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A Sermon preached at Farington in Barkeshire, the seuenteene of Februarie 1587.
A Sermon preached At Farington in Berkshire, the seuenteene of February 1587.
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O Death, how bitter is the remēmbrance of thée to a man that liueth at rest in his possessions,
O Death, how bitter is the rememmbrance of thee to a man that lives At rest in his possessions,
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vnto the man that hath nothing to vexe him, and that hath prosperity in al thinges:
unto the man that hath nothing to vex him, and that hath Prosperity in all things:
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yea vnto him that is able to receiue meate.
yea unto him that is able to receive meat.
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O death how bitter is the remembrance of thée to the Epicure, which beléeuing no resurrection of the bodie to life euerlasting,
O death how bitter is the remembrance of thee to the Epicure, which believing no resurrection of the body to life everlasting,
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but counting it pleasure to liue deliciously for a season, doth spue out euill words, corrupting good manners, saying:
but counting it pleasure to live deliciously for a season, does spue out evil words, corrupting good manners, saying:
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Let vs eat and drinke, for to morowe we shall die.
Let us eat and drink, for to morrow we shall die.
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O death how bitter is ye remembrance of thée to the coueteous, whose trust is in vncertain riches, not in the liuing God (which giueth vs aboundantly all thinges to enioy:) to the glutton, whose God is his belly, and glorie to his shame:
O death how bitter is the remembrance of thee to the covetous, whose trust is in uncertain riches, not in the living God (which gives us abundantly all things to enjoy:) to the glutton, whose God is his belly, and glory to his shame:
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to the Atheist, which hath no hope, and is without God in the world.
to the Atheist, which hath no hope, and is without God in the world.
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O death how swéete is the remembrance of thée to him, which hath put on the brestplate of faith and loue,
O death how sweet is the remembrance of thee to him, which hath put on the breastplate of faith and love,
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and the hope of saluation for an Helmet, liuing soberly, iustly, and godly in this present world, hauing his conuersation in heauen, from whence also ye looke for the Sauiour,
and the hope of salvation for an Helmet, living soberly, justly, and godly in this present world, having his Conversation in heaven, from whence also you look for the Saviour,
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euen the Lord Iesus Christ, desiring to be loosed and to be with him, which is best of all.
even the Lord Iesus christ, desiring to be loosed and to be with him, which is best of all.
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O death how swéete is the remembrance of thée to the man which looketh not on the thinges which are séene,
O death how sweet is the remembrance of thee to the man which looks not on the things which Are seen,
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for they are temporall, but on the thinges which are not séene, for they are eternall:
for they Are temporal, but on the things which Are not seen, for they Are Eternal:
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because to him thou art the ende of all miserie, and the beginning of all felicitie:
Because to him thou art the end of all misery, and the beginning of all felicity:
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because thou art a passage to the thinges, which eye hath not seene, neither eare hath heard,
Because thou art a passage to the things, which eye hath not seen, neither ear hath herd,
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neither came into mans hart, which God hath prepared for them that loue him.
neither Come into men heart, which God hath prepared for them that love him.
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Notwithstanding, though the remembrance of death to some be bitter, yea bitterer then wormewood it selfe,
Notwithstanding, though the remembrance of death to Some be bitter, yea bitterer then wormwood it self,
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yet it is appointed for all men once to die.
yet it is appointed for all men once to die.
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It is appointed therefore it is certaine, for all men, therefore none can escape once to die,
It is appointed Therefore it is certain, for all men, Therefore none can escape once to die,
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therfore euery houre death is to be expected.
Therefore every hour death is to be expected.
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It is appointed for rich Cresus, and poore Codrus, for wise Salomon and foolish Esau, for godly Abell, and wicked Caine: for proude Pharao and méeke Moises: for vertuous Iosua, for mightie Dauid: for faire Absolon, for strong Sampson, for learned Tertullus, for prince and people it is appointed for all once to die.
It is appointed for rich Croesus, and poor Codrus, for wise Solomon and foolish Esau, for godly Abel, and wicked Cain: for proud Pharaoh and meek Moses: for virtuous Iosua, for mighty David: for fair Absalom, for strong Sampson, for learned Tertullus, for Prince and people it is appointed for all once to die.
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Noah liued nine hundreth and fiftie yeares, and died. Adam liued nine hundred and thirty yeares, and died.Noah lived nine Hundredth and fiftie Years, and died. Adam lived nine hundred and thirty Years, and died.
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Methuselah liued nine hundreth sixtie and nine yeares, and dyed.Methuselah lived nine Hundredth sixtie and nine Years, and died.
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And of all the fathers of the olde Testament, though it be saide they liued long,
And of all the Father's of the old Testament, though it be said they lived long,
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yet it is added they went the way of all the world, that is they died.
yet it is added they went the Way of all the world, that is they died.
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Now it is good to remember death, it is better to learne to die:
Now it is good to Remember death, it is better to Learn to die:
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it is best of all in death to hope for life, knowing that if one earthly house of this tabernacle bée destroyed, wée haue a building giuen of God, that is an house not made with handes, but eternall in the heauens.
it is best of all in death to hope for life, knowing that if one earthly house of this tabernacle been destroyed, we have a building given of God, that is an house not made with hands, but Eternal in the heavens.
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Some to remēber death do go euery morning into the church yeard and behold the graues.
some to Remember death do go every morning into the Church yard and behold the graves.
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Some wil haue deathes head engrauen in a ring. Some death painted on their houses.
some will have deaths head engraved in a ring. some death painted on their houses.
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Philip king of the Macedonians, euery morning before he came out of his chābre, had one to cry thrise at his dore, remember thou art a man:Philip King of the Macedonians, every morning before he Come out of his chamber, had one to cry thrice At his door, Remember thou art a man:
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Whereby he was put in minde of his mortality, that albeit he was a king, yet in time he must lay downe his tabernacle as well as others.
Whereby he was put in mind of his mortality, that albeit he was a King, yet in time he must lay down his tabernacle as well as Others.
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Which consideration might make him to rule discréetly, and to liue orderly.
Which consideration might make him to Rule discreetly, and to live orderly.
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For there can bee no stronger bridle to hold vs backe from sinne neither sharper prick to stirre vs forward to goodnes,
For there can be no Stronger bridle to hold us back from sin neither sharper prick to stir us forward to Goodness,
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then to remember we must remoue out of this body and appeare before the iudgement seate of Christ, to receiue the thinges which we haue done in this bodie according to that we haue done,
then to Remember we must remove out of this body and appear before the judgement seat of christ, to receive the things which we have done in this body according to that we have done,
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whether it be good or euill. Saint Hierom was wont to say:
whither it be good or evil. Saint Hieronymus was wont to say:
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whether I eate or drinke, or whatsoeuer I do, me thinkes that terrible Trumpet soundeth in mine eare:
whither I eat or drink, or whatsoever I do, me thinks that terrible Trumpet soundeth in mine ear:
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Arise ye dead, and come vnto iudgment.
Arise you dead, and come unto judgement.
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This made him to hope in Christ stedfastly, to loue God sincerely, to ouercome his affections valiently, to repent his sinne vnfainedly, to beare the troubles of this life patiently, knowing that the afflictiōs, of this present times are not worthy of the glorie, which shall be shewed vnto vs. O that wée could remember thrée thinges past:
This made him to hope in christ steadfastly, to love God sincerely, to overcome his affections valiently, to Repent his sin unfeignedly, to bear the Troubles of this life patiently, knowing that the afflictions, of this present times Are not worthy of the glory, which shall be showed unto us Oh that we could Remember thrée things past:
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What good thinges wee haue omitted, what euill things we haue committed: what time we haue lost.
What good things we have omitted, what evil things we have committed: what time we have lost.
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O that we could consider thrée thinges present. The breuity of our life: The difficulty to be saued:
O that we could Consider thrée things present. The brevity of our life: The difficulty to be saved:
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The paucity of them which shall be saued. O that we could foresée thrée thinges to come.
The paucity of them which shall be saved. O that we could foresee thrée things to come.
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The houre of death, then which no thing more vncertaine: The resurrection to iudgement, then which nothing more terrible:
The hour of death, then which no thing more uncertain: The resurrection to judgement, then which nothing more terrible:
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The paines of hell, then which nothing more intollerable. Remember the ende, and thou shalt neuer do amisse.
The pains of hell, then which nothing more intolerable. remember the end, and thou shalt never do amiss.
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The end of sinne is death.
The end of sin is death.
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Here is a spectacle, a Ladie by birth, a Countes by mariage, by title right honorable, a widow of a vertuous life, a woman of many yeares, a mother of good children, whose bodie death hath killed, whose soule Christ hath taken, whose bodie must to the earth, whose soule is in the hands of God.
Here is a spectacle, a Lady by birth, a Counts by marriage, by title right honourable, a widow of a virtuous life, a woman of many Years, a mother of good children, whose body death hath killed, whose soul christ hath taken, whose body must to the earth, whose soul is in the hands of God.
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Beholde in her the ende of all flesh: for as we are, so was she: and as she is, so shal we be:
Behold in her the end of all Flesh: for as we Are, so was she: and as she is, so shall we be:
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that her trusty Seruants, that her faithfull frendes, that her worshipfull, déere, and louing children, seing God hath wrought his will vpon her,
that her trusty Servants, that her faithful Friends, that her worshipful, dear, and loving children, sing God hath wrought his will upon her,
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as in time also he will vpon you and vpon all flesh, by calling her from earth to heauen, from men to Saintes, to Angels, to the fruition of his most glorious presence: praise God for her.
as in time also he will upon you and upon all Flesh, by calling her from earth to heaven, from men to Saints, to Angels, to the fruition of his most glorious presence: praise God for her.
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Let your lamentations be mixed with moderation, because she is gone from a vale of miserie, to a hauen of all happines,
Let your lamentations be mixed with moderation, Because she is gone from a vale of misery, to a Haven of all happiness,
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and when Christ, which is her life shall appéere, then shall shée also appeare with him in glorie.
and when christ, which is her life shall appear, then shall she also appear with him in glory.
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For though her bodie be sowen in corruption, yet it shall be raised in incorruption. Though it be sowen in dishonor, yet it shall be raised in glorie.
For though her body be sown in corruption, yet it shall be raised in incorruption. Though it be sown in dishonour, yet it shall be raised in glory.
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Though it be sowen in weakenes, yet it shall be raised in power. Though it be sowen a naturall body, yet it shall be raised a spirituall body,
Though it be sown in weakness, yet it shall be raised in power. Though it be sown a natural body, yet it shall be raised a spiritual body,
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when this corruptible hath put on incorruption, and this mortall hath put on immortality.
when this corruptible hath put on incorruption, and this Mortal hath put on immortality.
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Who may stand in thy sight, when thou art angry.
Who may stand in thy sighed, when thou art angry.
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THe earth which drinketh in the raine that cometh often vpon it, & bringeth forth hearbes meete for them by whom it is dressed, receiueth blessing of God.
THe earth which Drinketh in the rain that comes often upon it, & brings forth herbs meet for them by whom it is dressed, receiveth blessing of God.
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But that which beareth bryars and thornes is reproued, and is neare vnto cursing, whose end is to be burned, who so heareth Christes wordes,
But that which bears briars and thorns is reproved, and is near unto cursing, whose end is to be burned, who so hears Christ's words,
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and doth the same, is likened to a wise man which hath builded his house on a rocke,
and does the same, is likened to a wise man which hath built his house on a rock,
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and the raine fell, and the floudes came, and the windes blewe, and beat vpon that house, and it fell not:
and the rain fell, and the floods Come, and the winds blew, and beatrice upon that house, and it fell not:
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for it was grounded on a rocke.
for it was grounded on a rock.
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But whosoeuer heareth Christes wordes and doth them not, is compared to a foolish man, which builded his house on the sand:
But whosoever hears Christ's words and does them not, is compared to a foolish man, which built his house on the sand:
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and the raine fell, and the flouds came, and the windes blew and beat vpon that house,
and the rain fell, and the floods Come, and the winds blew and beatrice upon that house,
cc dt n1 vvd, cc dt n2 vvd, cc dt n2 vvd cc vvd p-acp d n1,
(5) part (DIV2)
2
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62
and it fell, and the fall thereof was great.
and it fell, and the fallen thereof was great.
cc pn31 vvd, cc dt n1 av vbds j.
(5) part (DIV2)
2
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63
If any heare the word and doth it not, he is like vnto a man, that beholdeth his naturall face in a glasse:
If any hear the word and does it not, he is like unto a man, that beholdeth his natural face in a glass:
cs d vvb dt n1 cc vdz pn31 xx, pns31 vbz av-j p-acp dt n1, cst vvz po31 j n1 p-acp dt n1:
(5) part (DIV2)
2
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64
for when he hath considered himselfe he goeth his way, and forgetteth immediatly what manner a one he was.
for when he hath considered himself he Goes his Way, and forgetteth immediately what manner a one he was.
c-acp c-crq pns31 vhz vvn px31 pns31 vvz po31 n1, cc vvz av-j r-crq n1 dt pi pns31 vbds.
(5) part (DIV2)
2
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65
But who so looketh in the perfect law of libertie, and continueth therein, he not being a forgetfull hearer,
But who so looks in the perfect law of liberty, and Continueth therein, he not being a forgetful hearer,
p-acp r-crq av vvz p-acp dt j n1 pp-f n1, cc vvz av, pns31 xx vbg dt j n1,
(5) part (DIV2)
2
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66
but a doer of the worke, shall be blessed in his déede. When a woman with a lifted vp voice had saide to Christ:
but a doer of the work, shall be blessed in his deed. When a woman with a lifted up voice had said to christ:
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(5) part (DIV2)
2
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67
Blessed is the wombe that bare thée, and the pappes which gaue thée sucke:
Blessed is the womb that bore thee, and the paps which gave thee suck:
j-vvn vbz dt n1 cst vvd pno21, cc dt n2 r-crq vvd pno21 vvi:
(5) part (DIV2)
2
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68
he answered, yea rather blessed are they, which heare the word of God and kéepe it.
he answered, yea rather blessed Are they, which hear the word of God and keep it.
pns31 vvd, uh av-c j-vvn vbr pns32, r-crq vvb dt n1 pp-f np1 cc vvi pn31.
(5) part (DIV2)
2
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He that hath my commaundements (saith Christ) and kéepeth them, he is he that loueth me.
He that hath my Commandments (Says christ) and Keepeth them, he is he that loves me.
pns31 cst vhz po11 n2 (vvz np1) cc vvz pno32, pns31 vbz pns31 cst vvz pno11.
(5) part (DIV2)
2
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70
He that hath them (saith Augustine) in his beliefe, and kéepes them in his life:
He that hath them (Says Augustine) in his belief, and keeps them in his life:
pns31 cst vhz pno32 (vvz np1) p-acp po31 n1, cc vvz pno32 p-acp po31 n1:
(5) part (DIV2)
2
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71
he that hath them in his wordes, and kéepes them in his workes, he that hath them by hearing, and kéepes them by doing:
he that hath them in his words, and keeps them in his works, he that hath them by hearing, and keeps them by doing:
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(5) part (DIV2)
2
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72
He that hath them by doing and kéepes them by continuing in doing, he, and none but he loueth Christ.
He that hath them by doing and keeps them by Continuing in doing, he, and none but he loves christ.
pns31 cst vhz pno32 p-acp vdg cc vvz pno32 p-acp vvg p-acp vdg, pns31, cc pix cc-acp pns31 vvz np1.
(5) part (DIV2)
2
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73
The fruitles trée is good for nothing, but to be cut downe and cast into the fire.
The fruitless tree is good for nothing, but to be Cut down and cast into the fire.
dt j n1 vbz j p-acp pix, cc-acp pc-acp vbi vvn a-acp cc vvn p-acp dt n1.
(5) part (DIV2)
2
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74
That saucy marchaunt which intruded himselfe into the marriage of the kinges sonne, without his wedding garment, was not onely checked,
That saucy merchant which intruded himself into the marriage of the Kings son, without his wedding garment, was not only checked,
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(5) part (DIV2)
2
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but also commaunded to be bound hand and foote:
but also commanded to be bound hand and foot:
cc-acp av vvd pc-acp vbi vvn n1 cc n1:
(5) part (DIV2)
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to be taken away and cast into vtter darkenesse, where shall be wéeping and gnashing of téeth.
to be taken away and cast into utter darkness, where shall be weeping and gnashing of tooth.
p-acp vbi vvn av cc vvn p-acp j n1, q-crq vmb vbi vvg cc vvg pp-f n1.
(5) part (DIV2)
2
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77
The figge trée which had leaues, but no fruite, was by our Sauiour accursed for euer.
The fig tree which had leaves, but no fruit, was by our Saviour accursed for ever.
dt n1 n1 r-crq vhd n2, cc-acp dx n1, vbds p-acp po12 n1 vvn p-acp av.
(5) part (DIV2)
2
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78
The foolish virgins which had lampes without oyle, though they cryed, Lord, Lord open vnto vs:
The foolish Virgins which had lamps without oil, though they cried, Lord, Lord open unto us:
dt j n2 r-crq vhd n2 p-acp n1, cs pns32 vvd, n1, n1 j p-acp pno12:
(5) part (DIV2)
2
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yet they receiued a short and sharpe answere: verily I say vnto you, I know you not.
yet they received a short and sharp answer: verily I say unto you, I know you not.
av pns32 vvd dt j cc j n1: av-j pns11 vvb p-acp pn22, pns11 vvb pn22 xx.
(5) part (DIV2)
2
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That euil, slouthfull, and vnprofitable seruant, which hid his maisters talent in the earth, had it both taken from him ▪ and was cast into vtter darknesse, where shall be wéeping and gnashing of téeth.
That evil, slothful, and unprofitable servant, which hid his masters talon in the earth, had it both taken from him ▪ and was cast into utter darkness, where shall be weeping and gnashing of tooth.
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(5) part (DIV2)
2
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81
That therefore we may be doers of the word and not hearers onely, deceiuing our owne salues:
That Therefore we may be doers of the word and not hearers only, deceiving our own Salves:
cst av pns12 vmb vbi n2 pp-f dt n1 cc xx n2 av-j, vvg po12 d n2:
(5) part (DIV2)
2
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that the word may be vnto vs, not the sauour of death vnto death: but the sauour of life vnto life.
that the word may be unto us, not the savour of death unto death: but the savour of life unto life.
cst dt n1 vmb vbi p-acp pno12, xx dt n1 pp-f n1 p-acp n1: cc-acp dt n1 pp-f n1 p-acp n1.
(5) part (DIV2)
2
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83
That the worde may be vnto vs liuely and mighty in operation, and sharper then any two edged sword,
That the word may be unto us lively and mighty in operation, and sharper then any two edged sword,
cst dt n1 vmb vbi p-acp pno12 j cc j p-acp n1, cc jc cs d crd j-vvn n1,
(5) part (DIV2)
2
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and enter through euen to the deuyding a sunder of the soule and the spirit,
and enter through even to the deuyding a sunder of the soul and the Spirit,
cc vvi p-acp av p-acp dt vvg dt av pp-f dt n1 cc dt n1,
(5) part (DIV2)
2
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85
and of the iointes and the marow, and may be a disterner of the thoughts and intents of our harts,
and of the Joints and the marrow, and may be a disterner of the thoughts and intents of our hearts,
cc pp-f dt n2 cc dt n1, cc vmb vbi dt jc pp-f dt n2 cc n2 pp-f po12 n2,
(5) part (DIV2)
2
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86
so that all thinges in vs may be new, let vs by humble prayer looke vp to almightie God in the glorious face of Iesus Christ.
so that all things in us may be new, let us by humble prayer look up to almighty God in the glorious face of Iesus christ.
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(5) part (DIV2)
2
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When sinners once begin to despise the riches of Gods bountifulnesse and patience, and long sufferance, not knowing that the goonesse of God leadeth them to repentance:
When Sinners once begin to despise the riches of God's bountifulness and patience, and long sufferance, not knowing that the goonesse of God leads them to Repentance:
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(5) part (DIV2)
3
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when walking in the vanitie of their minde, in darkenesse of their vnderstanding, in straungenesse from the life of God, through the ignorance in them, in hardnesse of their hart:
when walking in the vanity of their mind, in darkness of their understanding, in strangeness from the life of God, through the ignorance in them, in hardness of their heart:
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(5) part (DIV2)
3
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and being past féeling shall giue them selues vnto wantonnesse, to worke all vncleannesse euen with gréedinesse:
and being past feeling shall give them selves unto wantonness, to work all uncleanness even with greediness:
cc vbg j vvg vmb vvi pno32 n2 p-acp n1, pc-acp vvi d n1 av-j p-acp n1:
(5) part (DIV2)
3
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when they shall turne the grace of our God into wantonnesse, and deny God the onely Lord,
when they shall turn the grace of our God into wantonness, and deny God the only Lord,
c-crq pns32 vmb vvi dt n1 pp-f po12 n1 p-acp n1, cc vvi np1 dt j n1,
(5) part (DIV2)
3
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and our Sauiour Iesus Christ, ledde with sensualitie as natural brute beastes, walking after the flesh in the lusts of wantonnes:
and our Saviour Iesus christ, led with sensuality as natural brutus beasts, walking After the Flesh in the Lustiest of wantonness:
cc po12 n1 np1 np1, vvn p-acp n1 c-acp j n1 n2, vvg p-acp dt n1 p-acp dt n2 pp-f n1:
(5) part (DIV2)
3
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when they shall thinke it lost labour to serue God, and no profit to kéepe his commandements,
when they shall think it lost labour to serve God, and no profit to keep his Commandments,
c-crq pns32 vmb vvi pn31 vvn n1 pc-acp vvi np1, cc dx n1 pc-acp vvi po31 n2,
(5) part (DIV2)
3
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neither to walke humbly before the face of the Lord of hostes:
neither to walk humbly before the face of the Lord of hosts:
av-dx pc-acp vvi av-j p-acp dt n1 pp-f dt n1 pp-f n2:
(5) part (DIV2)
3
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when they shall say to them selues, our life is short and tedious, our breath is as a smoke in our nostrels, our wordes as a sparke raised out of our harte, our spirits vanish away as the soft ayre, our bodies shall be turned into dust, our life shall passe away as the trace of a cloud, our time is as a very shadow, our workes shall soone be forgotten, our name no man shall haue in remembrance:
when they shall say to them selves, our life is short and tedious, our breath is as a smoke in our nostrils, our words as a spark raised out of our heart, our spirits vanish away as the soft air, our bodies shall be turned into dust, our life shall pass away as the trace of a cloud, our time is as a very shadow, our works shall soon be forgotten, our name no man shall have in remembrance:
c-crq pns32 vmb vvi p-acp pno32 n2, po12 n1 vbz j cc j, po12 n1 vbz p-acp dt n1 p-acp po12 n2, po12 n2 p-acp dt n1 vvd av pp-f po12 n1, po12 n2 vvb av p-acp dt j n1, po12 n2 vmb vbi vvn p-acp n1, po12 n1 vmb vvi av p-acp dt n1 pp-f dt n1, po12 n1 vbz p-acp dt j n1, po12 n2 vmb av vbb vvn, po12 n1 dx n1 vmb vhi p-acp n1:
(5) part (DIV2)
3
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come on therefore let vs enioy the pleasures that are present, let vs be partakers of our voluptuousnesse, let vs leaue some token of our pleasure in euery corner, let the law of vnrighteousnes be our strēgth, let vs eate and drinke,
come on Therefore let us enjoy the pleasures that Are present, let us be partakers of our voluptuousness, let us leave Some token of our pleasure in every corner, let the law of unrighteousness be our strength, let us eat and drink,
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(5) part (DIV2)
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for to morrow wee shall dye:
for to morrow we shall die:
c-acp p-acp n1 pns12 vmb vvi:
(5) part (DIV2)
3
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when neither often warnings by his preachers, nor faire promises of rewarde, nor longe benefits of mercy,
when neither often Warnings by his Preachers, nor fair promises of reward, nor long benefits of mercy,
c-crq av-dx av n2-vvg p-acp po31 n2, ccx j n2 pp-f n1, ccx j n2 pp-f n1,
(5) part (DIV2)
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nor sharpe threatnings of punishment can doe any good:
nor sharp threatenings of punishment can do any good:
ccx j n2-vvg pp-f n1 vmb vdi d j:
(5) part (DIV2)
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then God (which in his wrath is a consuming fire) playing the part either of a good schoolemaister towards his negligent scholer,
then God (which in his wrath is a consuming fire) playing the part either of a good Schoolmaster towards his negligent scholar,
av np1 (r-crq p-acp po31 n1 vbz dt j-vvg n1) vvg dt n1 av-d pp-f dt j n1 p-acp po31 j n1,
(5) part (DIV2)
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or of a naturail father towardes his dissolute childe, or of a wise magistrate towarde his disobedient subiect, taketh the rod in hand,
or of a naturail father towards his dissolute child, or of a wise magistrate toward his disobedient Subject, Takes the rod in hand,
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(5) part (DIV2)
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and executeth iudgement on those whom mercy could not allure nor draw to amendment. Then his anger beginneth to kindle:
and Executeth judgement on those whom mercy could not allure nor draw to amendment. Then his anger begins to kindle:
cc vvz n1 p-acp d ro-crq n1 vmd xx vvi ccx vvi p-acp n1. cs po31 n1 vvz pc-acp vvi:
(5) part (DIV2)
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for as God is the father of mercies, and the God of all comfort to them which drawe neare vnto him with a true hart, in assurance of faith, their harts being pure from an euil conscience,
for as God is the father of Mercies, and the God of all Comfort to them which draw near unto him with a true heart, in assurance of faith, their hearts being pure from an evil conscience,
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(5) part (DIV2)
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and washed in their bodies with pure water, kéeping fast the profession of their hope without wauering, considering one another to prouoke vnto loue, and to good workes:
and washed in their bodies with pure water, keeping fast the profession of their hope without wavering, considering one Another to provoke unto love, and to good works:
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(5) part (DIV2)
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so is he the God of iustice to them which beare euil and vnfaithful hartes, to depart away from him, fashioning them selues like vnto this world, dead in trespasses and sinnes, wherein they walke according to the course of this world,
so is he the God of Justice to them which bear evil and unfaithful hearts, to depart away from him, fashioning them selves like unto this world, dead in Trespasses and Sins, wherein they walk according to the course of this world,
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and after the prince that ruleth in the ayre, euen the spirite that now worketh in the children of disobedience, hardened through the deceitfulnesse of sinne.
and After the Prince that Ruleth in the air, even the Spirit that now works in the children of disobedience, hardened through the deceitfulness of sin.
cc p-acp dt n1 cst vvz p-acp dt n1, av-j dt n1 cst av vvz p-acp dt n2 pp-f n1, vvn p-acp dt n1 pp-f n1.
(5) part (DIV2)
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To the one he is louing as a father, being his children elected of his grace, called by his word, iustified by his sonne, sanctified by his spirit, and reconciled to himselfe.
To the one he is loving as a father, being his children elected of his grace, called by his word, justified by his son, sanctified by his Spirit, and reconciled to himself.
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(5) part (DIV2)
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The other he hateth as his enimy.
The other he hates as his enemy.
dt n-jn pns31 vvz p-acp po31 n1.
(5) part (DIV2)
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108
For as the righteous Lord loueth righteousnesse, whose countenance might behold the thing that is iust:
For as the righteous Lord loves righteousness, whose countenance might behold the thing that is just:
p-acp p-acp dt j n1 vvz n1, rg-crq n1 vmd vvi dt n1 cst vbz j:
(5) part (DIV2)
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so he hateth all those that worke iniquitie, not bearing in them his Image, which is righteousnesse and true holinesse, to beautify them,
so he hates all those that work iniquity, not bearing in them his Image, which is righteousness and true holiness, to beautify them,
av pns31 vvz d d cst vvb n1, xx vvg p-acp pno32 po31 n1, r-crq vbz n1 cc j n1, pc-acp vvi pno32,
(5) part (DIV2)
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but the image of the diuel, which is vnrighteousnesse and vnholinesse to deforme them:
but the image of the Devil, which is unrighteousness and unholiness to deform them:
cc-acp dt n1 pp-f dt n1, r-crq vbz n1-u cc n1 pc-acp vvi pno32:
(5) part (DIV2)
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not speaking truth one to another, considering they are members one of another, but deceiuing one another, by flattery ▪ lying and dissembling:
not speaking truth one to Another, considering they Are members one of Another, but deceiving one Another, by flattery ▪ lying and dissembling:
xx vvg n1 crd p-acp n-jn, vvg pns32 vbr n2 pi pp-f n-jn, cc-acp vvg pi j-jn, p-acp n1 ▪ vvg cc n-vvg:
(5) part (DIV2)
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not speaking that which is good to the vse of edifying, that it might minister grace to the hearers:
not speaking that which is good to the use of edifying, that it might minister grace to the hearers:
xx vvg d r-crq vbz j p-acp dt n1 pp-f vvg, cst pn31 n1 vvi n1 p-acp dt n2:
(5) part (DIV2)
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but vsing euil wordes which corrupt good manners, not being courteous and tender harted one to another, fréely forgiuing one another euen as God for Christ his sake fréely forgiue them:
but using evil words which corrupt good manners, not being courteous and tender hearted one to Another, freely forgiving one Another even as God for christ his sake freely forgive them:
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(5) part (DIV2)
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114
but full of bitternesse and anger, and wrath, cursing and euil speaking with all maliciousnesse, not knowing the wisedome that is from aboue, which is pure, peaceable, gentle, easie to be intreated, full of mercy,
but full of bitterness and anger, and wrath, cursing and evil speaking with all maliciousness, not knowing the Wisdom that is from above, which is pure, peaceable, gentle, easy to be entreated, full of mercy,
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(5) part (DIV2)
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and good fruite, without iudging, and without hipocrisie:
and good fruit, without judging, and without hypocrisy:
cc j n1, p-acp vvg, cc p-acp n1:
(5) part (DIV2)
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but following the wisedom of this world, which is foolishnesse with God, The wisedom of the flesh, which is enmity against God, the wisedom that is beneath, which is earthly, sensuall and diuelish, doe delight in enuying, strife, sedition,
but following the Wisdom of this world, which is foolishness with God, The Wisdom of the Flesh, which is enmity against God, the Wisdom that is beneath, which is earthly, sensual and devilish, do delight in envying, strife, sedition,
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(5) part (DIV2)
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and all maner of euil workes, despising Gods presence, abusing his patience, offending his Maiestie, and prouoking his anger.
and all manner of evil works, despising God's presence, abusing his patience, offending his Majesty, and provoking his anger.
cc d n1 pp-f j-jn n2, vvg npg1 n1, vvg po31 n1, vvg po31 n1, cc vvg po31 n1.
(5) part (DIV2)
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But when to ascribe anger to the most high, almightie & euerlasting God, which is to be loued for his mercy,
But when to ascribe anger to the most high, almighty & everlasting God, which is to be loved for his mercy,
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(5) part (DIV2)
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& to be feared for his iustice, they must not imagin any such cholericke passion to be in him,
& to be feared for his Justice, they must not imagine any such choleric passion to be in him,
cc pc-acp vbi vvn p-acp po31 n1, pns32 vmb xx vvi d d j n1 pc-acp vbi p-acp pno31,
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as is in man, as if God were moued of an intemperate heate, when iustly he striketh the contemners of his bountifulnes,
as is in man, as if God were moved of an intemperate heat, when justly he striketh the contemners of his bountifulness,
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and patiēce, and long sufferance, & raineth vpon the wicked fire and brimstone, storme and tempest which is the portion of their cup.
and patience, and long sufferance, & rains upon the wicked fire and brimstone, storm and tempest which is the portion of their cup.
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As there is in God no corporall member of longitude, latitude, and profunditie: so is he voide of affections and passions which procéede in vs from infirmity.
As there is in God no corporal member of longitude, latitude, and profundity: so is he void of affections and passion which proceed in us from infirmity.
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Si quis in Deo-humana membra humano more cogitet procul dubio de Deo in corde suo idola fabricat. Si quis in Deo-humana membra Human more cogitet procul dubio de God in cord Sue idola fabricat.
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For God is a spirite, and they that worship him, must worship him in spirite and truth.
For God is a Spirit, and they that worship him, must worship him in Spirit and truth.
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And as we are not to think, that the Godhead is like vnto gold or siluer,
And as we Are not to think, that the Godhead is like unto gold or silver,
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or stone grauen by arte, and the inuention of man: so must we not ascribe to the deuine power corporall partes, bodily members.
or stone graven by art, and the invention of man: so must we not ascribe to the divine power corporal parts, bodily members.
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And though the Scripture attributeth to God sometyme a heade, eyes sometime, sometymes eares, & sometymes hands:
And though the Scripture attributeth to God sometime a head, eyes sometime, sometimes ears, & sometimes hands:
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yet grosly to imagine these thinges to bee in him is not onely erronyous, but full of Idolatrie.
yet grossly to imagine these things to be in him is not only erronyous, but full of Idolatry.
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And albeit the Scripture saith that man was made after the image of God, wherupō certaine heretikes grounded their opinion of corporall substance in God:
And albeit the Scripture Says that man was made After the image of God, whereupon certain Heretics grounded their opinion of corporal substance in God:
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yet true it is, that God is a spiritual substance, most glorious, most mighty, most wise, most good,
yet true it is, that God is a spiritual substance, most glorious, most mighty, most wise, most good,
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and hath no such corporall partes.
and hath not such corporal parts.
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To be made after the image of God, is, to haue dominion as Adam and Eue had ouer all other liuing creatures before their fall:
To be made After the image of God, is, to have dominion as Adam and Eue had over all other living creatures before their fallen:
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also to be created in righteousnes & true holynes. Deus totus oculus est, quia videt omnia.
also to be created in righteousness & true holiness. Deus totus oculus est, quia videt omnia.
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He that made the eye, shall he not sée, God séeth sometime with the eye of his mercy, sometyme with the eye of his iustice, with the eye of his mercy to illuminate, with the eie of his iustice to blind, with the eye of his mercy to mollify, with the eye of his iustice to reiect, with the eye of his mercy to pardon, with the eye of his iustice to punish.
He that made the eye, shall he not see, God seeth sometime with the eye of his mercy, sometime with the eye of his Justice, with the eye of his mercy to illuminate, with the eye of his Justice to blind, with the eye of his mercy to mollify, with the eye of his Justice to reject, with the eye of his mercy to pardon, with the eye of his Justice to Punish.
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Nathaniell (saide Christ) before thou wast vnder the figge trée, I saw thée. Here is the eye of mercy.Nathaniel (said christ) before thou wast under the fig tree, I saw thee. Here is the eye of mercy.
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Nathaniell answered, thou art the Sonne of God, thou art the king of Israel: here is the eye of faith, or here is faith the eye of the soule.Nathaniel answered, thou art the Son of God, thou art the King of Israel: Here is the eye of faith, or Here is faith the eye of the soul.
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The Lord turned backe & looked vpō Peter: here is the eye of mercy: then Peter went out and wept bitterly:
The Lord turned back & looked upon Peter: Here is the eye of mercy: then Peter went out and wept bitterly:
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here is the eie of faith, or here is faith ye eye of the soule. With the eye of iustice God saw Lucifer to throw him out of heauen:
Here is the eye of faith, or Here is faith you eye of the soul. With the eye of Justice God saw Lucifer to throw him out of heaven:
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Adam to cast him out of Paradyce: the olde worlde to drowne it for sinne: the cities of Sodom and Gomorra to burne them for iniquitie.Adam to cast him out of Paradise: the old world to drown it for sin: the cities of Sodom and Gomorra to burn them for iniquity.
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Pharao and his host to ouerwhelme them with water for rebellion. Ananias and Saphira to strike them starke deade for lying:Pharaoh and his host to overwhelm them with water for rebellion. Ananias and Sapphira to strike them stark dead for lying:
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Herod to consume him with wormes, for not giuing him the glory:Herod to consume him with worms, for not giving him the glory:
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God hath looked downe manye yeares vpon this realme with the eye of his mercy, giuing vs peace, plenty, with ye preaching of his gracious & glorious Gospel:
God hath looked down many Years upon this realm with the eye of his mercy, giving us peace, plenty, with you preaching of his gracious & glorious Gospel:
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our sinnes doe deserue why he shoulde turne the eye of his mercy from vs, & looke down vpon vs with the eye of iustice.
our Sins do deserve why he should turn the eye of his mercy from us, & look down upon us with the eye of Justice.
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God séeth them which walke not honestly as in the day time: but in gluttony and drunkennesse, in chambering and wantonnesse, in strife & enuying:
God seeth them which walk not honestly as in the day time: but in gluttony and Drunkenness, in chambering and wantonness, in strife & envying:
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not putting on the Lord Iesus, but making prouision for the flesh to fulfill the lusts thereof.
not putting on the Lord Iesus, but making provision for the Flesh to fulfil the Lustiest thereof.
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Comfortable to the godly it is, that God séeth all their doinges, and terrible to the godlesse it may be, that the Lorde beholdeth all their actions.
Comfortable to the godly it is, that God seeth all their doings, and terrible to the godless it may be, that the Lord beholdeth all their actions.
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He that made the eare shall he not heare? heare a parable. The ground of a certaine rich man brought forth fruites plenteously.
He that made the ear shall he not hear? hear a parable. The ground of a certain rich man brought forth fruits plenteously.
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Riches are common to the good with the bad, and that of the blessing of God, which maketh the sunne to arise on the euil,
Riches Are Common to the good with the bad, and that of the blessing of God, which makes the sun to arise on the evil,
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and on the good, and sendeth raine on the iust and on the vniust, and blesseth the ground of the gracious and graceles.
and on the good, and sends rain on the just and on the unjust, and Blesses the ground of the gracious and graceless.
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Therefore he thought within him selfe, saying: what shal I doe because I haue not roome to receiue in my fruites.
Therefore he Thought within him self, saying: what shall I do Because I have not room to receive in my fruits.
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This wil I do, I wil pul downe my barnes, and set vp larger in their places,
This will I do, I will pull down my Barns, and Set up larger in their places,
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and therein wil I gather my fruites & my goods.
and therein will I gather my fruits & my goods.
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No mention of a thankful mind, no consideration of God, no regarde of the poore neighbour,
No mention of a thankful mind, no consideration of God, no regard of the poor neighbour,
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but how to enlarge the barns to gather in his fruites & horde them vp,
but how to enlarge the Barns to gather in his fruits & horde them up,
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then I wil say to my soule, soule thou hast goodes layde vp in store for many yeares, liue at ease, eate, drinke, & take thy pastime:
then I will say to my soul, soul thou hast goods laid up in store for many Years, live At ease, eat, drink, & take thy pastime:
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He remembreth not God, he forgetteth death, he trusteth in māmon, he maketh account of many yeares, he purposeth to line in sensualitie, in ease, in eating, in drinking, & in pastime:
He Remember not God, he forgetteth death, he Trusteth in mammon, he makes account of many Years, he Purposes to line in sensuality, in ease, in eating, in drinking, & in pastime:
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But God heard him and answered him, O foole thou makest account of many yeares, this night wil they fetch away thy soule from thée,
But God herd him and answered him, Oh fool thou Makest account of many Years, this night will they fetch away thy soul from thee,
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then whose shall all these thinges be, which thou hast gathered together? euen so saith our Sauiour by the way of applicatiō is it with him which is rich in this world,
then whose shall all these things be, which thou hast gathered together? even so Says our Saviour by the Way of application is it with him which is rich in this world,
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and is not rich in God. Some are rich in God but not in the world, as Lazarus was:
and is not rich in God. some Are rich in God but not in the world, as Lazarus was:
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some rich in the world but not in God, as this Diues was: some both rich in the world and rich in God as Abraham was:
Some rich in the world but not in God, as this Diues was: Some both rich in the world and rich in God as Abraham was:
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some neither rich in the world nor in God, as those poore beggers which haue nothing,
Some neither rich in the world nor in God, as those poor beggars which have nothing,
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yet doe contemne the word of God. Heare another parable. There was a Iudge in a certaine Citie which feared not God, nor reuerenced men.
yet do contemn the word of God. Hear Another parable. There was a Judge in a certain city which feared not God, nor reverenced men.
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And there was a widow in the Citie which came to him, saying: Do me iustice against mine aduersary:
And there was a widow in the city which Come to him, saying: Do me Justice against mine adversary:
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and he would not for a time: but afterwarde he saide within him selfe, though I feare not God nor reuerēce men,
and he would not for a time: but afterward he said within him self, though I Fear not God nor Reverence men,
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yet because this widow troubleth me, I will doe her right, lest at the last she come and make me weary.
yet Because this widow Troubles me, I will do her right, lest At the last she come and make me weary.
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He saide it within him selfe, but the Lord heard him and answered, saying: Heare what the vnrighteous Iudge saith:
He said it within him self, but the Lord herd him and answered, saying: Hear what the unrighteous Judge Says:
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and shall not the Lord auenge his people which crye vnto him day and night? yes surely he wil do it,
and shall not the Lord avenge his people which cry unto him day and night? yes surely he will do it,
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though for a time he differ.
though for a time he differ.
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Comfortable to the godly it is, that God heareth all their sayings, and terrible to the wicked it may be that the Lord heareth all their wordes.
Comfortable to the godly it is, that God hears all their sayings, and terrible to the wicked it may be that the Lord hears all their words.
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As there is in God no corporall member: so is he voide of passions which procéed from infirmity.
As there is in God no corporal member: so is he void of passion which proceed from infirmity.
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The gifts and calling of God are without repentance. I am the Lord, I am not chaunged:
The Gifts and calling of God Are without Repentance. I am the Lord, I am not changed:
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with God there is no variablenesse nor shadow of turning, God is not as man that he should lye,
with God there is no variableness nor shadow of turning, God is not as man that he should lie,
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neither as the sonne of man that he should repent:
neither as the son of man that he should Repent:
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hath he saide and shall he not do it? and hath he spoken and shall he not accomplish it? God in nature can not be chaunged: but in quality he may:
hath he said and shall he not do it? and hath he spoken and shall he not accomplish it? God in nature can not be changed: but in quality he may:
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whatsoeuer is in God is of his substance: Nullum accidens cadit in Deum. In God is knowledge without ignorance, wisedom in perfection: iustice without respect of persons:
whatsoever is in God is of his substance: Nullum Accidents Cadit in God. In God is knowledge without ignorance, Wisdom in perfection: Justice without respect of Persons:
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mercy without measure, and what els not that pertaineth to excellency? and all these are of his substāce.
mercy without measure, and what Else not that pertaineth to excellency? and all these Are of his substance.
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God is not sometime forgetful, sometime mindeful, sometime pleased, sometime displeased, as man is. These things are spoken for mans capacitie.
God is not sometime forgetful, sometime mindful, sometime pleased, sometime displeased, as man is. These things Are spoken for men capacity.
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He is saide to be forgetful, when for a time he withdraweth his supporting hand from his,
He is said to be forgetful, when for a time he withdraweth his supporting hand from his,
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for their tryall, he is saide to be mindful. when he deliuereth such as call vpon him faithfully.
for their trial, he is said to be mindful. when he Delivereth such as call upon him faithfully.
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He is saide to be pleased, when he poureth his blessings vppon his seruants. He is saide to be angry whē he punisheth the wicked, delighting in sinne.
He is said to be pleased, when he pours his blessings upon his Servants. He is said to be angry when he Punisheth the wicked, delighting in sin.
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God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into the chaines of darknesse, to be kept vnto condemnation, God spared not the olde world that had sinned,
God spared not the Angels that had sinned, but cast them down into hell, and Delivered them into the chains of darkness, to be kept unto condemnation, God spared not the old world that had sinned,
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but saued Noe y• eight person a Preacher of righteousnes, & brought in the floud vpon the worlde of the vngodly:
but saved No y• eight person a Preacher of righteousness, & brought in the flood upon the world of the ungodly:
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God spared not the cities of Sodome & Gomorrah that had sinned, but turned them into ashes, condemned them and ouerthrew them and made them an example vnto them that after should liue vngodly.
God spared not the cities of Sodom & Gomorrah that had sinned, but turned them into Ashes, condemned them and overthrew them and made them an Exampl unto them that After should live ungodly.
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If God spared not the Angels that had sinned: if hee spared not the old world that had sinned:
If God spared not the Angels that had sinned: if he spared not the old world that had sinned:
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if he spared not the Cities of Sodome and Gomorrah that had sinned, if he spared not the natural branches, shal we thinke he will spare vs which are as proude as Lucifer, as voluptuous as Sardanapalus, as enuious as Cain that first murtherer,
if he spared not the Cities of Sodom and Gomorrah that had sinned, if he spared not the natural branches, shall we think he will spare us which Are as proud as Lucifer, as voluptuous as Sardanapalus, as envious as Cain that First murderer,
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as malicious as Esau, as cruel as Phalaris, as lecherous as Amon which defiled his own fister,
as malicious as Esau, as cruel as Phalaris, as lecherous as Amon which defiled his own fister,
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as mistrustful as Ananias, as couetous as Iudas which for money betrayed his Lorde and maister:
as mistrustful as Ananias, as covetous as Iudas which for money betrayed his Lord and master:
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as sinfull as the olde worlde, as filthie as Sodome, as much giuen to lying as euer was Saphira. Dearely beloued, let vs not deceiue our selues:
as sinful as the old world, as filthy as Sodom, as much given to lying as ever was Sapphira. Dearly Beloved, let us not deceive our selves:
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forasmuch as we say Lord, Lord, yet doe not the wil of our heauenly father,
forasmuch as we say Lord, Lord, yet do not the will of our heavenly father,
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and do acknowledge the way of righteousnesse, yet do turne from the holy commandement giuē vnto vs:
and do acknowledge the Way of righteousness, yet do turn from the holy Commandment given unto us:
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and haue a shew of godlinesse, yet haue denyed the power thereof:
and have a show of godliness, yet have denied the power thereof:
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forasmuch as our sinnes are growne ripe, & crye to heauen for vengeance, therefore we may feare destruction.
forasmuch as our Sins Are grown ripe, & cry to heaven for vengeance, Therefore we may Fear destruction.
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If ye refuse the word of the Lorde as ye do, and be rebellious against him,
If you refuse the word of the Lord as you do, and be rebellious against him,
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as ye are, ye shal either be deuoured with yt sword, or killed with the pestilence,
as you Are, you shall either be devoured with that sword, or killed with the pestilence,
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or cōsumed with fire, or starued with hunger, for the mouth of the Lord hath spoken it:
or consumed with fire, or starved with hunger, for the Mouth of the Lord hath spoken it:
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But if ye wil take away the euil of your workes, from before the eyes of the Lord of hostes,
But if you will take away the evil of your works, from before the eyes of the Lord of hosts,
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& cease to do euil, and learne to do wel, ye shal both eat the good thinges of the land as hetherto ye haue done:
& cease to do evil, and Learn to do well, you shall both eat the good things of the land as hitherto you have done:
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and though your sins were as crimsin, they shall be made white as snow:
and though your Sins were as crimson, they shall be made white as snow:
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though they were red as scarlet, they shalbe as woll, otherwise ye may feare suddaine destruction.
though they were read as scarlet, they shall as will, otherwise you may Fear sudden destruction.
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For when no other meanes may preuaile, then the Lorde striketh suddenly. Suddenly hee threw the proude angels out of heauen:
For when no other means may prevail, then the Lord striketh suddenly. Suddenly he threw the proud Angels out of heaven:
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suddenly he drowned the olde sinful world: suddēly he burned the cities of Sodom & Gomorrah for iniquitie:
suddenly he drowned the old sinful world: suddenly he burned the cities of Sodom & Gomorrah for iniquity:
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suddenly he stroke dead Ananias and Saphira for lying: suddenly hee consumed Herod with wormes for robbing him of his glory.
suddenly he stroke dead Ananias and Sapphira for lying: suddenly he consumed Herod with worms for robbing him of his glory.
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The day of the Lorde shall come as a théefe in the night, that is suddenly wherein the heauens shall passe away with a noyce, the elements shal melt with heat, the earth and the workes that are therein shalbe burnt vp, séeing therefore that all these things must be dissolued, what maner persons ought ye to be in holy conuersation & godlines.
The day of the Lord shall come as a thief in the night, that is suddenly wherein the heavens shall pass away with a noise, the elements shall melt with heat, the earth and the works that Are therein shall burned up, seeing Therefore that all these things must be dissolved, what manner Persons ought you to be in holy Conversation & godliness.
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But what manner of people are the greatest part? proude without humility, malicious without charitie, cruel without compassion, couetous without measure, vaine without vertue, vilde without the feare of God,
But what manner of people Are the greatest part? proud without humility, malicious without charity, cruel without compassion, covetous without measure, vain without virtue, vild without the Fear of God,
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like to ye horse and mule in whom there is no vnderstanding: and therefore heare the iudgements of God.
like to you horse and mule in whom there is no understanding: and Therefore hear the Judgments of God.
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The indignation of a prince is death, saith Salomon. If the indignation of a mortal prince be death to the subiect, the displeasure of the king euerlasting, immortal, inuisible, of God only, wise, the king of kings and Lord of Lords is euerlasting death to them which are taken away in his wrath without repentance.
The Indignation of a Prince is death, Says Solomon. If the Indignation of a Mortal Prince be death to the Subject, the displeasure of the King everlasting, immortal, invisible, of God only, wise, the King of Kings and Lord of lords is everlasting death to them which Are taken away in his wrath without Repentance.
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Behold the day cometh (saith Malachie) that shall burne as an ouen, and all the proude,
Behold the day comes (Says Malachi) that shall burn as an oven, and all the proud,
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yea and all that do wickedly shalbe as stuble, and the day that cometh shal burne them vp, saith the Lord of hosts,
yea and all that do wickedly shall as stubble, and the day that comes shall burn them up, Says the Lord of hosts,
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and shal leaue them neither roote nor branch. The Lord (saith the Prophet Dauid) is a righteous iudge, strong & patiēt,
and shall leave them neither root nor branch. The Lord (Says the Prophet David) is a righteous judge, strong & patient,
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and God is prouoked euery day, if a man will not turne, he hath whet his sword, hée hath bent his bow and made it readie,
and God is provoked every day, if a man will not turn, he hath whet his sword, he hath bent his bow and made it ready,
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if the Lorde be angry the earth shall tremble & quake, the very foundation of the mountaine shall moue and shake.
if the Lord be angry the earth shall tremble & quake, the very Foundation of the mountain shall move and shake.
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When Adam perceiued the anger of God kindled against him for his transgression, he could not abide his voice,
When Adam perceived the anger of God kindled against him for his Transgression, he could not abide his voice,
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but went about to hide himselfe in the middest of Paradice: (sinne maketh men foolish) for he coulde not hide himselfe from God which is present euery where & beholdeth all things.
but went about to hide himself in the midst of Paradise: (sin makes men foolish) for he could not hide himself from God which is present every where & beholdeth all things.
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When Cain felt the wrath of God incensed against him, for embruing his guilty hands with the guiltles bloud of his righteous brother Abel, he fell into a desperate minde:
When Cain felt the wrath of God incensed against him, for embruing his guilty hands with the guiltless blood of his righteous brother Abel, he fell into a desperate mind:
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my punishmēt is more then may be borne, my sinne is greater then it may be forgiuen, mentiris Cain (saith Augustine) Maior est Dei misericordia, quam omnium peccatorum miseria.
my punishment is more then may be born, my sin is greater then it may be forgiven, Mentiris Cain (Says Augustine) Maior est Dei misericordia, quam omnium peccatorum Miseria.
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In the 21. of Nombers. The wrath of God was kindled against certaine tempters, and they were destroyed of serpents.
In the 21. of Numbers. The wrath of God was kindled against certain tempters, and they were destroyed of Serpents.
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The wrath of God was enflamed against certain murmurers and they were destroyed of the destroyer.
The wrath of God was inflamed against certain murmurers and they were destroyed of the destroyer.
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Num. 14. The wrath of God was kindled against certaine that committed fornication, and there fel in one day twenty and thrée thousand.Num. 14. The wrath of God was kindled against certain that committed fornication, and there fell in one day twenty and thrée thousand.
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All these thinges came vnto them for examples, and are written to admonish vs, vpon whom the ends of the world are come.
All these things Come unto them for Examples, and Are written to admonish us, upon whom the ends of the world Are come.
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This anger of God against sinne how great it is, by this it may appeare, that when man had sinned, no creature in heauen or in earth could appease it,
This anger of God against sin how great it is, by this it may appear, that when man had sinned, no creature in heaven or in earth could appease it,
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but only he, which is ye loue of the father, the brightnes of his glory,
but only he, which is the love of the father, the brightness of his glory,
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and the very ingraued fourme of his person, euen Iesus Christ our sauiour, who appeared to loose the works of the diuell,
and the very engraved Form of his person, even Iesus christ our Saviour, who appeared to lose the works of the Devil,
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and through death destroyed him which had the power of death, that is the diuel,
and through death destroyed him which had the power of death, that is the Devil,
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and to redeem vs from the curse of the law, was made a curse for vs,
and to Redeem us from the curse of the law, was made a curse for us,
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and being consecrate was made the author of eternal saluatiō vnto al them yt obey him,
and being consecrate was made the author of Eternal salvation unto all them that obey him,
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and is made more excellent then the Angels, in as much as he hath obtained a more excellent name then they:
and is made more excellent then the Angels, in as much as he hath obtained a more excellent name then they:
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penitent sinners confessing with their mouthes the Lord Iesus, & belieuing in their harts, that God raised him from the deade:
penitent Sinners confessing with their mouths the Lord Iesus, & believing in their hearts, that God raised him from the dead:
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to whom God hath not giuen the spirit of feare, but of power, of loue and of a sound minde, néede not to stand in feare of God his anger:
to whom God hath not given the Spirit of Fear, but of power, of love and of a found mind, need not to stand in Fear of God his anger:
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for vnto them and for them Sathan the author of sinne is vanquished, sin the worke of Sathan is destroyed, death the effect of sinne is subdued.
for unto them and for them Sathan the author of sin is vanquished, sin the work of Sathan is destroyed, death the Effect of sin is subdued.
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The curse of the law is taken away, the wrath of God is pacified, and man to God euerlastingly reconciled.
The curse of the law is taken away, the wrath of God is pacified, and man to God everlastingly reconciled.
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They which are subiect to God his anger, are the wicked, men of corrupt mindes, reprobate concerning the faith, louers of their owne selues, no louers at al of them which are good, louers of pleasures more then louers of God? hauing a shew of godlinesse,
They which Are Subject to God his anger, Are the wicked, men of corrupt minds, Reprobate Concerning the faith, lovers of their own selves, no lovers At all of them which Are good, lovers of pleasures more then lovers of God? having a show of godliness,
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but haue denyed the power thereof.
but have denied the power thereof.
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Notwithstanding, if they could forsake euil and doe good, if they coulde cast away all filthinesse & superftuity of maliciousnes,
Notwithstanding, if they could forsake evil and do good, if they could cast away all filthiness & superftuity of maliciousness,
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and receiue with meekenes ye word which is able to saue their soules, if they could put off that old man, which is corrupt though the deceaueble lusts,
and receive with meekness you word which is able to save their Souls, if they could put off that old man, which is corrupt though the deceaueble Lustiest,
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& be renewed in the spirit of theyr minde, & put on that new man, which after God is created vnto righteousnes,
& be renewed in the Spirit of their mind, & put on that new man, which After God is created unto righteousness,
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and true holines, they should not néed to fear God his anger, for God is pleased in Christ for his owne sake.
and true holiness, they should not need to Fear God his anger, for God is pleased in christ for his own sake.
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This is my beloued son in whom I am well pleased, heare him. There are two sorts of sinners, some penitent, some impenitent.
This is my Beloved son in whom I am well pleased, hear him. There Are two sorts of Sinners, Some penitent, Some impenitent.
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Impenitent sinners are they which are led with sensuality as naturall brute beastes, walking after theyr owne lustes, whose mouths speake proud things,
Impenitent Sinners Are they which Are led with sensuality as natural brutus beasts, walking After their own lusts, whose mouths speak proud things,
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and the swelling words of vanity, whose eies are full of adultery, and that cannot cease to sin, whose harts are exercised with coueteousnes, whose minds are puffed vp with pride, hauing no sense of sinne, no féeling of Gods mercy, no swéetenes in Christ his merits, not seruing God,
and the swelling words of vanity, whose eyes Are full of adultery, and that cannot cease to since, whose hearts Are exercised with covetousness, whose minds Are puffed up with pride, having no sense of sin, no feeling of God's mercy, no sweetens in christ his merits, not serving God,
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for hée is a spirite, and they are carnall:
for he is a Spirit, and they Are carnal:
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for he is charity, and they are malicious, for he is light, & they walke in darkenes of ignorance and sin.
for he is charity, and they Are malicious, for he is Light, & they walk in darkness of ignorance and since.
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which minde nothing but earthly things.
which mind nothing but earthly things.
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Penitēt sinners, are they which rent their harts and not their garments and turn to the Lord their God, hauing in them that godly sorrow which causeth repentance vnto saluation, beléeuing in true repentance, that when they shall confesse their sinnes, God is faithful and iust to forgiue them their sinnes,
Penitent Sinners, Are they which rend their hearts and not their garments and turn to the Lord their God, having in them that godly sorrow which Causes Repentance unto salvation, believing in true Repentance, that when they shall confess their Sins, God is faithful and just to forgive them their Sins,
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and to clense them from all iniquity, denying all vngodlines and worldly lusts, and studying to liue soberly, iustly,
and to cleanse them from all iniquity, denying all ungodliness and worldly Lustiest, and studying to live soberly, justly,
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and godly in this present world looking for that blessed hope, and appearing of the glory of that mighty God,
and godly in this present world looking for that blessed hope, and appearing of the glory of that mighty God,
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and of our Sauiour Iesus Christ, who gaue himselfe for vs, that he might redeeme vs from al iniquity, and purge vs to be a peculiar people vnto him selfe, zealous of good works.
and of our Saviour Iesus christ, who gave himself for us, that he might Redeem us from all iniquity, and purge us to be a peculiar people unto him self, zealous of good works.
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To him therefore, with the Father and the holy Ghost, thrée in persons, one in nature, bee glory,
To him Therefore, with the Father and the holy Ghost, thrée in Persons, one in nature, be glory,
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and maiesty, and dominion, and power, both now and for euer. Amen. FINIS.
and majesty, and dominion, and power, both now and for ever. Amen. FINIS.
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