually do evil.
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And our Sauiour Christ in that place of Marke, speaketh of one that was inclining and comming to the Gospell,
And our Saviour christ in that place of Mark, speaks of one that was inclining and coming to the Gospel,
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and did him and his Disciples no harme, though as yet he did them no good,
and did him and his Disciples no harm, though as yet he did them no good,
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nor kept their companie, as there we reade.
nor kept their company, as there we read.
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But this Cain had not learned, as appeareth by his churlish answer to GOD, Am I the keeper of my Brother? It might haue beene answered by God;
But this Cain had not learned, as appears by his churlish answer to GOD, Am I the keeper of my Brother? It might have been answered by God;
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Yes indeed art thou the keeper of thy brother, and to see to him, and therefore much lesse shouldest thou haue killed him,
Yes indeed art thou the keeper of thy brother, and to see to him, and Therefore much less Shouldst thou have killed him,
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as nowe thou hast doubly done: first, by not keeping him; and then in killing him.
as now thou hast doubly done: First, by not keeping him; and then in killing him.
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And doth not this brood of Cain line yet with vs? & is not this voyce too often heard? Am I the keeper of my brother? must I looke to him? let him looke to himselfe if hee will.
And does not this brood of Cain line yet with us? & is not this voice too often herd? Am I the keeper of my brother? must I look to him? let him look to himself if he will.
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And although his neede be neuer so great, and our hand neuer so strong, yet for vs (as we say) hee may sinke, or swim.
And although his need be never so great, and our hand never so strong, yet for us (as we say) he may sink, or swim.
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These care not who wring, Modo sibi sit bene, so they fare well.
These care not who wring, Modo sibi sit bene, so they fare well.
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And their doing, is as their saying, (more thē heathen wretches herein) Euery man for himselfe, & God for vs all:
And their doing, is as their saying, (more them heathen wretches herein) Every man for himself, & God for us all:
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as if God were bounde to doo for them, and they will do nothing but for themselues.
as if God were bound to do for them, and they will do nothing but for themselves.
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And yet these bodies in which we liue, as it hath many members, so euerie member doth dutie one to the other.
And yet these bodies in which we live, as it hath many members, so every member does duty one to the other.
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This house in which we now are, and serueth vs for this assēbly, is so built, that one stone & iu•st stayeth vp another.
This house in which we now Are, and serveth us for this assembly, is so built, that one stone & iu•st stays up Another.
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And these verie Bookes, in which wee reade, are so made & compact, that letter serueth to leuer, to make syllables; and syllables, words; and words; sentences;
And these very Books, in which we read, Are so made & compact, that Letter serveth to lever, to make syllables; and syllables, words; and words; sentences;
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& by altogether wee reade, and learne knowledge. This dutie therefore of seruing one another, & being common-weales men, not priuate-weals men, nature,
& by altogether we read, and Learn knowledge. This duty Therefore of serving one Another, & being commonweals men, not priuate-weals men, nature,
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and reason, & heathen can teach vs. Non nobis solis nati (saith one) partim patria, partim parentes, and so forth.
and reason, & heathen can teach us Non nobis solis Nati (Says one) Partim patria, Partim Parents, and so forth.
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VVe are not borne onely for our selues, but partly our countrey, partly our parents, partly our friendes and neighbors will claime a right in vs.
We Are not born only for our selves, but partly our country, partly our Parents, partly our Friends and neighbours will claim a right in us
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And indeede God and nature it selfe, hath east all (almost) into communities and societies, greater,
And indeed God and nature it self, hath east all (almost) into communities and societies, greater,
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or lesser, as Cities and families, as wee see:
or lesser, as Cities and families, as we see:
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the Lorde so ordering it at the first for necessitie sake, as wee reade in Genesis, Bonum est hominem non esse solum.
the Lord so ordering it At the First for necessity sake, as we read in Genesis, Bonum est hominem non esse solum.
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It is good for man not to be alone. Who therefore as hee receiueth his good from other, so ought hee to minister helpe, and doo good to other.
It is good for man not to be alone. Who Therefore as he receiveth his good from other, so ought he to minister help, and do good to other.
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And therefore if thou do say with Cain; Am I the keeper of my brother, it shall be answered, Yes indeede are thou the keeper of thy brother, an• thou must honour him,
And Therefore if thou do say with Cain; Am I the keeper of my brother, it shall be answered, Yes indeed Are thou the keeper of thy brother, an• thou must honour him,
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as the Apostle here commandeth, saying, Honour all men. And if thou do not so honour them as heere is taught, thou doest contemne them,
as the Apostle Here commands, saying, Honour all men. And if thou do not so honour them as Here is taught, thou dost contemn them,
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and in contemning them dost kill them: as Christ before teacheth thee in the third of Marke.
and in contemning them dost kill them: as christ before Teaches thee in the third of Mark.
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Where I may conclude, that it is not onely the fire of the wrath of God, which hath brought this desolation vpon this place, where yet we may beholde and see many heapes of stones and dust, moystened no lesse with the teares of the afflicted,
Where I may conclude, that it is not only the fire of the wrath of God, which hath brought this desolation upon this place, where yet we may behold and see many heaps of stones and dust, moistened no less with the tears of the afflicted,
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then with the raine from heauen: but the carelesse & mercilesse hearts of many, which still suffer it so to bee.
then with the rain from heaven: but the careless & merciless hearts of many, which still suffer it so to be.
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In whome if this of Peter had taken place, there should now haue beene no signe of this destruction amongst vs. Specially, there beeing so many, who in the dayes of our peace haue receiued so much.
In whom if this of Peter had taken place, there should now have been no Signen of this destruction among us Specially, there being so many, who in the days of our peace have received so much.
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For this of the Apostle, Honour all men; being spoken generally to all, doth yet so require this honor to be done of all,
For this of the Apostle, Honour all men; being spoken generally to all, does yet so require this honour to be done of all,
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vnto all, that he, that hath most, must do most; and he, that hath little, must doo according to his litle.
unto all, that he, that hath most, must do most; and he, that hath little, must do according to his little.
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VVhich if there be a willing mind first (as saith the Apostle) it is accepted according to that a man hath, and not according to that he hath not.
Which if there be a willing mind First (as Says the Apostle) it is accepted according to that a man hath, and not according to that he hath not.
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And thus in doing this honour to all men, wee must obserue the proportion which pertaineth to vs, according to our portion.
And thus in doing this honour to all men, we must observe the proportion which pertaineth to us, according to our portion.
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For of him, that hath receiued much, much shall bee required: and of him that hath receiued little, little shall be required.
For of him, that hath received much, much shall be required: and of him that hath received little, little shall be required.
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The summer must beare more in the building then the iuist or rafter, and if one talent may not bee digged into the ground, what shall be the iudgement of those euill seruants which haue hid many talents,
The summer must bear more in the building then the iuist or rafter, and if one talon may not be dug into the ground, what shall be the judgement of those evil Servants which have hid many Talents,
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but this, Take from them their talents, and binde them hand & foote, and cast these euill seruants into vtter darknesse, there shall bee weeping & gnashing of teeth.
but this, Take from them their Talents, and bind them hand & foot, and cast these evil Servants into utter darkness, there shall be weeping & gnashing of teeth.
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And yet see in this parable, the euill seruant wasteth not his talent, nor abuseth it vnto oppression;
And yet see in this parable, the evil servant wastes not his talon, nor abuseth it unto oppression;
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but onely he vseth it not at al, & doth no good with it.
but only he uses it not At all, & does not good with it.
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For of that seed of Cain, which oppresse, kil, and destroy, which griende the face of the poore, as it is in the third of Esay: and in the second of Amos, which sell the iust for money,
For of that seed of Cain, which oppress, kill, and destroy, which griende the face of the poor, as it is in the third of Isaiah: and in the second of Amos, which fell the just for money,
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and the needie, pro pari Calceorum, for a paire of shooes; I will speake no more.
and the needy, Pro Pair Calceorum, for a pair of shoes; I will speak no more.
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Onely thus, for the order of this honour, he, whose hand hath most, his charge is most:
Only thus, for the order of this honour, he, whose hand hath most, his charge is most:
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and he that hath little hath charge for a little.
and he that hath little hath charge for a little.
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Which if euerie man would looke vnto, as here wee are commanded to Honour all men: Lord, what a heauen (as I may so say) of help would there bee amongest vs? and howe true would the prouer be be, Homo homini Deus: Man is God to man.
Which if every man would look unto, as Here we Are commanded to Honour all men: Lord, what a heaven (as I may so say) of help would there be amongst us? and how true would the prover be be, Homo Homini Deus: Man is God to man.
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And the poore of the Land should be prouided for, (as we are commanded in the 15. of Deuteronomie ) euen by the superfluities of manies aboundance.
And the poor of the Land should be provided for, (as we Are commanded in the 15. of Deuteronomy) even by the superfluities of manies abundance.
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And yet againe, as in this honour heere required, wee obserue a proportion in those from whom it is due:
And yet again, as in this honour Here required, we observe a proportion in those from whom it is due:
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so likewise ought wee to do in, and as concerning those, vnto whome it is due:
so likewise ought we to do in, and as Concerning those, unto whom it is due:
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and all must honour all, but not alike; euen as all are bounde vnto all, but not alike.
and all must honour all, but not alike; even as all Are bound unto all, but not alike.
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And therefore the Apostle in the fifteenth of the first to Timothie, maketh them deerest, who are nearest to vs:
And Therefore the Apostle in the fifteenth of the First to Timothy, makes them dearest, who Are nearest to us:
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If there be any (saith hee) that prouideth not for his owne, and namely for them of his owne houshold, hee hath denied the faith,
If there be any (Says he) that Provideth not for his own, and namely for them of his own household, he hath denied the faith,
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and is worse then an infidell.
and is Worse then an infidel.
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And in the 6. verse of the same chapter, If any faithfull man or faithfull woman (saith he) haue widowes, meaning of their kinne,
And in the 6. verse of the same chapter, If any faithful man or faithful woman (Says he) have Widows, meaning of their kin,
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and which are neere vnto them, let them minister vnto them, that is, let them helpe and releeue them, and let not the church bee charged.
and which Are near unto them, let them minister unto them, that is, let them help and relieve them, and let not the Church be charged.
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Thus the father, oweth more to the childe; the husband, to the wife; the brother, to his brother;
Thus the father, owes more to the child; the husband, to the wife; the brother, to his brother;
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yea, the friende to his friende; (because hee hath bounde him by a speciall band) then to any other.
yea, the friend to his friend; (Because he hath bound him by a special band) then to any other.
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And if these will not honor these, protect and defend, helpe, comfort, and nourish these, (as too often we may see this honor wanting) it is because we are fallen into the last times;
And if these will not honour these, Pact and defend, help, Comfort, and nourish these, (as too often we may see this honour wanting) it is Because we Are fallen into the last times;
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of which the Apostle forewarned they should bee greeuous, it would euen greeue any godly minde to see the maners of them:
of which the Apostle forewarned they should be grievous, it would even grieve any godly mind to see the manners of them:
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For men (saith he) shalbe louers of themselues, couetous, proude, boasters, and so forth.
For men (Says he) shall lovers of themselves, covetous, proud, boaster's, and so forth.
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At length he addeth, without naturall affection.
At length he adds, without natural affection.
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Which in a sort doubtlesse may be extended euen to those also, which deny this honour of which we speak vnto their ioynt-neighbours, and fellow-citizens:
Which in a sort doubtless may be extended even to those also, which deny this honour of which we speak unto their ioynt-neighbours, and fellow-citizens:
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vnto whome by a speciall band they owe more, then to anie other;
unto whom by a special band they owe more, then to any other;
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by reason of the mutuall societie and c̄oiuuction of the members of the bodie politique, wherein they are placed.
by reason of the mutual society and coiuuction of the members of the body politic, wherein they Are placed.
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And therfore ought they more especially to reioyce and suffer one with another, and to procure ye good one of another,
And Therefore ought they more especially to rejoice and suffer one with Another, and to procure you good one of Another,
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because the help or hinderance, the honour, or rebuke of any member redoundeth to the whole body, in which euery member hath his part:
Because the help or hindrance, the honour, or rebuke of any member redoundeth to the Whole body, in which every member hath his part:
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as Paule also speaketh of the naturall bodie.
as Paul also speaks of the natural body.
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And this made Moses first so seuere and couragious against the Egyptian, wh̄o he slue in defence,
And this made Moses First so severe and courageous against the Egyptian, who he slew in defence,
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& auenging the cause of one of his brethren:
& avenging the cause of one of his brothers:
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and afterwardes so carefull to agree his Countri-men and brethren, which stroue togither, saying, Sirs, we are brethren,
and afterwards so careful to agree his Countrymen and brothers, which strove together, saying, Sirs, we Are brothers,
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why do ye wrong one to another. A great wrong, & much dutie broken, whē a brother shal wrong a brother; a neighbor, his neighbor; one towns man an other; a citizen, his fellow citizen:
why do you wrong one to Another. A great wrong, & much duty broken, when a brother shall wrong a brother; a neighbour, his neighbour; one Towns man an other; a citizen, his fellow citizen:
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when enuie, & debate, deceit, and oppression shall raigne amongst them, as strife in the members of the same body: which reacheth home.
when envy, & debate, deceit, and oppression shall Reign among them, as strife in the members of the same body: which reaches home.
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For if ye bite (saith ye apostle) and deuoure one another, take heed least ye be consumed one of another.
For if you bite (Says the apostle) and devour one Another, take heed lest you be consumed one of Another.
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Which is the plague of the people mentioned in Esa. 3. Opprimet in populo alter alter̄u; quisque proximum suum:
Which is the plague of the people mentioned in Isaiah 3. Opprimet in populo alter alter̄u; Quisque Proximum suum:
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One shall oppresse another amongst the people; each man his neighbour. As also in the 9. of the same prophecie.
One shall oppress Another among the people; each man his neighbour. As also in the 9. of the same prophecy.
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Euery one shall eate the flesh of his owne arme; Manasseh, Ephraim; and Ephraim, Manasseh; and both these against Iuda.
Every one shall eat the Flesh of his own arm; Manasses, Ephraim; and Ephraim, Manasses; and both these against Iuda.
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And what of this? A citie, yea, a kingdom deuided in it self cānot cōtinue.
And what of this? A City, yea, a Kingdom divided in it self cannot continue.
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For it is not the honor of our times that can hold it vp; so light & foolish and ful of s•attery, that I am ashamed to name it:
For it is not the honour of our times that can hold it up; so Light & foolish and full of s•attery, that I am ashamed to name it:
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and yet many make a pride and a vertue of it: as if vertue were made of words, as ye wood of trees:
and yet many make a pride and a virtue of it: as if virtue were made of words, as you wood of trees:
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& therfore thus forsooth, father, & brother, & vncle, & cosen, & captaine, & master, when indeed there is no such maner link or bād between thē.
& Therefore thus forsooth, father, & brother, & uncle, & Cousin, & captain, & master, when indeed there is no such manner link or band between them.
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And when they light on any of these, or any other their louers, & friends, vpō whom they will bestow any of this court-holy-water, thē cap & knee,
And when they Light on any of these, or any other their lovers, & Friends, upon whom they will bestow any of this Holy water, them cap & knee,
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& smooth & fine words, & low curtify, and broad imbracing, as if we would reach them a peece of our heart.
& smooth & fine words, & low curtify, and broad embracing, as if we would reach them a piece of our heart.
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But if any of these need our help, that is, honor in deed, then S. Iames his charitie, Abite cumpace, cales•ite, & satura•ini:
But if any of these need our help, that is, honour in deed, then S. James his charity, Abite cumpace, cales•ite, & satura•ini:
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Goin peace, bee yee warmed, and filled: but we giue them not the things that are fit for the bodie.
Going peace, be ye warmed, and filled: but we give them not the things that Are fit for the body.
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VVhat profite is in this? saith the Apostle.
What profit is in this? Says the Apostle.
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And yet wee are so vsed to this vnprofitable, yea, reprochfull honour, that wee cannot leaue it:
And yet we Are so used to this unprofitable, yea, reproachful honour, that we cannot leave it:
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but euen when wee haue in hande some mischiefe towarde men, they shall yet haue some of this honour therwhile to hide it,
but even when we have in hand Some mischief toward men, they shall yet have Some of this honour therwhile to hide it,
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like that was bestowed on our Sauiour: Haile King of the Iewes, and smite him on the face.
like that was bestowed on our Saviour: Hail King of the Iewes, and smite him on the face.
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Or, as Iudas, Haile Maister, kisse him, and betray him.
Or, as Iudas, Hail Master, kiss him, and betray him.
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And yet (my brethren) neither this, nor any thing which before hath beene taught vs, is brought to abridge all outwarde honour, or shew of outward reuerence.
And yet (my brothers) neither this, nor any thing which before hath been taught us, is brought to abridge all outward honour, or show of outward Reverence.
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Which wee acknowledge also to bee due, Suo modo, in a certaine manner, euen from all men, to all men,
Which we acknowledge also to be due, Sue modo, in a certain manner, even from all men, to all men,
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and from each man to each and euerie man, as is the other honour in fact before mētioned.
and from each man to each and every man, as is the other honour in fact before mentioned.
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Which as it is indeed harder, and asketh cost, and therfore also is more high and excellent:
Which as it is indeed harder, and asks cost, and Therefore also is more high and excellent:
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so this likewise is of that praise, & price, that it ought not to be neglected,
so this likewise is of that praise, & price, that it ought not to be neglected,
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but embraced of vs. For God hath so imprinted his owne Image in vs, that each man moued with a proper and serious sense of his sinnes, acknowledgeth his owne basenesse,
but embraced of us For God hath so imprinted his own Image in us, that each man moved with a proper and serious sense of his Sins, acknowledgeth his own baseness,
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and giueth reuerence vnto him, which scarcely will acknowledge it to bee due vnto him, because hee feeleth his sinnes, as the other doth.
and gives Reverence unto him, which scarcely will acknowledge it to be due unto him, Because he feeleth his Sins, as the other does.
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And here is a right good straining of curtesie, when (as Peter willeth vs in the fifth Chapter of this Epistle) we submit our selues euerie man one to another.
And Here is a right good straining of courtesy, when (as Peter wills us in the fifth Chapter of this Epistle) we submit our selves every man one to Another.
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According also to that golden rule of the Apostle in the second to the Philippians: Let euerie man thinke better of another then of himselfe.
According also to that golden Rule of the Apostle in the second to the Philippians: Let every man think better of Another then of himself.
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And in the 12. to the Romans: In giuing honour, go one before another.
And in the 12. to the Romans: In giving honour, go one before Another.
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This would take vs downe from the vpper ende of the table, and make vs of our selues seeke the, lower roomes first:
This would take us down from the upper end of the table, and make us of our selves seek thee, lower rooms First:
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and then the maister of the house woulde set vs vp highen. For this modestie is amiable, and this humilitie, honourable.
and then the master of the house would Set us up highen. For this modesty is amiable, and this humility, honourable.
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And therefore no maruaile if the good man of the house be so delighted with it, that he vouch safeth it the highest roome at the ende of the Table.
And Therefore no marvel if the good man of the house be so delighted with it, that he vouch safeth it the highest room At the end of the Table.
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This is meant by our Apostle in the 5. chapter, and 5 vers. of this Epistle, saying:
This is meant by our Apostle in the 5. chapter, and 5 vers. of this Epistle, saying:
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Decke your selues inwardly with low lines of mind. Marke, there is a maruellous decking, beautie, & ornament in modestie.
Deck your selves inwardly with low lines of mind. Mark, there is a marvelous decking, beauty, & ornament in modesty.
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But he saith, It is inward, in the hid man of the heart: and yet so, that it sheweth it selfe outwarde:
But he Says, It is inward, in the hid man of the heart: and yet so, that it shows it self outward:
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or else it were nothing worth, as Salomon sayeth in the 27. of the Prouerbes, Better is open rebuke, then secrete loue.
or Else it were nothing worth, as Solomon Saith in the 27. of the Proverbs, Better is open rebuke, then secret love.
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Yea, it so sheweth it selfe in the bodie, that it decketh, adorneth and beautifieth the bodie,
Yea, it so shows it self in the body, that it decketh, adorneth and beautifieth the body,
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so as all men shall honour vs, when the bragger shall go by with contempt and scorne.
so as all men shall honour us, when the bragger shall go by with contempt and scorn.
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For so it is added by the Apostle, as a reason to perswade vs to embrace this dutie:
For so it is added by the Apostle, as a reason to persuade us to embrace this duty:
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For God (sayeth hee) resisteth the proude. VVhat is that? To wit, this:
For God (Saith he) Resisteth the proud. What is that? To wit, this:
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Proude persons looke for more then is due vnto them; but they shall not haue it.
Proud Persons look for more then is due unto them; but they shall not have it.
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They would be honoured of all, Tanqu•• minores Dii, as little Gods: but they shall bee broken of their willes.
They would be honoured of all, Tanqu•• minores Gods, as little God's: but they shall be broken of their wills.
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For as they haue measured vnto others, so shall it be measured to them againe. They haue shewed in the pride of their mindes contempt and disdain to others:
For as they have measured unto Others, so shall it be measured to them again. They have showed in the pride of their minds contempt and disdain to Others:
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and they shal reape it seuen fold again into their bosoms.
and they shall reap it seuen fold again into their bosoms.
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For thus I take Saint Peter to expounde that place of the Prouerbes, the third Chapter, the soure and thirtieth verse. VVith the scorner he scorneth.
For thus I take Saint Peter to expound that place of the Proverbs, the third Chapter, the sour and thirtieth verse. With the scorner he scorneth.
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Then it followeth in the verie words that Peter alleageth, But hee giueth grace, that is to say, fauour, loue, honour,
Then it follows in the very words that Peter allegeth, But he gives grace, that is to say, favour, love, honour,
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and acceptation, both with God and men, vnto the lowlie.
and acceptation, both with God and men, unto the lowly.
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As it is saide of our Sauiour Christ, that hee grewe in wisedome, and stature, and in fauour both with God, and men.
As it is said of our Saviour christ, that he grew in Wisdom, and stature, and in favour both with God, and men.
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And why? Because, as well in this lowlinesse and humilitie, (no doubt) as in all other vertues, it was necessarie that hee shoulde bee our most perfect patterne,
And why? Because, as well in this lowliness and humility, (no doubt) as in all other Virtues, it was necessary that he should be our most perfect pattern,
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and leaue vs an example, that wee shoulde followe his steppes;
and leave us an Exampl, that we should follow his steps;
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and acknowledge no lesse by his personall humilitie, then by his doctrine taught vs in the fourteenth of Luke, that hee that exalteth him selfe shall bee brought lowe, and hee that humbleth himselfe shall bee exalted.
and acknowledge no less by his personal humility, then by his Doctrine taught us in the fourteenth of Lycia, that he that Exalteth him self shall be brought low, and he that Humbleth himself shall be exalted.
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Fie vpon therefore this outwarde flaunt of apparell, this bragging behauiour, and coy countenaunces of manie in this age of most corrupt manners, which would seeme to snatch honour to themselues,
Fie upon Therefore this outward flaunt of apparel, this bragging behaviour, and coy countenances of many in this age of most corrupt manners, which would seem to snatch honour to themselves,
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and euen force it from vs. But they must remember (as Aristotle sayth,) Honorest in honorante, non in honorate.
and even force it from us But they must Remember (as Aristotle say,) Honorest in Honorante, non in honorate.
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Honour is in him that honoureth, not in him that is honoured.
Honour is in him that Honoureth, not in him that is honoured.
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And therefore thou maist (happily) be despised of others, euen when thou deseruest to bee honoured:
And Therefore thou Mayest (happily) be despised of Others, even when thou deservest to be honoured:
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much more shalt thou be sure to go without this honour, when by this ambitious humour of crauing honour, thou deseruest no honour, but contempt.
much more shalt thou be sure to go without this honour, when by this ambitious humour of craving honour, thou deservest no honour, but contempt.
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But heere wee are to obserue a distinction.
But Here we Are to observe a distinction.
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For as before in the honour of fact, hee owed most that had receiued most, to doo good vnto others according to his quantity:
For as before in the honour of fact, he owed most that had received most, to do good unto Others according to his quantity:
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so in this outward honour, or honour of outwarde reuerence, it falleth our contrarie, that hee oweth most vnto others, that hath receiued lesse then others.
so in this outward honour, or honour of outward Reverence, it falls our contrary, that he owes most unto Others, that hath received less then Others.
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For so it is in the ciuil bodies, and bodies politike, at in the natural bodie:
For so it is in the civil bodies, and bodies politic, At in the natural body:
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wherein one member hath receiued more, or lesse honour, then another; and all lesse, then the head:
wherein one member hath received more, or less honour, then Another; and all less, then the head:
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as Paul also sheweth vs in the 12. of the first too the Corinthians: that in a certaine varietie,
as Paul also shows us in the 12. of the First too the Corinthians: that in a certain variety,
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as well in this, as in sundry other things, there might be a maruailous consent and harmony, For God is not the author of confusion, but of peace.
as well in this, as in sundry other things, there might be a marvelous consent and harmony, For God is not the author of confusion, but of peace.
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And as one starre differeth from another starre in glorie, for the beauty of the heauens,
And as one star differeth from Another star in glory, for the beauty of the heavens,
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so one man differeth from another in glory, to the beauty of the earth.
so one man differeth from Another in glory, to the beauty of the earth.
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And therfore there is now in some the honour of age, which is not in others:
And Therefore there is now in Some the honour of age, which is not in Others:
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in some, the honor of wisedom & vertue, not in others: in some the honor of dignitie, not in others:
in Some, the honour of Wisdom & virtue, not in Others: in Some the honour of dignity, not in Others:
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beside the honor of maiestie in the king & magistrate, of whom we speake not yet.
beside the honour of majesty in the King & magistrate, of whom we speak not yet.
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And all these must haue their honour, euerie man, as hee excelleth most, and hath most of this honour in himselfe,
And all these must have their honour, every man, as he excels most, and hath most of this honour in himself,
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as a marke or print of a certaine maiestie, which God hath placed in him.
as a mark or print of a certain majesty, which God hath placed in him.
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And it was a peece of the confusion threatened to Iuda in the third of Esay, and not the least parte of the confusion, which at this day raigneth amongst vs:
And it was a piece of the confusion threatened to Iuda in the third of Isaiah, and not the least part of the confusion, which At this day Reigneth among us:
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Superbient p•er i• senem, & vilis in honor •ium. The boy shall beare himselfe bragge against the auncient, and the base against the honourable.
Superbient p•er i• senem, & vilis in honour •ium. The boy shall bear himself brag against the ancient, and the base against the honourable.
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And it greeued Iob at the heart;
And it grieved Job At the heart;
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and helpe••ppe the heape of all his miseries, what once he had this honour, and no we had it not.
and helpe••ppe the heap of all his misery's, what once he had this honour, and no we had it not.
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Oh that I were (sayth hee) as in times past when God preserued mee,
O that I were (say he) as in times past when God preserved me,
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when his ••ig •••shined vppon my head. And afterwardes in the f•••enth v••se:
when his ••ig •••shined upon my head. And afterwards in the f•••enth v••se:
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VVhen I went 〈 ◊ 〉 to the Gate to the s•ate of iudgement, and 〈 ◊ 〉 bed•• caused them to prepa••• ••y. sea•• i• the• Streetos.
When I went 〈 ◊ 〉 to the Gate to the s•ate of judgement, and 〈 ◊ 〉 bed•• caused them to prepa••• ••y. sea•• i• the• Streetos.
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The young 〈 ◊ 〉 sam•••e, and bidde themselues; and the ag•dor•se and stood vp.
The young 〈 ◊ 〉 sam•••e, and bid themselves; and the ag•dor•se and stood up.
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But in the 〈 ◊ 〉 Chapter hee sayth, But newe, •ident me minore •••pores, My younger laugh 〈 ◊ 〉 mee:
But in the 〈 ◊ 〉 Chapter he say, But new, •ident me Lesser •••pores, My younger laugh 〈 ◊ 〉 me:
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and those so base borne and vile, that, as there hee sayth, VVhose •athers I woulde haue disdeyned to sette with the Dogges of my flocke.
and those so base born and vile, that, as there he say, Whose •athers I would have disdained to Set with the Dogs of my flock.
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This was Iobs case, to want that honour and reuerence, which once he had, & had wel deserued.
This was Jobs case, to want that honour and Reverence, which once he had, & had well deserved.
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Which if it be any of ours; (as doubtlesse neuer was there more contempt, and lesse honor yeelded vnto Superiors) let vs charge this sinne vpon the Inferiours:
Which if it be any of ours; (as doubtless never was there more contempt, and less honour yielded unto Superiors) let us charge this sin upon the Inferiors:
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yet so, as that wee wholie discharge not our selues of blame.
yet so, as that we wholly discharge not our selves of blame.
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For besides that this plague is partly vpon vs, in the third of Esay, Dab• puer•• principes co•um, I will set children to rule ouer them;
For beside that this plague is partly upon us, in the third of Isaiah, Dab• puer•• Princes co•um, I will Set children to Rule over them;
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and so indeede wee haue in many places rulers, no more able to rule themselues and others, then women and children:
and so indeed we have in many places Rulers, no more able to Rule themselves and Others, then women and children:
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& therfore are despised of men, women, and children:
& Therefore Are despised of men, women, and children:
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there is also another plague mentioned by the Prophet in the next words, thus, Quifacinero se do•ine•tu• in •os• that is, I will set children to be their Rulers, which shall mischi••ously raigne ouer them.
there is also Another plague mentioned by the Prophet in the next words, thus, Quifacinero se do•ine•tu• in •os• that is, I will Set children to be their Rulers, which shall mischi••ously Reign over them.
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And afterwards in the same chapter. The babie oppresseth my people, and VVomen •aue rule ouer them.
And afterwards in the same chapter. The baby Oppresses my people, and VVomen •aue Rule over them.
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And yet as very babes as they are in gouernment, and weak as women, to rule themselues,
And yet as very babes as they Are in government, and weak as women, to Rule themselves,
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or other, as they ought to doo, they are strong enough to oppresse the people: and this maketh them to be despised of the people.
or other, as they ought to do, they Are strong enough to oppress the people: and this makes them to be despised of the people.
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Vt ameris amabilis esto, (saith the poet) If thou wilt haue loue, thou must beare thy selfe louely.
Vt ameris amabilis esto, (Says the poet) If thou wilt have love, thou must bear thy self lovely.
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And if thou wilt haue other to honour thee in high place, do thou stoupe downe to them,
And if thou wilt have other to honour thee in high place, do thou stoop down to them,
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and honour them in those roomes and places wherein they are, euen the meanest.
and honour them in those rooms and places wherein they Are, even the Meanest.
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Do not oppresse them, but relieue them (for this is the best honour, as before is proued) and shewe all kindnesse and courtesie, and affabilitie towardes them.
Do not oppress them, but relieve them (for this is the best honour, as before is proved) and show all kindness and courtesy, and affability towards them.
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And thou shalt see that kindnes will beget kindnesse; as Moses was honoured of all the people.
And thou shalt see that kindness will beget kindness; as Moses was honoured of all the people.
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And yet it is said that he was the mildest man in al the earth. Which doubtlesse could not haue been, if in his high place he had ouerlookt them,
And yet it is said that he was the Mildest man in all the earth. Which doubtless could not have been, if in his high place he had overlooked them,
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and not rather in all faith fulnesse, loue, and diligence, had looked to them, & liued with them as a common friende.
and not rather in all faith fullness, love, and diligence, had looked to them, & lived with them as a Common friend.
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And therfore the king himselfe also in the 17. of Deut. was commanded not to multiplie horses, nor augment his pompe ouermuch,
And Therefore the King himself also in the 17. of Deuteronomy was commanded not to multiply Horses, nor augment his pomp overmuch,
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least he shuld waxe proude, and haue his heart lifted vp aboue his brethren.
lest he should wax proud, and have his heart lifted up above his brothers.
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Wherefore, giue, you that are euen the greatest, giue vnto the meanest their honour, and they shall giue you yours, Good measure (as Christ saith) pressed downe, shaken together, and running ouer, shall men giue into your bosome:
Wherefore, give, you that Are even the greatest, give unto the Meanest their honour, and they shall give you yours, Good measure (as christ Says) pressed down, shaken together, and running over, shall men give into your bosom:
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for with what measure you meate, with the same shal men measure vnto you againe.
for with what measure you meat, with the same shall men measure unto you again.
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For otherwise euery man doth beare a kingdome in his breast, how soeuer his outward obedience or reuerence may be wrested from him.
For otherwise every man does bear a Kingdom in his breast, how soever his outward Obedience or Reverence may be wrested from him.
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And yet may, and must the Ruler, and euerie superiour maintaine his place, and shew himselfe,
And yet may, and must the Ruler, and every superior maintain his place, and show himself,
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as he is, in keeping the grace, and grauitie; the port, and support of a superiour:
as he is, in keeping the grace, and gravity; the port, and support of a superior:
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as it is saide of a Roman gouernour, that he bare vp the Common-weale with his brow or coūtenāce.
as it is said of a Roman governor, that he bore up the Commonweal with his brow or countenance.
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Which no man may impute to pride or immodestie for it is maiestie.
Which no man may impute to pride or immodesty for it is majesty.
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Therfore Salomon maketh a comparison in the thirtieth of the Prouerbes: There bee three things (sayth hee) that order wel theyr going,
Therefore Solomon makes a comparison in the thirtieth of the Proverbs: There be three things (say he) that order well their going,
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yea foure which haue a comely gate, an olde Lyon mightie among Beastes, and turneth not at the sight of any:
yea foure which have a comely gate, an old lion mighty among Beasts, and turns not At the sighed of any:
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an Horse that hath his Bellie taken downe: a Goate, and a King against whome there is no rysing vppe.
an Horse that hath his Belly taken down: a Goat, and a King against whom there is no rising up.
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And therefore it is counselled in another place, Ne sis humilis in sapientia tua.
And Therefore it is counseled in Another place, Ne sis Humilis in sapientia tua.
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Bee not ouerlowly in thy wisedome, nor out of conceite with thy selfe for thy place:
be not ouerlowly in thy Wisdom, nor out of conceit with thy self for thy place:
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least it bee true which is saide, Tanti eris aliis, quanti tibi fueris:
least it be true which is said, Tanti eris Others, quanti tibi fueris:
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Thou shalt bee iust so much esteemed of others, as thou (in this sense) esteemest thy selfe. And therefore it was commanded Timothie, being a yong man, to shew himselfe graue in his ministrie.
Thou shalt be just so much esteemed of Others, as thou (in this sense) esteemest thy self. And Therefore it was commanded Timothy, being a young man, to show himself graven in his Ministry.
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Let no man (saith Paul ) despise thy youth. That is, see thou giue none occasion by any ouer familiar, light,
Let no man (Says Paul) despise thy youth. That is, see thou give none occasion by any over familiar, Light,
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or loose behauiour, that any should despise thy youth.
or lose behaviour, that any should despise thy youth.
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And no lesse the Pastour of the Commonweale, then the Pastor of the church, in the person of Titus, is commanded thus:
And no less the Pastor of the Commonweal, then the Pastor of the Church, in the person of Titus, is commanded thus:
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These things speake and exhort, and rebuke with all authoritie. See that no man despise thee.
These things speak and exhort, and rebuke with all Authority. See that no man despise thee.
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Thus the superiour must know what honour hee hath; and much more what honour he oweth to the inferiour, and pay it:
Thus the superior must know what honour he hath; and much more what honour he owes to the inferior, and pay it:
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and the inferiour for his parte must doo the like.
and the inferior for his part must do the like.
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And all men (as Peter heere sayth) must honour all men. A necessarie doctrine,
And all men (as Peter Here say) must honour all men. A necessary Doctrine,
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for al, who in that state of franchisement, which wee haue in the heauenly city of our God and King, haue,
for all, who in that state of franchisement, which we have in the heavenly City of our God and King, have,
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or ought to haue our conuersation (as Paul had his) in heauē, or heauenlie,
or ought to have our Conversation (as Paul had his) in heaven, or heavenly,
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or as in heauen alreadie, according also as we pray, Thy will be done, in earth as it is in heauen.
or as in heaven already, according also as we pray, Thy will be done, in earth as it is in heaven.
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And thus much of the first step of these foure duties heere required. Which is as farre as at this time I can go with you. Now let vs pray.
And thus much of the First step of these foure duties Here required. Which is as Far as At this time I can go with you. Now let us pray.
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THE SECOND Sermon. 2. Pet. 2.17. Loue brotherly fellowship.
THE SECOND Sermon. 2. Pet. 2.17. Love brotherly fellowship.
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THis whole verse breaking it self into foure principal parts, which are so many seuerall exhortations, of the first, in these wordes, Honour all men, wee haue spoken alreadie,
THis Whole verse breaking it self into foure principal parts, which Are so many several exhortations, of the First, in these words, Honour all men, we have spoken already,
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and are now come vnto the second, in these words, Loue brotherly felowship, or, as I had rather interpret them, according to the plain significatiō of the Greek worde,
and Are now come unto the second, in these words, Love brotherly fellowship, or, as I had rather interpret them, according to the plain signification of the Greek word,
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thus, Loue the brother hood: referring the word which the Apostle vseth not vnto the minde & affection of him that loueth,
thus, Love the brother hood: referring the word which the Apostle uses not unto the mind & affection of him that loves,
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or the vertue of louing, as it seemeth our English translation here doth: but to the brethren themselues, which must bee loued.
or the virtue of loving, as it seems our English Translation Here does: but to the brothers themselves, which must be loved.
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For as before he had shewed vs the matter, or, as we call it, the subiect of our honour, saying, Honour all men: and afterwards will shew vs the subiect of our feare, saying, Feare God: and lastly, the subiect of a particular and more especiall honour, saying, Honour the King: so here he sheweth vs the subiect or matter of our loue,
For as before he had showed us the matter, or, as we call it, the Subject of our honour, saying, Honour all men: and afterwards will show us the Subject of our Fear, saying, fear God: and lastly, the Subject of a particular and more especial honour, saying, Honour the King: so Here he shows us the Subject or matter of our love,
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or, if ye will, the persons on whom our loue must work, to wit, the brethren:
or, if you will, the Persons on whom our love must work, to wit, the brothers:
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euen the whole society of thē.
even the Whole society of them.
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So as, (a litle to inuert our own translation, and yet to keep as neere as we may) in steed of this, Loue brotherly felowship, we may read thus, Loue the felowship of brethren.
So as, (a little to invert our own Translation, and yet to keep as near as we may) in steed of this, Love brotherly fellowship, we may read thus, Love the fellowship of brothers.
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So we name the whole state of the Commons of the realme, the Cōmunaltie:
So we name the Whole state of the Commons of the realm, the Commonalty:
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and so here, the whole state of the brethren, ioyned in one felowship, the brotherhood, or, felowship of brethren.
and so Here, the Whole state of the brothers, joined in one fellowship, the brotherhood, or, fellowship of brothers.
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Now in this sentence we haue to obserue generally, these two partes, The brethren, which must receiue our loue:
Now in this sentence we have to observe generally, these two parts, The brothers, which must receive our love:
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and, The loue it selfe, which we owe vnto them.
and, The love it self, which we owe unto them.
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And touching the brethren, first, we see them cōmended to vs by the name of brotherhood, which is a societie or felowship of brethren,
And touching the brothers, First, we see them commended to us by the name of brotherhood, which is a society or fellowship of brothers,
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and indeed such (according to the force of the worde which Peter vseth) I say, such brethren as lay in the same belly with vs. Euen as in deed we haue all but one mother, Hierusalem (as sayth the apostle in the 4. to the Gal. ) which is aboue, and yet beneath, the Church scattered throughout the worlde, which is (saith hee) the mother of vs all.
and indeed such (according to the force of the word which Peter uses) I say, such brothers as lay in the same belly with us Even as in deed we have all but one mother, Jerusalem (as say the apostle in the 4. to the Gal.) which is above, and yet beneath, the Church scattered throughout the world, which is (Says he) the mother of us all.
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In her wombe we are begotten, being borne anew (as Peter before saieth) not of mortall seede, but of immortall, by the worde of God.
In her womb we Are begotten, being born anew (as Peter before Saith) not of Mortal seed, but of immortal, by the word of God.
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VVho of his owne will (as Iames also sayeth) begatte vs by the worde of truth, that wee should be the first fruites of his creatures.
Who of his own will (as James also Saith) begat us by the word of truth, that we should be the First fruits of his creatures.
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And to our mother was the promise made in the foure and fiftieth of Esay, And all thy children shall be taught of the Lorde,
And to our mother was the promise made in the foure and fiftieth of Isaiah, And all thy children shall be taught of the Lord,
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and much peace shall bee to thy children.
and much peace shall be to thy children.
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Thus all that are taught of God, and haue obeyed his worde, are brethren both by father and mother;
Thus all that Are taught of God, and have obeyed his word, Are brothers both by father and mother;
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and the whole number ioyned in one societie or felowship, is the brotherhood: which also is called the housholde or familie of fayth.
and the Whole number joined in one society or fellowship, is the brotherhood: which also is called the household or family of faith.
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VVhile we haue time (sayth the Apostle in the sixt to the Galathians ) let vs do good vnto all, specially vnto those that are of the familie of faith.
VVhile we have time (say the Apostle in the sixt to the Galatians) let us do good unto all, specially unto those that Are of the family of faith.
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And againe in the thirde to the Ephesians: For this cause I bow my knees vnto the father of our Lorde Iesus Christ, of whom is named the whole familie in heauen, and in earth.
And again in the Third to the Ephesians: For this cause I bow my knees unto the father of our Lord Iesus christ, of whom is nam the Whole family in heaven, and in earth.
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And the bande of this familie, or coniunction of brethren, is faith and holinesse, in that heauenlie vocation, vnto which they are called.
And the band of this family, or conjunction of brothers, is faith and holiness, in that heavenly vocation, unto which they Are called.
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In which respect they are named (as before we heard) the familie of faith, and faithfull brethren in Christ; and holie brethren.
In which respect they Are nam (as before we herd) the family of faith, and faithful brothers in christ; and holy brothers.
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In the first to the Colossians, Paule an Apostle of Iesus Christ, by the will of God and Timotheus our brother, To them which are at Colosse, Saintes and faithfull brethren in Christ.
In the First to the colossians, Paul an Apostle of Iesus christ, by the will of God and Timothy our brother, To them which Are At Colosse, Saints and faithful brothers in christ.
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And in the third to the Hebrewes, Therfore holy brethren, partakers of the heauenlie vocation, consider the Apostle and high Priest of our profession, Christ Iesus.
And in the third to the Hebrews, Therefore holy brothers, partakers of the heavenly vocation, Consider the Apostle and high Priest of our profession, christ Iesus.
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VVherfore let not thine eies wander to seeke thy loue; but see who are ioyned in fayth & holinesse, and they are the brethrē:
Wherefore let not thine eyes wander to seek thy love; but see who Are joined in faith & holiness, and they Are the brothers:
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and there thou must fasten thy whole desire.
and there thou must fasten thy Whole desire.
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It is not in all the worlde besides, that thou must so delight in, as in them.
It is not in all the world beside, that thou must so delight in, as in them.
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For tell mee, if anie thing bee so commaunded, or commended to vs, as the brethren,
For tell me, if any thing be so commanded, or commended to us, as the brothers,
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or some dutie which pertaineth to them? Heere onelie wee except the loue of the Father:
or Some duty which pertaineth to them? Here only we except the love of the Father:
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which yet is reuealed, and, as it were, accomplished in the loue of the brethren.
which yet is revealed, and, as it were, accomplished in the love of the brothers.
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If yee loue mee (sayth Christ) keepe my commaundement. And, This is my commaundement, that yee loue one another, as I haue loued you.
If ye love me (say christ) keep my Commandment. And, This is my Commandment, that ye love one Another, as I have loved you.
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And againe, By this shall all men know that ye are my disciples, if yee haue loue one to another.
And again, By this shall all men know that you Are my Disciples, if ye have love one to Another.
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As if the loue of the brethren were the loue of Christ: because he delighteth in them, yea, dwelleth in them, and they in him;
As if the love of the brothers were the love of christ: Because he delights in them, yea, dwells in them, and they in him;
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hee is one with them, and they with him;
he is one with them, and they with him;
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by a true, and reall coniunction (though the same not naturall, and carnall, but spirituall) as in the seuenteenth of Iohn, I pray not for these alone,
by a true, and real conjunction (though the same not natural, and carnal, but spiritual) as in the Seventeenth of John, I pray not for these alone,
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but for them also which shall beleeue in mee through their woorde.
but for them also which shall believe in me through their word.
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That they all may bee one, as thou, O Father in mee, and I in thee:
That they all may be one, as thou, Oh Father in me, and I in thee:
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euen that they may bee also one in vs; that the worlde maie beleeue that thou hast sent mee.
even that they may be also one in us; that the world may believe that thou hast sent me.
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And the glorie that thou gauest mee I haue giuen them, that they maie bee one,
And the glory that thou Gavest me I have given them, that they may be one,
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as wee are one, I in them, and thou in mee, that they may bee made perfect in one,
as we Are one, I in them, and thou in me, that they may be made perfect in one,
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and that the worlde may knowe that thou hast sent mee, and hast loued them, as thou hast loued mee.
and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
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And so the Church considered with her head, is mysticall Christ, or Christ in a mysterie;
And so the Church considered with her head, is mystical christ, or christ in a mystery;
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and so called by the Apostle in the twelfth of the first to the Corinthians: For as the bodie (saith he) is one, & hath many members,
and so called by the Apostle in the twelfth of the First to the Corinthians: For as the body (Says he) is one, & hath many members,
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and all the members of the body, which is one, though they bee many, yet are but one body:
and all the members of the body, which is one, though they be many, yet Are but one body:
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so is Christ, that is to say, Christians, in one society, euen the Church, considered as a bodie, but with her head Christ.
so is christ, that is to say, Christians, in one society, even the Church, considered as a body, but with her head christ.
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Who, by an excellency of the head aboue the members, giueth name vnto the whole, and it is called Christ.
Who, by an excellency of the head above the members, gives name unto the Whole, and it is called christ.
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Hence commeth this acceptation in the second of Zacharie, Hee which toucheth you, toucheth the apple of his eye.
Hence comes this acceptation in the second of Zacharias, He which touches you, touches the apple of his eye.
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And in the tenth of Matthew, VVhosoeuer shall giue vnto one of these little ones a cup of colde water onely in the name of a Disciple, verelie I say vnto you, hee shall not loose his rewarde.
And in the tenth of Matthew, Whosoever shall give unto one of these little ones a cup of cold water only in the name of a Disciple, verily I say unto you, he shall not lose his reward.
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And in the siue and twentieth of Mathew: VVhen sawe wee thee an hungred, and fedde thee? And when sawe we thee a straunger,
And in the siue and twentieth of Matthew: When saw we thee an hungered, and fed thee? And when saw we thee a stranger,
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and tooke thee in? and so forth.
and took thee in? and so forth.
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Verely I say vnto you (sayth Christ) inasmuch as ye haue done it vnto one of the least of these my Brethren, yee haue done it vnto mee.
Verily I say unto you (say christ) inasmuch as you have done it unto one of the least of these my Brothers, ye have done it unto me.
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And againe, VVhen sawe wee thee an hungred, or a thyrst, or a straunger, or naked,
And again, When saw we thee an hungered, or a thirst, or a stranger, or naked,
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or sicke, or in prison, and did not minister vnto thee? These also are aunswered, Verelie I say vnto you, in as much as ye did it not to one of the least of these, yee did it not to me.
or sick, or in prison, and did not minister unto thee? These also Are answered, Verily I say unto you, in as much as you did it not to one of the least of these, ye did it not to me.
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And in the ninth of the Acts, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricke.
And in the ninth of the Acts, Saul, Saul, why Persecutest thou me? it is hard for thee to kick against the prick.
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And I answered, who art thou Lord? and he said, I am Iesus whome thou persecutest.
And I answered, who art thou Lord? and he said, I am Iesus whom thou Persecutest.
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Yet were they indeed the Christians, and the bodies of the Saints, which he cast into prison,
Yet were they indeed the Christians, and the bodies of the Saints, which he cast into prison,
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and lead them bound vnto Hierusalem.
and led them bound unto Jerusalem.
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But note I pray you out of the place of Mathew, that hee reckoneth there with the wicked, on his left hand, not for any other sins,
But note I pray you out of the place of Matthew, that he Reckoneth there with the wicked, on his left hand, not for any other Sins,
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or for the want of that loue, which properly appertaineth vnto himself, but that, which properly appertaineth vnto his brethren:
or for the want of that love, which properly appertaineth unto himself, but that, which properly appertaineth unto his brothers:
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because it is best seene by louing his, howe wee loue him. For that sometimes toucheth the purse, where loue is best tryed:
Because it is best seen by loving his, how we love him. For that sometime touches the purse, where love is best tried:
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and that loue of the lip, Lord, Lorde, deceiueth many:
and that love of the lip, Lord, Lord, deceiveth many:
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and therefore Iohn saith, He that hath this worlds good, and seeth his brother haue neede,
and Therefore John Says, He that hath this world's good, and sees his brother have need,
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and shutteth vp his compassion from him, how dwelleth the loue of God in him? And therefore Christ our Sauiour doth not there challenge them simply and generally for the want of loue towards his brethren,
and shutteth up his compassion from him, how dwells the love of God in him? And Therefore christ our Saviour does not there challenge them simply and generally for the want of love towards his brothers,
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but the outward workes and deedes of loue are specified, of feeding and drinking, of clothing, and harbouring, and the like.
but the outward works and Deeds of love Are specified, of feeding and drinking, of clothing, and harbouring, and the like.
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For loue being once inwardly inflamed, like fire, it breaketh out, and worketh outwardly, as neede requireth,
For love being once inwardly inflamed, like fire, it breaks out, and works outwardly, as need requires,
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or, it is no loue, and nothing worth; and sometimes angereth more then rebuke.
or, it is no love, and nothing worth; and sometime angereth more then rebuke.
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Therefore Salomon saith in the seauen & twentieth of Prouerbs, Better is open rebuke then secret loue. And it gawleth the needie.
Therefore Solomon Says in the seauen & twentieth of Proverbs, Better is open rebuke then secret love. And it gawleth the needy.
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Brother more to heare that in Iames, Departe ye in peace, be ye warmed, and be ye filled;
Brother more to hear that in James, Depart you in peace, be you warmed, and be you filled;
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when wee giue them not those things which are fitte for the body, it greeueth them, I dare say, more that wee seeme thus to wish them well,
when we give them not those things which Are fit for the body, it Grieveth them, I Dare say, more that we seem thus to wish them well,
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and doo them no good indeede, then if wee were silent and sayd nothing.
and do them no good indeed, then if we were silent and said nothing.
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And Saint Iames reiecteth it thus, saying, VVhat profit is in this my brethren? euen as wee may also,
And Saint James rejects it thus, saying, What profit is in this my brothers? even as we may also,
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and say, What loue is this my brethren? it is no loue, but a shadowe of loue.
and say, What love is this my brothers? it is no love, but a shadow of love.
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For loue, though an affection, is all in action, and such kinde of action, that faith it selfe cannot shewe it selfe,
For love, though an affection, is all in actium, and such kind of actium, that faith it self cannot show it self,
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nor worke without loue, which therefore is necessarily engendred of her, as the heat• and light which issue from the Sun, by which hee sheweth his force and vertue.
nor work without love, which Therefore is necessarily engendered of her, as the heat• and Light which issue from the Sun, by which he shows his force and virtue.
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Therfore the Apostle in the fifth to the Galathians, writeth thus, In Iesus Christ neither Circumcision auaileth any thing,
Therefore the Apostle in the fifth to the Galatians, Writeth thus, In Iesus christ neither Circumcision avails any thing,
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nor vncircumcision, but faith which worketh by loue:
nor uncircumcision, but faith which works by love:
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both inwardly and outwardly, when and as oft as need requireth, and means are notwanting vnto the worke.
both inwardly and outwardly, when and as oft as need requires, and means Are notwanting unto the work.
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And further, to note the propertie and worke of loue, in the first of the first to the Thessalonians (hee sayth) VVee giue thankes vnto God alwayes for you all, making mention of you in our prayers, without ceasing, remembering your effectuall faith, and diligent loue.
And further, to note the property and work of love, in the First of the First to the Thessalonians (he say) We give thanks unto God always for you all, making mention of you in our Prayers, without ceasing, remembering your effectual faith, and diligent love.
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As if without labour and diligence, there were no loue: euen as faith, without effect or efficacie, and not effectuall, is no faith at all.
As if without labour and diligence, there were no love: even as faith, without Effect or efficacy, and not effectual, is no faith At all.
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And therfore in the matter of almes, Paul trieth the naturalnesse (as hee speaketh) of the loue of the Corinthians. This say I (saith he) not by commandement, but because of the diligence of others:
And Therefore in the matter of alms, Paul trieth the naturalness (as he speaks) of the love of the Corinthians. This say I (Says he) not by Commandment, but Because of the diligence of Others:
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therefore prooue I the naturalnesse of your loue.
Therefore prove I the naturalness of your love.
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And because those works of loue do shew her most, which bring most good and profit to that which is loued,
And Because those works of love do show her most, which bring most good and profit to that which is loved,
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and none can adde to the Almightie:
and none can add to the Almighty:
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Looke vnto the heaven (sayth Elihu in Iob ) and see and beholde the cloudes which are higher then thou. Iob. 5.5.
Look unto the heaven (say Elihu in Job) and see and behold the Clouds which Are higher then thou. Job 5.5.
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&.7 If thou be righteous, what giuest thou vnto him? or what receiueth he at thy hands? This also is another cause,
&.7 If thou be righteous, what givest thou unto him? or what receiveth he At thy hands? This also is Another cause,
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why the Apostle without any expresse mention of God, and the loue which we owe vnto him, turneth ouer our loue vnto the brethren,
why the Apostle without any express mention of God, and the love which we owe unto him, turns over our love unto the brothers,
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and setteth it a working there, as if wee had nothing to doo with God:
and sets it a working there, as if we had nothing to do with God:
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who onely of his own good pleasure may haue pleasure in vs, and in that wee doo;
who only of his own good pleasure may have pleasure in us, and in that we do;
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but no profit at al by vs, or by ought of ours: that onely appertaineth vnto the Brethren.
but no profit At all by us, or by ought of ours: that only appertaineth unto the Brothers.
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God may profit vs, and wee by loue may profit them, and God is pleased in this loue, as himselfe loued in it;
God may profit us, and we by love may profit them, and God is pleased in this love, as himself loved in it;
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and therfore indeed do we loue the Brethren. This Dauid expresseth in the sixteenth Psalme:
and Therefore indeed do we love the Brothers. This David Expresses in the sixteenth Psalm:
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Saue me, O mightie God, sayth he: (lo he fetcheth good from God, he bringeth none to him:) for in thee haue I put my trust.
Save me, Oh mighty God, say he: (lo he Fetches good from God, he brings none to him:) for in thee have I put my trust.
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O my soule, say vnto God, thou art my lord: good from me commeth none to thee.
O my soul, say unto God, thou art my lord: good from me comes none to thee.
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All my delight is in the Saints that are in the earth, and in them that excell in vertue.
All my delight is in the Saints that Are in the earth, and in them that excel in virtue.
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This also I thought good to adde, least any man should thinke the Apostle in prescribing this loue,
This also I Thought good to add, lest any man should think the Apostle in prescribing this love,
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as onely due vnto the Brethren, had forgotten himself, or the first and cheefest parte of the Law, which saith, Thou shalt loue God aboue al things.
as only due unto the Brothers, had forgotten himself, or the First and chiefest part of the Law, which Says, Thou shalt love God above all things.
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For al loue, I confesse, is not due vnto the Brethren, but most specially is declared in, and on the Brethren.
For all love, I confess, is not due unto the Brothers, but most specially is declared in, and on the Brothers.
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For which cause the Apostle doubteth not to say expresly, as heere he doth, Loue the Brotherhood, or fellowship of brethren.
For which cause the Apostle doubteth not to say expressly, as Here he does, Love the Brotherhood, or fellowship of brothers.
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Who also, when hee biddeth to loue the the brethren, forbiddeth not to loue God;
Who also, when he bids to love the the brothers, forbiddeth not to love God;
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but rather, in bidding of the one, secretly, and by impliment, hee biddeth both, because of necessitie they go together.
but rather, in bidding of the one, secretly, and by impliment, he bids both, Because of necessity they go together.
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Why then, deerely beloued, and why againe, are wee so vaine, to skippe the brethren,
Why then, dearly Beloved, and why again, Are we so vain, to skip the brothers,
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and to leaue that wee shoulde loue, and loue that wee shoulde leaue, or it will leaue vs, I meane the world and the things of the world.
and to leave that we should love, and love that we should leave, or it will leave us, I mean the world and the things of the world.
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Of which Iohn sayth, Loue not the worlde, nor the things of the world. If any man loue the world, the loue of the Father is not in him:
Of which John say, Love not the world, nor the things of the world. If any man love the world, the love of the Father is not in him:
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and much lesse the loue of the Brethren, which are his children, and are not loued, but for the fathers sake.
and much less the love of the Brothers, which Are his children, and Are not loved, but for the Father's sake.
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Alas then for the Brethren, which haue lost their loue of all the worldlings, who can loue nothing but this world,
Alas then for the Brothers, which have lost their love of all the worldlings, who can love nothing but this world,
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and the things which are in this worlde.
and the things which Are in this world.
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But of this it is sayde, All that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but of this worlde:
But of this it is said, All that is in the world (as the lust of the Flesh, the lust of the eyes, and the pride of life) is not of the Father, but of this world:
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and the worlde passeth away, and the lust thereof.
and the world passes away, and the lust thereof.
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And therfore thrise alas, yea, and a wo to them, because they loue, and loose their lust:
And Therefore thrice alas, yea, and a woe to them, Because they love, and lose their lust:
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for the world perisheth to them, and they vnto the world.
for the world Perishes to them, and they unto the world.
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And therefore how much better were it for them if they could loue the brethren? of which is sayde in the words next following, But hee that fulfilleth the will of God abideth euer.
And Therefore how much better were it for them if they could love the brothers? of which is said in the words next following, But he that fulfilleth the will of God Abideth ever.
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And this is his will and commandement (as before we haue heard) that wee loue one another, as hee hath loued vs:
And this is his will and Commandment (as before we have herd) that we love one Another, as he hath loved us:
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and so, louing togither, may liue togither, againe, VVe know that we are translated from death vnto life, because we loue the brethren.
and so, loving together, may live together, again, We know that we Are translated from death unto life, Because we love the brothers.
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Therefore for the loue of the brethren, we go not to the world, but to the brethren themselues:
Therefore for the love of the brothers, we go not to the world, but to the brothers themselves:
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for they will loue vs, vnlesse they be turned from themselues, and fall away from their owne stedfastnesse.
for they will love us, unless they be turned from themselves, and fallen away from their own steadfastness.
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Of which the Apostle admonisheth, saying, Qui stat, videat ne cadat: He that standeth, let him take heed that he fall not.
Of which the Apostle Admonisheth, saying, Qui stat, Videat ne cadat: He that Stands, let him take heed that he fallen not.
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And therfore looke well to your loue, my brethren, as Paul did to the faith of the Thessalonians, in the first Epistle and third chapter, Euen for this cause (saith hee) when I could no longer forbeare, I sent him (to wit Timotheus ) that I might knowe of your faith,
And Therefore look well to your love, my brothers, as Paul did to the faith of the Thessalonians, in the First Epistle and third chapter, Even for this cause (Says he) when I could no longer forbear, I sent him (to wit Timothy) that I might know of your faith,
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least the Tempter had tempted you in any sort, and that our labour had been in vai••.
lest the Tempter had tempted you in any sort, and that our labour had been in vai••.
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What if he had saide, That I might know• oft your loue? For faith, and loue, do go to gither;
What if he had said, That I might know• oft your love? For faith, and love, do go to gither;
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they dwel togither, & they depart togither; they liue togither, & they die togither.
they dwell together, & they depart together; they live together, & they die together.
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And therfore is t•• tempter as busie about the one, as about the other, and as mightie ouer the one, as ouer the other.
And Therefore is t•• tempter as busy about the one, as about the other, and as mighty over the one, as over the other.
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And (look we wel vnto it) he should not be ca•led the Tempter, if dayly he tempted nor, & at no time effected any thing:
And (look we well unto it) he should not be ca•led the Tempter, if daily he tempted nor, & At no time effected any thing:
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euen as too much is dayly seene, that those that are baptized in the faith of brethren, make a mocke of the brethren ▪ as Ismael was circumcised in the house of Abraham, and mocked Isaac, there circūcised togither with him.
even as too much is daily seen, that those that Are baptised in the faith of brothers, make a mock of the brothers ▪ as Ishmael was circumcised in the house of Abraham, and mocked Isaac, there circumcised together with him.
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And Sarah (sayeth Moses ) saw the sonne Agar the Egyptians (which she had borne vnto Abraham) mocking.
And Sarah (Saith Moses) saw the son Agar the egyptians (which she had born unto Abraham) mocking.
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If Sarah, if Abraham, if Isaac himselfe, and the seede of Isaac this day lift vp their eyes,
If Sarah, if Abraham, if Isaac himself, and the seed of Isaac this day lift up their eyes,
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lo, the sonnes of Agar, mocking: and so bitterlie, that Sarah our mother cannot abide it.
lo, the Sons of Agar, mocking: and so bitterly, that Sarah our mother cannot abide it.
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Wherfore she yet saith, Cast out the bond woman and her sonne. And the Apostle in the 4. to the Galat•ians calleth it persecution.
Wherefore she yet Says, Cast out the bound woman and her son. And the Apostle in the 4. to the Galat•ians calls it persecution.
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But as then (saith he) he that was borne after the flesh, persecuted him that was borne after the spirit, Gal. 4, 29. euen so is it now. Lo therefore, dearly beloued;
But as then (Says he) he that was born After the Flesh, persecuted him that was born After the Spirit, Gal. 4, 29. even so is it now. Lo Therefore, dearly Beloved;
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some part of our affliction, to heare and see the scorne of these baptized and onely baptized brethren, which point with the finger,
Some part of our affliction, to hear and see the scorn of these baptised and only baptised brothers, which point with the finger,
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and mock home (as they think) saying, lo, ye holy brotherhood who, as they taunt vs with their tongue, would teare vs with theyr teeth, in the time were come, notwithstanding our cōmon & ioint profession.
and mock home (as they think) saying, lo, you holy brotherhood who, as they taunt us with their tongue, would tear us with their teeth, in the time were come, notwithstanding our Common & joint profession.
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And yet if this were all it were the lesse. For all are not Israel which are of Israel.
And yet if this were all it were the less. For all Are not Israel which Are of Israel.
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And all haue not faith, saith the Apostle. And hee meaneth it of those that professe the fayth.
And all have not faith, Says the Apostle. And he means it of those that profess the faith.
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So all haue not loue, which professe loue, and are vowed brethren.
So all have not love, which profess love, and Are vowed brothers.
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Yea, it is a note of these last times in the third of the second to Timothie: This knowe, (saith the Apostle) that in the last dayes grieuous times shall bee at hand.
Yea, it is a note of these last times in the third of the second to Timothy: This know, (Says the Apostle) that in the last days grievous times shall be At hand.
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For men, sayth he, what men? members of the visible church, & professed in y• faith: (for of other it were no maruell) e•uen such men shall bee louers of themselues, couetous, proude, boasters, cursed speakers, and so forth, in a great ranke.
For men, say he, what men? members of the visible Church, & professed in y• faith: (for of other it were no marvel) e•uen such men shall be lovers of themselves, covetous, proud, boaster's, cursed Speakers, and so forth, in a great rank.
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In which to fill vp the number, are placed also these, Loue lesse brethrē.
In which to fill up the number, Are placed also these, Love less brothers.
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no louers of them that are good, sayeth Paule: no they cannot loue a good man for their liues.
no lovers of them that Are good, Saith Paul: no they cannot love a good man for their lives.
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And therefore of these counterfets, the brood of Ismael (almost) we looke for no better.
And Therefore of these counterfeits, the brood of Ishmael (almost) we look for no better.
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But the Tempter to shew himselfe hath gone yet further, to alter the seed of Isaac frō their true loue, peruerting our eie-sight,
But the Tempter to show himself hath gone yet further, to altar the seed of Isaac from their true love, perverting our eyesight,
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when we look on the brethren; iudging some to be worthy of our cōpanie, and countenance;
when we look on the brothers; judging Some to be worthy of our company, and countenance;
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& othersome (no lesse worthy in thēselues, thē our selues, but to vs as vnworthie) wee reiect and go by them,
& Othersome (no less worthy in themselves, them our selves, but to us as unworthy) we reject and go by them,
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and hang the brows at them, as straungers and enemies.
and hang the brows At them, as Strangers and enemies.
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And all because of some oddes in some pointes, which are betweene vs, lesse sometimes then that in the Acts, whē Barnabas counselled to take Iohn Marke, in visitation;
And all Because of Some odds in Some points, which Are between us, less sometime then that in the Acts, when Barnabas counseled to take John Mark, in Visitation;
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But Paule thought it not meete, because hee had departed from them from Pamphilia, and went not with them to the worke.
But Paul Thought it not meet, Because he had departed from them from Pamphylia, and went not with them to the work.
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And there was stricken such a heat betweene them both about this matter, that they parted asunder one frō the other,
And there was stricken such a heat between them both about this matter, that they parted asunder one from the other,
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so that Barnabas tooke Marke, and sailed into Cyprus and Paule tooke Silas and departed.
so that Barnabas took Mark, and sailed into Cyprus and Paul took Silas and departed.
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Two apostles so incensed one against the other, that (as ye word Paroxismos may also signifie) they were,
Two Apostles so incensed one against the other, that (as you word Paroxismos may also signify) they were,
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as it were in the sit of an ague. And yet the matter not great. For Marke was a good man, and Paule might haue taken him;
as it were in the fit of an ague. And yet the matter not great. For Mark was a good man, and Paul might have taken him;
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and Barnabas might haue left him, if they had beene pleased.
and Barnabas might have left him, if they had been pleased.
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The kingdome of God (sayeth Paule ) is not meate, nor drinke, (and yet the question of our libertie in meat and drinke, which there hee handleth, was not small) but righteousnesse, and peace,
The Kingdom of God (Saith Paul) is not meat, nor drink, (and yet the question of our liberty in meat and drink, which there he handleth, was not small) but righteousness, and peace,
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and ioy in the holy Ghost. And in Iesus Christ (sayth hee) neither circumcision, auaileth any thing, neither vncircumcision,
and joy in the holy Ghost. And in Iesus christ (say he) neither circumcision, avails any thing, neither uncircumcision,
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but fayth which worketh by loue.
but faith which works by love.
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Yet who may cure our Paroxismes, yea, our Schismes, and ioyne vs in loue vnto the Brethren, which haue,
Yet who may cure our Paroxysms, yea, our Schisms, and join us in love unto the Brothers, which have,
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and holde Christ, and his kingdome, righteousnesse and peace, and ioy in the holy Ghost:
and hold christ, and his Kingdom, righteousness and peace, and joy in the holy Ghost:
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& yet for some other things, wherin we iudge them they are not for our companie;
& yet for Some other things, wherein we judge them they Are not for our company;
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and still wee will distinguish betweene brethren and brethren: and some we will take, and some wee will leaue to liue to themselues:
and still we will distinguish between brothers and brothers: and Some we will take, and Some we will leave to live to themselves:
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some wee will loue, and some we will hate.
Some we will love, and Some we will hate.
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And so out of one mouth (as Saint Iames saieth) yea out of one heart, proceedeth blessing and cursing. My brethrenthese things ought not so to bee, Dooth a fountaine send foorth at one hole sweete wa•• and bitter also? Can the figge tree, m•brethren, bring foorth Oliues;
And so out of one Mouth (as Saint James Saith) yea out of one heart, Proceedeth blessing and cursing. My brethrenthese things ought not so to be, Doth a fountain send forth At one hold sweet wa•• and bitter also? Can the fig tree, m•brethren, bring forth Olive;
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or else a 〈 ◊ 〉, Figges? So can n o fountaine giue both salt water and bitter also.
or Else a 〈 ◊ 〉, Figs? So can n o fountain give both salt water and bitter also.
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And so touching the brethren, we loue all, or none: and our loue to like thinges must bee alike;
And so touching the brothers, we love all, or none: and our love to like things must be alike;
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or else wee loue not as we ought.
or Else we love not as we ought.
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And so, Saint Peter heere speaketh not singularly, or diuisiuelie, but as it were, collectiuelie, saying, Loue the brethren, that is, all the brethren,
And so, Saint Peter Here speaks not singularly, or diuisiuelie, but as it were, collectively, saying, Love the brothers, that is, all the brothers,
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euen the whose number of them, ioyned in one societie, not one excepted.
even the whose number of them, joined in one society, not one excepted.
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And Paule in the first to the Collossians: VVee giue thanks (sayeth hee) to God, euen the Father of our Lord Iesus Christ, alwayes praying for you since wee heard of your fayth in Christ Iesus,
And Paul in the First to the Colossians: We give thanks (Saith he) to God, even the Father of our Lord Iesus christ, always praying for you since we herd of your faith in christ Iesus,
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and of your loue towards al Saints.
and of your love towards all Saints.
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And Christ, to shewe how hee hath loued vs, all, and euerie one, respecting the singulars,
And christ, to show how he hath loved us, all, and every one, respecting the singulars,
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and each singular in the generall, giuing vs also the name of brethren, sayth, as before wee heard out of the liue and twentieth of Mathew. Inasmuch as ye haue done it vnto one of the least of these my brethren, ye haue done it vnto me.
and each singular in the general, giving us also the name of brothers, say, as before we herd out of the live and twentieth of Matthew. Inasmuch as you have done it unto one of the least of these my brothers, you have done it unto me.
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And againe, Inasmuch as yee did it not to one of the least of these, yee did it not to mee.
And again, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
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And in the seuenteenth of Iohn: Those that thou gauest mee, haue I kept, and none of them is lost, saue the childe of perdition, that the Scripture might bee fulfilled.
And in the Seventeenth of John: Those that thou Gavest me, have I kept, and none of them is lost, save the child of perdition, that the Scripture might be fulfilled.
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Where he descendeth to account for euerie particular, which the Father had giuen him: and so must we, for euery brother, whome hee commendeth vnto our loue.
Where he Descendeth to account for every particular, which the Father had given him: and so must we, for every brother, whom he commends unto our love.
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But note, I pray you, out of the place of Matthew, a distinction of brethren. For he saith, Vnto one of the least of these my brethren.
But note, I pray you, out of the place of Matthew, a distinction of brothers. For he Says, Unto one of the least of these my brothers.
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Therefore some are greater, and some are lesse, not in the brother hood it selfe, or nature of brethren, wherein all are alike:
Therefore Some Are greater, and Some Are less, not in the brother hood it self, or nature of brothers, wherein all Are alike:
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but in some outwarde respects, wherein they may be, and are vnlike.
but in Some outward respects, wherein they may be, and Are unlike.
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as here in this place of Mathew, the 25. there is mention of hungrie, and thirstie, of naked, and harbourlesse, and prisoned brethren, who in this respect are lesse,
as Here in this place of Matthew, the 25. there is mention of hungry, and thirsty, of naked, and harbourless, and prisoned brothers, who in this respect Are less,
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as the Lord hath humbled them, then those brethrē which are full, and clothed, housed, and at libertie, hauing other furniture also somtime of pompe and dignitie.
as the Lord hath humbled them, then those brothers which Are full, and clothed, housed, and At liberty, having other furniture also sometime of pomp and dignity.
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The one sort Saint Iames in the first Chapter of his first Epistle calleth Brethren of low degree: and the other he calleth rich.
The one sort Saint James in the First Chapter of his First Epistle calls Brothers of low degree: and the other he calls rich.
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Thus, there are poore, & abiect brethren, low, and little: and there are great, and rich, and flourishing brethren: and we must loue all.
Thus, there Are poor, & abject brothers, low, and little: and there Are great, and rich, and flourishing brothers: and we must love all.
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But yet out loue is chiefly approued (as before was shewed) by such outwarde works,
But yet out love is chiefly approved (as before was showed) by such outward works,
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and duties, which we do vnto our lesser brethren; for our greater brethren need them not:
and duties, which we do unto our lesser brothers; for our greater brothers need them not:
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as Paul speaketh of the members of the naturall bodie:
as Paul speaks of the members of the natural body:
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And vpon those members (sayeth hee) of the bodie which wee thinke to bee the lesse honourable, wee put on more honour:
And upon those members (Saith he) of the body which we think to be the less honourable, we put on more honour:
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and our vncomely parts haue more comelinesse: for our comely parts need it not.
and our uncomely parts have more comeliness: for our comely parts need it not.
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Thus, the hunger, and nakednesse, the wants and distresses, the bands and prisonments of our little Brethren should be our care,
Thus, the hunger, and nakedness, the Wants and Distresses, the bans and prisonments of our little Brothers should be our care,
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and the matter especially to fire our loue: much lesse should wee set light of them, because they are little.
and the matter especially to fire our love: much less should we Set Light of them, Because they Are little.
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Saint Iames compareth the prophane rich men of the world, with the rich Brethren, and reproueth the loue of the faithfull to whom hee writeth,
Saint James compareth the profane rich men of the world, with the rich Brothers, and Reproveth the love of the faithful to whom he Writeth,
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for preferring the one before the other.
for preferring the one before the other.
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And what do wee else, if in respect of their riches, their pompe, and dignitie, wee preferre in our loue,
And what do we Else, if in respect of their riches, their pomp, and dignity, we prefer in our love,
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and the duties of loue, our greater Brethrē before the lesse? but let vs heare his words:
and the duties of love, our greater Brothers before the less? but let us hear his words:
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My brethren (sayth hee) haue not the faith of our glorious Lorde Iesus Christ in respect of person.
My brothers (say he) have not the faith of our glorious Lord Iesus christ in respect of person.
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For if there come into your companie a man (I adde, a brother) with a gold ring, and in goodly apparrell,
For if there come into your company a man (I add, a brother) with a gold ring, and in goodly apparel,
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and there come in also a poore man, (to wit, a brother) in vite raiment, and yee haue a respect to him that weareth the gay clothing,
and there come in also a poor man, (to wit, a brother) in vite raiment, and ye have a respect to him that weareth the gay clothing,
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and say vnto him, sitt• thou neere in a goodly place, and say vnto the poore, stand thou heere,
and say unto him, sitt• thou near in a goodly place, and say unto the poor, stand thou Here,
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or sit heere vnder my foote-stoole:
or fit Here under my footstool:
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are yee not partiall in your selues, and are become iudges which haue euill thought? Hearken my beloued brethren, hath not God chosen the poore of this worlde that they should bee rich in fayth,
Are ye not partial in your selves, and Are become judges which have evil Thought? Harken my Beloved brothers, hath not God chosen the poor of this world that they should be rich in faith,
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and heyres of his kingdome, which he promised to thē that loue him? but yee haue despised the poore. Heere he toucheth the boyle.
and Heirs of his Kingdom, which he promised to them that love him? but ye have despised the poor. Here he touches thee boil.
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For there is a kinde of estimation, which belongeth vnto men of dignity, as the Lord hath diuided degrees in the world, some brethren hauing more honour, & some lesse.
For there is a kind of estimation, which belongeth unto men of dignity, as the Lord hath divided Degrees in the world, Some brothers having more honour, & Some less.
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But our loue vnto all must bee alike, as well poore, as rich.
But our love unto all must be alike, as well poor, as rich.
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And wee must haue somewhat ye more care of the poore, that we exclude them not,
And we must have somewhat the more care of the poor, that we exclude them not,
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for Saint Iames his reason, because the greater number of vs, I meane the brethren, are poore,
for Saint James his reason, Because the greater number of us, I mean the brothers, Are poor,
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and not rich, weake, & not strong; base, and not honorable; foolish, & not wise.
and not rich, weak, & not strong; base, and not honourable; foolish, & not wise.
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Hearken my beloued brethren (saith he) hath not God chosen the poore of this world, that they should be rich in faith,
Harken my Beloved brothers (Says he) hath not God chosen the poor of this world, that they should be rich in faith,
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and heyres of the kingdome, which he promised to them that loue him? not that he excludeth the rich,
and Heirs of the Kingdom, which he promised to them that love him? not that he excludeth the rich,
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but more commonly & generally in this choyse respecteth the poore, as Paul also sheweth in the first of the first to the Corinthians. Brethren (saith he) you see your calling, that is, who, and what manner of men amongst you, are called,
but more commonly & generally in this choice respecteth the poor, as Paul also shows in the First of the First to the Corinthians. Brothers (Says he) you see your calling, that is, who, and what manner of men among you, Are called,
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and come vnto Christ, not many wise men after the flesh, not manie mightie, not many noble.
and come unto christ, not many wise men After the Flesh, not many mighty, not many noble.
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But God hath chosen the foolish things of the worlde, to confounde the wise, and God hath chosen the weake things of the world to confounde the mightie,
But God hath chosen the foolish things of the world, to confound the wise, and God hath chosen the weak things of the world to confound the mighty,
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and vile things of the world, and things which are despised hath God chosen, and things which are not, to bring to naught things that are, that no flesh should glorie in his sight.
and vile things of the world, and things which Are despised hath God chosen, and things which Are not, to bring to nought things that Are, that no Flesh should glory in his sighed.
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And therefore I feare, if my heart giue a better welcome to a rich brother, then to a poore, that I loue not the brethren as I ought.
And Therefore I Fear, if my heart give a better welcome to a rich brother, then to a poor, that I love not the brothers as I ought.
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Wherefore let not the carnall and outwarde beautie of Brethren beguile our mindes. The Kings Daughter is all glorious within.
Wherefore let not the carnal and outward beauty of Brothers beguile our minds. The Kings Daughter is all glorious within.
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Angels may bee strangers, as in the thirteenth to the Hebrewes, and the beautie of a brother may be hid vnder a very sorie weede.
Angels may be Strangers, as in the thirteenth to the Hebrews, and the beauty of a brother may be hid under a very sorry weed.
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The same may bee saide for the weake brethren, of whome somewhat already hath bin spoken. And therfore briefly thus:
The same may be said for the weak brothers, of whom somewhat already hath been spoken. And Therefore briefly thus:
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be their weaknesse neuer so great, euen as of children in Christ, and their infirmities neuer so many;
be their weakness never so great, even as of children in christ, and their infirmities never so many;
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lacke they knowledge or conscience sometimes in somethings ( For who can say, sayth Salomon: I haue cleansed my heart, I am cleane from sinne:
lack they knowledge or conscience sometime in somethings (For who can say, say Solomon: I have cleansed my heart, I am clean from sin:
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) Wee must take them with all their faults, as wee are taken, and loue them as wee are loued,
) we must take them with all their Faults, as we Are taken, and love them as we Are loved,
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and were loued, euen when we were enemies, as saith the Apostle:
and were loved, even when we were enemies, as Says the Apostle:
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& the weaker our brethren are, the more must be our care, and our burthen the greater to beare them and make them better.
& the Weaker our brothers Are, the more must be our care, and our burden the greater to bear them and make them better.
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Brethren (saith the Apostle in the sixt to the Galathians• if a man be preuented in any fault ye which are spirituall restore such a one in the spirit of meekenesse, considering thy selfe least thou also be tempeed.
Brothers (Says the Apostle in the sixt to the Galathians• if a man be prevented in any fault you which Are spiritual restore such a one in the Spirit of meekness, considering thy self lest thou also be tempeed.
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Beare yee one anothers burthen, and so fulfill the law of Christ.
Bear ye one another's burden, and so fulfil the law of christ.
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And thus much touching the first general point of this sentence, what, or whom we must loue, to wit, the brotherhood or fellowship, of brethren none excepted.
And thus much touching the First general point of this sentence, what, or whom we must love, to wit, the brotherhood or fellowship, of brothers none excepted.
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Nowe somewhat of the loue it selfe, and so an ende.
Now somewhat of the love it self, and so an end.
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And first, when as the Apostle here saith, & exhorteth, saying, Loue the brotherhood, hee meaneth not that the faithfull to whome hee writeth,
And First, when as the Apostle Here Says, & exhorteth, saying, Love the brotherhood, he means not that the faithful to whom he Writeth,
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and in whom he acknowledgeth all the graces of God, were simply void of loue, or that they had not some loue alreadie, when he wrote vnto them:
and in whom he acknowledgeth all the graces of God, were simply void of love, or that they had not Some love already, when he wrote unto them:
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but that they should continue in loue, and increase in loue, and loue more perfectlie then before.
but that they should continue in love, and increase in love, and love more perfectly then before.
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For otherwise for the Brethren to loue together, is as kind and as naturall, as for the birdes to flie together;
For otherwise for the Brothers to love together, is as kind and as natural, as for the Birds to fly together;
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for the heardes to feede, and to lie together; yea, for the members of the body to liue & moue together:
for the herds to feed, and to lie together; yea, for the members of the body to live & move together:
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for loue is as it were, the life and soule of the Brethren. And therfore it is monstriloco, a monster, to see Brethren not to loue together.
for love is as it were, the life and soul of the Brothers. And Therefore it is monstriloco, a monster, to see Brothers not to love together.
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And when it fel out otherwise in the Church of Corinth, it seemed so absurd and strange to the Apostle, that he maketh as it were,
And when it fell out otherwise in the Church of Corinth, it seemed so absurd and strange to the Apostle, that he makes as it were,
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an outcrie vpon it, as if they had lost their wisedome, and almost their wits, that some brethrē fel out, & others could suffer it.
an outcry upon it, as if they had lost their Wisdom, and almost their wits, that Some brothers fell out, & Others could suffer it.
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I speake it to your shame (saith he) is it so that there is not a wise man amongst you? no, not one that can iudge betweene his Brethren? but a Brother goeth to Lawe with a brother, and that vnder the Infidels.
I speak it to your shame (Says he) is it so that there is not a wise man among you? no, not one that can judge between his Brothers? but a Brother Goes to Law with a brother, and that under the Infidels.
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Now therefore there is altogether infirmitie in you, in that you go to Law one with another.
Now Therefore there is altogether infirmity in you, in that you go to Law one with Another.
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VVhy rather suffer yee not wrong.
Why rather suffer ye not wrong.
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VVhy rather sustaine yee not harme? Nay, you your selues doo wrong, and doo harme; and that to your Brethren. There is the wonder.
Why rather sustain ye not harm? Nay, you your selves do wrong, and do harm; and that to your Brothers. There is the wonder.
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But to speake more distinctly of this loue, we may shortly consider in it these three points before mentioned,
But to speak more distinctly of this love, we may shortly Consider in it these three points before mentioned,
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first the continuance secondly the increase: and thirdly, the perfection, or rather the synceritie and puritie of our loue.
First the Continuance secondly the increase: and Thirdly, the perfection, or rather the sincerity and purity of our love.
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For the first, in the thirteenth to the Hebrewes, and first, Let brotherly loue continue, saith the Apostle:
For the First, in the thirteenth to the Hebrews, and First, Let brotherly love continue, Says the Apostle:
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that is, see that it breake not off but run in one threed, and hold together vnto the end. For the reward is certain.
that is, see that it break not off but run in one thread, and hold together unto the end. For the reward is certain.
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For as the apostle exhorteth the Galathians, saying, Let vs not be wearie of well doing,
For as the apostle exhorteth the Galatians, saying, Let us not be weary of well doing,
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for in time wee shall reape, if wee faint not.
for in time we shall reap, if we faint not.
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So because nothing is better then loue, let vs not be wearie of louing, for in time wee shall reape if we faint not.
So Because nothing is better then love, let us not be weary of loving, for in time we shall reap if we faint not.
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And indeed why should we leaue so good a thing? which wee cannot do, but we are in danger to fall into the contrarie.
And indeed why should we leave so good a thing? which we cannot do, but we Are in danger to fallen into the contrary.
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For anger it selfe, what is it, but a breach of loue, of which the Apostle faith, Be angry and sinne not:
For anger it self, what is it, but a breach of love, of which the Apostle faith, Be angry and sin not:
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Let not the Sunne go downe vppon your wrath, neither giue place vnto the diuell, who quickly taketh it, and tempteth vnto discord.
Let not the Sun go down upon your wrath, neither give place unto the Devil, who quickly Takes it, and tempts unto discord.
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And besides it is a goodly thing to see the streame of loue runne cleare without troubling;
And beside it is a goodly thing to see the stream of love run clear without troubling;
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as Salomon speaketh of the prosperitie, and aduersitie of the righteous, in the fiue and twentieth of Prouerbs: As a fountain trampled with the feete,
as Solomon speaks of the Prosperity, and adversity of the righteous, in the fiue and twentieth of Proverbs: As a fountain trampled with the feet,
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or a spring mard, so is the iust which is remooued before the wicked.
or a spring marred, so is the just which is removed before the wicked.
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The prosperitie of the iust, is the cleare spring, and the aduersitie of the same, is the spring troubled.
The Prosperity of the just, is the clear spring, and the adversity of the same, is the spring troubled.
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and euen so the course of our loue continued is the cleare spring, and it is a goodly thing to see it cleare,
and even so the course of our love continued is the clear spring, and it is a goodly thing to see it clear,
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as stil it woulde bee, were it not for troubling.
as still it would be, were it not for troubling.
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And therefore Paule in a certaine holy impaciencie, and zealous desire of the continuance of the loue of the Galathians, exclaimeth thus, Vtinam & abscindantur qui vos conturbant:
And Therefore Paul in a certain holy impaciencie, and zealous desire of the Continuance of the love of the Galatians, exclaimeth thus, Vtinam & abscindantur qui vos conturbant:
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I woulde they were euen cut off that trouble you.
I would they were even Cut off that trouble you.
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And also wee ought to looke the more vnto our loue, that it breake not with any brother that loueth vs,
And also we ought to look the more unto our love, that it break not with any brother that loves us,
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because the kinde heart is soonest, and deepest wounded, and the cure thereof is verie hard.
Because the kind heart is soonest, and Deepest wounded, and the cure thereof is very hard.
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Of which Salomon sayeth in the eighteenth of the Prouerbs: A brother offended is harder to win then a strong Citie,
Of which Solomon Saith in the eighteenth of the Proverbs: A brother offended is harder to win then a strong city,
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and their contentions are like the barre of a Pallace.
and their contentions Are like the bar of a Palace.
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And yet wee denie not, but as the Sunne sometimes is darkned by the Clowdes, engendred of some grosse exhalations from the earth:
And yet we deny not, but as the Sun sometime is darkened by the Clouds, engendered of Some gross exhalations from the earth:
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so the light of our loue is misted; and the heat thereof rebated by some sinister and corrupt affections of our fleshly nature.
so the Light of our love is misted; and the heat thereof rebated by Some sinister and corrupt affections of our fleshly nature.
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And as in phrenetical persons we see that they haue their lucida interualla, bright and calme inter missions, which are not in the nature of the disease:
And as in phrenetical Persons we see that they have their lucida interualla, bright and Cam inter missions, which Are not in the nature of the disease:
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So the louing brethren haue turbida interualla, their troubled fittes, which are not in the nature of their loue And therefore,
So the loving brothers have Turbida interualla, their troubled fits, which Are not in the nature of their love And Therefore,
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as the Sunne at the last breaketh through the mist, and cloude: and those that are taken with the phrenzie, returne to their madnesse as before:
as the Sun At the last breaks through the missed, and cloud: and those that Are taken with the frenzy, return to their madness as before:
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so the brethren to their loue, which no more can bee parted, or depart from their hearts,
so the brothers to their love, which no more can be parted, or depart from their hearts,
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then the light from the Sunne; or life from the soule, which is impossible.
then the Light from the Sun; or life from the soul, which is impossible.
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And therefore, as Pharaoh, notwithstanding his sundrie pretenses, yea, his purposes, and permissions, and at the last his owne fact in letting the Israelites go out of his land, returned to his owne nature, repenting, where bee should not,
And Therefore, as Pharaoh, notwithstanding his sundry pretences, yea, his Purposes, and permissions, and At the last his own fact in letting the Israelites go out of his land, returned to his own nature, repenting, where bee should not,
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and followeth after the same people to bring them backe, whome himself by commandement had sent away:
and follows After the same people to bring them back, whom himself by Commandment had sent away:
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so on the other side brethrē, notwithstanding for a season they haue a bent another way, which leadeth from their loue,
so on the other side brothers, notwithstanding for a season they have a bent Another Way, which leads from their love,
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as blinded with errour, tempted by Satan, and carried with the violence of their affections: yet time will trie them, and if they bee brethren, they will come to themselues,
as blinded with error, tempted by Satan, and carried with the violence of their affections: yet time will try them, and if they be brothers, they will come to themselves,
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and their loue agained notwithstanding some vnkindnesse for a season:
and their love agained notwithstanding Some unkindness for a season:
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For greater is hee that is in vs (sayeth Iohn ) then hee that is in the worlde.
For greater is he that is in us (Saith John) then he that is in the world.
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And as Paule in the fifth of the first to Timothie, speaketh of two sorts of Ministers, the one hypocriticall, deceiuing the Church at the first,
And as Paul in the fifth of the First to Timothy, speaks of two sorts of Ministers, the one hypocritical, deceiving the Church At the First,
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and prouing bad at the last, of whom he sayth, some mens sinnes, or faults, are open before hande, and go before vnto iudgement,
and proving bad At the last, of whom he say, Some men's Sins, or Faults, Are open before hand, and go before unto judgement,
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but some m••• follow af•• and the others such, who •hough••• y••le•i•e; and are neg•ligent, and bu••• their giftes for a season, yet comming, to themselues againe,
but Some m••• follow af•• and the Others such, who •hough••• y••le•i•e; and Are neg•ligent, and bu••• their Gifts for a season, yet coming, to themselves again,
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and as it were reui•ing, doo afterwardes shewe the fruits of their labour, and approue themselues to the Church of God;
and as it were reui•ing, do afterwards show the fruits of their labour, and approve themselves to the Church of God;
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and of these he sayth in the words next following:
and of these he say in the words next following:
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Likewise also the good workes are manifest before hande and they that are otherwise 〈 ◊ 〉 bee hid:
Likewise also the good works Are manifest before hand and they that Are otherwise 〈 ◊ 〉 be hid:
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So may wee say, comparing the brethren vnto this better sort of Ministers, that though some of them sometimes breake off from that course of loue, which they ought to continue,
So may we say, comparing the brothers unto this better sort of Ministers, that though Some of them sometime break off from that course of love, which they ought to continue,
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and sleepe in the forgetfulnesse of their dutie (as of both sorts of virgins, both the wise,
and sleep in the forgetfulness of their duty (as of both sorts of Virgins, both the wise,
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and the foolish, it is sayde they slep•• yet the brethren euen all cope, haue Oyle in their Lampes,
and the foolish, it is said they slep•• yet the brothers even all cope, have Oil in their Lamps,
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and their loue awaketh with them, and embraceth the brethren, whome before it did not.
and their love awakes with them, and Embraceth the brothers, whom before it did not.
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And the good workes of their o•e, which at their first calling appeared, and were manifest to all men, (yet altered •or• a time,
And the good works of their o•e, which At their First calling appeared, and were manifest to all men, (yet altered •or• a time,
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and carried into other behauiors, and bee seeming the course which first began) cannot be hid, as sayeth Paule, but shall be seene to be •••o such at the last,
and carried into other behaviours, and be seeming the course which First began) cannot be hid, as Saith Paul, but shall be seen to be •••o such At the last,
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as they were at the first.
as they were At the First.
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For loue breaketh through all lettes, and passeth by 〈 ◊ 〉 couereth the multitude of sinnes, suffering all things, •••••ning all things, hoping all things, •dd••ing all things at the handes of our brethren.
For love breaks through all lets, and passes by 〈 ◊ 〉 Covereth the multitude of Sins, suffering all things, •••••ning all things, hoping all things, •dd••ing all things At the hands of our brothers.
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And with a godlie sorrowe worketh repentaunce and reformation for our owne offences towards them, with great care, yea, with clearing of our selues,
And with a godly sorrow works Repentance and Reformation for our own offences towards them, with great care, yea, with clearing of our selves,
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yea, with indignation, yea, with f•are; yea; with great desire, yea with zeale; yea; with punishment, for reconciliation, till the strong Citie bee wonne;
yea, with Indignation, yea, with f•are; yea; with great desire, yea with zeal; yea; with punishment, for reconciliation, till the strong city be won;
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and one contentions, though as harde to breake as the barre of a pallace, be yet broken a sunder,
and one contentions, though as harden to break as the bar of a palace, be yet broken a sunder,
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and our selues reunited in the loue of brethren. So all at the last was forgiuen, and forgotten, betweene Ioseph and his brethren;
and our selves Reunited in the love of brothers. So all At the last was forgiven, and forgotten, between Ioseph and his brothers;
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and their loue brast out in teares, and they wept, and reioyced, and kissed, and embraced,
and their love braced out in tears, and they wept, and rejoiced, and kissed, and embraced,
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and theyr hearts were comforted in the loue of brethren. The second consideration which we haue of our loue, is the encrease of the same.
and their hearts were comforted in the love of brothers. The second consideration which we have of our love, is the increase of the same.
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Of the which the Apostle in the fourth of the first to the Thessalonians, writeth thus:
Of the which the Apostle in the fourth of the First to the Thessalonians, Writeth thus:
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But as touching brotherly lo•• (fayeth hee) yee neede not that I write vnto you:
But as touching brotherly lo•• (Faith he) ye need not that I write unto you:
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for ye are taught of God to loue one another Yea, and that thing verelie yee doo vnto all the brethren, which are throughout all Macedonia:
for you Are taught of God to love one Another Yea, and that thing verily ye do unto all the brothers, which Are throughout all Macedonia:
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but, wee beseech you brethren, that you increase more and more.
but, we beseech you brothers, that you increase more and more.
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VVee are not therefore to stande at a stay in loue, but still to walke forwarde from loue to loue.
We Are not Therefore to stand At a stay in love, but still to walk forward from love to love.
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For this is the way of the righteous:
For this is the Way of the righteous:
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and of it Salomon sayeth in the fourth of the Prouerbs, The way of the righteous shyneth as the light, that shyneth more and more vnto the perfect day.
and of it Solomon Saith in the fourth of the Proverbs, The Way of the righteous shineth as the Light, that shineth more and more unto the perfect day.
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And the right loue of brethren is as fire, which still increaseth, and inflameth them with a certaine naturall affection and inclination to embrace one another, of which the Apostle in the twelfth to the Romans saith.
And the right love of brothers is as fire, which still increases, and inflames them with a certain natural affection and inclination to embrace one Another, of which the Apostle in the twelfth to the Roman Says.
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Bee affectioned to loue one another with brotherly loue.
be affectioned to love one Another with brotherly love.
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And this affection or inclination cannot stay it self, vntill it come to the highest degree of loue,
And this affection or inclination cannot stay it self, until it come to the highest degree of love,
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and leadeth vs to that which Peter requireth in the first Chapter of this Epistle,
and leads us to that which Peter requires in the First Chapter of this Epistle,
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namelie, That wee loue one another out of a pure heart, vehementlie, or as our English translation giueth it, Feruentlie, with all the heart,
namely, That we love one Another out of a pure heart, vehemently, or as our English Translation gives it, Fervently, with all the heart,
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and with all the soule, and with all the might:
and with all the soul, and with all the might:
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and so our loue become zeale, which hath eaten vs vp, & we all in a zeale do loue the brethren.
and so our love become zeal, which hath eaten us up, & we all in a zeal do love the brothers.
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Which condemneth (my brethren) the loue of these times, the last I thinke;
Which Condemneth (my brothers) the love of these times, the last I think;
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in which it is come to passe, as our Sauiour foretold, that because iniquitie shall abounde, the loue of manie, yea, manie brethren, I had almost said towards brethren is waxen colde.
in which it is come to pass, as our Saviour foretold, that Because iniquity shall abound, the love of many, yea, many brothers, I had almost said towards brothers is waxed cold.
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But (to come to the third and last point) whether wee loue little,
But (to come to the third and last point) whither we love little,
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or whether wee loue much, according to the measure of grace which wee haue receiued, let vs yet loue purely;
or whither we love much, according to the measure of grace which we have received, let us yet love purely;
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and that loue which wee haue, let it bee loue in deede.
and that love which we have, let it be love in deed.
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Not euerie one (sayeth Christ) that sayth vnto me. Lorde, Lorde, that is, which professeth himselfe my seruaunt, shall enter into the Kingdome of Heauen:
Not every one (Saith christ) that say unto me. Lord, Lord, that is, which Professes himself my servant, shall enter into the Kingdom of Heaven:
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but hee that dooth the will of my Father which is in Heauen.
but he that doth the will of my Father which is in Heaven.
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Not euerie one that sayeth Brother, Brother, shall haue the prayse of true loue, but hee that will doo for his brother indeede.
Not every one that Saith Brother, Brother, shall have the praise of true love, but he that will do for his brother indeed.
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Not as Ioab, which saluted Amasa, and sayde, Art thou in health my brother? and hee tooke. Amasa by the •eard with the right hand, to kisse him.
Not as Ioab, which saluted Amasa, and said, Art thou in health my brother? and he took. Amasa by the •eard with the right hand, to kiss him.
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But with his sword he smote him in the fifth rib, and shedde out his bowelles to the •round.
But with his sword he smote him in the fifth rib, and shed out his bowels to the •round.
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This was not loue, but dissimulation, which ought to bee farre from the loue of brethren.
This was not love, but dissimulation, which ought to be Far from the love of brothers.
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So the Apostle commaundeth in the twelfth to the Romās, Let loue (saith he) be without dissimulation. And Peter in the first Chapter of this Epistle, requireth brotherly loue vnfaigned;
So the Apostle commandeth in the twelfth to the Roman, Let love (Says he) be without dissimulation. And Peter in the First Chapter of this Epistle, requires brotherly love unfeigned;
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VVith brotherly loue vnfaigned (saith hee) not of a pure heart loue ye one another feruently. Therefore this loue which kisseth;
With brotherly love unfeigned (Says he) not of a pure heart love you one Another fervently. Therefore this love which Kisses;
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& killeth, which marrieth, and burieth all in a day, is not worthy of mention with the loue of brethren.
& kills, which Marrieth, and burieth all in a day, is not worthy of mention with the love of brothers.
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No, nor a better loue then this: a better, I call it, because it doth no harme:
No, nor a better love then this: a better, I call it, Because it does not harm:
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and yet is not good inough, because it dooth no good.
and yet is not good enough, Because it doth no good.
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If a brother or asister (saith Iames ) be naked, and destitute of daily foode;
If a brother or asister (Says James) be naked, and destitute of daily food;
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and one of you say vnto him, Depart in peace, beeye warmed, and be yee filled:
and one of you say unto him, Depart in peace, beeye warmed, and be ye filled:
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not withstanding, yee giue them not those things that are needefull for the body, what helpeth it? This lip-loue Saint Iames refuseth:
not withstanding, ye give them not those things that Are needful for the body, what Helpeth it? This lip-loue Saint James Refuseth:
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and Saint Iohn wil none of it, saying, in his first Epistle and third Chapter, My little children, let vs not loue in word, neither in tongue onely;
and Saint John will none of it, saying, in his First Epistle and third Chapter, My little children, let us not love in word, neither in tongue only;
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but in deede and in truth. As if there were no trueth in loue, without the deede, if do it can, and doth it not.
but in deed and in truth. As if there were no truth in love, without the deed, if doe it can, and does it not.
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And yet againe there is another loue not aright, which doth some good, and leadeth to some duties which are profitable, but not for loue sake;
And yet again there is Another love not aright, which does Some good, and leads to Some duties which Are profitable, but not for love sake;
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but because wee receiued some good before, or may receiue profit by the fame againe.
but Because we received Some good before, or may receive profit by the fame again.
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And this we may call a seruile loue, because it worketh for wages and nothing els;
And this we may call a servile love, Because it works for wages and nothing Else;
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and is no better (as our Sauiour teacheth vs) but that sinners and Publicans may haue the like.
and is no better (as our Saviour Teaches us) but that Sinners and Publicans may have the like.
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But to leaue these loues, which are none of ours, & to note that which indeede the Apostle meaneth, it is a simple loue, pure,
But to leave these loves, which Are none of ours, & to note that which indeed the Apostle means, it is a simple love, pure,
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& voyde of all respects, & loueth the brethren for the brethrens sake.
& void of all respects, & loves the brothers for the Brothers' sake.
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Of which we may say as Salomō speaketh in the fourteenth of Prouerbs, of the sense and iudgement of the mind towards mirth, or mourning:
Of which we may say as Salomō speaks in the fourteenth of Proverbs, of the sense and judgement of the mind towards mirth, or mourning:
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The mind (saith hee) acknowledgeth his own bitternes, or what is better to it selfe:
The mind (Says he) acknowledgeth his own bitterness, or what is better to it self:
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and in the mirth therof no strange thing doth mixt it selfe.
and in the mirth thereof no strange thing does mixed it self.
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That is, it trieth al things, and taketh what it loueth, & leaueth what it liketh not.
That is, it trieth all things, and Takes what it loves, & Leaveth what it liketh not.
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And euen so this loue of brethren, it hath her proper iudgemēt, & nothing it aloweth but what is like hir self.
And even so this love of brothers, it hath her proper judgement, & nothing it alloweth but what is like his self.
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It admitteth no respects of rich or poore; wise, or vnwise; strong, or weak; profitable or vnprofitable:
It admitteth no respects of rich or poor; wise, or unwise; strong, or weak; profitable or unprofitable:
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but looketh to the brotherbood or cōpany of brethren (as Peter requireth) & in the name of brethrē,
but looks to the Brotherhood or company of brothers (as Peter requires) & in the name of brothers,
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as Christ speaketh in the tenth of Matthew, that is, as brethren, and in the onely nature of Brethren, it embraceth them, and nothing in them besides.
as christ speaks in the tenth of Matthew, that is, as brothers, and in the only nature of Brothers, it Embraceth them, and nothing in them beside.
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Paul saluteth Timothie thus, Vnto Timothie my naturall Sonne in the faith: so calling him, because he had a true and a naturall faith.
Paul salutes Timothy thus, Unto Timothy my natural Son in the faith: so calling him, Because he had a true and a natural faith.
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For there is a naturall faith, which bringeth foorth a naturall loue, of which wee speake:
For there is a natural faith, which brings forth a natural love, of which we speak:
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and there is a bastard faith, of which is ingendred a bastard loue of false Brethren.
and there is a bastard faith, of which is engendered a bastard love of false Brothers.
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These also are amongst vs, but they are not of vs: and how little worth their loue is, I neede not speake:
These also Are among us, but they Are not of us: and how little worth their love is, I need not speak:
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the white of in egge, or a sticke hath as much tast as it.
the white of in egg, or a stick hath as much taste as it.
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And these, as they lie in out way, needes wee must deale with them but still we scare them,
And these, as they lie in out Way, needs we must deal with them but still we scare them,
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as a quauer mice that shal•eth vnder vs, & sometime or other they will deceiue vs. The Apostle in the eleuenth of the second to the Corinthians, reckoning vp all his •e•illes, to make vp•e the heape, at last addeth this; I• perilles amongst false brethren.
as a quaver mice that shal•eth under us, & sometime or other they will deceive us The Apostle in the Eleventh of the second to the Corinthians, reckoning up all his •e•illes, to make vp•e the heap, At last adds this; I• perils among false brothers.
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And who of vs my Brethren, in casting vp the summe of all our troubles, can leaue out this, In perils of false brethren or,
And who of us my Brothers, in casting up the sum of all our Troubles, can leave out this, In perils of false brothers or,
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if for the present wee can, the time may come that it may be added. For the broode of Ismael doth spawne apace.
if for the present we can, the time may come that it may be added. For the brood of Ishmael does spawn apace.
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Hee that eate bread with me, hath lift vp his heele against me, saith Dauid, saith Christ.
He that eat bred with me, hath lift up his heel against me, Says David, Says christ.
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And how should anie Christian looke for better? Most men (saith Salomon in the twelfth of Prouerbs ) Do prayse each man his own kindnesse:
And how should any Christian look for better? Most men (Says Solomon in the twelfth of Proverbs) Do praise each man his own kindness:
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but who can finde a faithfull man? to wit, which sheweth so much, as hee saith he is.
but who can find a faithful man? to wit, which shows so much, as he Says he is.
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Thus many say they loue, but proofe maketh all.
Thus many say they love, but proof makes all.
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VVherefore (saith the Apostle to the Corinthians, in the second Epistle and eight Chapter) Shew towardes them (to wit, Titus, and another brother sent vnto them) shew (saith he) towardes them, and before the Churches, the proofe of your loue,
Wherefore (Says the Apostle to the Corinthians, in the second Epistle and eight Chapter) Show towards them (to wit, Titus, and Another brother sent unto them) show (Says he) towards them, and before the Churches, the proof of your love,
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and of the reioycing that wee haue of you.
and of the rejoicing that we have of you.
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And what proose or testimonie of our loue (my Brethren) shall I call for heere? surely none at this time but this, which none will denie,
And what propose or testimony of our love (my Brothers) shall I call for Here? surely none At this time but this, which none will deny,
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but loue will yeelde it, or none at all; it is so light, it is so little:
but love will yield it, or none At all; it is so Light, it is so little:
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and yet I would to GOD our loue would yeeld it.
and yet I would to GOD our love would yield it.
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And this it is, namely, that at the least we would come together, and see one another,
And this it is, namely, that At the least we would come together, and see one Another,
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and talke together, as louing brethren, of our father, and of our mother, and of our elder Brother, in whome,
and talk together, as loving brothers, of our father, and of our mother, and of our elder Brother, in whom,
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and whose loue wee are adopted children; of theyr loue towardes vs, and our faith towards them;
and whose love we Are adopted children; of their love towards us, and our faith towards them;
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as likewise of our loue one towardes another;
as likewise of our love one towards Another;
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of our necessities, of our afflictions, of our ioyes and comforts, of our hope, of our happinesse,
of our necessities, of our afflictions, of our Joys and comforts, of our hope, of our happiness,
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& of the crowne, of our inheritaunce laide vp in heauen; & further, to instruct, to exhort, to comfort, to admonish, and edifie one another:
& of the crown, of our inheritance laid up in heaven; & further, to instruct, to exhort, to Comfort, to admonish, and edify one Another:
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Without the which I see not how loue can worke. Wherefore the Apostle in the tenth to the Hebrewes, exhorteth thus:
Without the which I see not how love can work. Wherefore the Apostle in the tenth to the Hebrews, exhorteth thus:
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Consider (sayth hee) one another, to prouoke vnto loue, and to good workes. Then hee sheweth the meane.
Consider (say he) one Another, to provoke unto love, and to good works. Then he shows the mean.
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Not forsaking (saith hee) the fellowshippe that wee haue amongst our selues, as the manner of sonne is.
Not forsaking (Says he) the fellowship that we have among our selves, as the manner of son is.
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And who are those some, but euen wee, which shoulde consider one another to prouoke vnto loue, and to good workes; which wee do verie little;
And who Are those Some, but even we, which should Consider one Another to provoke unto love, and to good works; which we do very little;
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and all because wee forsake the fellow shippe that wee haue, or should haue amongst our selues, each man contenting himselfe with himselfe,
and all Because we forsake the fellow ship that we have, or should have among our selves, each man contenting himself with himself,
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when lawfully and without let, wee might ioyne with many Brethren.
when lawfully and without let, we might join with many Brothers.
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Did Christ so, who neuer (almost) went without his Brethren? or, did Paul so, who so earnestly prayed for a iourney to Rome, to see the faithful, For I long (saith he) to see you, that I might bestow among you some spirituall gift;
Did christ so, who never (almost) went without his Brothers? or, did Paul so, who so earnestly prayed for a journey to Room, to see the faithful, For I long (Says he) to see you, that I might bestow among you Some spiritual gift;
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that you might be strongthened, that is, that I might be comforted, (saith out) Translation) together with you. But the words of the Originall I interpret thus, That there might be ioynt exhortation amongst you, that is that, I might exhort together with you,
that you might be strongthened, that is, that I might be comforted, (Says out) translation) together with you. But the words of the Original I interpret thus, That there might be joint exhortation among you, that is that, I might exhort together with you,
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or, ioyne my exhortaion togither with yours.
or, join my Exhortation together with yours.
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For this is the spirituall gift, which beforech saith, he reth to bestow vpon them, by their •••tall faith:
For this is the spiritual gift, which beforech Says, he reth to bestow upon them, by their •••tall faith:
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that is, by each others gift and knowledge in the faith, or doctrine of faith, both theirs and his.
that is, by each Others gift and knowledge in the faith, or Doctrine of faith, both theirs and his.
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But all are not Apostles, all are not ministers.
But all Are not Apostles, all Are not Ministers.
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Yea, but are all brethren, as the Thessalonians; and the Apostle in the sift of the first exhorteth thus:
Yea, but Are all brothers, as the Thessalonians; and the Apostle in the sift of the First exhorteth thus:
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VVherefore exhort one another, and edifie one another euen as yee do.
Wherefore exhort one Another, and edify one Another even as ye do.
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Which how can it be better done, then whē we come together? Which though it be not alwaies,
Which how can it be better done, then when we come together? Which though it be not always,
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nor cannot be, yet as ofte as it may bee, let it bee, my brethren; and when it may not be, let it be, as it may.
nor cannot be, yet as oft as it may be, let it be, my brothers; and when it may not be, let it be, as it may.
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And howe is that? let the hand be the mouth, and the penne our speech;
And how is that? let the hand be the Mouth, and the pen our speech;
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and our Epiftles and Letters, as the liuely characters of our hearts and mindes, let them present vs vnto the bretheren.
and our Epiftles and Letters, as the lively characters of our hearts and minds, let them present us unto the brethren.
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For I am ashamed (almost) to thinke that wee are not ashamed of so many bunches and bags full of Letters, written onely for the things of this perishing life,
For I am ashamed (almost) to think that we Are not ashamed of so many bunches and bags full of Letters, written only for the things of this perishing life,
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and scarse one or two in a yeere (if anie at all) sent, or receiued of this kinde, I meane, concerning the loue of Brethren.
and scarce one or two in a year (if any At all) sent, or received of this kind, I mean, Concerning the love of Brothers.
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As if neither Saint Peter here, nor any Apostle besides, had euer saide;
As if neither Saint Peter Here, nor any Apostle beside, had ever said;
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Loue the brotherhood: or, as if we could loue them, and do nothing for them, neuer so much as fee them, speake with them, or heare how they do.
Love the brotherhood: or, as if we could love them, and do nothing for them, never so much as fee them, speak with them, or hear how they do.
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And this (deerely beloued) maketh our greater and publike assemblies (which what are they also but certaine holy communications betweene God,
And this (dearly Beloved) makes our greater and public assemblies (which what Are they also but certain holy communications between God,
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& his people, when either hee, by the word preached, doth speake vnto vs;
& his people, when either he, by the word preached, does speak unto us;
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or wee, by our prayers do speake vnto him?) this I say maketh them so colde and fruitlesse, that afterwards wee putte our sparkles on the cold hearth,
or we, by our Prayers do speak unto him?) this I say makes them so cold and fruitless, that afterwards we put our sparkles on the cold hearth,
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& single our selues one from another, & haue not these priuate and lesser meetings betweene our selues, to confer of the things which we heard before.
& single our selves one from Another, & have not these private and lesser meetings between our selves, to confer of the things which we herd before.
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As if before we had assembled but for a fashion onely: which is not to assemble, but to dissemble.
As if before we had assembled but for a fashion only: which is not to assemble, but to dissemble.
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Paul, though absent in the flesh, yet was present in the spirit, reioycing (as himselfe sayth) and beholding the order of the Colossians in comming together.
Paul, though absent in the Flesh, yet was present in the Spirit, rejoicing (as himself say) and beholding the order of the colossians in coming together.
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But wee, as present in the body, but absent in the spirit, (which is absence indeede) haue no such ioy in the vnities and societies of our holy Brethren.
But we, as present in the body, but absent in the Spirit, (which is absence indeed) have no such joy in the unities and societies of our holy Brothers.
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Whereby wee euen hazard the loosing of our Fathers blessing:
Whereby we even hazard the losing of our Father's blessing:
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who loueth to call vs, and to see vs togither, and then, and there to blesse vs; as Iacob, his ' children:
who loves to call us, and to see us together, and then, and there to bless us; as Iacob, his ' children:
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whome hee called togither, and then hee blessed them.
whom he called together, and then he blessed them.
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For this is a promise to the plurall number, not so expressely giuen vnto the singular:
For this is a promise to the plural number, not so expressly given unto the singular:
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VVhere two or three are gathered togither in my name, there am I in the middest of them.
Where two or three Are gathered together in my name, there am I in the midst of them.
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And in the hundred thirtie and third Psalme. Beholde (sayeth Dauid ) howe good and pleasant a thing it is brethren, to dwell togither in vnitie.
And in the hundred thirtie and third Psalm. Behold (Saith David) how good and pleasant a thing it is brothers, to dwell together in unity.
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It is like the precious Oyntment vppon the heade, that ranne downe vnto the bearde; euen vnto Aarons beard, and went downe to the skirtes of his cloathing:
It is like the precious Ointment upon the head, that ran down unto the beard; even unto Aaron's beard, and went down to the skirts of his clothing:
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Like as the dewe of Hermon, which fell vpon the Hill of Sion. And why so precious? and why so pleasaunt? The reason is added:
Like as the dew of Hermon, which fell upon the Hill of Sion. And why so precious? and why so pleasant? The reason is added:
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For there (this worde hee vseth significantlie, and as we say, emphaticallie) there, as if hee sayde, there, and not else-where,
For there (this word he uses significantly, and as we say, emphatically) there, as if he said, there, and not elsewhere,
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as there, The Lord promiseth his blessing, and life for euermore. Balaam beguiled with the wages of vnrighteousnesse, woulde haue cursed the righteous. And yet hee cryeth out:
as there, The Lord promises his blessing, and life for evermore. balaam beguiled with the wages of unrighteousness, would have cursed the righteous. And yet he Cries out:
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Let my soule die the death of the iust; and let my latter ende bee like vnto theirs.
Let my soul die the death of the just; and let my latter end be like unto theirs.
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All woulde die the death of the brethren; and manie professe the faith of brethren:
All would die the death of the brothers; and many profess the faith of brothers:
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but all will not liue the life of the brethren, for the life of the brethren is their loue, which dieth not, but liueth euer.
but all will not live the life of the brothers, for the life of the brothers is their love, which Dieth not, but lives ever.
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As Paule sayeth, Nowe abideth faith, hope, and loue, euen these three. But the chiefest of these is loue.
As Paul Saith, Now Abideth faith, hope, and love, even these three. But the chiefest of these is love.
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For it abydeth nowe, and euer.
For it Abideth now, and ever.
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Whereupon Saint Iohn concludeth thus, (and with this I conclude also.) By this wee knowe that we are translated from death to life, because wee loue the brethren.
Whereupon Saint John Concludeth thus, (and with this I conclude also.) By this we know that we Are translated from death to life, Because we love the brothers.
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For wee and our loue must liue togither.
For we and our love must live together.
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The God of peace, and loue, encrease this loue, and knowledge in vs, and present vs blamelesse in his sight, through Iesus Christ:
The God of peace, and love, increase this love, and knowledge in us, and present us blameless in his sighed, through Iesus christ:
dt n1 pp-f n1, cc n1, vvb d n1, cc n1 p-acp pno12, cc vvb pno12 j p-acp po31 n1, p-acp np1 np1:
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to whom be prayse for euer. Amen. FINIS.
to whom be praise for ever. Amen. FINIS.
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