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THE POOREmans teares.
THE POOREmans tears.
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(2) book (DIV1)
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MAT. 10. He that shal giue to one of the least of these a cup of colde water in my name:
MATHEW. 10. He that shall give to one of the least of these a cup of cold water in my name:
np1. crd pns31 cst vmb vvi p-acp crd pp-f dt ds pp-f d dt n1 pp-f j-jn n1 p-acp po11 n1:
(2) book (DIV1)
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hee shall not loose his reward. THE argument I haue to intreate off, is onelie of giuing Almes to the poore;
he shall not lose his reward. THE argument I have to entreat off, is only of giving Alms to the poor;
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(2) book (DIV1)
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and when, & in what sort we ought to releeue the pore Herein for your better instruction, I will shew what Almes is:
and when, & in what sort we ought to relieve the poor Herein for your better instruction, I will show what Alms is:
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(2) book (DIV1)
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how, and to whome Alms must be giuen, and wherefore wee are to giue Almes.
how, and to whom Alms must be given, and Wherefore we Are to give Alms.
c-crq, cc p-acp r-crq n2 vmb vbi vvn, cc c-crq pns12 vbr pc-acp vvi n2.
(2) book (DIV1)
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I know in these daies, and in this iron age, it is as hard a thing to perswade men to part with money,
I know in these days, and in this iron age, it is as hard a thing to persuade men to part with money,
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as to pull out their eies and cast them away, or to cut of their handes and giue them away,
as to pull out their eyes and cast them away, or to Cut of their hands and give them away,
c-acp pc-acp vvi av po32 n2 cc vvd pno32 av, cc pc-acp vvi pp-f po32 n2 cc vvi pno32 av,
(2) book (DIV1)
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or to cut off their legges and throw them awaie:
or to Cut off their legs and throw them away:
cc pc-acp vvi a-acp po32 n2 cc vvb pno32 av:
(2) book (DIV1)
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Neuerthelesse, I cannot but wonder that men are so slow in giuing of almes, and so hard hearted tovvards the releefe of the poore,
Nevertheless, I cannot but wonder that men Are so slow in giving of alms, and so hard hearted towards the relief of the poor,
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(2) book (DIV1)
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when the promises of GOD warrant them not to loose their reward.
when the promises of GOD warrant them not to lose their reward.
c-crq dt n2 pp-f np1 vvb pno32 xx pc-acp vvi po32 n1.
(2) book (DIV1)
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S. Iohn saith, hee that hath the substance of this world, and seeth his brother want,
S. John Says, he that hath the substance of this world, and sees his brother want,
np1 np1 vvz, pns31 cst vhz dt n1 pp-f d n1, cc vvz po31 n1 n1,
(2) book (DIV1)
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howe can the loue of God bee in him? This is a question which can hardly bee answered of a great number:
how can the love of God be in him? This is a question which can hardly be answered of a great number:
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(2) book (DIV1)
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no it will not be considered of a number, nor regarded of a number.
no it will not be considered of a number, nor regarded of a number.
dx pn31 vmb xx vbi vvn pp-f dt n1, ccx vvd pp-f dt n1.
(2) book (DIV1)
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And yet the Euangelist hereby laieth open vnto all persons, that hee which hath wealth, seeing his brother in want,
And yet the Evangelist hereby Layeth open unto all Persons, that he which hath wealth, seeing his brother in want,
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(2) book (DIV1)
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and will not releue him, he loseth the loue of God;
and will not relieve him, he loses the love of God;
cc vmb xx vvi pno31, pns31 vvz dt n1 pp-f np1;
(2) book (DIV1)
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which loue is so great as is the loue of a naturall mother vnto her owne child:
which love is so great as is the love of a natural mother unto her own child:
r-crq n1 vbz av j c-acp vbz dt n1 pp-f dt j n1 p-acp po31 d n1:
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nay more then that, it is a loue so firmelie setled, that it is vnpossible to be remooued.
nay more then that, it is a love so firmly settled, that it is unpossible to be removed.
uh-x av-dc cs d, pn31 vbz dt n1 av av-j vvn, cst pn31 vbz j pc-acp vbi vvn.
(2) book (DIV1)
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There are many rich persons, that thinke skorne to releeue the pore, of whose hard dealing we haue a president in the sixteenth of Luke.
There Are many rich Persons, that think scorn to relieve the poor, of whose hard dealing we have a president in the sixteenth of Luke.
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(2) book (DIV1)
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The rich man in his life time woulde not releue Lazarus, but despised him;
The rich man in his life time would not relieve Lazarus, but despised him;
dt j n1 p-acp po31 n1 n1 vmd xx vvi np1, p-acp vvd pno31;
(2) book (DIV1)
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yea he forgot God, and thought there was no God (but his gold) that cold in iustice punishe him for despising the poore.
yea he forgotten God, and Thought there was no God (but his gold) that cold in Justice Punish him for despising the poor.
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(2) book (DIV1)
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Lazarus died for vvant, and so did Diues for all his wealth;Lazarus died for want, and so did Diues for all his wealth;
np1 vvd p-acp n1, cc av vdd fw-la p-acp d po31 n1;
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who soone after, (being in hell) beheld Lazarus in heauen, triumphing in Abrahams bosome,
who soon After, (being in hell) beheld Lazarus in heaven, triumphing in Abrahams bosom,
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(2) book (DIV1)
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while hee vvas tormented in hell fire. This fire burneth, skaldeth, skortcheth, and tormenteth;
while he was tormented in hell fire. This fire burns, skaldeth, skortcheth, and torments;
cs pns31 vbds vvn p-acp n1 n1. d n1 vvz, vvz, vvz, cc vvz;
(2) book (DIV1)
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of which, when the riche man felt the smart, (though all too late) he sorrowed and repented,
of which, when the rich man felt the smart, (though all too late) he sorrowed and repented,
pp-f r-crq, c-crq dt j n1 vvd dt n1, (cs d av j) pns31 vvd cc vvn,
(2) book (DIV1)
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and would faine haue sent word thereof vnto his friends:
and would feign have sent word thereof unto his Friends:
cc vmd av-j vhi vvn n1 av p-acp po31 n2:
(2) book (DIV1)
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but he could haue no messenger for al his lordly liuings nor no releasement of his torments,
but he could have no Messenger for all his lordly livings nor no releasement of his torments,
cc-acp pns31 vmd vhi dx n1 p-acp d po31 j n2-vvg ccx dx n1 pp-f po31 n2,
(2) book (DIV1)
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for all his bagges of golde.
for all his bags of gold.
p-acp d po31 n2 pp-f n1.
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Nowe to whome would he haue sent worde? Forsooth to a number of his friends, that indeed think ther is no God nor deuill:
Now to whom would he have sent word? Forsooth to a number of his Friends, that indeed think there is no God nor Devil:
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(2) book (DIV1)
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no heauen nor hell, nor no torments in hel fire after this life.
no heaven nor hell, nor no torments in hell fire After this life.
dx n1 ccx n1, ccx dx n2 p-acp n1 n1 p-acp d n1.
(2) book (DIV1)
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But I would aduise those of that opinion to doe as Thomas Didimus did by Christs wounds, that ere hee would beleeue, put in his hands & felt.
But I would advise those of that opinion to do as Thomas Didymus did by Christ wounds, that ere he would believe, put in his hands & felt.
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And therefore to all such I say, as will not beleeue it, let them goe thither and feele;
And Therefore to all such I say, as will not believe it, let them go thither and feel;
cc av p-acp d d pns11 vvb, c-acp vmb xx vvi pn31, vvb pno32 vvi av cc vvi;
(2) book (DIV1)
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then doubtlesse they will find it so, and say it is so.
then doubtless they will find it so, and say it is so.
av av-j pns32 vmb vvi pn31 av, cc vvb pn31 vbz av.
(2) book (DIV1)
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This example of Diues may admonish such hard hearted persons to be mollified with the teares of the poore:
This Exampl of Diues may admonish such hard hearted Persons to be mollified with the tears of the poor:
d n1 pp-f fw-la vmb vvi d j j-vvn n2 pc-acp vbi vvn p-acp dt n2 pp-f dt j:
(2) book (DIV1)
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that they maie, when Diues hath dined, let Lazarus haue the crums.
that they may, when Diues hath dined, let Lazarus have the crumbs.
cst pns32 vmb, c-crq fw-la vhz vvn, vvb np1 vhb dt n2.
(2) book (DIV1)
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We read in Mathewe, that vvhen Christ commeth to iudgement, hee will say to them on the left hand, go from me ye cursed into helfire which was prepared from the beginning:
We read in Matthew, that when christ comes to judgement, he will say to them on the left hand, go from me you cursed into helfire which was prepared from the beginning:
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(2) book (DIV1)
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by which appeareth, that hell fire is not onelie hot, but it is euerlasting hot, and neuer hath ende:
by which appears, that hell fire is not only hight, but it is everlasting hight, and never hath end:
p-acp r-crq vvz, cst n1 n1 vbz xx av-j j, cc-acp pn31 vbz j j, cc av-x vhz n1:
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Let therefore hell-fire, & the eternal torments thereof, admonish you to bee mercifull to the poore.
Let Therefore hell-fire, & the Eternal torments thereof, admonish you to be merciful to the poor.
vvb av n1, cc dt j n2 av, vvb pn22 pc-acp vbi j p-acp dt j.
(2) book (DIV1)
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To this also may bee added, what hee will say to the righteous, goe you into euerlasting ioyes whiche neuer shall haue end:
To this also may be added, what he will say to the righteous, go you into everlasting Joys which never shall have end:
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(2) book (DIV1)
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When I came among you as a straunger you receiued me:
When I Come among you as a stranger you received me:
c-crq pns11 vvd p-acp pn22 p-acp dt n1 pn22 vvd pno11:
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when I was naked you clothed me, & when I was hungrie, you fed and refreshed mee, which prooueth that the kingdome of heauen belongs vnto those that harboureth strangers, cloatheth the naked, feedeth the hungry, comforts the sicke,
when I was naked you clothed me, & when I was hungry, you fed and refreshed me, which proveth that the Kingdom of heaven belongs unto those that harboureth Strangers, clotheth the naked, feeds the hungry, comforts the sick,
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(2) book (DIV1)
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and doth perfourme such charitable actes of compassion:
and does perform such charitable acts of compassion:
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yet not as the papist doth to account it meritorious, but as a faithfull christian to doe it in faith and true zeale of a christian life,
yet not as the papist does to account it meritorious, but as a faithful christian to do it in faith and true zeal of a christian life,
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for euerie tree that bringeth not forth good fruit, is hewen downe and cast into the fire.
for every tree that brings not forth good fruit, is hewn down and cast into the fire.
p-acp d n1 cst vvz xx av j n1, vbz vvn a-acp cc vvn p-acp dt n1.
(2) book (DIV1)
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It is not enough for vs onelie to bear fair leaues, but we must also bring foorth good fruit:
It is not enough for us only to bear fair leaves, but we must also bring forth good fruit:
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otherwise let vs be sure, our Sauiour Christ will forsake vs. The Prophet Esay saith;
otherwise let us be sure, our Saviour christ will forsake us The Prophet Isaiah Says;
av vvb pno12 vbi j, po12 n1 np1 vmb vvi pno12 dt n1 np1 vvz;
(2) book (DIV1)
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if thovv breake thy bread vnto the pore, and powre forth thy hart vnto them, thy light shal rise in darknes, thy dimnes shal be as the moone-tide; if thovv break thy bred unto the poor, and pour forth thy heart unto them, thy Light shall rise in darkness, thy dimness shall be as the moone-tide;
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(2) book (DIV1)
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and God shal stil guide thee:
and God shall still guide thee:
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(2) book (DIV1)
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wherby apeareth that those deeds of charitie are commonlie performed by the righteous, that stil seek to enioy the pleasures of heauen, vvhich 〈 ◊ 〉 so farre beyonde the common immagination of men, that no heart can thinke, no eare can heare, no tongue can speake,
whereby appeareth that those Deeds of charity Are commonly performed by the righteous, that still seek to enjoy the pleasures of heaven, which 〈 ◊ 〉 so Far beyond the Common imagination of men, that no heart can think, no ear can hear, no tongue can speak,
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nor pen can write, the vnspeakable pleasures thereof.
nor pen can write, the unspeakable pleasures thereof.
ccx n1 vmb vvi, dt j n2 av.
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Then if the ioyes of heauen bee so great, (as doubtles they bee) and that through good life and good deeds, wee are to inherite the kingdome of heauen, we ought the more carefullie to see to the continuall reliefe of the poore,
Then if the Joys of heaven be so great, (as doubtless they bee) and that through good life and good Deeds, we Are to inherit the Kingdom of heaven, we ought the more carefully to see to the continual relief of the poor,
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and do asmuch as in vs lieth to prouide for them, euery one according to his abilitie.
and do as as in us lies to provide for them, every one according to his ability.
cc vdb p-acp c-acp p-acp pno12 vvz pc-acp vvi p-acp pno32, d pi vvg p-acp po31 n1.
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Let me therefore admonishe you in Gods name, to mollifie your heartes vvith the pittifull teares of the poore, that so you may giue continuall almes to their reliefe, that when Diues hath dined, Lazarus may haue the crums.
Let me Therefore admonish you in God's name, to mollify your hearts with the pitiful tears of the poor, that so you may give continual alms to their relief, that when Diues hath dined, Lazarus may have the crumbs.
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Christ saith, it is a deed more blessed to giue them, then to take from them;
christ Says, it is a deed more blessed to give them, then to take from them;
np1 vvz, pn31 vbz dt n1 av-dc vvn pc-acp vvi pno32, cs pc-acp vvi p-acp pno32;
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for the excellencie of christians consisteth in leading a godly life and giuing of alm••s: And the excellency of all things is shewed in their giuing.
for the excellency of Christians Consisteth in leading a godly life and giving of alm••s: And the excellency of all things is showed in their giving.
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The sunne giueth his light, the Moone her light, the Sarres their light, the Clowdes their water, the Trees their fruit, the earth her herbs, the hearbes their flowers, the flovvers their seeds, and the seeds their increase:
The sun gives his Light, the Moon her Light, the Sarries their Light, the Clouds their water, the Trees their fruit, the earth her herbs, the herbs their flowers, the flowers their seeds, and the seeds their increase:
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yea, beasts and birds fowles & fishes, giue naturallie in their kinde, and are more careful and louing one to an other then we, which made Iob say, go to the beasts of the fielde and they wil teach thee.
yea, beasts and Birds fowls & Fish, give naturally in their kind, and Are more careful and loving one to an other then we, which made Job say, go to the beasts of the field and they will teach thee.
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For man is most vnnaturall to man, and so far digressing from nature in his kinde, that let some vngodlie rich cormorants see a poore person beg:
For man is most unnatural to man, and so Far digressing from nature in his kind, that let Some ungodly rich cormorants see a poor person beg:
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this is their present sentēce of him:
this is their present sentence of him:
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whip the roags, to Briderwell with these roagues, it is pittie these roagues be suffered to liue:
whip the roags, to Briderwell with these rogues, it is pity these rogues be suffered to live:
vvb dt n2, p-acp np1 p-acp d n2, pn31 vbz n1 d n2 vbb vvn pc-acp vvi:
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then if they fall sicke, let them fammish, starue, and die, all is one to him;
then if they fallen sick, let them fammish, starve, and die, all is one to him;
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for of him they shall receiue no comfort.
for of him they shall receive no Comfort.
c-acp pp-f pno31 pns32 vmb vvi dx n1.
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Augustus Caesar thought that day to be lost, wherein hee did not benefite any poore person,Augustus Caesar Thought that day to be lost, wherein he did not benefit any poor person,
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and with money releeue him from penurie.
and with money relieve him from penury.
cc p-acp n1 vvi pno31 p-acp n1.
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And I know, some godlie men that take delight in releeuing the pore with their continuall almes, not supersticiously to bee seene of men,
And I know, Some godly men that take delight in relieving the poor with their continual alms, not superstitiously to be seen of men,
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but secretlie to be seene of God.
but secretly to be seen of God.
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The Lord increase the number of them, and make their example redownde to the reliefe of thousands.
The Lord increase the number of them, and make their Exampl redownde to the relief of thousands.
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Almes is a charitable reliefe giuen by the godlie to the sick, to the lame, the blinde, the impotent, the needy the hungrie and poorest persons:
Alms is a charitable relief given by the godly to the sick, to the lame, the blind, the impotent, the needy the hungry and Poorest Persons:
n2 vbz dt j n1 vvn p-acp dt j p-acp dt j, p-acp dt j, dt j, dt j, dt j dt j cc js n2:
(2) book (DIV1)
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euen such as ar daily vexed with continuall want: to whome euen of duty, and not of compulsion, we ought to impart:
even such as Are daily vexed with continual want: to whom even of duty, and not of compulsion, we ought to impart:
av d c-acp vbr av-j vvn p-acp j n1: p-acp ro-crq av pp-f n1, cc xx pp-f n1, pns12 vmd pc-acp vvi:
(2) book (DIV1)
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some part of that which God hath mercifullie bestowed vppon vs:
Some part of that which God hath mercifully bestowed upon us:
d n1 pp-f d r-crq np1 vhz av-j vvn p-acp pno12:
(2) book (DIV1)
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For as we dailie seeke for benefits at gods hand, which he dooth continuallie giue vs:
For as we daily seek for benefits At God's hand, which he doth continually give us:
c-acp c-acp pns12 av-j vvb p-acp n2 p-acp ng1 n1, r-crq pns31 vdz av-j vvi pno12:
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so ought vvee (therwith to releeue the poore) sith God hath so commaunded vs. The performance whereof, we ought not to driue off from time to time,
so ought we (therewith to relieve the poor) sith God hath so commanded us The performance whereof, we ought not to driven off from time to time,
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but to doe it when they desire to haue it done:
but to do it when they desire to have it done:
cc-acp pc-acp vdi pn31 c-crq pns32 vvb pc-acp vhi pn31 vdn:
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for the true obedience of god dooth forbid vs to prolong or driue off the doing of good things:
for the true Obedience of god doth forbid us to prolong or driven off the doing of good things:
c-acp dt j n1 pp-f n1 vdz vvi pno12 pc-acp vvi cc vvi a-acp dt vdg pp-f j n2:
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as appeareth in Noah, who when hee was commanded, did enter the Arke:
as appears in Noah, who when he was commanded, did enter the Ark:
c-acp vvz p-acp np1, r-crq c-crq pns31 vbds vvn, vdd vvi dt n1:
(2) book (DIV1)
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Abraham, when he was commāded, did forthwith offer vp his son Isaake, and did circūsise his house vpon the same day hee was appointed.Abraham, when he was commanded, did forthwith offer up his son Isaac, and did circumsise his house upon the same day he was appointed.
np1, c-crq pns31 vbds vvn, vdd av vvi a-acp po31 n1 np1, cc vdd vvi po31 n1 p-acp dt d n1 pns31 vbds vvn.
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A learned writer called Naziensin saith of himselfe, that when in his youth hee had once lost the tenor of good life graie hears was got about his head, ere he recouered it againe:
A learned writer called Naziensin Says of himself, that when in his youth he had once lost the tenor of good life gray hears was god about his head, ere he recovered it again:
dt j n1 vvn np1 vvz pp-f px31, cst c-crq p-acp po31 n1 pns31 vhd a-acp vvn dt n1 pp-f j n1 j-jn vvz vbds vvn p-acp po31 n1, c-acp pns31 vvd pn31 av:
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whereby I gather, that when we are young, if we harden our harts against the pore if wee doe not willinglie impart our bread to them,
whereby I gather, that when we Are young, if we harden our hearts against the poor if we do not willingly impart our bred to them,
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(2) book (DIV1)
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but driue their hungrie stomackes stubbornly from our doores:
but driven their hungry stomachs stubbornly from our doors:
cc-acp vvb po32 j n2 av-j p-acp po12 n2:
(2) book (DIV1)
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that doubtlesse gray heares wil come vpon our heads before we can finde the right waie to pittie and compassion.
that doubtless grey hears will come upon our Heads before we can find the right Way to pity and compassion.
cst av-j j-jn n2 vmb vvi p-acp po12 n2 c-acp pns12 vmb vvi dt j-jn n1 pc-acp vvi cc n1.
(2) book (DIV1)
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O let vs take heede that our harts be not hardened against the poore, nor that wee giue our almes to get glorie of the world:
Oh let us take heed that our hearts be not hardened against the poor, nor that we give our alms to get glory of the world:
uh vvb pno12 vvi n1 cst po12 n2 vbb xx vvn p-acp dt j, ccx cst pns12 vvb po12 n2 pc-acp vvi n1 pp-f dt n1:
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but so let vs giue our almes, that the one hand maie not know what the other doth;
but so let us give our alms, that the one hand may not know what the other does;
cc-acp av vvb pno12 vvi po12 n2, cst dt crd n1 vmb xx vvi r-crq dt n-jn vdz;
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yea we ought to giue it with such equalitie that our poore neighbours may be releeued;
yea we ought to give it with such equality that our poor neighbours may be relieved;
uh pns12 vmd pc-acp vvi pn31 p-acp d n1 cst po12 j n2 vmb vbi vvn;
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to whome indeede we ought to become contributors, as Iob and Toby did.
to whom indeed we ought to become contributors, as Job and Toby did.
p-acp ro-crq av pns12 vmd pc-acp vvi n2, c-acp np1 cc np1 vdd.
(2) book (DIV1)
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All people haue not one bellie, for as one chimnie may be hot, so another may be cold:
All people have not one belly, for as one chimney may be hight, so Another may be cold:
av-d n1 vhb xx crd n1, c-acp p-acp crd n1 vmb vbi j, av j-jn vmb vbi j-jn:
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One pot moyst with lickor, when another may be drie; one purse emptie, when another is full.
One pot moist with lickor, when Another may be dry; one purse empty, when Another is full.
pi n1 j p-acp n1, c-crq j-jn vmb vbi j; crd n1 j, c-crq j-jn vbz j.
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And one poore mans belly full when an others is emptie. That is a good common-wealth, that looketh to euerie member in the common-wealth:
And one poor men belly full when an Others is empty. That is a good commonwealth, that looks to every member in the commonwealth:
cc crd j ng1 n1 av-j c-crq dt ng1-jn vbz j. cst vbz dt j n1, cst vvz p-acp d n1 p-acp dt n1:
(2) book (DIV1)
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And those men worthie of riches, that looketh daily to the feeding of their poore neighbours.
And those men worthy of riches, that looks daily to the feeding of their poor neighbours.
cc d n2 j pp-f n2, cst vvz av-j p-acp dt n-vvg pp-f po32 j n2.
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Let therfore the teares of the poore admonish you to charitie, that when Diues hathe dined, Lazarus may haue the crums.
Let Therefore the tears of the poor admonish you to charity, that when Diues hath dined, Lazarus may have the crumbs.
vvb av dt n2 pp-f dt j vvb pn22 p-acp n1, cst c-crq fw-la vhz vvn, np1 vmb vhi dt n2.
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Now let vs proceed and consider what we must giue, and to whome we must giue, in the text we are willed to giue though it be but a cup of cold water, or a peece of bread:
Now let us proceed and Consider what we must give, and to whom we must give, in the text we Are willed to give though it be but a cup of cold water, or a piece of bred:
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(2) book (DIV1)
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this containeth matter both for the taker and the giuer: Bread will serue beggers, and they must be no choosers:
this Containeth matter both for the taker and the giver: Bred will serve beggars, and they must be no choosers:
d vvz n1 av-d p-acp dt n1 cc dt n1: n1 vmb vvi n2, cc pns32 vmb vbi dx n2:
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yet bread will not serue some beggers that boldly on Gads hill, Shooters hill, and suche places take mens horses by the heads,
yet bred will not serve Some beggars that boldly on Gads hill, Shooters hill, and such places take men's Horses by the Heads,
av n1 vmb xx vvi d n2 cst av-j p-acp np1 n1, npg1 n1, cc d n2 vvi ng2 n2 p-acp dt n2,
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and bids them deliuer their purses, for these fellowes are of the opinion of the Anabaptists, that euerie mans goods must be common to them,
and bids them deliver their purses, for these Fellows Are of the opinion of the Anabaptists, that every men goods must be Common to them,
cc vvz pno32 vvi po32 n2, p-acp d n2 vbr pp-f dt n1 pp-f dt np1, cst d ng1 n2-j vmb vbi j p-acp pno32,
(2) book (DIV1)
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or else they will force them to part it: but these are sawsie beggers, and ought to haue almes at Tiburne:
or Else they will force them to part it: but these Are saucy beggars, and ought to have alms At Tiburn:
cc av pns32 vmb vvi pno32 pc-acp vvi pn31: cc-acp d vbr j n2, cc pi pc-acp vhi n2 p-acp np1:
(2) book (DIV1)
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as for other sort of beggars, and other poore persons, they must be content to take vp their crosse, endeuour themselues paciently to suffer their ordinarie greeuances:
as for other sort of beggars, and other poor Persons, they must be content to take up their cross, endeavour themselves patiently to suffer their ordinary grievances:
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(2) book (DIV1)
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and remember that mans nature may bee satisfied with a little.
and Remember that men nature may be satisfied with a little.
cc vvb cst ng1 n1 vmb vbi vvn p-acp dt j.
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As touching how much wee shall giue, we are taught that if wee haue much, we should giue accordingly:
As touching how much we shall give, we Are taught that if we have much, we should give accordingly:
p-acp vvg c-crq av-d pns12 vmb vvi, pns12 vbr vvn cst cs pns12 vhb av-d, pns12 vmd vvi av-vvg:
(2) book (DIV1)
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If we haue but little, giue what wee can spare:
If we have but little, give what we can spare:
cs pns12 vhb p-acp j, vvb r-crq pns12 vmb vvi:
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S. Luke councelleth vs if we haue two Coates, wee must giue one to him that hath not: & of meate likewise:
S. Lycia councelleth us if we have two Coats, we must give one to him that hath not: & of meat likewise:
np1 av vvz pno12 cs pns12 vhb crd n2, pns12 vmb vvi pi p-acp pno31 cst vhz xx: cc pp-f n1 av:
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but as touching this question, litle need to be spoken, when our owne couetous heartes are readie enough to frame excuses.
but as touching this question, little need to be spoken, when our own covetous hearts Are ready enough to frame excuses.
cc-acp c-acp vvg d n1, j n1 pc-acp vbi vvn, c-crq po12 d j n2 vbr j av-d pc-acp vvi n2.
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Some will make a question of their almes and saie they know not what the partie is that demaundeth reliefe or beggeth almes of them:
some will make a question of their alms and say they know not what the party is that demandeth relief or beggeth alms of them:
d vmb vvi dt n1 pp-f po32 n2 cc vvb pns32 vvb xx r-crq dt n1 vbz cst vvz n1 cc vvz n2 pp-f pno32:
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O saith some I suspect he is an idle person, dishonest, or perhaps an vnthrift and therefore refuseth to giue anie reliefe at all.
Oh Says Some I suspect he is an idle person, dishonest, or perhaps an unthrift and Therefore Refuseth to give any relief At all.
uh vvz d pns11 vvb pns31 vbz dt j n1, j, cc av dt n1 cc av vvz pc-acp vvi d n1 p-acp d.
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To this I answere they are needlesse doubtes, for we ought to releeue them if wee knowe them not for such persons:
To this I answer they Are needless doubts, for we ought to relieve them if we know them not for such Persons:
p-acp d pns11 vvb pns32 vbr j n2, c-acp pns12 vmd pc-acp vvi pno32 cs pns12 vvb pno32 xx p-acp d n2:
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And let theyr bad deedes fall on their own necks, for if they perish for want, we are in danger of Gods wrath for them:
And let their bad Deeds fallen on their own necks, for if they perish for want, we Are in danger of God's wrath for them:
cc vvb po32 j n2 vvb p-acp po32 d n2, c-acp cs pns32 vvb p-acp n1, pns12 vbr p-acp n1 pp-f npg1 n1 p-acp pno32:
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but to giue vnto suche as wee knowe of lewd behauiour, thereby to continue them in their wickednesse, were verie offensiue:
but to give unto such as we know of lewd behaviour, thereby to continue them in their wickedness, were very offensive:
cc-acp pc-acp vvi p-acp d c-acp pns12 vvb pp-f j n1, av pc-acp vvi pno32 p-acp po32 n1, vbdr av j:
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we are not still tyed to one place for giuing our charitie, but it stretcheth far,
we Are not still tied to one place for giving our charity, but it Stretcheth Far,
pns12 vbr xx av vvn p-acp crd n1 p-acp vvg po12 n1, cc-acp pn31 vvz av-j,
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for we are commanded not onely to releeue our owne countrimen, but also strangers, and such as dwell in forraigne nations.
for we Are commanded not only to relieve our own countrymen, but also Strangers, and such as dwell in foreign Nations.
c-acp pns12 vbr vvn xx av-j pc-acp vvi po12 d n2, cc-acp av n2, cc d c-acp vvi p-acp j n2.
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Againe, heere the giuer may learn to giue freely, for the thing he giueth is but bread or water:
Again, Here the giver may Learn to give freely, for the thing he gives is but bred or water:
av, av dt n1 vmb vvi pc-acp vvi av-j, p-acp dt n1 pns31 vvz vbz p-acp n1 cc n1:
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Bread is the fruite of the earth, and for the earth giues it vs, we may the better giue it againe.
Bred is the fruit of the earth, and for the earth gives it us, we may the better give it again.
n1 vbz dt n1 pp-f dt n1, cc p-acp dt n1 vvz pn31 pno12, pns12 vmb dt av-jc vvi pn31 av.
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But bread in this place signifieth all thing necessarie: for the fare and cheere in olde time was contayned vnder the title of bread,
But bred in this place signifies all thing necessary: for the fare and cheer in old time was contained under the title of bred,
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and all maner of drinke vnder the title of water:
and all manner of drink under the title of water:
cc d n1 pp-f n1 p-acp dt n1 pp-f n1:
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but in this as in all other thinges the simplicitie of the olde world is quite gone out,
but in this as in all other things the simplicity of the old world is quite gone out,
cc-acp p-acp d c-acp p-acp d j-jn n2 dt n1 pp-f dt j n1 vbz av vvn av,
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and newe and corrupt thinges are lately crept in.
and new and corrupt things Are lately crept in.
cc j cc j n2 vbr av-j vvn p-acp.
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In the old time Iacob desired hee might haue bread in his iourney, but now the case is altered,
In the old time Iacob desired he might have bred in his journey, but now the case is altered,
p-acp dt j n1 np1 vvd pns31 vmd vhi n1 p-acp po31 n1, cc-acp av dt n1 vbz vvn,
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for wee must haue sundrie dishes of contrarie deuises, framed for the taste of the mouth and pleasantnesse of the stomacke, which is vsed with great superfluitie,
for we must have sundry Dishes of contrary devises, framed for the taste of the Mouth and pleasantness of the stomach, which is used with great superfluity,
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and farre more cost then needeth: better now to fill the belly then the eye, although to content the common multitude:
and Far more cost then needs: better now to fill the belly then the eye, although to content the Common multitude:
cc av-j av-dc vvn av vvz: j av pc-acp vvi dt n1 av dt n1, cs pc-acp vvi dt j n1:
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the eye is the onely thing which must be pleased.
the eye is the only thing which must be pleased.
dt n1 vbz dt j n1 r-crq vmb vbi vvn.
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Yet when you are in the midst of all your iollitie and costly fare, let the teares of the poore admonishe you to releeue them, that when Diues hath dined, Lazarus may haue the crummes.
Yet when you Are in the midst of all your jollity and costly fare, let the tears of the poor admonish you to relieve them, that when Diues hath dined, Lazarus may have the crumbs.
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The teares of men, women and children are greeuous and pitifull:
The tears of men, women and children Are grievous and pitiful:
dt n2 pp-f n2, n2 cc n2 vbr j cc j:
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and teares giue cause of great compassion, especially the teares of such as therewith are constrained to beg for their reliefe:
and tears give cause of great compassion, especially the tears of such as therewith Are constrained to beg for their relief:
cc n2 vvb n1 pp-f j n1, av-j dt n2 pp-f d c-acp av vbr vvn pc-acp vvi p-acp po32 n1:
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But if the teares of the rich for the losse of their goods, or the teares of parents for the death of their children,
But if the tears of the rich for the loss of their goods, or the tears of Parents for the death of their children,
cc-acp cs dt n2 pp-f dt j p-acp dt n1 pp-f po32 n2-j, cc dt n2 pp-f n2 p-acp dt n1 pp-f po32 n2,
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or the tears of kind natured persons for the losse of frēds or other wronges sustained, ought generallie to be regarded and pitied;
or the tears of kind natured Persons for the loss of Friends or other wrongs sustained, ought generally to be regarded and pitied;
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Then much more should the teares of those breede great compassion in the hearts of christians, whome beggery, want,
Then much more should the tears of those breed great compassion in the hearts of Christians, whom beggary, want,
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and extreames of miserable hunger constraineth to sheade teares in most greeuous and lamentabe sort.
and extremes of miserable hunger constrains to sheade tears in most grievous and lamentabe sort.
cc n2-jn pp-f j n1 vvz p-acp j n2 p-acp ds j cc vvi n1.
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O what shall a man say vnto those pittiful faces, which ar made moist through the extreams of hunger, wherein are most bitter & sharpe effects: (A thing aboue al extreams) to a hungry bodie.
O what shall a man say unto those pitiful faces, which Are made moist through the extremes of hunger, wherein Are most bitter & sharp effects: (A thing above all extremes) to a hungry body.
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Euerie bitter thing is sweete, and euerie fowle thing seem cleane, hunger made the apostles glad to eat the eares of corne.
Every bitter thing is sweet, and every fowl thing seem clean, hunger made the Apostles glad to eat the ears of corn.
d j n1 vbz j, cc d j n1 vvi av-j, n1 vvd dt n2 j pc-acp vvi dt n2 pp-f n1.
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Dauid glad to eat the shewe bread. Lazarus desirous to eat crummes, and Elias content with meale:David glad to eat the show bred. Lazarus desirous to eat crumbs, and Elias content with meal:
np1 j pc-acp vvi dt n1 n1. np1 j pc-acp vvi n2, cc np1 j p-acp n1:
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In the destruction of Hierusalem, it made the mother eate hir owne childe, and in the waylinges of Ieremie people eate their own ordure:
In the destruction of Jerusalem, it made the mother eat his own child, and in the wailings of Ieremie people eat their own ordure:
p-acp dt n1 pp-f np1, pn31 vvd dt n1 vvb png31 d n1, cc p-acp dt n2-vvg pp-f np1 n1 vvi po32 d n1:
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It made people crie to Pharao for bread:
It made people cry to Pharaoh for bred:
pn31 vvd n1 vvi p-acp np1 p-acp n1:
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it made an asses head, and the dung of Pigions to bee eaten in Samaria, and others to swound and lie dead in the streets.
it made an asses head, and the dung of Pigeons to be eaten in Samaria, and Others to swoon and lie dead in the streets.
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The affliction of hunger caused little teares, and brought all these thinges to passe.
The affliction of hunger caused little tears, and brought all these things to pass.
dt n1 pp-f n1 vvd j n2, cc vvd d d n2 pc-acp vvi.
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Dauid saith that God numbred all hys teares in a bottle Dauids teares were worthy to be preserued:David Says that God numbered all his tears in a Bottle David tears were worthy to be preserved:
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But if euer teares were worthie to be numbred;
But if ever tears were worthy to be numbered;
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the teares that are shedde for famine howsoeuer men neglect to regard thē, they are vndoubtedly gathered togither into Gods bottle,
the tears that Are shed for famine howsoever men neglect to regard them, they Are undoubtedly gathered together into God's Bottle,
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& thence they raine as waters out of vialles in way of reuengement of those that take no compassion of such a wofull spectacle.
& thence they rain as waters out of vialles in Way of revengement of those that take no compassion of such a woeful spectacle.
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Teares are the last thing that man woman or childe can moue by, and where teares moue not, nothing wil moue.
Tears Are the last thing that man woman or child can move by, and where tears move not, nothing will move.
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I therefore exhort you by the lamentable teares, whiche the poore do daily shed through hunger and extreame miserie to be good vnto them, to be charitable and mercifull vnto them;
I Therefore exhort you by the lamentable tears, which the poor do daily shed through hunger and extreme misery to be good unto them, to be charitable and merciful unto them;
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and to releeue those whō you see with miserie distressed.
and to relieve those whom you see with misery distressed.
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The scripture saith, giue to euerie one that asketh, God gaue hearbes and other foode vnto euery liuing thing, euery common-wealth that letteth anie member in it to perish for hunger is vnnaturall and an vncharitable commonwealth.
The scripture Says, give to every one that asks, God gave herbs and other food unto every living thing, every commonwealth that lets any member in it to perish for hunger is unnatural and an uncharitable commonwealth.
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But men are now adaies so full of doubts thorough a couetous desire to themselues that they cannot abide to part with anie thing to the pore, notwithstanding that God hath promised he will not forget the worke and loue which you haue shewed in his name to the poore and distressed.
But men Are now adais so full of doubts through a covetous desire to themselves that they cannot abide to part with any thing to the poor, notwithstanding that God hath promised he will not forget the work and love which you have showed in his name to the poor and distressed.
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Some wil say for their excuse, that they are ouercharged by giuing to a number of persons:
some will say for their excuse, that they Are overcharged by giving to a number of Persons:
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and therefore, they cannot giue to so manie beggars: for by so doing, he might sone become a beggar himselfe.
and Therefore, they cannot give to so many beggars: for by so doing, he might soon become a beggar himself.
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Dauid answereth this obiection very well, and saith thus; I neuer saw the iust man forsaken, nor his seed beg his bread:David Answers this objection very well, and Says thus; I never saw the just man forsaken, nor his seed beg his bred:
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wherby he meant, that in all the time that hee had liued, or that any man liuing the yeares of Dauid, shal skarslie see, that vpon an vpright heart in giuing a man, should be brought to beggerie.
whereby he meant, that in all the time that he had lived, or that any man living the Years of David, shall skarslie see, that upon an upright heart in giving a man, should be brought to beggary.
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The answere to this ordinarie obiection or excuse of worldlings; I say in the defence & behalfe of the pore.
The answer to this ordinary objection or excuse of worldlings; I say in the defence & behalf of the poor.
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There are a number that will denie a poore bodie of a pennie, and pleade pouertie to them,
There Are a number that will deny a poor body of a penny, and plead poverty to them,
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though they seeme to stand in neuer so great extreames, when in a far worier sort they wil not stick imediatlie to spend ten or twentie shillinges.
though they seem to stand in never so great extremes, when in a Far worier sort they will not stick Immediately to spend ten or twentie shillings.
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The riche worldling makes no conscience to haue ten or twentie dishes of meate at his table,
The rich worldling makes no conscience to have ten or twentie Dishes of meat At his table,
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when in troth, the one halfe might sufficientlie satisfie nature:
when in troth, the one half might sufficiently satisfy nature:
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the rest run to the reliefe of the pore, and yet in the end he might depart better refreshed with one dish, thē commonly he is vvith twentie.
the rest run to the relief of the poor, and yet in the end he might depart better refreshed with one dish, them commonly he is with twentie.
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Some will not sticke to haue tvventy coats, tvventie houses, tvventie farmes, yea tvventy Lordshippes,
some will not stick to have tvventy coats, tvventie houses, tvventie farms, yea tvventy Lordships,
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and yet goe by a poore person, vvhome they see in great distresse and neuer releeue them vvith one penny,
and yet go by a poor person, whom they see in great distress and never relieve them with one penny,
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but say God helpe you, I haue not for you.
but say God help you, I have not for you.
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There is Lawyers vvill not sticke to vndo tvventy pore men, and Marchants that make it no conscience to eat out tvventie other that haue the hundreths out at vsery, their chests cramd full of crownes,
There is Lawyers will not stick to undo tvventy poor men, and Merchants that make it no conscience to eat out tvventie other that have the hundredths out At Usury, their chests crammed full of crowns,
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& their cofers full of golden Gods, or glistring Angels, that wil go by twentie poore, miserable, hungrie, impotent,
& their coffers full of golden God's, or glistering Angels, that will go by twentie poor, miserable, hungry, impotent,
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and distressed persons, and yet not bestow one peny on them: And though they doe most shamefullie aske it:
and distressed Persons, and yet not bestow one penny on them: And though they do most shamefully ask it:
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yet can they most shamelesly denie it, and refuse to performe it.
yet can they most shamelessly deny it, and refuse to perform it.
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The people of this world can very easily find a staffe to beat a dog, they are neuer without excuses,
The people of this world can very Easily find a staff to beatrice a dog, they Are never without excuses,
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but readie to finde delaies, and verie pregnant to deuise nevv shifts to keepe in their almes.
but ready to find delays, and very pregnant to devise new shifts to keep in their alms.
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Novv will I shew you reasons vvhy we should giue.
Now will I show you Reasons why we should give.
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God saith, who so giueth to the poore, lendeth vnto the Lord, and shall be sure to finde it againe,
God Says, who so gives to the poor, dares unto the Lord, and shall be sure to find it again,
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and receiue for the same an hundreth folde. And againe, blessed is he that considererh of the pore & needie:
and receive for the same an Hundredth fold. And again, blessed is he that considererh of the poor & needy:
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the Lord shall deliuer him in the day of trouble.
the Lord shall deliver him in the day of trouble.
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Heereby appeareth, that vve shall receiue our almes againe, except vvee doubt whether Gods vvorde be true or no.
Hereby appears, that we shall receive our alms again, except we doubt whither God's word be true or no.
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For confirmation whereof, the Prophet Dauid, saith: the testimonies of God are true and righteous. And God speaketh by the mouth of the Prophet Esay saying:
For confirmation whereof, the Prophet David, Says: the testimonies of God Are true and righteous. And God speaks by the Mouth of the Prophet Isaiah saying:
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The word is gone out of my mouth, and it shal not returne, the promise which God made to Sara, vvas found true:
The word is gone out of my Mouth, and it shall not return, the promise which God made to Sarah, was found true:
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his promise made to the children of Aegypt was found true: his promise to Iosua, in the ouertrhowing of his enemies, was found true.
his promise made to the children of Egypt was found true: his promise to Iosua, in the ouertrhowing of his enemies, was found true.
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God promised Dauid his kingdome, to Salomon hee promised wisedome, to Pharao destruction by water, to Saule, the losse of his kingdome,
God promised David his Kingdom, to Solomon he promised Wisdom, to Pharaoh destruction by water, to Saule, the loss of his Kingdom,
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and to Salomon, the deuiding of his kingdome: all which, and farre more prooued true.
and to Solomon, the dividing of his Kingdom: all which, and Far more proved true.
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Then let vs not doubt in Gods promises, for from time to time they haue beene found true and iust.
Then let us not doubt in God's promises, for from time to time they have been found true and just.
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Let vs consider that we must die and leaue our goods, vvee know not to whome:
Let us Consider that we must die and leave our goods, we know not to whom:
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then while we are here, let vsdestribute thereof vnto the pore, that we may receiue our rewarde in the kingdome of heauen.
then while we Are Here, let vsdestribute thereof unto the poor, that we may receive our reward in the Kingdom of heaven.
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God saith by S. Luke: O foole, this night will I fetch away thy soule,
God Says by S. Lycia: Oh fool, this night will I fetch away thy soul,
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and then, that which thou hast got, vvho shall possesse it? Heere is a question worth the noting,
and then, that which thou hast god, who shall possess it? Here is a question worth the noting,
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and meet for riche men to consider:
and meet for rich men to Consider:
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especiallie such as hoord vp wealth, & haue no regarde to the reliefe of the poore.
especially such as hoard up wealth, & have no regard to the relief of the poor.
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Doe they thinke, that the wealth which they haue gathered together, will come to good after their decease:
Do they think, that the wealth which they have gathered together, will come to good After their decease:
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No, it will melt and consume away like butter in the Sunne:
No, it will melt and consume away like butter in the Sun:
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The reason is, because they wold not do as God hath commanded thē, in the distributing part of that to the poore which was lent them by the Lord.
The reason is, Because they would not do as God hath commanded them, in the distributing part of that to the poor which was lent them by the Lord.
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The children of God in the sixt of the Apocalips crie out: how long O Lord, thou that art holy and true:
The children of God in the sixt of the Apocalypse cry out: how long Oh Lord, thou that art holy and true:
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doest thou not iudge and reuenge our bloud vpon those that dwell on the earth;
dost thou not judge and revenge our blood upon those that dwell on the earth;
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whereby appeareth that God exerciseth good men, & those whom hee loueth in the troubles of this world, which we account long;
whereby appears that God Exerciseth good men, & those whom he loves in the Troubles of this world, which we account long;
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yet is their time but short, although their trouble makes it seem long but these I say ought to be content,
yet is their time but short, although their trouble makes it seem long but these I say ought to be content,
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& all those that doe trust in God must bee content, to releue one another for atime,
& all those that do trust in God must be content, to relieve one Another for atime,
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since after a short time, we shal doutles find the fruits of our almes again: short is mans life while we are in this worlde:
since After a short time, we shall doubtless find the fruits of our alms again: short is men life while we Are in this world:
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Dauid compareth it to a vapour, to a bubble, to winde, to grasse, to a shadow, to a smoake,David compareth it to a vapour, to a bubble, to wind, to grass, to a shadow, to a smoke,
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and euerie fading thing that consumeth in a moment. Esay compareth it to the remoouing of a Tabernackle, and Iob to an Eagles wing, or a Weauers shittle:
and every fading thing that consumeth in a moment. Isaiah compareth it to the removing of a Tabernacle, and Job to an Eagles wing, or a Weavers shittle:
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so that our life is but short, and after a few daies, though you thinke them manie:
so that our life is but short, and After a few days, though you think them many:
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whatsoeuer you mercifullie bestow vppon the poore heere on earth: You shal certainlie find the same againe both in heauen and on the earth.
whatsoever you mercifully bestow upon the poor Here on earth: You shall Certainly find the same again both in heaven and on the earth.
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Salomon in the 12. of the Prouerbs saith, he that stoppeth his eare at the crie of the poore, shall crie himselfe and not bee heard. Solomon in the 12. of the Proverbs Says, he that stoppeth his ear At the cry of the poor, shall cry himself and not be herd.
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The bread of the poore is in the waies of the rich: hee that keepeth it from them, is a man of bloud. The bred of the poor is in the ways of the rich: he that Keepeth it from them, is a man of blood.
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S. Paule saith, no man giueth but he that hath receiued.
S. Paul Says, no man gives but he that hath received.
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And Iesus Syracke saith, stretch foorth thy hand vnto the poore, that thy mercie and blessing may be made perfect Basil an auncient father of the church, dooth charge the rich with wast,
And Iesus Syracuse Says, stretch forth thy hand unto the poor, that thy mercy and blessing may be made perfect Basil an ancient father of the Church, doth charge the rich with waste,
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for vvhich they shall surelie answere. Art thou not (saith he) a robber in keeping an other mans substance,
for which they shall surely answer. Art thou not (Says he) a robber in keeping an other men substance,
p-acp r-crq pns32 vmb av-j vvi. vb2r pns21 xx (vvz pns31) dt n1 p-acp vvg dt j-jn ng1 n1,
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and to reckon it as thine owne. It is the breade of the hungry which thou doest detain;
and to reckon it as thine own. It is the bread of the hungry which thou dost detain;
cc pc-acp vvi pn31 p-acp po21 d. pn31 vbz dt n1 pp-f dt j r-crq pns21 vd2 vvi;
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the coat dew to the naked, thou lockest in thy wordrop: the shooes that appertaines to the barefoot, lies drying in thy house;
the coat due to the naked, thou lockest in thy wordrop: the shoes that appertains to the barefoot, lies drying in thy house;
dt n1 j-jn p-acp dt j, pns21 vv2 p-acp po21 n1: dt n2 cst vvz p-acp dt j, vvz vvg p-acp po21 n1;
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and the gold which should releeue the pore, lies canckering in thy cofers: which saying, as it teacheth the liberalitie due vnto the poore:
and the gold which should relieve the poor, lies canckering in thy coffers: which saying, as it Teaches the liberality due unto the poor:
cc dt n1 r-crq vmd vvi dt j, vvz vvg p-acp po21 n2: r-crq vvg, c-acp pn31 vvz dt n1 j-jn p-acp dt j:
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so it blameth the careles rich, that account all to be their owne, and will part with nothing, keeping to themselues more then is sufficient.
so it blameth the careless rich, that account all to be their own, and will part with nothing, keeping to themselves more then is sufficient.
av pn31 vvz dt j j, cst n1 av-d pc-acp vbi po32 d, cc vmb vvi p-acp pix, vvg p-acp px32 av-dc cs vbz j.
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But to such saint Iames saith, that at the latter daie, the mite in the crums, the moathes in the garments,
But to such saint James Says, that At the latter day, the mite in the crumbs, the moths in the garments,
p-acp p-acp d n1 np1 vvz, cst p-acp dt d n1, dt n1 p-acp dt n2, dt n2 p-acp dt n2,
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& the rust in the golde, shall fret them like canckers.
& the rust in the gold, shall fret them like cankers.
cc dt n1 p-acp dt n1, vmb vvi pno32 av-j n2.
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Ambrose saith, it is no lesse sinne to take from him that rightlie possesseth, thē being able not to giue to him that wanteth.Ambrose Says, it is no less sin to take from him that rightly Possesses, them being able not to give to him that Wants.
np1 vvz, pn31 vbz dx dc n1 pc-acp vvi p-acp pno31 cst av-jn vvz, pno32 vbg j xx pc-acp vvi p-acp pno31 cst vvz.
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The right rich man that duelie deserueth that name, is not knowen by his possession, by his costly fare,
The right rich man that duly deserves that name, is not known by his possession, by his costly fare,
dt n-jn j n1 cst av-jn vvz d n1, vbz xx vvn p-acp po31 n1, p-acp po31 j n1,
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and costlie building, by his sumptuous pallace, by his plate, Iewels, and substance, but by considering the poore and needie: Whereof Austine sayth thus:
and costly building, by his sumptuous palace, by his plate, Jewels, and substance, but by considering the poor and needy: Whereof Augustine say thus:
cc j n-vvg, p-acp po31 j n1, p-acp po31 n1, n2, cc n1, cc-acp p-acp vvg dt j cc j: c-crq np1 vvz av:
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the rich are prooued by the pouertie of others: so that still the scriptures and fathers prescribe not an indifferencie, but a necessitie:
the rich Are proved by the poverty of Others: so that still the Scriptures and Father's prescribe not an indifferency, but a necessity:
dt j vbr vvn p-acp dt n1 pp-f n2-jn: av cst av dt n2 cc n2 vvb xx dt n1, cc-acp dt n1:
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not at pleasure, but vpon duty, that the pore and needie shalbe considered and releeued.
not At pleasure, but upon duty, that the poor and needy shall considered and relieved.
xx p-acp n1, cc-acp p-acp n1, cst dt j cc j vmb vvn cc vvn.
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Where is the large liberallity be come, that in time past was rooted in our forefathers, they were content to be liberall,
Where is the large liberality be come, that in time passed was rooted in our Forefathers, they were content to be liberal,
q-crq vbz dt j n1 vbi vvn, cst p-acp n1 vvn vbds vvn p-acp po12 n2, pns32 vbdr j pc-acp vbi j,
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though they applied it to euill purposes, the successours of those which in time past gaue liberallie to maintain Abots, Friers, Monks, Nunnes, Masses, Durges, Trentals, and all idolatrie:
though they applied it to evil Purposes, the Successors of those which in time past gave liberally to maintain Abbots, Friars, Monks, Nuns, Masses, Dirges, Trentals, and all idolatry:
cs pns32 vvd pn31 p-acp j-jn n2, dt n2 pp-f d r-crq p-acp n1 j vvd av-j pc-acp vvi ng1, n2, n2, n2, n2, n2, n2, cc d n1:
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seeing the abuses thereof, may now bestow it to a better vse: namely, to foster and feed the pore members of Christ.
seeing the Abuses thereof, may now bestow it to a better use: namely, to foster and feed the poor members of christ.
vvg dt n2 av, vmb av vvi pn31 p-acp dt jc n1: av, pc-acp vvi cc vvi dt j n2 pp-f np1.
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The worlde is as great as it hath beene, the people now are more rich then they haue beene,
The world is as great as it hath been, the people now Are more rich then they have been,
dt n1 vbz a-acp j c-acp pn31 vhz vbn, dt n1 av vbr av-dc j cs pns32 vhb vbn,
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and more couetous then they haue beene: yea, they haue more knowledge then euer they hadde:
and more covetous then they have been: yea, they have more knowledge then ever they had:
cc av-dc j cs pns32 vhb vbn: uh, pns32 vhb dc n1 cs av pns32 vhd:
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yet want the desire they haue had to become liberall and seeme therein most wilfull ignorant.
yet want the desire they have had to become liberal and seem therein most wilful ignorant.
av vvb dt n1 pns32 vhb vhn pc-acp vvi j cc vvi av av-ds j j.
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The extorcioner can spare nought vnto the poore, for ioyning house to house, and land to land,
The extortioner can spare nought unto the poor, for joining house to house, and land to land,
dt n1 vmb vvi pix p-acp dt j, p-acp vvg n1 p-acp n1, cc n1 p-acp n1,
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though hee haue the poore mans curse for it:
though he have the poor men curse for it:
cs pns31 vhb dt j ng1 n1 p-acp pn31:
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the Prophet Esay saith, the extortioner dooth no good to the poore, but dailie seeketh to roote them foorth of doores:
the Prophet Isaiah Says, the extortioner doth no good to the poor, but daily seeks to root them forth of doors:
dt n1 np1 vvz, dt n1 vdz av-dx j p-acp dt j, cc-acp av-j vvz pc-acp vvi pno32 av pp-f n2:
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the pride of apparell maketh vs forgette the patched of the pore. Our costlie fare, their extreame hounger, and our soft lodging, their miserable lying.
the pride of apparel makes us forget the patched of the poor. Our costly fare, their extreme hunger, and our soft lodging, their miserable lying.
dt n1 pp-f n1 vvz pno12 vvi dt j-vvn pp-f dt j. po12 j n1, po32 j-jn n1, cc po12 j n1, po32 j n-vvg.
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Oh howe liberall vvere people in times past to mainetaine superstition:
O how liberal were people in times past to maintain Superstition:
uh q-crq j vbdr n1 p-acp n2 j pc-acp vvi n1:
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and nowe hovve harde hearted are they growen to keepe the poore from famine, will ye make a skorne of the poore and needie:
and now how harden hearted Are they grown to keep the poor from famine, will you make a scorn of the poor and needy:
cc av c-crq j j-vvn vbr pns32 vvn pc-acp vvi dt j p-acp n1, vmb pn22 vvi dt n1 pp-f dt j cc j:
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The poore novve perisheeh by the Riche menne, and noe manne considereth it: This is not the right duetie of faithfull Christians:
The poor now perisheeh by the Rich men, and no man Considereth it: This is not the right duty of faithful Christians:
dt j av vvb p-acp dt j n2, cc dx n1 vvz pn31: d vbz xx dt j-jn n1 pp-f j np1:
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this ought not to be the fruits of our profession, nor this is not the mercy which we learne by the word.
this ought not to be the fruits of our profession, nor this is not the mercy which we Learn by the word.
d vmd xx pc-acp vbi dt n2 pp-f po12 n1, ccx d vbz xx dt n1 r-crq pns12 vvb p-acp dt n1.
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Therefore towardes the reliefe of the pore I say, giue, and giue gladly:
Therefore towards the relief of the poor I say, give, and give gladly:
av p-acp dt n1 pp-f dt j pns11 vvb, vvb, cc vvi av-j:
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for the bread that is giuen with a stony hart, is called stony bread, though necessarie to bee taken by the poore, to slake hounger:
for the bred that is given with a stony heart, is called stony bred, though necessary to be taken by the poor, to slake hunger:
c-acp dt n1 cst vbz vvn p-acp dt j n1, vbz vvn j n1, cs j pc-acp vbi vvn p-acp dt j, pc-acp vvi n1:
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yea, it is but sower bread: such a giuer in mine opinion, is next kinseman vnto Sathan:
yea, it is but sour bred: such a giver in mine opinion, is next kinsman unto Sathan:
uh, pn31 vbz p-acp j n1: d dt n1 p-acp po11 n1, vbz ord n1 p-acp np1:
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for he gaue Christ stoans in stead of bread: but this man giueth christians stonie bread.
for he gave christ stoans in stead of bred: but this man gives Christians stony bred.
c-acp pns31 vvd np1 n2 p-acp n1 pp-f n1: cc-acp d n1 vvz njpg2 j n1.
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The VViseman saith, lay vppe thy almes in the hands of the poore, and know that in the end, what thou keepest thou shalt lose,
The VViseman Says, lay up thy alms in the hands of the poor, and know that in the end, what thou Keepest thou shalt loose,
dt n1 vvz, vvb a-acp po21 n2 p-acp dt n2 pp-f dt j, cc vvb cst p-acp dt n1, r-crq pns21 vv2 pns21 vm2 vvi,
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but that thou giuest to the poore, shalbee as a purse about thy necke.
but that thou givest to the poor, shalbe as a purse about thy neck.
cc-acp cst pns21 vv2 p-acp dt j, vmb p-acp dt n1 p-acp po21 n1.
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For as this life waxeth olde, and our daies passe away, so shal this vaine pelfe passe away from vs,
For as this life Waxes old, and our days pass away, so shall this vain pelf pass away from us,
p-acp p-acp d n1 vvz j, cc po12 n2 vvi av, av vmb d j n1 vvi av p-acp pno12,
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neither shall riches helpe in the day of vengeance, but the corruption abideth, which fretteth like a canker.
neither shall riches help in the day of vengeance, but the corruption Abideth, which fretteth like a canker.
dx vmb n2 vvi p-acp dt n1 pp-f n1, cc-acp dt n1 vvz, r-crq vvz av-j dt n1.
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Then what shall it profite to get all the worlde, and when the worlde forsaketh vs, that shalbe most against vs, that best we loued while we were in the world.
Then what shall it profit to get all the world, and when the world Forsaketh us, that shall most against us, that best we loved while we were in the world.
av q-crq vmb pn31 vvi pc-acp vvi d dt n1, cc c-crq dt n1 vvz pno12, cst vmb av-js p-acp pno12, cst js pns12 vvd cs pns12 vbdr p-acp dt n1.
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Let euerie man therefore perswade himselfe, that his soul is better then those subtill riches: the possession wherof is variable and vncertaine:
Let every man Therefore persuade himself, that his soul is better then those subtle riches: the possession whereof is variable and uncertain:
vvb d n1 av vvi px31, cst po31 n1 vbz jc cs d j n2: dt n1 c-crq vbz j cc j:
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for they passe from vs much more swiftlye then they came to vs. And albeit we haue the vse of them,
for they pass from us much more swiftly then they Come to us And albeit we have the use of them,
c-acp pns32 vvb p-acp pno12 d dc av-j cs pns32 vvd p-acp pno12 cc cs pns12 vhb dt n1 pp-f pno32,
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euen till the last day, yet at length we must leaue them to others. Then ere you die, lay them forth for the profit of your poore bretheren:
even till the last day, yet At length we must leave them to Others. Then ere you die, lay them forth for the profit of your poor brethren:
av c-acp dt ord n1, av p-acp n1 pns12 vmb vvi pno32 pc-acp n2-jn. av c-acp pn22 vvb, vvb pno32 av p-acp dt n1 pp-f po22 j n2:
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learne to forsake the couerous world, before it forsake you, and learne counsaile of our Sauior Christ, who aduiseth you to make friends of the wicked Mammon.
Learn to forsake the couerous world, before it forsake you, and Learn counsel of our Saviour christ, who adviseth you to make Friends of the wicked Mammon.
vvb pc-acp vvi dt j n1, c-acp pn31 vvb pn22, cc vvi n1 pp-f po12 n1 np1, r-crq vvz pn22 pc-acp vvi n2 pp-f dt j np1.
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Wee see daily, that euerie one is good to the poore, (as we commonlie say) but they will giue thē nought but wordes:
we see daily, that every one is good to the poor, (as we commonly say) but they will give them nought but words:
pns12 vvb av-j, cst d pi vbz j p-acp dt j, (c-acp pns12 av-j vvb) cc-acp pns32 vmb vvi pno32 pix p-acp n2:
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then I say, great boast & smal roast makes vnsauerie mouthes: yet if words will doe anie good, the poore shall not want them.
then I say, great boast & small roast makes unsavoury mouths: yet if words will do any good, the poor shall not want them.
av pns11 vvb, j n1 cc j n1 vvz j n2: av cs n2 vmb vdi d j, dt j vmb xx vvi pno32.
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For it doth cost nothing to say alasse good soule, God helpe thee, God comfort thee, I would I were able to helpe thee:
For it does cost nothing to say alas good soul, God help thee, God Comfort thee, I would I were able to help thee:
p-acp pn31 vdz vvi pix pc-acp vvi uh j n1, np1 vvb pno21, np1 vvb pno21, pns11 vmd pns11 vbdr j pc-acp vvi pno21:
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and such commonlie will saie so, that haue store of wealth lying by them. Such still wish wel vnto themselues, in wishing themselues able:
and such commonly will say so, that have store of wealth lying by them. Such still wish well unto themselves, in wishing themselves able:
cc d av-j vmb vvi av, cst vhb n1 pp-f n1 vvg p-acp pno32. d av vvb av p-acp px32, p-acp vvg px32 j:
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but of such wishing, and for such wishers, I saye as a beggar saide to a Bishop, who made like answere, that if such wishes were worth but one halfpenie to the poore:
but of such wishing, and for such wishers, I say as a beggar said to a Bishop, who made like answer, that if such wishes were worth but one halfpenny to the poor:
cc-acp pp-f d vvg, cc p-acp d n2, pns11 vvb p-acp dt n1 vvd p-acp dt n1, r-crq vvd av-j vvi, cst cs d n2 vbdr j p-acp crd n1 p-acp dt j:
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I doubt, they would not be so liberall. I wish you good bretheren leaue wishing, & fall to some doing:
I doubt, they would not be so liberal. I wish you good brethren leave wishing, & fallen to Some doing:
pns11 vvb, pns32 vmd xx vbi av j. pns11 vvb pn22 j n2 vvb vvg, cc vvi p-acp d vdg:
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you locke vp and will not loose, you gather together, euen the deuill and all, and why? Because you would faine hatch the Cokatrise egge:
you lock up and will not lose, you gather together, even the Devil and all, and why? Because you would feign hatch the Cokatrise egg:
pn22 vvi a-acp cc vmb xx vvi, pn22 vvb av, av-j dt n1 cc d, cc q-crq? p-acp pn22 vmd av-j vvi dt vvi n1:
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you nurse vp a canker for your selues, yea keepe the packe that shall trouble your voyadge vnto God, as Christ saith:
you nurse up a canker for your selves, yea keep the pack that shall trouble your voyadge unto God, as christ Says:
pn22 vvb a-acp dt n1 p-acp po22 n2, uh vvb dt n1 cst vmb vvi po22 n1 p-acp np1, c-acp np1 vvz:
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O how hard shall it bee for a rich man to be saued, it shall bee easier for a Camell to goe through a needles eie.
Oh how hard shall it be for a rich man to be saved, it shall be Easier for a Camel to go through a needles eye.
uh c-crq av-j vmb pn31 vbi p-acp dt j n1 pc-acp vbi vvn, pn31 vmb vbi jc p-acp dt n1 pc-acp vvi p-acp dt n2 vvb.
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This hee saith not, because no rich man shal be preserued, but because the mercilesse riche man shall be damned.
This he Says not, Because no rich man shall be preserved, but Because the merciless rich man shall be damned.
d pns31 vvz xx, c-acp dx j n1 vmb vbi vvn, cc-acp c-acp dt j j n1 vmb vbi vvn.
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VVee are admonished to liberalitie by sundrie naturall examples, the cloudes if they be full, doe yeelde foorth their raine, much raine is a burden to cloudes,
We Are admonished to liberality by sundry natural Examples, the Clouds if they be full, do yield forth their rain, much rain is a burden to Clouds,
pns12 vbr vvn p-acp n1 p-acp j j n2, dt n2 cs pns32 vbb j, vdb vvi av po32 n1, d n1 vbz dt n1 p-acp n2,
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& much riches are burthens to men.
& much riches Are burdens to men.
cc d n2 vbr n2 p-acp n2.
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It is sayd of Abraham in the 13. of Gene is, that he was burdened with gold:
It is said of Abraham in the 13. of Gene is, that he was burdened with gold:
pn31 vbz vvn pp-f np1 p-acp dt crd pp-f zz vbz, cst pns31 vbds vvn p-acp n1:
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yet Abraham was a good man, but it burdened his head to be busie vvith the cares of golde.
yet Abraham was a good man, but it burdened his head to be busy with the Cares of gold.
av np1 vbds dt j n1, cc-acp pn31 vvd po31 n1 pc-acp vbi j p-acp dt n2 pp-f n1.
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Againe, to eat much, to drinke muche, and rest much, is a burthen to the soule,
Again, to eat much, to drink much, and rest much, is a burden to the soul,
av, pc-acp vvi d, pc-acp vvi av-d, cc n1 av-d, vbz dt n1 p-acp dt n1,
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though it bee pleasant to the bodie.
though it be pleasant to the body.
cs pn31 vbb j p-acp dt n1.
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And in the 12. of Luke it apeareth, that aboundance of riches, maketh one to eate muche, drinke much, and rest much:
And in the 12. of Luke it appeareth, that abundance of riches, makes one to eat much, drink much, and rest much:
cc p-acp dt crd pp-f zz pn31 vvz, cst n1 pp-f n2, vv2 pi pc-acp vvi av-d, vvb d, cc n1 av-d:
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then were it not for the couetous mindes of those that haue much, they might impart to the poore one part of that which they duily spend in superflity.
then were it not for the covetous minds of those that have much, they might impart to the poor one part of that which they duily spend in superflity.
av vbdr pn31 xx p-acp dt j n2 pp-f d cst vhb av-d, pns32 vmd vvi p-acp dt j crd n1 pp-f d r-crq pns32 av-j vvi p-acp n1.
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If this bee not amended, I let you to vnderstand that the poore must crie,
If this be not amended, I let you to understand that the poor must cry,
cs d vbb xx vvn, pns11 vvb pn22 p-acp vvb cst dt j vmb vvi,
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and their voyce shall bee heard, their distresse considered, & our vengance shalbe wrought I tell you troth,
and their voice shall be herd, their distress considered, & our vengeance shall wrought I tell you troth,
cc po32 n1 vmb vbi vvn, po32 n1 vvn, cc po12 n1 vmb|vbi vvn pns11 vvb pn22 n1,
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euen in Iesus Christ that the poore hath cried vnto the Lorde, and hee hath heard them.
even in Iesus christ that the poor hath cried unto the Lord, and he hath herd them.
av p-acp np1 np1 cst dt j vhz vvn p-acp dt n1, cc pns31 vhz vvn pno32.
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With speed therefore open your eares:
With speed Therefore open your ears:
p-acp n1 av vvb po22 n2:
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if not to man, yet to Christ, who continually commaundeth vs to giue and bestow vpon the poore and needie.
if not to man, yet to christ, who continually commandeth us to give and bestow upon the poor and needy.
cs xx p-acp n1, av p-acp np1, r-crq av-j vvz pno12 pc-acp vvi cc vvi p-acp dt j cc j.
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Giue and it shall be giuen you saith he by S. Luke, and setteth before our eies the example of the poore widowes mites,
Give and it shall be given you Says he by S. Lycia, and sets before our eyes the Exampl of the poor Widows mites,
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as also the example of a couetous rich man, who demanding how hee might obtaine eternall life, was answered thus by him, go sell all thou hast,
as also the Exampl of a covetous rich man, who demanding how he might obtain Eternal life, was answered thus by him, go fell all thou hast,
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and giue to the poore, not that it is necessarie for euerie man so to do,
and give to the poor, not that it is necessary for every man so to do,
cc vvi p-acp dt j, xx cst pn31 vbz j p-acp d n1 av pc-acp vdi,
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or that a man cannot be saued without hee doe so:
or that a man cannot be saved without he do so:
cc cst dt n1 vmbx vbi vvn p-acp pns31 vdb av:
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but thereby teaching him perticulerly to lothe the worlde, and generallie seeke meanes for the daily cherishing and the refreshing of the poore.
but thereby teaching him particularly to loath the world, and generally seek means for the daily cherishing and the refreshing of the poor.
cc-acp av vvg pno31 av-jn p-acp j dt n1, cc av-j vvi n2 p-acp dt j n-vvg cc dt n-vvg pp-f dt j.
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Doe not continually feede your equals for that is offensiue:
Doe not continually feed your equals for that is offensive:
n1 xx av-j vvi po22 n2-jn p-acp d vbz j:
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but when your may spare to spend and banquet your selues, then call the poore and impotent and refresh your poore distressed neighbors and brethren.
but when your may spare to spend and banquet your selves, then call the poor and impotent and refresh your poor distressed neighbours and brothers.
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And when Diues hath dined, let Lazarus haue the crummes.
And when Diues hath dined, let Lazarus have the crumbs.
cc c-crq fw-la vhz vvn, vvb np1 vhb dt n2.
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And stil remember the saying of S. Matthew: Blessed are the mercifull, for they shal obtain mercy.
And still Remember the saying of S. Matthew: Blessed Are the merciful, for they shall obtain mercy.
cc av vvb dt n-vvg pp-f n1 np1: vvn vbr dt j, c-acp pns32 vmb vvi n1.
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To conclude (beloued in the Lord) let me entreate you rich men to cōsider it is your dutie, to remember the poore and their continuall want:
To conclude (Beloved in the Lord) let me entreat you rich men to Consider it is your duty, to Remember the poor and their continual want:
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you that eate till you blowe, and feede till your eies swell with fatnesse, that tast first your course meats and then fall to finer fare:
you that eat till you blow, and feed till your eyes swell with fatness, that taste First your course Meats and then fallen to finer fare:
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that haue your seuerall drinkes for your stomacke, and your sortes of wine for your appetite impart some of your superfluitie vnto the poore, who being comforted by you, will doubtlesse pray for you that God worlde blesse you and yours, and increase your store:
that have your several drinks for your stomach, and your sorts of wine for your appetite impart Some of your superfluity unto the poor, who being comforted by you, will doubtless pray for you that God world bless you and yours, and increase your store:
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a thousand fold which if they should forget, yet the promises of God remaine inuiolable towardes you for the same.
a thousand fold which if they should forget, yet the promises of God remain inviolable towards you for the same.
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If the proud would leaue their superfluitie in apparell, their excesse in imbrodery, their vanitie in cuttes, gardes and pownees, their excesse in spangling their fantasticall feathers and needlesse brauerie, the greater part woulde suffice towardes the reliefe of the poore,
If the proud would leave their superfluity in apparel, their excess in embroidery, their vanity in cuts, guards and pownees, their excess in spangling their fantastical Feathers and needless bravery, the greater part would suffice towards the relief of the poor,
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and yet haue sufficient to suffise nature.
and yet have sufficient to suffice nature.
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Let the glutton seeke onely to suffice nature and leaue his dayly surfetting in belly cheere,
Let the glutton seek only to suffice nature and leave his daily surfeiting in belly cheer,
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then might the poore be fed with that which he oftentimes either lothsomely vomites forth, or worketh as an instrument to shorten his owne life.
then might the poor be fed with that which he oftentimes either loathsomely vomits forth, or works as an Instrument to shorten his own life.
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Let the whormonger leaue off his dalliance, and his inordinate expences for maintaining of his wickednesse;
Let the whoremonger leave off his dalliance, and his inordinate expenses for maintaining of his wickedness;
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and it shall be good for his bodie, and better for his soule, yea his purse shall bee the heauier,
and it shall be good for his body, and better for his soul, yea his purse shall be the Heavier,
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and he thereby better able to relieue the poore.
and he thereby better able to relieve the poor.
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Let euerie artificer and trades-man liue orderly, auoyding superfluous expences, not spending his money vainely at dice, tables, cardes, bowling, betting,
Let every Artificer and tradesman live orderly, avoiding superfluous expenses, not spending his money vainly At dice, tables, cards, bowling, betting,
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and such like, but liue as becommeth ciuill christians in the feare of God:
and such like, but live as becomes civil Christians in the Fear of God:
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they may haue sufficient for the maintainance of themselues and their famelie, and yet the poore may be by them sufficiently releeued.
they may have sufficient for the maintenance of themselves and their family, and yet the poor may be by them sufficiently relieved.
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Let vs consider that we who haue our beginning from God, ought generally to bend all our actions towardes the pleasing of God,
Let us Consider that we who have our beginning from God, ought generally to bend all our actions towards the pleasing of God,
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and doing as he commaundeth vs, wee please him:
and doing as he commandeth us, we please him:
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for if we helpe the poore wee helpe him, and doing all charitable actions to the poore, hee accompteth it as done to himselfe.
for if we help the poor we help him, and doing all charitable actions to the poor, he accompteth it as done to himself.
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Let vs generally learn, not to contemne or despise the poore, but according to our abillities helpe them and consider of their extreames:
Let us generally Learn, not to contemn or despise the poor, but according to our abilities help them and Consider of their extremes:
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and at any hand not to disdaine and vpbraid them with the titles of base rogues or suche like,
and At any hand not to disdain and upbraid them with the titles of base rogues or such like,
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but in all godly christian meanes to cherish and comfort them with such charitable relief, as wee may in reason affoorde vnto them, yea and to consider of their cases,
but in all godly christian means to cherish and Comfort them with such charitable relief, as we may in reason afford unto them, yea and to Consider of their cases,
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as if it wer our owne.
as if it were our own.
c-acp cs pn31 vbdr po12 d.
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Let vs take example of good Cornelius the Captaine, of whome mention is made in the Acts of the Apostles, to whome the Angell of God appearing in a vision, said thus;
Let us take Exampl of good Cornelius the Captain, of whom mention is made in the Acts of the Apostles, to whom the Angel of God appearing in a vision, said thus;
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Cornelius, thy praier and thine almes is come vp before God ▪ 〈 ◊ 〉 heere the reward,Cornelius, thy prayer and thine alms is come up before God ▪ 〈 ◊ 〉 Here the reward,
np1, po21 n1 cc po21 n2 vbz vvn a-acp p-acp np1 ▪ 〈 sy 〉 av dt n1,
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and also of whom thou shalt be rewarded.
and also of whom thou shalt be rewarded.
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Let vs consider of their miserie that with hungry chappes, and lanke bellies, would willingly feed on that, which you wastfully consume, the poore I say woulde finde good comfort of that whiche commonly you fling to your dogges, and on your dung-hils:
Let us Consider of their misery that with hungry chaps, and lank bellies, would willingly feed on that, which you wastefully consume, the poor I say would find good Comfort of that which commonly you fling to your Dogs, and on your dunghills:
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and let vs haue regard to their coldnesse, their nakednesse, their miserie & greeuous necessitie: thinke of this and comforte them:
and let us have regard to their coldness, their nakedness, their misery & grievous necessity: think of this and Comfort them:
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And let vs be mindfull that pouertie and want compelleth many an honest person to take in hand the performance of much vilde and slauish businesse:
And let us be mindful that poverty and want compelleth many an honest person to take in hand the performance of much vild and slavish business:
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and that therefore they deserue to be succoured with mercie and pitie rather then to bee despised for their poore estate:
and that Therefore they deserve to be succored with mercy and pity rather then to be despised for their poor estate:
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O think of the harde hearted persons were in their miserable estate, how glad wold you be to be refreshed that now wil skarsly yeeld one penie to their reliefe.
Oh think of the harden hearted Persons were in their miserable estate, how glad would you be to be refreshed that now will skarsly yield one penny to their relief.
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Lastly, let vs call to mind the exāple of the widow of Sarepta, who though her prouision and store were but litle when the preacher of the Lord came to her to aske her bread, answered I haue nothing but a little flower in a barrell,
Lastly, let us call to mind the Exampl of the widow of Sarepta, who though her provision and store were but little when the preacher of the Lord Come to her to ask her bred, answered I have nothing but a little flower in a barrel,
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and a little oyle in a cruse: which notwithstanding she willingly bestowed vpon him: for which, a thing worthie memorie followed:
and a little oil in a cruse: which notwithstanding she willingly bestowed upon him: for which, a thing worthy memory followed:
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for her barrell was againe filled with flower, and her pot with oyle:
for her barrel was again filled with flower, and her pot with oil:
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this was the Lordes doing for fostering the poore prophet of the Lord, sure the plentie that commeth by the poore is much,
this was the lords doing for fostering the poor Prophet of the Lord, sure the plenty that comes by the poor is much,
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for the field of the poore is fruitfull, it surrendreth again the fruit to them that giue ought,
for the field of the poor is fruitful, it surrendereth again the fruit to them that give ought,
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yea if it be but a cup of cold water, as saith our Sauiour Christ. To whome be all honour, power and dominion, now and for euer, Amen. FINIS.
yea if it be but a cup of cold water, as Says our Saviour christ. To whom be all honour, power and dominion, now and for ever, Amen. FINIS.
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A harmony from heauen sommoning all men to the hearing of the truth. The text. All Nations.
A harmony from heaven summoning all men to the hearing of the truth. The text. All nations.
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THe Apostle Paul writing to Timotheus telleth him, that GOD would haue all men come to the knovveledge of the truth, & bee saued:
THe Apostle Paul writing to Timothy Telleth him, that GOD would have all men come to the knowledge of the truth, & be saved:
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in which words the Apostle giueth him to vnderstande, that there is none other waye, either for Priest or people to come vnto God,
in which words the Apostle gives him to understand, that there is none other Way, either for Priest or people to come unto God,
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but by that ordinarie meanes, vvhich is the hearing of his word the which the Apostle calleth his truth:
but by that ordinary means, which is the hearing of his word the which the Apostle calls his truth:
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because it is not onely true of it selfe, but also doth witnes of his truth, who is truth it selfe:
Because it is not only true of it self, but also does witness of his truth, who is truth it self:
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by the verie same name doth our Sauiour Christ call gods worde, when making his praier to his heauenlie father (for the elect) he saith:
by the very same name does our Saviour christ call God's word, when making his prayer to his heavenly father (for the elect) he Says:
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father, sanctifie them in thy truth; and immediatlie addeth, thy word is the truth. father, sanctify them in thy truth; and immediately adds, thy word is the truth.
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The next thing that the apostle aduertiseth Timothy of, that this truth being rightlie knowen, bringeth saluation to them that so know it,
The next thing that the apostle advertiseth Timothy of, that this truth being rightly known, brings salvation to them that so know it,
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& this the Apostle confirmeth by an argument taken from his owne faith, whē he saith;
& this the Apostle confirmeth by an argument taken from his own faith, when he Says;
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I am not ashamed of the gospell of Christ, for it is the power of God, able to saue euerie beleeuer.
I am not ashamed of the gospel of christ, for it is the power of God, able to save every believer.
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And last of all, the Apostle hath sette downe the generalitie of this trueth, both in saying to Timothie, that god would haue al men to be acquainted with it,
And last of all, the Apostle hath Set down the generality of this truth, both in saying to Timothy, that god would have all men to be acquainted with it,
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& to the saints at Rome, that it is able to saue euery beleuer.
& to the Saints At Room, that it is able to save every believer.
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Herof it cometh, that he writing to the Collossiās, exhorteth thē not so much to the hearing of this trueth taught thē;
Hereof it comes, that he writing to the Colossians, exhorteth them not so much to the hearing of this truth taught them;
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as to an inward intertainment of the same, when he saith:
as to an inward entertainment of the same, when he Says:
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let the worde of Christ dwell in you plentifullie in all wisdome, teaching and admonishing your own selues, teaching thēselues,
let the word of christ dwell in you plentifully in all Wisdom, teaching and admonishing your own selves, teaching themselves,
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because many of the Colossians seemed to be ignorāt of that which they shuld know, and admonishing themselues, because a number of them did know much, but practised litle.
Because many of the colossians seemed to be ignorant of that which they should know, and admonishing themselves, Because a number of them did know much, but practised little.
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So that, such is the entertainment that gods word ought to finde amongst vs, as Dauid promised thereunto, when hee said:
So that, such is the entertainment that God's word ought to find among us, as David promised thereunto, when he said:
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O Lord, teach me the way of thy statutes, and I shall keepe it euen vnto the ende.
Oh Lord, teach me the Way of thy statutes, and I shall keep it even unto the end.
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And wee are taught to entertaine gods worde, by the example of Iohn, who receiuing the litle book at the hand of the Angell, was commanded to eate that booke, partlie to teach vs, that gods worde must abide within vs, and partlie to signifie, that our bodelie breade serueth not our soules necessitie.
And we Are taught to entertain God's word, by the Exampl of John, who receiving the little book At the hand of the Angel, was commanded to eat that book, partly to teach us, that God's word must abide within us, and partly to signify, that our bodily bread serveth not our Souls necessity.
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Esay said, that he had carefully carried gods message:Isaiah said, that he had carefully carried God's message:
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for I was founde (saith hee) of those that sought me not, and haue bene made manifest to them that asked not after me, howbeit hee was not so carefull in speaking,
for I was found (Says he) of those that sought me not, and have be made manifest to them that asked not After me, howbeit he was not so careful in speaking,
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but the people were as carelesse in hearing: for the whiche cause, hee vttereth this complaint:
but the people were as careless in hearing: for the which cause, he uttereth this complaint:
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Lord who hath beleeued our report, or to whome is the arme of the Lord reuealed? When Ieremie had faithful ▪ lie deliuered the message of the Lord his GOD, in rebuking those Ievves which burned incense to the Idols of Aegypt:
Lord who hath believed our report, or to whom is the arm of the Lord revealed? When Ieremie had faithful ▪ lie Delivered the message of the Lord his GOD, in rebuking those Jewish which burned incense to the Idols of Egypt:
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hee saith, that all the men that knewe that their wiues had burned incense to straunge Gods, he Says, that all the men that knew that their wives had burned incense to strange God's,
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and a great manie women which stoode by, gaue him this answere:
and a great many women which stood by, gave him this answer:
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the word which thou speakest vnto vs in the name of the Lord, we will not heare it of thee,
the word which thou Speakest unto us in the name of the Lord, we will not hear it of thee,
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but what we thinke good, that will we doo.
but what we think good, that will we do.
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Such was the wickednes of the people so manie yeares past, as appeareth in manie places of gods worde:
Such was the wickedness of the people so many Years past, as appears in many places of God's word:
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among the which, that of the Babylonians was not the lea•• which moued Ieremie to send Sheraiah vnto them with the booke, & with a strait charge, that when he had read it vnto them, hee should bind a stone vnto it,
among the which, that of the Babylonians was not the lea•• which moved Ieremie to send Sheraiah unto them with the book, & with a strait charge, that when he had read it unto them, he should bind a stone unto it,
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and cast it into the riuer Euphrates, to teach the Babylonians & all men, that as the hard stone caused that good booke to sincke in the water,
and cast it into the river Euphrates, to teach the Babylonians & all men, that as the hard stone caused that good book to sink in the water,
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so the hardnes of our stonie hearts, is not onelie the depriuing of vs, of many good blessings,
so the hardness of our stony hearts, is not only the depriving of us, of many good blessings,
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but also a violent sincking of our soules in sinne.
but also a violent sinking of our Souls in sin.
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The iust consideration whereof, mooued the Apostle Paule, to expostulate the matter with euerie harde harted sinner in this sort:
The just consideration whereof, moved the Apostle Paul, to expostulate the matter with every harden hearted sinner in this sort:
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doest thou not know that the bountefulnesse of God, leadeth thee to repentance, but thou after thine harde heart that can not repent, doest heape vp to thy self wrath against the daye of wrath,
dost thou not know that the bountefulnesse of God, leads thee to Repentance, but thou After thine harden heart that can not Repent, dost heap up to thy self wrath against the day of wrath,
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and of the declaration of the iust iudgement of God, and yet to see vvhat smal preparation there is vnto repentance, euerie godly man wisheth like zealous Ieremie: Oh that mine head were a fountaine:
and of the declaration of the just judgement of God, and yet to see what small preparation there is unto Repentance, every godly man wishes like zealous Ieremie: O that mine head were a fountain:
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and that mine eies were riuers of teares, that I might weepe day and night for the slain of my people:
and that mine eyes were Rivers of tears, that I might weep day and night for the slave of my people:
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so greeuous is the way of the vngodlie vnto the child of God, that he cannot account it any better thing,
so grievous is the Way of the ungodly unto the child of God, that he cannot account it any better thing,
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then a race wherin they runne striuing, who shall come first to the deuill, when they lead a life as voyde of repentance,
then a raze wherein they run striving, who shall come First to the Devil, when they led a life as void of Repentance,
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as if sinne were seene and allowed, and hel fire but an olde wiues fable.
as if sin were seen and allowed, and hell fire but an old wives fable.
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What made Ieremie so wearie of his people, but that he savv them wearie of well doing,
What made Ieremie so weary of his people, but that he saw them weary of well doing,
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for sighing and sorrowing thus he saith.
for sighing and sorrowing thus he Says.
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Oh that I had a cottage in the wildernes of wayfaring men, that I might leaue my people & go from them,
O that I had a cottage in the Wilderness of wayfaring men, that I might leave my people & go from them,
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for they are all adulterers, and an assemblie of rebels.
for they Are all Adulterers, and an assembly of rebels.
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So long as Steuen the Martyr talked to the Ievves of their petigree, they harkened vnto him diligentlie,
So long as Stephen the Martyr talked to the Jewish of their pedigree, they hearkened unto him diligently,
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but when he rebuked their sinnes, saying that they were a stiffenecked people, and of a hard heart, resisting the holy ghost, in persecuting the prophets,
but when he rebuked their Sins, saying that they were a Stiffnecked people, and of a hard heart, resisting the holy ghost, in persecuting the Prophets,
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and putting to death the Lord of life.
and putting to death the Lord of life.
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Then they stopped their eares, and gnashing their teeth, ran vppon him and stoned him to death.
Then they stopped their ears, and gnashing their teeth, ran upon him and stoned him to death.
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So fareth it at this day amongst men, that many are aswell contented to heare pleasant things, So fareth it At this day among men, that many Are aswell contented to hear pleasant things,
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as the Iewes were to harken to Steuen, repeating their parentage ▪ But if a man shall hit all sorts of ill manners, aswel as speake to al sorts of men:
as the Iewes were to harken to Stephen, repeating their parentage ▪ But if a man shall hit all sorts of ill manners, aswell as speak to all sorts of men:
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they holde it as a principle, that hee forgetteth his Text, who remembreth their sinnes, notwithstanding they knowe, that it is the Ministers duetie to tell the house of Iacob their sinnes, and to let Israell heare of their transgressions,
they hold it as a principle, that he forgetteth his Text, who Remember their Sins, notwithstanding they know, that it is the Ministers duty to tell the house of Iacob their Sins, and to let Israel hear of their transgressions,
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and the peoples part, not onelie to be content, but also desirous to know their duties,
and the peoples part, not only to be content, but also desirous to know their duties,
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and to shewe their desire in the forwardenesse of their comming before him that ought to teach:
and to show their desire in the forwardenesse of their coming before him that ought to teach:
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Otherwise we might imagine, that God spake but in sport, when hee saide by his Prophetes, the Priests lippes shall preserue knovvledge and the people shall seeke it at his mouth:
Otherwise we might imagine, that God spoke but in sport, when he said by his prophets, the Priests lips shall preserve knowledge and the people shall seek it At his Mouth:
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For so thought the euill disposed people in Ezechiels time, vvho vsed to hear him preach with the like affections that manie bring novve a daies.
For so Thought the evil disposed people in Ezechiels time, who used to hear him preach with the like affections that many bring now a days.
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Concerning vvhose fruitlesse hearing, God infourmeth Ezechiell, by saying vnto him:
Concerning whose fruitless hearing, God Informeth Ezekiel, by saying unto him:
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Sonne of man, the children of my people talke of thee by the walks and in the dores of houses,
Son of man, the children of my people talk of thee by the walks and in the doors of houses,
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& speake one to another, euery one to his brother, saying: come I pray you and heare what is the word that cōmeth from the lord.
& speak one to Another, every one to his brother, saying: come I pray you and hear what is the word that comes from the lord.
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They come vnto thee, as the people vsed to come, and my people sit before thee, and heare the wordes;
They come unto thee, as the people used to come, and my people fit before thee, and hear the words;
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but they will not do them;
but they will not do them;
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for with their mouthes they make iests, and their heart goeth after their couetousnesse, and loe thou art vnto them;
for with their mouths they make jests, and their heart Goes After their covetousness, and lo thou art unto them;
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as a iesting song of one that hath a pleasant voyce, and can sing well; for they heare thy wordes, but they do them not.
as a jesting song of one that hath a pleasant voice, and can sing well; for they hear thy words, but they do them not.
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These people & the people, which were in the time of Hosea the Prophet, may meetly be matched with the men of our age, who were as ready to raile on the priest,
These people & the people, which were in the time of Hosea the Prophet, may meetly be matched with the men of our age, who were as ready to rail on the priest,
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as hee was prest to reproue their sinne. For saith Hosea, these people are as those that rebuke the priest.
as he was pressed to reprove their sin. For Says Hosea, these people Are as those that rebuke the priest.
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It is most true that the want of saluation proceedeth eyther of the lack of teaching,
It is most true that the want of salvation Proceedeth either of the lack of teaching,
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or of the want of faith to beleeue rightly that which is taught.
or of the want of faith to believe rightly that which is taught.
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The first of these is approued by the wordes which the holy Ghost spake by the mouth of this prophet last named (thus) my people are destroyed with lacke of knowledge.
The First of these is approved by the words which the holy Ghost spoke by the Mouth of this Prophet last nam (thus) my people Are destroyed with lack of knowledge.
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&c. The other by the testimonie of our sauiour Christ himselfe, who sending hys Eleuen to preach and baptise; etc. The other by the testimony of our Saviour christ himself, who sending his Eleuen to preach and baptise;
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sayth he that beleueth, and is baptised shall be saued; he that beleeueth not shall be damned; say he that Believeth, and is baptised shall be saved; he that Believeth not shall be damned;
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why went the rich man to hell? but either for one of these causes afore named;
why went the rich man to hell? but either for one of these Causes afore nam;
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or for thē both (that is to say) because he neuer frequented the word of God;
or for them both (that is to say) Because he never frequented the word of God;
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whereby faith is begotten in the heartes of the hearers;
whereby faith is begotten in the hearts of the hearers;
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or if hee heard the same worde, yet it was heard so carelesly that it tooke no roote at all:
or if he herd the same word, yet it was herd so carelessly that it took no root At all:
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and indeede that answere which Abraham made to his request, seemeth to auer the trueth of that whiche I say;
and indeed that answer which Abraham made to his request, seems to aver the truth of that which I say;
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for when request was made by that helhound, that a messenger might go from the dead to his fiue brethren, which were yet at his fathers house. &c. Abraham replied (thus) they haue Moses, and the Prophetes. Let them heare them;
for when request was made by that hellhound, that a Messenger might go from the dead to his fiue brothers, which were yet At his Father's house. etc. Abraham replied (thus) they have Moses, and the prophets. Let them hear them;
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for as Abraham sayth, if that whiche Moses hath set downe in Gods iustice, cannot better our brasen faces:
for as Abraham say, if that which Moses hath Set down in God's Justice, cannot better our brazen faces:
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and heartes of Adament, nor they vnualuable, and moste assured promises made by Christ to his elect,
and hearts of Adamant, nor they unvaluable, and most assured promises made by christ to his elect,
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and recorded by his prophetes, cannot driue vs from sinne, and draw vs to himselfe.
and recorded by his Prophets, cannot driven us from sin, and draw us to himself.
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Then there is no more hope of vs, in hearing the worde of God, then was of Symon and Iudas. Though they heard the worde, and receiued the Sacramentes,
Then there is no more hope of us, in hearing the word of God, then was of Symon and Iudas. Though they herd the word, and received the Sacraments,
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for our life is no other waie reformed by a carelesse kinde of hearing, then Ieroboam redressed the religion in Israel,
for our life is no other Way reformed by a careless kind of hearing, then Jeroboam Redressed the Religion in Israel,
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when hee set vp two golden Calues, the one in Dann, and the other in Bethel, that the Israelites might worship them them,
when he Set up two golden Calves, the one in Dann, and the other in Bethel, that the Israelites might worship them them,
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or Nabuchadneezer in his kingdome, when he destroyed Idols, that he might be worshipped as God.
or Nebuchadnezzar in his Kingdom, when he destroyed Idols, that he might be worshipped as God.
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It is a matter so true that no man can so muche as imagine, much lesse speake the contrarie, without great offence that God hath done so much for his vine,
It is a matter so true that no man can so much as imagine, much less speak the contrary, without great offence that God hath done so much for his vine,
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as by anie meanes might be, in somuch that Dauid the king of Israel neuer hadde greater cause then the prince and people of England haue, to say of the goodnesse of God, hee hath not dealt so louingly with anie nation as with vs, in giuing to vs so long vse of his lawes,
as by any means might be, in So much that David the King of Israel never had greater cause then the Prince and people of England have, to say of the Goodness of God, he hath not dealt so lovingly with any Nation as with us, in giving to us so long use of his laws,
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and yet, he that compareth the pastors painfull preaching with the peoples little profiting, in most places of this land, shall finde iust occasion to thinke that the sonne of God hath pronounced that same curse vppon this Englishe vine:
and yet, he that compareth the Pastors painful preaching with the peoples little profiting, in most places of this land, shall find just occasion to think that the son of God hath pronounced that same curse upon this English vine:
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which hee vttered against that fruitlesse figtree mentioned by Marke in these wordes, Neuer fruite growe on thee henceforth:
which he uttered against that fruitless Fig tree mentioned by Mark in these words, Never fruit grow on thee henceforth:
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God grant that there be not some men:
God grant that there be not Some men:
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who measure the meate by the man, like those proud Citizens, whiche saide wee will not haue this man to reigne ouer vs,
who measure the meat by the man, like those proud Citizens, which said we will not have this man to Reign over us,
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and loathe the message because they like not the messenger, like those skornfull Iewes, that tolde Ieremie to his face:
and loathe the message Because they like not the Messenger, like those skornfull Iewes, that told Ieremie to his face:
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the worde which thou speakest to vs in the name of the Lord, vve will not heare it of thee, but whatsoeuer we thinke good, that will wee do,
the word which thou Speakest to us in the name of the Lord, we will not hear it of thee, but whatsoever we think good, that will we do,
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but that they may knowe those men which labour among them; and haue the ouersight of them in the land, and not barely knowe them;
but that they may know those men which labour among them; and have the oversight of them in the land, and not barely know them;
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but also loue them for their good workes sake. Thus hauing finished the former circumstances as compendiously as I promised:
but also love them for their good works sake. Thus having finished the former Circumstances as compendiously as I promised:
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I proceed to the next wordes, the whiche containe in them, the second part of a christian ministers dutie, which is to minister the sacramentes rightly, whereof one is set downe in his due order by the institutor Christ hymselfe,
I proceed to the next words, the which contain in them, the second part of a christian Ministers duty, which is to minister the Sacraments rightly, whereof one is Set down in his due order by the institutor christ himself,
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when he saith, baptising them in the name of the father, and the sonne, and the holy ghost.
when he Says, Baptizing them in the name of the father, and the son, and the holy ghost.
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Nowe because the worde Baptisme hathe diuers significations in the scripture: I will heere set downe, as manie of them as my memorie can recorde.
Now Because the word Baptism hath diverse significations in the scripture: I will Here Set down, as many of them as my memory can record.
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First the worde Baptisme according to the true meaning of the Greeke text:
First the word Baptism according to the true meaning of the Greek text:
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Baptisma doth not signifie onely addicting, but suche a dipping in the water as doth cleanse the partie dipped,Baptism does not signify only addicting, but such a dipping in the water as does cleanse the party dipped,
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and for that the Primitiue Churche did vse to put the partie baptised quite vnder the water.
and for that the Primitive Church did use to put the party baptised quite under the water.
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Therfore Paule writing both to the Romaines and Collossians, vseth these wordes: wee are buried then with him in baptisme into hys death:
Therefore Paul writing both to the Romans and Colossians, uses these words: we Are buried then with him in Baptism into his death:
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that like as Christ was raised vp from the dead, by the glorie of the father:
that like as christ was raised up from the dead, by the glory of the father:
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So we also should walke in newnesse of life:
So we also should walk in newness of life:
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in the whiche wordes the Apostle sheweth what resemblance their baptisme hath with Christ hys death and resurrection.
in the which words the Apostle shows what resemblance their Baptism hath with christ his death and resurrection.
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Secondlie, baptisme is vsed for a bare washing, in whiche sense our Sauiour spake, when hee saide to the Pharisies, you lay apart the commaundementes of God and obserue the traditions of men,
Secondly, Baptism is used for a bore washing, in which sense our Saviour spoke, when he said to the Pharisees, you lay apart the Commandments of God and observe the traditions of men,
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as the washing of pottes and cuppes and manie suche thinges yee doe, and in the same sense wee read in the Epistle to the Hebrewes, when the authour saith that the olde Tabernacle, consisted of manie washinges and ceremoniall rightes,
as the washing of pots and cups and many such things ye do, and in the same sense we read in the Epistle to the Hebrews, when the author Says that the old Tabernacle, consisted of many washings and ceremonial rights,
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vntill the daie of reformation came.
until the day of Reformation Come.
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Thirdly, by baptisme wee may vnderstand affliction, as our Sauiour Christ did, in saying to Iames and Iohn the sonnes of Sebedeus, can you be baptised with that baptisme wherwith I must bee baptised,
Thirdly, by Baptism we may understand affliction, as our Saviour christ did, in saying to James and John the Sons of Sebedeus, can you be baptised with that Baptism wherewith I must be baptised,
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and to hys Disciples, I must bee baptised with a baptisme: but howe am I payned vntill I bee ended.
and to his Disciples, I must be baptised with a Baptism: but how am I pained until I be ended.
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Fourthly baptisme is a liberall distribution of the graces of GOD as appeareth in these wordes. Fourthly Baptism is a liberal distribution of the graces of GOD as appears in these words.
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Iohn baptised with water, but you shall be baptised with the holy Ghost within these fewe dayes. John baptised with water, but you shall be baptised with the holy Ghost within these few days.
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Fifthly, the worde baptisme is taken for doctrine onely, as in that place wherein the holie Ghost hauing occasion to speake of Apollo a Iewe of Alexandria, sayth that hee was mightie in the Scriptures, and did knowe but the baptisme of Iohn only.
Fifthly, the word Baptism is taken for Doctrine only, as in that place wherein the holy Ghost having occasion to speak of Apollo a Iewe of Alexandria, say that he was mighty in the Scriptures, and did know but the Baptism of John only.
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And last of al Baptisme is taken for a reuerent order of ministring that Sacrament in the Churche,
And last of all Baptism is taken for a reverent order of ministering that Sacrament in the Church,
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and the whole sanctification of the parties baptised as in the wordes of this present part of Scripture, baptising them. &c.
and the Whole sanctification of the parties baptised as in the words of this present part of Scripture, Baptizing them. etc.
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But to speake of the Sacrament it selfe.
But to speak of the Sacrament it self.
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It hath beene vsuall with almightie God from time to time to confirme hys couenauntes with seales set to the same:
It hath been usual with almighty God from time to time to confirm his Covenants with Seals Set to the same:
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for example wee see, that there is a Rainbowe in the cloudes;
for Exampl we see, that there is a Rainbow in the Clouds;
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the reason whereof is, that GOD hauing in his iustice destroyed the olde worlde for sinne: (onely Noah and his famelie being excepted) the same GOD in hys mercie made a couenant with Noah, that hee would neuer destroy it so againe for confirmation thereof:
the reason whereof is, that GOD having in his Justice destroyed the old world for sin: (only Noah and his family being excepted) the same GOD in his mercy made a Covenant with Noah, that he would never destroy it so again for confirmation thereof:
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hee set the Raynbow in the Clowdes as a seale to that couenant betwixt himselfe and Noah; So was circumcision giuen to Abraham, as a seale of confirmation in that promise, that in his seede, all the nations of the earth should be blessed:
he Set the Rainbow in the Clouds as a seal to that Covenant betwixt himself and Noah; So was circumcision given to Abraham, as a seal of confirmation in that promise, that in his seed, all the Nations of the earth should be blessed:
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So that as manie as were circumcised, were within the compasse of that couenaunt, in stead whereof, wee haue baptisme, the whiche whosoeuer shall refuse:
So that as many as were circumcised, were within the compass of that Covenant, in stead whereof, we have Baptism, the which whosoever shall refuse:
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wee accompt him, as cut off from Gods Church.
we account him, as Cut off from God's Church.
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Christ Iesus gaue inuisicle grace, by visible laying hys handes vppon children and other sicke people: christ Iesus gave inuisicle grace, by visible laying his hands upon children and other sick people:
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So hee gaue the gift of his holy spirite vnto his Disciples: when hauing breathed vppon them, he sayd: receiue you the holy ghost. So he gave the gift of his holy Spirit unto his Disciples: when having breathed upon them, he said: receive you the holy ghost.
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The Sscramentes were ordayned in the church of God for 3. vses:
The Sscramentes were ordained in the Church of God for 3. uses:
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first that we should acknowledge al those to be our fellows seruants, whom we see to haue put on the same liuerie with our selues,
First that we should acknowledge all those to be our Fellows Servants, whom we see to have put on the same livery with our selves,
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and in this sense said the Apostle Paule: all those that are baptized into Christe, haue put on Christ.
and in this sense said the Apostle Paul: all those that Are baptised into Christ, have put on christ.
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Secondly, the Sacramentes do put a manifest difference betwixt the true church and the false, as Peter hath taught vs, in saying repent,
Secondly, the Sacraments do put a manifest difference betwixt the true Church and the false, as Peter hath taught us, in saying Repent,
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and be baptized euerie one of you in the name of Iesus Christ, for to vse the promise made vnto your children,
and be baptised every one of you in the name of Iesus christ, for to use the promise made unto your children,
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& all that are yet farre off, euen so many as God shall call: and our Sauiour saith, to such belongeth the kingdomof God:
& all that Are yet Far off, even so many as God shall call: and our Saviour Says, to such belongeth the kingdomof God:
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that is, to such as lead an innocent life.
that is, to such as led an innocent life.
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The third vse of the Sacraments, is to seale vp in the hearts of the elect all those promises which GOD hath made vnto them in Iesus Christ his Son, and their Sauiour: The third use of the Sacraments, is to seal up in the hearts of the elect all those promises which GOD hath made unto them in Iesus christ his Son, and their Saviour:
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in the which sense Paule spake, when hee said, that Abraham receiued the sign of circumcision, as a seale of that righteousnes which he had by faith,
in the which sense Paul spoke, when he said, that Abraham received the Signen of circumcision, as a seal of that righteousness which he had by faith,
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and in the verie same sense our Sauiour saith, hee that beleeueth and is baptized shall be saued.
and in the very same sense our Saviour Says, he that Believeth and is baptised shall be saved.
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But it is to bee considered, that the Institutor setteth downe the form of administring the sacraments, But it is to be considered, that the Institutor sets down the from of administering the Sacraments,
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when he saith, baptizing them in the name of the father, of the sonne, and of the holie Ghost.
when he Says, baptizing them in the name of the father, of the son, and of the holy Ghost.
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Hee commaundeth to baptize in the name of the father and of the son, because the holie Ghost proceedeth from the father & the sonne,
He commandeth to baptise in the name of the father and of the son, Because the holy Ghost Proceedeth from the father & the son,
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and in the name of the holie Ghost:
and in the name of the holy Ghost:
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for except a man be borne of water and the spirite, he cannot see the kingdom of God.
for except a man be born of water and the Spirit, he cannot see the Kingdom of God.
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When our sauior offered to wash Peters feet, he imagined it to be a nedles work, for thou shalt neuer wash my feet said he:
When our Saviour offered to wash Peter's feet, he imagined it to be a needles work, for thou shalt never wash my feet said he:
c-crq po12 n1 vvd pc-acp vvi npg1 n2, pns31 vvd pn31 pc-acp vbi dt n2 vvb, c-acp pns21 vm2 av-x vvi po11 n2 vvd pns31:
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but when Christ aunswered, that such as are not washed by him, haue no part with him:
but when christ answered, that such as Are not washed by him, have no part with him:
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that is, neither part of his spirite, nor of his kingdom.
that is, neither part of his Spirit, nor of his Kingdom.
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Peter bethinking himselfe better, would not haue his feet onlie, but also his hands aud head washed:Peter bethinking himself better, would not have his feet only, but also his hands and head washed:
np1 vvg px31 j, vmd xx vhi po31 n2 av-j, cc-acp av po31 n2 cc n1 vvn:
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howbeit it is not necessarie to washe any more then is vncleane:
howbeit it is not necessary to wash any more then is unclean:
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as Peters feet defiled vvith dirt and mire, so our soules spotted with sins, must be cleansed by Christ his bloud onely.
as Peter's feet defiled with dirt and mire, so our Souls spotted with Sins, must be cleansed by christ his blood only.
c-acp npg1 n2 vvn p-acp n1 cc n1, av po12 n2 vvn p-acp n2, vmb vbi vvn p-acp np1 po31 n1 av-j.
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And after this manner it is necessarie, that euerie one of vs should be washed: wherof the outward putting of water vpon the partie baptized, is a liuelie figure.
And After this manner it is necessary, that every one of us should be washed: whereof the outward putting of water upon the party baptised, is a lively figure.
cc p-acp d n1 pn31 vbz j, cst d crd pp-f pno12 vmd vbi vvn: c-crq dt j n-vvg pp-f n1 p-acp dt n1 vvn, vbz dt j n1.
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Iohn Baptist was sanctified in his mothers wombe, as the Angell had foreshewed. But when our Sauiour Christ came to him to be baptized, Iohn put him backe, and said: John Baptist was sanctified in his mother's womb, as the Angel had foreshowed. But when our Saviour christ Come to him to be baptised, John put him back, and said:
np1 np1 vbds vvn p-acp po31 ng1 n1, c-acp dt n1 vhd vvn. cc-acp c-crq po12 n1 np1 vvd p-acp pno31 pc-acp vbi vvn, np1 vvd pno31 av, cc vvd:
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I haue neede to bee baptized of thee, and commest thou to me? That kingly prophet Dauid, was a man after gods own heart, yet he saith of himselfe:
I have need to be baptised of thee, and Comest thou to me? That kingly Prophet David, was a man After God's own heart, yet he Says of himself:
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I was borne in iniquitie, and in sin hath my mother conceiued mee.
I was born in iniquity, and in since hath my mother conceived me.
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Iob was called by God himselfe a iust and vpright man, fearing God, and eschewing euill: Job was called by God himself a just and upright man, fearing God, and Eschewing evil:
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whose peere was not found vppon the face of the earth: notwithstanding all this, he saith of himselfe:
whose peer was not found upon the face of the earth: notwithstanding all this, he Says of himself:
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who can bring a cleane thing out of filthines? the which question is all one with Paules affirmation, who saieth:
who can bring a clean thing out of filthiness? the which question is all one with Paul's affirmation, who Saith:
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such as the roote is, such are the braunches, as if hee had said with Adam, the father of vs all was vndefiled then are wee his sons cleane also.
such as the root is, such Are the branches, as if he had said with Adam, the father of us all was undefiled then Are we his Sons clean also.
d c-acp dt n1 vbz, d vbr dt n2, c-acp cs pns31 vhd vvn p-acp np1, dt n1 pp-f pno12 d vbds j av vbr pns12 po31 n2 av-j av.
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But if he were once dead in sinne, beeing our roote, then howe could wee his imps haue life of our selues.
But if he were once dead in sin, being our root, then how could we his imps have life of our selves.
p-acp cs pns31 vbdr a-acp j p-acp n1, vbg po12 n1, av q-crq vmd pns12 po31 n2 vhb n1 pp-f po12 n2.
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All this was spoken of originall sinne;
All this was spoken of original sin;
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as for actuall sins, namely, those sins which we continuallie commit, they are as palpable as the darknes of Aegipt, the which as Moses saith, was so grosse, that it might be felt:
as for actual Sins, namely, those Sins which we continually commit, they Are as palpable as the darkness of Egypt, the which as Moses Says, was so gross, that it might be felt:
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in so much, that Dauid saith, when God looked down from heauen vppon the children of men, (that is) when hee considered mans conuersation: in so much, that David Says, when God looked down from heaven upon the children of men, (that is) when he considered men Conversation:
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they were all so farre gone out of the way, that there was none that did good, in so much that the prophet repeateth it with an Emphasis, and saith, no not one.
they were all so Far gone out of the Way, that there was none that did good, in so much that the Prophet repeateth it with an Emphasis, and Says, no not one.
pns32 vbdr d av av-j vvn av pp-f dt n1, cst a-acp vbds pi cst vdd j, p-acp av av-d cst dt n1 vvz pn31 p-acp dt n1, cc vvz, uh-dx xx crd.
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And the man of God Moses, saith:
And the man of God Moses, Says:
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when God beheld the boldnes of the olde world in sinning, it repēted him that he had made man:
when God beheld the boldness of the old world in sinning, it repented him that he had made man:
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that is, he was sorie, that man whome he had made to liue well, should liue so ill.
that is, he was sorry, that man whom he had made to live well, should live so ill.
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The continuall sinne of Sodome brought fire and brimstone from heauen to consume them in the same.
The continual sin of Sodom brought fire and brimstone from heaven to consume them in the same.
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Dauid feeling the burthen of his sinnes, began to sincke vnder them: David feeling the burden of his Sins, began to sink under them:
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for (saith he) my sins are gone ouer my head, and are like a sore burthen, too heauy for me to beare. for (Says he) my Sins Are gone over my head, and Are like a soar burden, too heavy for me to bear.
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Paule hauing by the vertue of the law, learned his sinnes, (for he had not knowen sin, Paul having by the virtue of the law, learned his Sins, (for he had not known since,
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except the lawe had said, thou shalt not sinne) fell to lamenting of them thus.
except the law had said, thou shalt not sin) fell to lamenting of them thus.
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O wretched man that I am, who shall deliuer me from this bodie of death:
O wretched man that I am, who shall deliver me from this body of death:
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where it is to be noted, that he calleth his bodie a bodie of death, in respect of sinne, which giueth power to death ouer our bodies.
where it is to be noted, that he calls his body a body of death, in respect of sin, which gives power to death over our bodies.
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And to conclude, of such force is sinne in vs, that if the goodnes of God had not so praeordained, that the vnbeleeuing husband is sanctified by the beleeuing wife, And to conclude, of such force is sin in us, that if the Goodness of God had not so praeordained, that the unbelieving husband is sanctified by the believing wife,
cc pc-acp vvi, pp-f d n1 vbz n1 p-acp pno12, cst cs dt n1 pp-f np1 vhd xx av vvn, cst dt vvg n1 vbz vvn p-acp dt vvg n1,
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and the vnbeleeuing wife, by the beleeuing husband, our children should be verie vncleane. Againe, beeing washed or baptized in the name of the father, sonne, and holie Ghost:
and the unbelieving wife, by the believing husband, our children should be very unclean. Again, being washed or baptised in the name of the father, son, and holy Ghost:
cc dt vvg n1, p-acp dt vvg n1, po12 n2 vmd vbi av j. av, vbg vvn cc j-vvn p-acp dt n1 pp-f dt n1, n1, cc j n1:
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wee are aduertised, that wee must giue godlie, christian, and holy names vnto our children in in token of their sacred profession,
we Are advertised, that we must give godly, christian, and holy names unto our children in in token of their sacred profession,
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for holie is he that hath called vs, and that we may be the more forward so to doe.
for holy is he that hath called us, and that we may be the more forward so to do.
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It will be worth our labour to consider of a few examples, tending to the same purpose, as of Zachary the father of Iohn the Baptist, who being dum when that his son was born, his friends made signes vnto him,
It will be worth our labour to Consider of a few Examples, tending to the same purpose, as of Zachary the father of John the Baptist, who being dum when that his son was born, his Friends made Signs unto him,
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howe he would haue him called, and askeing for writing tables, writte, saying his name is Iohn: the which vvorde Iohn is as much as (to say) Grace:
how he would have him called, and asking for writing tables, written, saying his name is John: the which word John is as much as (to say) Grace:
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and thus was Zacharie commaunded by the Angell to name him.
and thus was Zacharias commanded by the Angel to name him.
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The scripture accordeth plentifull examples of those that haue giuen names to their children, affoordeth to suche occasions as haue been offered in the time of their trauell: The scripture accords plentiful Examples of those that have given names to their children, affordeth to such occasions as have been offered in the time of their travel:
dt n1 vvz j n2 pp-f d cst vhb vvn n2 p-acp po32 n2, vvz p-acp d n2 c-acp vhb vbn vvn p-acp dt n1 pp-f po32 n1:
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As when Raell went with her husband Iacob toward Bethell to builde an aultar vnto God:
As when Raell went with her husband Iacob towards Bethell to build an altar unto God:
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She trauailed in child-birth, and in trauelling dyed:
She travailed in childbirth, and in travelling died:
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but before shee departed, shee called his name Benony: that is, the sonne of her sorrowe;
but before she departed, she called his name Benony: that is, the son of her sorrow;
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but his father Iacob called him Benony; that is the sonne of his right hand.
but his father Iacob called him Benony; that is the son of his right hand.
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So Leah hauing born to Iacob foure sons she said, now will I prayse God, &c. And that shee might the better beare in minde her promise, she named her last son Iudah. When the man of Beniamin came frō the Israelites with his clothes rent,
So Leah having born to Iacob foure Sons she said, now will I praise God, etc. And that she might the better bear in mind her promise, she nam her last son Iudah. When the man of Benjamin Come from the Israelites with his clothes rend,
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and dust vpon his head in token of heauinesse, and certified father Ely, that Gods Arke was taken by the Philistines, and that his two sonnes were slaine:
and dust upon his head in token of heaviness, and certified father Ely, that God's Ark was taken by the philistines, and that his two Sons were slain:
cc n1 p-acp po31 n1 p-acp n1 pp-f n1, cc vvd n1 np1, d n2 n1 vbds vvn p-acp dt njp2, cc d po31 crd n2 vbdr vvn:
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the old father fel backeward out of his seate, and broke hys necke, and his daughter in lawe.
the old father fell backward out of his seat, and broke his neck, and his daughter in law.
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Phynies wife being flighted with feare: fell in trauell and dyed in child bed:Physics wife being flighted with Fear: fell in travel and died in child Bed:
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but before her death, she called her sonne Icabod (that is) the glorie of God, meaning thereby that she accōpted the glorie of God to be taken from Israel,
but before her death, she called her son Ichabod (that is) the glory of God, meaning thereby that she accounted the glory of God to be taken from Israel,
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when Gods Arke which was a figure of his Churche, wherein wee glorifie his name) was taken awaie by the enemie.
when God's Ark which was a figure of his Church, wherein we Glorify his name) was taken away by the enemy.
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And secondly to admonishe all parentes so to nuiture vp their children, that they may seeke to maintaine the glorie of God better then Ely did, for the wickednesse of whose children:
And secondly to admonish all Parents so to nuiture up their children, that they may seek to maintain the glory of God better then Ely did, for the wickedness of whose children:
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As also for the fathers default in not correcting them, God had threatned before that if he once began with him;
As also for the Father's default in not correcting them, God had threatened before that if he once began with him;
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he would make an end with him: so that as the Prophet saith: he would make an end with him: so that as the Prophet Says:
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children being the fruite of the wombe, as they are come from God, are a good blessing and an heritage that commeth of the Lord, because hee it is, from whom euerie good and perfect gift doth proceede:
children being the fruit of the womb, as they Are come from God, Are a good blessing and an heritage that comes of the Lord, Because he it is, from whom every good and perfect gift does proceed:
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yet in respect of men, so may the matter be handled that they shall finde no such crosse or curse as gracelesse: or vnruled children:
yet in respect of men, so may the matter be handled that they shall find no such cross or curse as graceless: or unruled children:
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such as Esau, and his two wiues who were a griefe of minde, and a heart breaking to Isaak their father, and Rebekah their mother.
such as Esau, and his two wives who were a grief of mind, and a heart breaking to Isaac their father, and Rebekah their mother.
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It is true that the verie godliest men and women, haue rather desisired sonnes then daughters at the handes of God,
It is true that the very Godliest men and women, have rather desisired Sons then daughters At the hands of God,
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but they did it for good and godly purposes:
but they did it for good and godly Purposes:
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As when Abraham desired a sonne to the end that Eliezer the steward of his house being a stranger, Namely a man of Damascus should not be the heyre of his goods.
As when Abraham desired a son to the end that Eliezer the steward of his house being a stranger, Namely a man of Damascus should not be the heir of his goods.
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So did Anna pray to God for a sonne when she said, O Lord of hostes,
So did Anna pray to God for a son when she said, Oh Lord of hosts,
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if thou wilt looke on the trouble of thine handmaid & remember, me, &c. And giue vnto thine handmayd a manchilde:
if thou wilt look on the trouble of thine handmaid & Remember, me, etc. And give unto thine handmaid a Manchild:
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then will I giue him vnto the Lord al the daies of his life &c. And as the verie name of a sonne is in price and preferred at this day, then will I give him unto the Lord all the days of his life etc. And as the very name of a son is in price and preferred At this day,
av vmb pns11 vvi pno31 p-acp dt n1 d dt n2 pp-f po31 n1 av cc c-acp dt j n1 pp-f dt n1 vbz p-acp n1 cc vvn p-acp d n1,
(3) book (DIV1)
48
Image 22
492
so hath it beene heeretofore, as when Phineas wife being neere her deathe in trauell: the midwife with the rest thinking to comfort her, said;
so hath it been heretofore, as when Phinehas wife being near her death in travel: the midwife with the rest thinking to Comfort her, said;
av vhz pn31 vbn av, c-acp c-crq np1 n1 vbg av-j po31 n1 p-acp n1: dt n1 p-acp dt n1 vvg pc-acp vvi pno31, vvd;
(3) book (DIV1)
48
Image 22
493
feare not for thou hast borne a sonne, when the angell sayd to Abraham this time twelue monethes;
Fear not for thou hast born a son, when the angel said to Abraham this time twelue months;
vvb xx c-acp pns21 vh2 vvn dt n1, c-crq dt n1 vvd p-acp np1 d n1 crd n2;
(3) book (DIV1)
48
Image 22
494
Sarah thy wife shall beare a sonne.Sarah thy wife shall bear a son.
np1 po21 n1 vmb vvi dt n1.
(3) book (DIV1)
48
Image 22
495
Sarah laughed as partly doubting, and partly ioying that so sage a woman as shee should conceiue a sonne by so aged a man as Abraham was. Sarah laughed as partly doubting, and partly joying that so sage a woman as she should conceive a son by so aged a man as Abraham was.
np1 vvd a-acp av vvg, cc av vvg cst av j-jn dt n1 c-acp pns31 vmd vvi dt n1 p-acp av j-vvn dt n1 c-acp np1 vbds.
(3) book (DIV1)
48
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496
That same Angell that certified Zachario; that Elizabeth his wife shoulde beare Iohn the Baptist said, not onely that it should be a sonne:
That same Angel that certified Zachario; that Elizabeth his wife should bear John the Baptist said, not only that it should be a son:
cst d n1 cst vvd np1; cst np1 po31 n1 vmd vvi np1 dt n1 vvd, xx j cst pn31 vmd vbi dt n1:
(3) book (DIV1)
48
Image 22
497
but such a sonne as should bring ioy to him and many more.
but such a son as should bring joy to him and many more.
cc-acp d dt n1 c-acp vmd vvi n1 p-acp pno31 cc d dc.
(3) book (DIV1)
48
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498
And that Angel Gabriell, that was sent of God Mary, the mother of our sauiour, according to his humanitie, saith, that in stead of feare shee had found fauour with God: and his reason is this: And that Angel Gabriel, that was sent of God Marry, the mother of our Saviour, according to his humanity, Says, that in stead of Fear she had found favour with God: and his reason is this:
cc d n1 np1, cst vbds vvn pp-f np1 uh, dt n1 pp-f po12 n1, vvg p-acp po31 n1, vvz, cst p-acp n1 pp-f n1 pns31 vhd vvn n1 p-acp np1: cc po31 n1 vbz d:
(3) book (DIV1)
48
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499
for thou shalt beare a son, and shalt call his name Iesus:
for thou shalt bear a son, and shalt call his name Iesus:
c-acp pns21 vm2 vvi dt n1, cc vm2 vvi po31 n1 np1:
(3) book (DIV1)
48
Image 22
500
As if he had said, it is a great blessing of God to beare a childe:
As if he had said, it is a great blessing of God to bear a child:
c-acp cs pns31 vhd vvn, pn31 vbz dt j n1 pp-f np1 pc-acp vvi dt n1:
(3) book (DIV1)
48
Image 22
501
and a greater to beare a man childe:
and a greater to bear a man child:
cc dt jc pc-acp vvi dt n1 n1:
(3) book (DIV1)
48
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502
but to be so farre in Gods fauour as to beare such a sonne, as shalbe the sauiour of the worlde, it is the greatest grace which hath beene heard of:
but to be so Far in God's favour as to bear such a son, as shall the Saviour of the world, it is the greatest grace which hath been herd of:
cc-acp pc-acp vbi av av-j p-acp npg1 n1 c-acp pc-acp vvi d dt n1, c-acp vmb dt n1 pp-f dt n1, pn31 vbz dt js n1 r-crq vhz vbn vvn pp-f:
(3) book (DIV1)
48
Image 22
503
in the which, God make his Church ioyfull;
in the which, God make his Church joyful;
p-acp dt r-crq, np1 vvb po31 n1 j;
(3) book (DIV1)
48
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504
and for the which in speciall, and for all the rest of his blessinges in generall, God make vs thankefull, Amen.
and for the which in special, and for all the rest of his blessings in general, God make us thankful, Amen.
cc p-acp dt r-crq p-acp j, cc p-acp d dt n1 pp-f po31 n2 p-acp n1, np1 vvb pno12 j, uh-n.
(3) book (DIV1)
48
Image 22
505
Iohn 10. 9. I am the doore:
John 10. 9. I am the door:
np1 crd crd pns11 vbm dt n1:
(3) book (DIV1)
48
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506
by me if any man enter in, he shalbe saued, and shall go in, and go out, and shall find pasture. FINIS.
by me if any man enter in, he shall saved, and shall go in, and go out, and shall find pasture. FINIS.
p-acp pno11 cs d n1 vvi p-acp, pns31 vmb|vbi vvn, cc vmb vvi p-acp, cc vvb av, cc vmb vvi n1. fw-la.
(3) book (DIV1)
48
Image 22
507
A Memento for Magistrates.
A Memento for Magistrates.
dt n1 p-acp n2.
(4) book (DIV1)
48
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508
THe Apostle Paul writing to Timotheus amongst manie other things, assureth him, that those Elders which rule well, are worthie of double honour.
THe Apostle Paul writing to Timothy among many other things, assureth him, that those Elders which Rule well, Are worthy of double honour.
dt n1 np1 vvg p-acp np1 p-acp d j-jn n2, vvz pno31, cst d n2-jn r-crq n1 av, vbr j pp-f j-jn n1.
(4) book (DIV1)
49
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509
And the Authour of the 45. Psame, speaking of the gouernement of Salomon saith.
And the Author of the 45. Psalm, speaking of the government of Solomon Says.
cc dt n1 pp-f dt crd np1, vvg pp-f dt n1 pp-f np1 vvz.
(4) book (DIV1)
49
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510
The Scepter of thy kingdoome is a right Scepter, for thou louest righteousnes and hatest iniquitie;
The Sceptre of thy kingdoome is a right Sceptre, for thou love righteousness and Hatest iniquity;
dt n1 pp-f po21 n1 vbz dt j-jn n1, c-acp pns21 vvb n1 cc vv2 n1;
(4) book (DIV1)
49
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511
in which words the Author aduoucheth, that he cannot rule rightlie, that loueth not to iudge iustlie,
in which words the Author advoucheth, that he cannot Rule rightly, that loves not to judge justly,
p-acp r-crq n2 dt n1 vvz, cst pns31 vmbx vvi av-jn, cst vvz xx pc-acp vvi av-j,
(4) book (DIV1)
49
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512
and that he vsurpeth aucthoritie that dealeth partiallie:
and that he usurpeth Authority that deals partially:
cc cst pns31 vvz n1 cst vvz av-j:
(4) book (DIV1)
49
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513
for wee must remember, that hee measurerh Salomons worthinesse to raign by his wel swaying of the scepter, the which Salomō could not haue handled so commendablie as he did,
for we must Remember, that he measurerh Solomon's worthiness to Reign by his well swaying of the sceptre, the which Salomō could not have handled so commendably as he did,
c-acp pns12 vmb vvi, cst pns31 vvz np1 n1 p-acp n1 p-acp po31 av vvg pp-f dt n1, dt r-crq np1 vmd xx vhi vvn av av-j c-acp pns31 vdd,
(4) book (DIV1)
49
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514
if he had not bene carried away with an earnest desire to deale indifferentlie amongst men in causes of controuersie,
if he had not be carried away with an earnest desire to deal indifferently among men in Causes of controversy,
cs pns31 vhd xx vbn vvn av p-acp dt j n1 pc-acp vvi av-j p-acp n2 p-acp n2 pp-f n1,
(4) book (DIV1)
49
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515
but most plainly appeareth his great desire of godly gouernment in that heartie praier which hee vttered vnto almightie God, (when he said) giue vnto thy seruant O Lord an vnderstanding and a wise hart, to iudge thy people, that I may discerne betwixt good and euill.
but most plainly appears his great desire of godly government in that hearty prayer which he uttered unto almighty God, (when he said) give unto thy servant Oh Lord an understanding and a wise heart, to judge thy people, that I may discern betwixt good and evil.
cc-acp av-ds av-j vvz po31 j n1 pp-f j n1 p-acp d j n1 r-crq pns31 vvd p-acp j-jn np1, (c-crq pns31 vvd) vvi p-acp po21 n1 uh n1 dt n1 cc dt j n1, pc-acp vvi po21 n1, cst pns11 vmb vvi p-acp j cc j-jn.
(4) book (DIV1)
49
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516
In this praier it is plaine, that although hee was a King, yet he calleth himselfe the seruaunt of God,
In this prayer it is plain, that although he was a King, yet he calls himself the servant of God,
p-acp d n1 pn31 vbz j, cst cs pns31 vbds dt n1, av pns31 vvz px31 dt n1 pp-f np1,
(4) book (DIV1)
49
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517
for promotion commeth neither from the East, nor from the West, nor yet from the south,
for promotion comes neither from the East, nor from the West, nor yet from the south,
p-acp n1 vvz av-d p-acp dt n1, ccx p-acp dt n1, ccx av p-acp dt n1,
(4) book (DIV1)
49
Image 37
518
but from God, who plucketh down one, and setteth vppe another.
but from God, who plucketh down one, and sets up Another.
cc-acp p-acp np1, r-crq vvz a-acp crd, cc vvz a-acp j-jn.
(4) book (DIV1)
49
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519
And Salomon, hauing praied for wisdome and vnderstanding, hee sheweth wherevnto he wold applie those good gifts of God,
And Solomon, having prayed for Wisdom and understanding, he shows whereunto he would apply those good Gifts of God,
np1 np1, vhg vvn p-acp n1 cc n1, pns31 vvz c-crq pns31 vmd vvi d j n2 pp-f np1,
(4) book (DIV1)
49
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520
euen vnto the glorie of him that gaue them, to iudge thy people, that I may discerne betwixt good & euill (saith hee) for by him Kinges raigne, and by him Princes decree Iustice. When Iethro the father in law of Moses, came out of the land of Madian to see Moses being at the mount of God, which was mount Sinai,
even unto the glory of him that gave them, to judge thy people, that I may discern betwixt good & evil (Says he) for by him Kings Reign, and by him Princes Decree Justice When Jethro the father in law of Moses, Come out of the land of Midian to see Moses being At the mount of God, which was mount Sinai,
av p-acp dt n1 pp-f pno31 cst vvd pno32, pc-acp vvi po21 n1, cst pns11 vmb vvi p-acp j cc j-jn (vvz pns31) c-acp p-acp pno31 n2 vvi, cc p-acp pno31 n2 n1 n1 c-crq np1 dt n1 p-acp n1 pp-f np1, vvd av pp-f dt n1 pp-f jp pc-acp vvi np1 vbg p-acp dt n1 pp-f np1, r-crq vbds n1 np1,
(4) book (DIV1)
49
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521
and beheld how the people flocked vnto Moses their magistrate for iudgement & iustice, by due consideration therof:
and beheld how the people flocked unto Moses their magistrate for judgement & Justice, by due consideration thereof:
cc vvd c-crq dt n1 vvd p-acp np1 po32 n1 p-acp n1 cc n1, p-acp j-jn n1 av:
(4) book (DIV1)
49
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522
Iethro found these three in conueniences: First, that Moses wearied himselfe with sitting in iudgement from the morning vntill night.Jethro found these three in conveniences: First, that Moses wearied himself with sitting in judgement from the morning until night.
np1 vvd d crd p-acp n2: ord, cst np1 vvn px31 p-acp vvg p-acp n1 p-acp dt n1 c-acp n1.
(4) book (DIV1)
49
Image 37
523
Secondly, that he was too tedious vnto the people which attended vppon him in all that time.
Secondly, that he was too tedious unto the people which attended upon him in all that time.
ord, cst pns31 vbds av j p-acp dt n1 r-crq vvd p-acp pno31 p-acp d cst n1.
(4) book (DIV1)
49
Image 37
524
And thirdly, that notwithstanding his carefulnesse in iudgement, and their earnest expectation of iustice, hee was not able to dispatche so manye matters as vvas brought before him:
And Thirdly, that notwithstanding his carefulness in judgement, and their earnest expectation of Justice, he was not able to dispatch so many matters as was brought before him:
cc ord, cst p-acp po31 n1 p-acp n1, cc po32 j n1 pp-f n1, pns31 vbds xx j pc-acp vvi av d n2 c-acp vbds vvn p-acp pno31:
(4) book (DIV1)
49
Image 37
525
but with a light hearing, and a little regarding of manie mens causes.
but with a Light hearing, and a little regarding of many men's Causes.
cc-acp p-acp dt j n-vvg, cc dt j vvg pp-f d ng2 n2.
(4) book (DIV1)
49
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526
Wherefore, Iethro beeing a man verie desirous that iustice might proceede, that no mans matter should sleightlie be slipt ouer, counsaileth Moses to make more Magistrates in Israel,
Wherefore, Jethro being a man very desirous that Justice might proceed, that no men matter should slightly be slipped over, counseleth Moses to make more Magistrates in Israel,
q-crq, np1 vbg dt n1 av j cst n1 vmd vvi, cst dx ng1 n1 vmd av-j vbi vvn a-acp, vvz np1 pc-acp vvi dc n2 p-acp np1,
(4) book (DIV1)
49
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527
and to the end that this might be perfourmed the better, Iethro dooth point at the disposition of those men which should bear rule,
and to the end that this might be performed the better, Jethro doth point At the disposition of those men which should bear Rule,
cc p-acp dt n1 cst d vmd vbi vvn dt jc, np1 vdz vvi p-acp dt n1 pp-f d n2 r-crq vmd vvi n1,
(4) book (DIV1)
49
Image 37
528
for (saith he) thou shalt choose out amongest all the people, men of courage, dealing trulie, fearing God,
for (Says he) thou shalt choose out amongst all the people, men of courage, dealing truly, fearing God,
c-acp (vvz pns31) pns21 vm2 vvi av p-acp d dt n1, n2 pp-f n1, vvg av-j, vvg np1,
(4) book (DIV1)
49
Image 37
529
and hating couetousnes, and them shalt thou make gouernours ouer the people.
and hating covetousness, and them shalt thou make Governors over the people.
cc vvg n1, cc pno32 vm2 pns21 vvi n2 p-acp dt n1.
(4) book (DIV1)
49
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530
By this you may perceiue, how Iethro in counsailing, and Moses in practising, did both aime at iustice and true iudgement.
By this you may perceive, how Jethro in counselling, and Moses in practising, did both aim At Justice and true judgement.
p-acp d pn22 vmb vvi, q-crq np1 p-acp vvg, cc np1 p-acp vvg, vdd av-d vvi p-acp n1 cc j n1.
(4) book (DIV1)
50
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531
For it is not a meane matter, or light labour, for men of yeeres to sit from morning to night in iudgement:
For it is not a mean matter, or Light labour, for men of Years to fit from morning to night in judgement:
p-acp pn31 vbz xx dt j n1, cc j n1, c-acp n2 pp-f n2 pc-acp vvi p-acp n1 p-acp n1 p-acp n1:
(4) book (DIV1)
50
Image 37
532
no, their yeares, antiquitie, & consequentlie their bodies imbesilitie cannot easilie endure it, besides the care of common causes heard at home,
no, their Years, antiquity, & consequently their bodies imbesilitie cannot Easily endure it, beside the care of Common Causes herd At home,
dx, po32 n2, n1, cc av-j po32 ng1 n1 vmbx av-j vvi pn31, p-acp dt n1 pp-f j n2 vvn p-acp n1-an,
(4) book (DIV1)
50
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533
and that which is the biggest burden of all, the continuall good of the Common-weale, which they meditate carefullie,
and that which is the biggest burden of all, the continual good of the Commonweal, which they meditate carefully,
cc cst r-crq vbz dt js n1 pp-f d, dt j j pp-f dt n1, r-crq pns32 vvb av-j,
(4) book (DIV1)
50
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534
when vvee sleepe securely is not to be forgotten, but herin are many Magistrats greatly to be blamed, in that they cause the people to attend vpon thē from morning vntil night, with expenses great and continuall,
when we sleep securely is not to be forgotten, but Herein Are many Magistrates greatly to be blamed, in that they cause the people to attend upon them from morning until night, with expenses great and continual,
c-crq pns12 vvb av-j vbz xx pc-acp vbi vvn, cc-acp zz vbr d n2 av-j pc-acp vbi vvn, p-acp cst pns32 vvb dt n1 pc-acp vvi p-acp pno32 p-acp n1 c-acp n1, p-acp n2 j cc j,
(4) book (DIV1)
50
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535
whilest they find no end of poore mens matters, because they wishe no ende of spending money.
whilst they find no end of poor men's matters, Because they wish no end of spending money.
cs pns32 vvb dx n1 pp-f j ng2 n2, c-acp pns32 vvb dx n1 pp-f vvg n1.
(4) book (DIV1)
50
Image 37
536
Are their mindes set vpon righteousnes which deale thus? No, no:
are their minds Set upon righteousness which deal thus? No, no:
vbr po32 n2 vvn p-acp n1 r-crq n1 av? uh-dx, uh-dx:
(4) book (DIV1)
51
Image 37
537
they are the same that the Prophete spake of, when he said, the vngodlie seeketh occasion against the righteous,
they Are the same that the Prophet spoke of, when he said, the ungodly seeks occasion against the righteous,
pns32 vbr dt d cst dt n1 vvd pp-f, c-crq pns31 vvd, dt j vvz n1 p-acp dt j,
(4) book (DIV1)
51
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538
and knasheth vpon him with his teeth, for the crafty counseller taketh occasion to hinder his Cliants iust cause, that he might still feede vppon the poore mans purse:
and knasheth upon him with his teeth, for the crafty Counsellor Takes occasion to hinder his Clients just cause, that he might still feed upon the poor men purse:
cc vvz p-acp pno31 p-acp po31 n2, p-acp dt j n1 vvz n1 pc-acp vvi po31 n2 j n1, cst pns31 vmd av vvi p-acp dt j ng1 n1:
(4) book (DIV1)
51
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539
the Lawyer, who careth not to deale vnfaithfully is like the christall glasse, which flatteringly sheweth vnto euerie man a faire face,
the Lawyer, who Careth not to deal unfaithfully is like the crystal glass, which flatteringly shows unto every man a fair face,
dt n1, r-crq vvz xx pc-acp vvi av-j vbz j dt n1 n1, r-crq av-vvg vvz p-acp d n1 dt j n1,
(4) book (DIV1)
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540
how iuill fauoured so euer he be.
how iuill favoured so ever he be.
c-crq j j-vvn av av pns31 vbb.
(4) book (DIV1)
51
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541
So can he perswade the simple swain, that his cause wil bear a strong action, bee it neuer so weake.
So can he persuade the simple swain, that his cause will bear a strong actium, be it never so weak.
av vmb pns31 vvi dt j n1, cst po31 n1 vmb vvi dt j n1, vbb pn31 av-x av j.
(4) book (DIV1)
51
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542
Oh remember what God said vnto Israell, you shall not do what seemeth good in your owne eies, but what I command you:
O Remember what God said unto Israel, you shall not do what seems good in your own eyes, but what I command you:
uh vvb r-crq np1 vvd p-acp np1, pn22 vmb xx vdi r-crq vvz j p-acp po22 d n2, p-acp r-crq pns11 vvb pn22:
(4) book (DIV1)
51
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543
Then know, that you do not that which he hath commanded because you deale not with mercie and truth,
Then know, that you do not that which he hath commanded Because you deal not with mercy and truth,
av vvb, cst pn22 vdb xx d r-crq pns31 vhz vvn c-acp pn22 vvb xx p-acp n1 cc n1,
(4) book (DIV1)
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544
for if euer the time required, and occasion was offered to mooue that question to Magistrates, which Dauid did in his daies:
for if ever the time required, and occasion was offered to move that question to Magistrates, which David did in his days:
c-acp cs av dt n1 vvd, cc n1 vbds vvn pc-acp vvi d n1 p-acp n2, r-crq np1 vdd p-acp po31 n2:
(4) book (DIV1)
51
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545
namelie, how long they will proceede to giue vniust iudgement, and to accept the person of the vngodlie.
namely, how long they will proceed to give unjust judgement, and to accept the person of the ungodly.
av, c-crq av-j pns32 vmb vvi pc-acp vvi j n1, cc pc-acp vvi dt n1 pp-f dt j.
(4) book (DIV1)
51
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546
Nowe is the time and occasion present, for I doe not doubt, but it is too true, that the Prophet hath spoken;
Now is the time and occasion present, for I do not doubt, but it is too true, that the Prophet hath spoken;
av vbz dt n1 cc n1 j, c-acp pns11 vdb xx vvi, cc-acp pn31 vbz av j, cst dt n1 vhz vvn;
(4) book (DIV1)
51
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who saith, that the vngodlie are more set by thē the righteous; and this is the cause that wrong iudgement dooth proceed.
who Says, that the ungodly Are more Set by them the righteous; and this is the cause that wrong judgement doth proceed.
r-crq vvz, cst dt j vbr dc vvn p-acp pno32 dt j; cc d vbz dt n1 cst j-jn n1 vdz vvi.
(4) book (DIV1)
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548
How can iustice sit, when there is no seat appointed for her, you may be sure she vvill not haue to do with the stoole of wickednes, where mischiefe standeth in stead of iustice.
How can Justice fit, when there is no seat appointed for her, you may be sure she will not have to do with the stool of wickedness, where mischief Stands in stead of Justice.
q-crq vmb n1 vvi, c-crq pc-acp vbz dx n1 vvn p-acp pno31, pn22 vmb vbi j pns31 vmb xx vhi pc-acp vdi p-acp dt n1 pp-f n1, c-crq n1 vvz p-acp n1 pp-f n1.
(4) book (DIV1)
51
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549
It was a woorthie commendation that Dauid vttered in the praise of Ierusalem ▪ when hee said;
It was a worthy commendation that David uttered in the praise of Ierusalem ▪ when he said;
pn31 vbds dt j n1 cst np1 vvn p-acp dt n1 pp-f np1 ▪ c-crq pns31 vvd;
(4) book (DIV1)
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there is the seate for iudgment, the which appointing of that seat for iudgement, was an argument that they loued iustice:
there is the seat for judgement, the which appointing of that seat for judgement, was an argument that they loved Justice:
pc-acp vbz dt n1 p-acp n1, dt r-crq vvg pp-f d n1 p-acp n1, vbds dt n1 cst pns32 vvd n1:
(4) book (DIV1)
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and first the place vvherein it vvas set, assureth vs heereof, for it was set in the gate, vvher through men might haue passage to and from the iudgement seat.
and First the place wherein it was Set, assureth us hereof, for it was Set in the gate, where through men might have passage to and from the judgement seat.
cc ord dt n1 c-crq pn31 vbds vvn, vvz pno12 av, c-acp pn31 vbds vvn p-acp dt n1, c-crq p-acp n2 vmd vhi n1 p-acp cc p-acp dt n1 n1.
(4) book (DIV1)
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552
Secondly, the maner of framing that seat in the gate:
Secondly, the manner of framing that seat in the gate:
ord, dt n1 pp-f vvg d n1 p-acp dt n1:
(4) book (DIV1)
51
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553
namely, that the Iudges of force must sit with their faces towards the rising of the sunne, in token that their iudgement shuld bee as pure from corruption,
namely, that the Judges of force must fit with their faces towards the rising of the sun, in token that their judgement should be as pure from corruption,
av, cst dt n2 pp-f n1 vmb vvi p-acp po32 n2 p-acp dt n-vvg pp-f dt n1, p-acp n1 cst po32 n1 vmd vbi a-acp j p-acp n1,
(4) book (DIV1)
51
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554
as the sun vvas cleare in his chiefest brightnesse.
as the sun was clear in his chiefest brightness.
c-acp dt n1 vbds j p-acp po31 js-jn n1.
(4) book (DIV1)
51
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555
Oh happie house of Dauid, vvhose seat vvas set so conueniently, vvhose causes vvere heard so carefullie, and matters iudged so iustlie.
O happy house of David, whose seat was Set so conveniently, whose Causes were herd so carefully, and matters judged so justly.
uh j n1 pp-f np1, rg-crq n1 vbds vvn av av-j, rg-crq n2 vbdr vvn av av-j, cc n2 vvn av av-j.
(4) book (DIV1)
51
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556
The Israelites thought themselues well apaid, vvhen they had the gouernement of Debora that vertuous VVoman, for all vvas laied a bed,
The Israelites Thought themselves well paid, when they had the government of Deborah that virtuous VVoman, for all was laid a Bed,
dt np2 vvd px32 av vvn, c-crq pns32 vhd dt n1 pp-f np1 cst j n1, p-acp d vbds vvn dt n1,
(4) book (DIV1)
51
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557
vntill she came vppe a mother in Israell;
until she Come up a mother in Israel;
c-acp pns31 vvd a-acp dt n1 p-acp np1;
(4) book (DIV1)
51
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558
and as shee was a good gouernesse in her time, so shee loued those that were like vnto her selfe:
and as she was a good governess in her time, so she loved those that were like unto her self:
cc c-acp pns31 vbds dt j n1 p-acp po31 n1, av pns31 vvd d cst vbdr av-j p-acp po31 n1:
(4) book (DIV1)
51
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559
for saieth shee, my heart is set vpon the gouernours of Israell.
for Saith she, my heart is Set upon the Governors of Israel.
c-acp vvz pns31, po11 n1 vbz vvn p-acp dt n2 pp-f np1.
(4) book (DIV1)
51
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560
Dauid was a good King vvhile he liued, as it did appeare by the testimonie of God himselfe, who said of him, I haue found Dauid my seruant, with my holie oyle haue I annointed him. David was a good King while he lived, as it did appear by the testimony of God himself, who said of him, I have found David my servant, with my holy oil have I anointed him.
np1 vbds dt j n1 cs pns31 vvd, p-acp pn31 vdd vvi p-acp dt n1 pp-f np1 px31, r-crq vvd pp-f pno31, pns11 vhb vvn np1 po11 n1, p-acp po11 j n1 vhb pns11 vvn pno31.
(4) book (DIV1)
51
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561
Secondly, by his appealing to God for iudgement in this case, when he saith, be thou my iudge O Lord,
Secondly, by his appealing to God for judgement in this case, when he Says, be thou my judge Oh Lord,
ord, p-acp po31 n-vvg p-acp np1 p-acp n1 p-acp d n1, c-crq pns31 vvz, vbb pns21 po11 n1 uh n1,
(4) book (DIV1)
51
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562
for I haue walked innocently, &c.
for I have walked innocently, etc.
c-acp pns11 vhb vvn av-jn, av
(4) book (DIV1)
51
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563
And last of all, by that good counsell which hee gaue vpon his deathbedde vnto Salomon his Sonne, who was to succeed him in that kingdom, for (saith he) thou shalt prosper and come to great honor,
And last of all, by that good counsel which he gave upon his deathbed unto Solomon his Son, who was to succeed him in that Kingdom, for (Says he) thou shalt prosper and come to great honour,
cc ord pp-f d, p-acp cst j n1 r-crq pns31 vvd p-acp po31 n1 p-acp np1 po31 n1, r-crq vbds pc-acp vvi pno31 p-acp d n1, p-acp (vvz pns31) pns21 vm2 vvi cc vvi p-acp j n1,
(4) book (DIV1)
52
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564
if thou keepest the commandements which GOD commanded Moses, when Phillip the King of Macedonia, did cast of the earnest sute of a poore widowe, with this slender answere;
if thou Keepest the Commandments which GOD commanded Moses, when Philip the King of Macedonia, did cast of the earnest suit of a poor widow, with this slender answer;
cs pns21 vv2 dt n2 r-crq np1 vvd np1, c-crq vvb dt n1 pp-f np1, vdd vvi pp-f dt j n1 pp-f dt j n1, p-acp d j n1;
(4) book (DIV1)
52
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565
go thy way, for I haue no leasure to heare thee now. She replied thus, and why hast thou leasure to be a King:
go thy Way, for I have no leisure to hear thee now. She replied thus, and why hast thou leisure to be a King:
vvb po21 n1, c-acp pns11 vhb dx n1 pc-acp vvi pno21 av. pns31 vvd av, cc q-crq vh2 pns21 n1 pc-acp vbi dt n1:
(4) book (DIV1)
52
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566
as if shee should haue said, God hath giuen thee time to raigne, and power to gouern, that thou mightest applie them both vnto that end wherefore they are giuen thee:
as if she should have said, God hath given thee time to Reign, and power to govern, that thou Mightest apply them both unto that end Wherefore they Are given thee:
c-acp cs pns31 vmd vhi vvn, np1 vhz vvn pno21 n1 pc-acp vvi, cc n1 pc-acp vvi, cst pns21 vmd2 vvi pno32 d p-acp cst n1 c-crq pns32 vbr vvn pno21:
(4) book (DIV1)
52
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567
for mercie and truth preserueth a King, and with louing kindnes his seat is vpholden. for mercy and truth Preserveth a King, and with loving kindness his seat is upholden.
p-acp n1 cc n1 vvz dt n1, cc p-acp j-vvg n1 po31 n1 vbz vvi.
(4) book (DIV1)
52
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568
When Salomon praied to God for an vnderstanding hart that he might do iustice among gods people:
When Solomon prayed to God for an understanding heart that he might do Justice among God's people:
c-crq np1 vvd p-acp np1 p-acp dt n1 n1 cst pns31 vmd vdi n1 p-acp ng1 n1:
(4) book (DIV1)
52
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569
it is said, that his praier pleased God passing well, because Salomon ▪ asked wisedoome rather then wealth, and knowledge rather then honor:
it is said, that his prayer pleased God passing well, Because Solomon ▪ asked wisedoome rather then wealth, and knowledge rather then honour:
pn31 vbz vvn, cst po31 n1 vvn np1 vvg av, c-acp np1 ▪ vvd vvi av-c cs n1, cc n1 av-c cs vvi:
(4) book (DIV1)
52
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570
for thereby he gaue euidence that his heart was set vpon righteousnes: for out of the aboundaunce of the heart the mouth speaketh.
for thereby he gave evidence that his heart was Set upon righteousness: for out of the abundance of the heart the Mouth speaks.
c-acp av pns31 vvd n1 cst po31 n1 vbds vvn p-acp n1: c-acp av pp-f dt n1 pp-f dt n1 dt n1 vvz.
(4) book (DIV1)
52
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571
It is a most excellent praier which the Prophet maketh, when he saith;
It is a most excellent prayer which the Prophet makes, when he Says;
pn31 vbz dt av-ds j n1 r-crq dt n1 vvz, c-crq pns31 vvz;
(4) book (DIV1)
52
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572
giue thy iudgement vnto the King, O Lorde, and thy righteousnes vnto the kings sonne, &c. then shall hee iudge the people according vnto right,
give thy judgement unto the King, Oh Lord, and thy righteousness unto the Kings son, etc. then shall he judge the people according unto right,
vvb po21 n1 p-acp dt n1, uh n1, cc po21 n1 p-acp dt ng1 n1, av av vmb pns31 vvi dt n1 vvg p-acp n-jn,
(4) book (DIV1)
52
Image 37
573
and defend the poore, wherein the Prophet praied for himselfe, while he gouerned the kingdome of Israell,
and defend the poor, wherein the Prophet prayed for himself, while he governed the Kingdom of Israel,
cc vvi dt j, c-crq dt n1 vvd p-acp px31, cs pns31 vvd dt n1 pp-f np1,
(4) book (DIV1)
52
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574
and for his successors in the same, hauing relation vnto that promise spoken of in the 132. Psalme:
and for his Successors in the same, having Relation unto that promise spoken of in the 132. Psalm:
cc p-acp po31 n2 p-acp dt d, vhg n1 p-acp d n1 vvn pp-f p-acp dt crd n1:
(4) book (DIV1)
52
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575
the Lord hath made a faithfull oath vnto Dauid, and hee will not shrincke from it, saying: the Lord hath made a faithful oath unto David, and he will not shrink from it, saying:
dt n1 vhz vvn dt j n1 p-acp np1, cc pns31 vmb xx vvi p-acp pn31, vvg:
(4) book (DIV1)
52
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576
of the fruit of thy bodie shall I set vpon thy seat: if thy children keepe may testimonies which I shall learne them.
of the fruit of thy body shall I Set upon thy seat: if thy children keep may testimonies which I shall Learn them.
pp-f dt n1 pp-f po21 n1 vmb pns11 vvi p-acp po21 n1: cs po21 n2 vvi vmb n2 r-crq pns11 vmb vvi pno32.
(4) book (DIV1)
52
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577
And the Prophet proceedeth to say, then shall he iudge the people according vnto right,
And the Prophet Proceedeth to say, then shall he judge the people according unto right,
cc dt n1 vvz pc-acp vvi, av vmb pns31 vvi dt n1 vvg p-acp n-jn,
(4) book (DIV1)
52
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578
and defend the pore, by the word (then) hee insinuateth, that when God giueth grace to the Magistrate;
and defend the poor, by the word (then) he insinuates, that when God gives grace to the Magistrate;
cc vvi dt j, p-acp dt n1 (av) pns31 vvz, cst c-crq np1 vvz n1 p-acp dt n1;
(4) book (DIV1)
52
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579
then hee cannot choose but do right, and defend those which doe sustaine wrong.
then he cannot choose but do right, and defend those which do sustain wrong.
cs pns31 vmbx vvi cc-acp vdb j-jn, cc vvi d r-crq vdb vvi j-jn.
(4) book (DIV1)
52
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580
But when the Prophet saith, (and defend the pore) Some man would thinke that he had saide enough before,
But when the Prophet Says, (and defend the poor) some man would think that he had said enough before,
p-acp c-crq dt n1 vvz, (cc vvb dt j) d n1 vmd vvi cst pns31 vhd vvn d a-acp,
(4) book (DIV1)
52
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581
and therefore might haue cut of this speach, but it is to be remembred, that as sick men nedeth not the Phisition,
and Therefore might have Cut of this speech, but it is to be remembered, that as sick men needeth not the physician,
cc av vmd vhi vvn pp-f d n1, cc-acp pn31 vbz pc-acp vbi vvn, cst p-acp j n2 vvz xx dt n1,
(4) book (DIV1)
52
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582
or the way fairing man his weapon at one time onelie, but as often as the patient is sicke,
or the Way faring man his weapon At one time only, but as often as the patient is sick,
cc dt n1 vvg n1 po31 n1 p-acp crd n1 av-j, cc-acp c-acp av c-acp dt j vbz j,
(4) book (DIV1)
52
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583
so often hee must haue the Phisitions counsaile, and as often as the traueiler is assaulted,
so often he must have the Physicians counsel, and as often as the traveller is assaulted,
av av pns31 vmb vhi dt ng1 n1, cc c-acp av c-acp dt n1 vbz vvn,
(4) book (DIV1)
52
Image 37
584
so often hee vseth his weapon.
so often he uses his weapon.
av av pns31 vvz po31 n1.
(4) book (DIV1)
52
Image 37
585
In like sort the pore man oppressed often, doth as often neede the defence of the Magistrate:
In like sort the poor man oppressed often, does as often need the defence of the Magistrate:
p-acp j n1 dt j n1 vvn av, vdz p-acp av vvb dt n1 pp-f dt n1:
(4) book (DIV1)
52
Image 37
586
And therefore, hath the Magistrate the sword is alwaies caried before him, & this sword is alwaies caried before rather the behind the Magistrat, that he might rather remēber iustice,
And Therefore, hath the Magistrate the sword is always carried before him, & this sword is always carried before rather the behind the Magistrate, that he might rather Remember Justice,
cc av, vhz dt n1 dt n1 vbz av vvn p-acp pno31, cc d n1 vbz av vvn a-acp av dt a-acp dt n1, cst pns31 vmd av-c vvi n1,
(4) book (DIV1)
52
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587
then cast the care thereof behind his back, the last, but not the least thing to bee marked of the Magistrate is;
then cast the care thereof behind his back, the last, but not the least thing to be marked of the Magistrate is;
av vvd dt n1 av p-acp po31 n1, dt ord, cc-acp xx dt ds n1 pc-acp vbi vvn pp-f dt n1 vbz;
(4) book (DIV1)
52
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588
that iustice is set foorth with a paire of ballaunces in the one hand, whiche admonisheth him to waie those matters iustlie which are brought before him:
that Justice is Set forth with a pair of balances in the one hand, which Admonisheth him to Way those matters justly which Are brought before him:
cst n1 vbz vvn av p-acp dt n1 pp-f n2 p-acp dt crd n1, r-crq vvz pno31 p-acp n1 d n2 av-j r-crq vbr vvn p-acp pno31:
(4) book (DIV1)
52
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589
And within the other hand a two edged sword, to the intent that iustice might returne to iudgement, (that is) that thinges iustlye iudged, might bee rightly rewarded on both sides:
And within the other hand a two edged sword, to the intent that Justice might return to judgement, (that is) that things justly judged, might be rightly rewarded on both sides:
cc p-acp dt j-jn n1 dt crd j-vvn n1, p-acp dt n1 cst n1 vmd vvi p-acp n1, (cst vbz) cst n2 av-j vvn, vmd vbi av-jn vvn p-acp d n2:
(4) book (DIV1)
52
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590
whereof King Salomon hath giuen a good president. whereof King Solomon hath given a good president.
c-crq n1 np1 vhz vvn dt j n1.
(4) book (DIV1)
52
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591
First, in finding out the true mother of the smothered childe, which is a point of iudgement.
First, in finding out the true mother of the smothered child, which is a point of judgement.
ord, p-acp vvg av dt j n1 pp-f dt j-vvn n1, r-crq vbz dt n1 pp-f n1.
(4) book (DIV1)
52
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592
Secondlie, in restoring the liuing childe to his owne mother, whiche was a point of iustice.
Secondly, in restoring the living child to his own mother, which was a point of Justice.
ord, p-acp vvg dt j-vvg n1 p-acp po31 d n1, r-crq vbds dt n1 pp-f n1.
(4) book (DIV1)
52
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593
And these partes of a Christian Magistrate duetie are so necessarilie lincked togeather, that so often as one of them is wanting, the lavv receiueth a maime at the hand of the Magistrate.
And these parts of a Christian Magistrate duty Are so necessarily linked together, that so often as one of them is wanting, the law receiveth a maim At the hand of the Magistrate.
cc d n2 pp-f dt njp n1 n1 vbr av av-j vvn av, cst av av c-acp crd pp-f pno32 vbz vvg, dt n1 vvz dt n1 p-acp dt n1 pp-f dt n1.
(4) book (DIV1)
52
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594
As when Pilate iudged Christ guiltlesse, but yet put him to death: and when Paules cause was heard and approoued, yet hee was left in prison: As when Pilate judged christ guiltless, but yet put him to death: and when Paul's cause was herd and approved, yet he was left in prison:
c-acp q-crq np1 vvn np1 j, p-acp av vvd pno31 p-acp n1: cc c-crq npg1 n1 vbds vvn cc vvn, av pns31 vbds vvn p-acp n1:
(4) book (DIV1)
52
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595
Therefore, it is good counsaile, and worthie to bee hearkened vnto, which Dauid gaue vnto all Kings and Magistrates, that they bee learned and wise:
Therefore, it is good counsel, and worthy to be harkened unto, which David gave unto all Kings and Magistrates, that they be learned and wise:
av, pn31 vbz j n1, cc j pc-acp vbi vvn p-acp, r-crq np1 vvd p-acp d n2 cc n2, cst pns32 vbb j cc j:
(4) book (DIV1)
52
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596
for if the Magistrate be not wise, (words) may carie the matter away.
for if the Magistrate be not wise, (words) may carry the matter away.
c-acp cs dt n1 vbb xx j, (n2) vmb vvi dt n1 av.
(4) book (DIV1)
52
Image 37
597
As when Daniel when he was accused of dispising the decree of Nabucadnezer the King of Babilon, Ieremie to bee an enemie to the common-wealth of Israell, Elias to bee a troubler of the state, Paule to be a factious & seditious fellow, Naboath to haue blasphemed God and king Ahab: and as at the importunate crye of the Iewes, Christ was put to death, and Barrabas the murtherer set at libertie.
As when daniel when he was accused of despising the Decree of Nebuchadnezzar the King of Babylon, Ieremie to be an enemy to the commonwealth of Israel, Elias to be a troubler of the state, Paul to be a factious & seditious fellow, Naboath to have blasphemed God and King Ahab: and as At the importunate cry of the Iewes, christ was put to death, and Barabbas the murderer Set At liberty.
p-acp c-crq np1 c-crq pns31 vbds vvn pp-f vvg dt n1 pp-f np1 dt n1 pp-f np1, np1 pc-acp vbi dt n1 p-acp dt n1 pp-f np1, np1 pc-acp vbi dt n1 pp-f dt n1, np1 pc-acp vbi dt j cc j n1, j pc-acp vhi vvn np1 cc n1 np1: cc c-acp p-acp dt j n1 pp-f dt np2, np1 vbds vvn p-acp n1, cc np1 dt n1 vvn p-acp n1.
(4) book (DIV1)
52
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598
The speciall wisedome of God, matched Moses the Magistrat, with Aron the minister, thereby gyuing vs to vnderstand, that when the word & the sword go together, there can be none other but good gouernment.
The special Wisdom of God, matched Moses the Magistrate, with Aron the minister, thereby gyving us to understand, that when the word & the sword go together, there can be none other but good government.
dt j n1 pp-f np1, vvn np1 dt n1, p-acp np1 dt n1, av vvg pno12 pc-acp vvi, cst c-crq dt n1 cc dt n1 vvb av, pc-acp vmb vbi pix j-jn p-acp j n1.
(4) book (DIV1)
52
Image 37
599
As for example, so long as the good priest Iehoiba, & the godly king Ioas liued together, God was worshiped,
As for Exampl, so long as the good priest Iehoiba, & the godly King Joash lived together, God was worshipped,
p-acp p-acp n1, av av-j c-acp dt j n1 np1, cc dt j n1 np1 vvd av, np1 vbds vvn,
(4) book (DIV1)
52
Image 37
600
and his people guided according vnto his word: for the man of God counsailed vertuously, and the King practised carefully:
and his people guided according unto his word: for the man of God counseled virtuously, and the King practised carefully:
cc po31 n1 vvd vvg p-acp po31 n1: c-acp dt n1 pp-f np1 vvn av-j, cc dt n1 vvd av-j:
(4) book (DIV1)
52
Image 37
601
whereunto that saying of Solon doth verie well agree, who being asked when the common wealth did best florish:
whereunto that saying of Solon does very well agree, who being asked when the Common wealth did best flourish:
c-crq d n-vvg pp-f np1 vdz av av vvi, r-crq vbg vvn c-crq dt j n1 vdd av-js vvi:
(4) book (DIV1)
52
Image 37
602
he answered, when the people obey the magistrat, and the magistrate obeyeth the law: for lawes are better vnmade then vnkept;
he answered, when the people obey the magistrate, and the magistrate Obeyeth the law: for laws Are better unmade then unkept;
pns31 vvd, c-crq dt n1 vvb dt n1, cc dt n1 vvz dt n1: c-acp n2 vbr av-jc vvn av j;
(4) book (DIV1)
52
Image 37
603
no doubt there want not such, as wilsay with those head strong people in Dauids daies:
no doubt there want not such, as wilsay with those head strong people in David days:
dx n1 pc-acp vvi xx d, c-acp vvi p-acp d n1 j n1 p-acp npg1 n2:
(4) book (DIV1)
52
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604
let vs break their bonds in sunder, and cast away their coardes from vs, and our lawes haue bene a long time like to spiders webs, let us break their bonds in sunder, and cast away their Coards from us, and our laws have be a long time like to spiders webs,
vvb pno12 vvi po32 n2 p-acp av, cc vvd av po32 n2 p-acp pno12, cc po12 n2 vhb vbn dt j n1 av-j p-acp ng1 n2,
(4) book (DIV1)
52
Image 37
605
so that the great buzzing bees break through, & the little feeble flies hang fast in them.
so that the great buzzing Bees break through, & the little feeble flies hang fast in them.
av cst dt j j-vvg n2 vvb p-acp, cc dt j j n2 vvb av-j p-acp pno32.
(4) book (DIV1)
52
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606
But admitte that you replye and saye, they are made stronger, then in the daies of our forefathers,
But admit that you reply and say, they Are made Stronger, then in the days of our Forefathers,
p-acp vvi cst pn22 n1 cc vvi, pns32 vbr vvn jc, cs p-acp dt n2 pp-f po12 n2,
(4) book (DIV1)
53
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607
yet are they like vnto walled Citties in the time of warre, at the which time, bee your walkes neuer so strong, they are beaten downe:
yet Are they like unto walled Cities in the time of war, At the which time, be your walks never so strong, they Are beaten down:
av vbr pns32 av-j p-acp j-vvn n2 p-acp dt n1 pp-f n1, p-acp dt r-crq n1, vbi po22 n2 av av j, pns32 vbr vvn a-acp:
(4) book (DIV1)
53
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608
if they want men and munition, so if your lawes wiselie made, doe want Patrones to defend them, they will soone be little worth,
if they want men and munition, so if your laws wisely made, do want Patroness to defend them, they will soon be little worth,
cs pns32 vvb n2 cc n1, av cs po22 n2 av-j vvn, vdb vvi n1 pc-acp vvi pno32, pns32 vmb av vbi j n1,
(4) book (DIV1)
53
Image 37
609
therefore it was not the worst vvarning that Iethro gaue to Moses, that he should make such magistrats as were men of courage:
Therefore it was not the worst warning that Jethro gave to Moses, that he should make such Magistrates as were men of courage:
av pn31 vbds xx dt js n-vvg cst np1 vvd p-acp np1, cst pns31 vmd vvi d n2 c-acp vbdr n2 pp-f n1:
(4) book (DIV1)
53
Image 37
610
For as Crisippus sayd somtimes, so it is true at all times, that if a magistrate ruleth amisse, hee shall procure the displeasure of God, (if well) hee shall be hated of men,
For as Crisippus said sometimes, so it is true At all times, that if a magistrate Ruleth amiss, he shall procure the displeasure of God, (if well) he shall be hated of men,
c-acp c-acp np1 vvd av, av pn31 vbz j p-acp d n2, cst cs dt n1 vvz av, pns31 vmb vvi dt n1 pp-f np1, (cs av) pns31 vmb vbi vvn pp-f n2,
(4) book (DIV1)
53
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611
and herof it commeth, that Valerius Maximus writeth to Antigonus the Emperour, who vvhen he should put on his imperiall crovvn and roabes, stepping vppon the cloath of estate, vttered these vvordes vvith a very loude voice.
and hereof it comes, that Valerius Maximus Writeth to Antigonus the Emperor, who when he should put on his imperial crown and robes, stepping upon the cloth of estate, uttered these words with a very loud voice.
cc av pn31 vvz, cst np1 np1 vvz p-acp np1 dt n1, r-crq c-crq pns31 vmd vvi p-acp po31 j-jn n1 cc n2, vvg p-acp dt n1 pp-f n1, vvd d n2 p-acp dt j j n1.
(4) book (DIV1)
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Oh cloath of more honourable then happie estate, vvherewith, if a man vvere so thorouglie acquainted, that hee coulde number the cares that concerne thee, •hee woulde not stoope for thee,
O cloth of more honourable then happy estate, wherewith, if a man were so thoroughly acquainted, that he could number the Cares that concern thee, •hee would not stoop for thee,
uh n1 pp-f dc j cs j n1, c-crq, cs dt n1 vbdr av av-j vvn, cst pns31 vmd vvi dt n2 cst vvb pno21, uh vmd xx vvi p-acp pno21,
(4) book (DIV1)
54
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though hee might haue thee for the taking vp, for great and vvaightie is that charge vvhiche is layde vppon a Christian magistrate in common-wealthes affaires,
though he might have thee for the taking up, for great and weighty is that charge which is laid upon a Christian magistrate in commonwealths affairs,
cs pns31 vmd vhi pno21 p-acp dt vvg a-acp, p-acp j cc j vbz d n1 r-crq vbz vvn p-acp dt njp n1 p-acp ng1 n2,
(4) book (DIV1)
54
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& of no lesse continuance then care:
& of no less Continuance then care:
cc pp-f dx dc n1 cs n1:
(4) book (DIV1)
54
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wherfore, Haimo would haue euery magistrate to remember these 3. things: 1. that himselfe is but a man. 2. that he gouerneth men like to him selfe,
Wherefore, Haimo would have every magistrate to Remember these 3. things: 1. that himself is but a man. 2. that he Governs men like to him self,
c-crq, np1 vmd vhi d n1 pc-acp vvi d crd n2: crd cst px31 vbz p-acp dt n1. crd d pns31 vvz n2 av-j p-acp pno31 n1,
(4) book (DIV1)
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and 3. that he shall not alwaies bee a magistrate, as the Prophet hath taught, when he spake thus in the person of GOD:
and 3. that he shall not always be a magistrate, as the Prophet hath taught, when he spoke thus in the person of GOD:
cc crd cst pns31 vmb xx av vbi dt n1, c-acp dt n1 vhz vvn, c-crq pns31 vvd av p-acp dt n1 pp-f np1:
(4) book (DIV1)
54
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617
I said you are Gods, but you shal die like men, and fall like one of the Princes:
I said you Are God's, but you shall die like men, and fallen like one of the Princes:
pns11 vvd pn22 vbr n2, cc-acp pn22 vmb vvi av-j n2, cc vvi av-j crd pp-f dt n2:
(4) book (DIV1)
54
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618
and yet shall they not be so excused, but must also giue accomptes of their gouernment, as did that Steward:
and yet shall they not be so excused, but must also give accounts of their government, as did that Steward:
cc av vmb pns32 xx vbi av vvn, cc-acp vmb av vvi n2 pp-f po32 n1, c-acp vdd d n1:
(4) book (DIV1)
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mentioned by S. Luke. It is good therefore, not onely for those men that haue the election of Magistrats, to make such choise of officers as Iethro inioyneth Moses: and as God himselfe commaunded Israel,
mentioned by S. Lycia. It is good Therefore, not only for those men that have the election of Magistrates, to make such choice of Officers as Jethro enjoin Moses: and as God himself commanded Israel,
vvd p-acp n1 av. pn31 vbz j av, xx av-j p-acp d n2 cst vhb dt n1 pp-f n2, pc-acp vvi d n1 pp-f n2 c-acp np1 vvb np1: cc p-acp np1 px31 vvd np1,
(4) book (DIV1)
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when hee said, you shall make him king, whome the Lord our God shall chuse:
when he said, you shall make him King, whom the Lord our God shall choose:
c-crq pns31 vvd, pn22 vmb vvi pno31 n1, ro-crq dt n1 po12 n1 vmb vvi:
(4) book (DIV1)
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but also verie meete for those magistrates being so elected, to haue a care, that as they are in place aboue other men:
but also very meet for those Magistrates being so elected, to have a care, that as they Are in place above other men:
cc-acp av av vvi p-acp d n2 vbg av vvn, pc-acp vhi dt n1, cst c-acp pns32 vbr p-acp n1 p-acp j-jn n2:
(4) book (DIV1)
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so in good life they go before the people:
so in good life they go before the people:
av p-acp j n1 pns32 vvb p-acp dt n1:
(4) book (DIV1)
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623
for this was it, that the Israelites desired God to graunt vnto Iosua beeing newly made their gouernour.
for this was it, that the Israelites desired God to grant unto Iosua being newly made their governor.
c-acp d vbds pn31, cst dt np2 vvd np1 pc-acp vvi p-acp np1 vbg av-j vvn po32 n1.
(4) book (DIV1)
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Namely a faithful heart to go in and out before them:
Namely a faithful heart to go in and out before them:
av dt j n1 pc-acp vvi p-acp cc av p-acp pno32:
(4) book (DIV1)
54
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625
For said they, euen as wee obeyed Moses in all things, so will wee obey thee:
For said they, even as we obeyed Moses in all things, so will we obey thee:
c-acp vvd pns32, av c-acp pns12 vvd np1 p-acp d n2, av vmb pns12 vvi pno21:
(4) book (DIV1)
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Onely the Lord thy God be with thee, as hee was with Moses. And it was a necessarie praier: Only the Lord thy God be with thee, as he was with Moses. And it was a necessary prayer:
av-j dt n1 po21 n1 vbb p-acp pno21, c-acp pns31 vbds p-acp np1. cc pn31 vbds dt j n1:
(4) book (DIV1)
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for howe fowle a fault were it, that the man which is appointed to punishe adulterie, should be more worthie of correction for the same kind of sin, then the partie punishied.
for how fowl a fault were it, that the man which is appointed to Punish adultery, should be more worthy of correction for the same kind of since, then the party punishied.
c-acp c-crq j dt n1 vbdr pn31, cst dt n1 r-crq vbz vvn pc-acp vvi n1, vmd vbi av-dc j pp-f n1 p-acp dt d n1 pp-f n1, cs dt n1 vvd.
(4) book (DIV1)
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Like vnto the whore-hunting Iudges of Samaria: mentioned by the Prophet Ieremie, in his fift chapter:
Like unto the Whore-hunting Judges of Samaria: mentioned by the Prophet Ieremie, in his fift chapter:
j p-acp dt j n2 pp-f np1: vvn p-acp dt n1 np1, p-acp po31 ord n1:
(4) book (DIV1)
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or that hee whiche is appointed to iudge according to lawe, should doe anie thing contrarie to the law:
or that he which is appointed to judge according to law, should do any thing contrary to the law:
cc cst pns31 r-crq vbz vvn pc-acp vvi vvg p-acp n1, vmd vdi d n1 j-jn p-acp dt n1:
(4) book (DIV1)
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As angrie Ananias, commanded that Paul should be smitten contrary to law:
As angry Ananias, commanded that Paul should be smitten contrary to law:
c-acp j np1, vvd cst np1 vmd vbi vvn j-jn p-acp n1:
(4) book (DIV1)
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in this point doth the Lord schoole the king of Iuda, by his Prophet Ieremie, who saieth, heare the word of the Lord thou King of Iuda, that sittest in thy kinglie seat of Dauid: thou, in this point does the Lord school the King of Iuda, by his Prophet Ieremie, who Saith, hear the word of the Lord thou King of Iuda, that Sittest in thy kingly seat of David: thou,
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(4) book (DIV1)
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and thy seruaunts, and thy people that goe in and out at this gate: thus the Lorde commaundeth, keepe equitie and righteousnes:
and thy Servants, and thy people that go in and out At this gate: thus the Lord commandeth, keep equity and righteousness:
cc po21 n2, cc po21 n1 cst vvb p-acp cc av p-acp d n1: av dt n1 vvz, vvb n1 cc n1:
(4) book (DIV1)
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deliuer the oppressed from the power of the violent, doe not greeue nor oppresse the stranger, the fatherlesse,
deliver the oppressed from the power of the violent, do not grieve nor oppress the stranger, the fatherless,
vvb dt j-vvn p-acp dt n1 pp-f dt j, vdb xx vvi ccx vvi dt n1, dt j,
(4) book (DIV1)
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nor the widowe, and shed no innocent bloud in this place, and if you keepe these thinges faithfully:
nor the widow, and shed no innocent blood in this place, and if you keep these things faithfully:
ccx dt n1, cc vvb dx j-jn n1 p-acp d n1, cc cs pn22 vvb d n2 av-j:
(4) book (DIV1)
54
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then shall there come in at the doore of this house, kings to sit vpon Dauids seate, &c. But if you will not be obedient vnto these commandements.
then shall there come in At the door of this house, Kings to fit upon David seat, etc. But if you will not be obedient unto these Commandments.
av vmb a-acp vvi p-acp p-acp dt n1 pp-f d n1, n2 pc-acp vvi p-acp npg1 n1, av p-acp cs pn22 vmb xx vbi j p-acp d n2.
(4) book (DIV1)
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I sweare by mine own self, saith the Lord (this house shall be waste) for example, the same prophet speaking there of the wicked gouernement of Seluin the sonne of good king Iosias, that gouerned Iuda, (sayth) did not thy father eate and drinke,
I swear by mine own self, Says the Lord (this house shall be waste) for Exampl, the same Prophet speaking there of the wicked government of Seluin the son of good King Iosias, that governed Iuda, (say) did not thy father eat and drink,
pns11 vvb p-acp po11 d n1, vvz dt n1 (d n1 vmb vbi j) p-acp n1, dt d n1 vvg a-acp pp-f dt j n1 pp-f np1 dt n1 pp-f j n1 np1, cst vvd np1, (vvz) vdd xx po21 n1 vvi cc vvi,
(4) book (DIV1)
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and prosper well so long as hee dealt with righteousnesse, from whence came this, but because hee had mee before his eies (saith the Lord.)
and prosper well so long as he dealt with righteousness, from whence Come this, but Because he had me before his eyes (Says the Lord.)
cc vvi av av av-j c-acp pns31 vvd p-acp n1, p-acp c-crq vvd d, cc-acp c-acp pns31 vhd pno11 p-acp po31 n2 (vvz dt n1.)
(4) book (DIV1)
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Nowe when Ieremy saith that Iosias had God before his eies;
Now when Ieremy Says that Iosias had God before his eyes;
av c-crq np1 vvz cst np1 vhd np1 p-acp po31 n2;
(4) book (DIV1)
55
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hys meaning is all one with Dauids intent, when he saith, God standeth in the parliament of princes, he is iudge among Gods, to giue all Magistrates a Memento, that God is present in all their assemblies and iudgeth them that iudge vnder him whereof they had neede to bee put in minde:
his meaning is all one with David intent, when he Says, God Stands in the parliament of Princes, he is judge among God's, to give all Magistrates a Memento, that God is present in all their assemblies and Judgeth them that judge under him whereof they had need to be put in mind:
po31 n1 vbz d pi p-acp npg1 n1, c-crq pns31 vvz, np1 vvz p-acp dt n1 pp-f n2, pns31 vbz n1 p-acp n2, pc-acp vvi d n2 dt n1, cst np1 vbz j p-acp d po32 n2 cc vvz pno32 cst vvb p-acp pno31 c-crq pns32 vhd n1 pc-acp vbi vvn p-acp n1:
(4) book (DIV1)
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for oftentimes Mycheas prooueth too true a prophet in saying, that the great man will speake what his heart desireth,
for oftentimes Micah proveth too true a Prophet in saying, that the great man will speak what his heart Desires,
c-acp av np1 vvz av j dt n1 p-acp vvg, cst dt j n1 vmb vvi r-crq po31 n1 vvz,
(4) book (DIV1)
55
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and the hearers must allowe it well:
and the hearers must allow it well:
cc dt n2 vmb vvi pn31 av:
(4) book (DIV1)
55
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of the whiche sorte of men the verie best is, but as a thisle whiche a man can hardly touche vnpricked,
of the which sort of men the very best is, but as a thisle which a man can hardly touch unpricked,
pp-f dt r-crq n1 pp-f n2 dt av js vbz, cc-acp c-acp dt n1 r-crq dt n1 vmb av vvi vvn,
(4) book (DIV1)
55
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and the moste iust like a bramble, wherevnto the sillye sheep seeking to be shrowded frō the sharp showers, is oftē forced to leaue hir fleece behinde:
and the most just like a bramble, whereunto the silly sheep seeking to be shrouded from the sharp showers, is often forced to leave his fleece behind:
cc dt av-ds j j dt n1, c-crq dt j n1 vvg pc-acp vbi vvn p-acp dt j n2, vbz av vvn pc-acp vvi png31 n1 a-acp:
(4) book (DIV1)
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whose vnworthy comming to their places.
whose unworthy coming to their places.
rg-crq j n-vvg p-acp po32 n2.
(4) book (DIV1)
55
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Ioatham hath well described in the person of Abimilech, when he saide, the trees of the woode went to annoint a king ouer them:Jotham hath well described in the person of Abimelech, when he said, the trees of the wood went to anoint a King over them:
np1 vhz av vvn p-acp dt n1 pp-f np1, c-crq pns31 vvd, dt n2 pp-f dt n1 vvd pc-acp vvi dt n1 p-acp pno32:
(4) book (DIV1)
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and saide vnto the Oliue tree: Reigne thou ouer vs:
and said unto the Olive tree: Reign thou over us:
cc vvd p-acp dt n1 n1: vvi pns21 p-acp pno12:
(4) book (DIV1)
55
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but the Oliue tree answered, shall I leaue my satnesse, which both Gods and men praise in me:
but the Olive tree answered, shall I leave my satnesse, which both God's and men praise in me:
cc-acp dt n1 n1 vvd, vmb pns11 vvi po11 n1, r-crq d n2 cc n2 vvb p-acp pno11:
(4) book (DIV1)
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and go to be promoted ouer the trees. Then they came to the fig-tree, and saide, come thou and reigne ouer vs; the fig-tree aunswered:
and go to be promoted over the trees. Then they Come to the Fig tree, and said, come thou and Reign over us; the Fig tree answered:
cc vvb pc-acp vbi vvn p-acp dt n2. cs pns32 vvd p-acp dt n1, cc vvd, vvb pns21 cc vvi p-acp pno12; dt n1 vvd:
(4) book (DIV1)
55
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shall I leaue my sweetnesse and good fruit, and go to be promoted ouer the trees, They said vnto the vine:
shall I leave my sweetness and good fruit, and go to be promoted over the trees, They said unto the vine:
vmb pns11 vvi po11 n1 cc j n1, cc vvb pc-acp vbi vvn p-acp dt n2, pns32 vvd p-acp dt n1:
(4) book (DIV1)
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Reigne thou ouer vs, but the vine aunswered, shoulde I leaue my wine wherewith I cheere God and men, to be promoted ouer the trees:
Reign thou over us, but the vine answered, should I leave my wine wherewith I cheer God and men, to be promoted over the trees:
vvi pns21 p-acp pno12, cc-acp dt n1 vvd, vmd pns11 vvi po11 n1 c-crq pns11 vvb np1 cc n2, pc-acp vbi vvn p-acp dt n2:
(4) book (DIV1)
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then they said vnto the bramble, wilt thou raigne ouer vs. Then saide the bramble,
then they said unto the bramble, wilt thou Reign over us Then said the bramble,
av pns32 vvd p-acp dt n1, vm2 pns21 vvi p-acp pno12 av vvd dt n1,
(4) book (DIV1)
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if it be true indeed that you will submit your selues to my authoritie, and put your trust vnder my shadow,
if it be true indeed that you will submit your selves to my Authority, and put your trust under my shadow,
cs pn31 vbb j av cst pn22 vmb vvi po22 n2 p-acp po11 n1, cc vvb po22 n1 p-acp po11 n1,
(4) book (DIV1)
55
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or else fire proceed from the bramble and consume you.
or Else fire proceed from the bramble and consume you.
cc av n1 vvb p-acp dt n1 cc vvb pn22.
(4) book (DIV1)
55
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654
By this parable we are taught generally that euerie man is to be content with that estate wherin God hath placed him,
By this parable we Are taught generally that every man is to be content with that estate wherein God hath placed him,
p-acp d n1 pns12 vbr vvn av-j cst d n1 vbz pc-acp vbi j p-acp d n1 c-crq np1 vhz vvn pno31,
(4) book (DIV1)
55
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and that for the moste part the verie best worthie, do refuse profered promotion, and on their part well deserued,
and that for the most part the very best worthy, do refuse proffered promotion, and on their part well deserved,
cc cst p-acp dt av-ds n1 dt av js j-jn, vdb vvi j-vvn n1, cc p-acp po32 n1 av vvn,
(4) book (DIV1)
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whereas on the contrarie, the moste vnfitly furnished with iustice and true iudgement, and the least deseruing in a commonwealth:
whereas on the contrary, the most unfitly furnished with Justice and true judgement, and the least deserving in a commonwealth:
cs p-acp dt n-jn, dt av-ds av-j vvn p-acp n1 cc j n1, cc dt av-ds j-vvg p-acp dt n1:
(4) book (DIV1)
55
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are of al other most ambitious.
Are of all other most ambitious.
vbr pp-f d j-jn av-ds j.
(4) book (DIV1)
55
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658
Such an one was Absalon, who stole awaie the heartes of Israel with this flattering speech.
Such an one was Absalom, who stole away the hearts of Israel with this flattering speech.
d dt pi vbds np1, r-crq vvd av dt n2 pp-f np1 p-acp d j-vvg n1.
(4) book (DIV1)
55
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Oh that I were made Iudge in the land, that euerie man whiche hath any plea or matter in the lawe might come to me that I might do him iustice, O that I were made Judge in the land, that every man which hath any plea or matter in the law might come to me that I might do him Justice,
uh cst pns11 vbdr vvn n1 p-acp dt n1, cst d n1 r-crq vhz d n1 cc n1 p-acp dt n1 vmd vvi p-acp pno11 cst pns11 vmd vdi pno31 n1,
(4) book (DIV1)
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but this is the iust reward, of such as before conuenient time, and apt occasion to be offered, do ambitiously seek the seat of iudgment,
but this is the just reward, of such as before convenient time, and apt occasion to be offered, do ambitiously seek the seat of judgement,
cc-acp d vbz dt j n1, pp-f d c-acp a-acp j n1, cc j n1 pc-acp vbi vvn, vdb av-j vvi dt n1 pp-f n1,
(4) book (DIV1)
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euen vntimely and vnnaturall death, for Absolon was hanged by the hayre of his head, & a woman with a peece of a milstone dashed out Abymelechs brains,
even untimely and unnatural death, for Absalom was hanged by the hair of his head, & a woman with a piece of a millstone dashed out Abymelechs brains,
av j cc j-u n1, p-acp np1 vbds vvn p-acp dt n1 pp-f po31 n1, cc dt n1 p-acp dt n1 pp-f dt n1 vvd av n2 n2,
(4) book (DIV1)
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though Absalon be absent & Abimilech brained long since, yet it is to be suspected that many mē get preferment, by their practises, cōming in such sheep skins as are fayre wordes and flattering speeches,
though Absalom be absent & Abimelech brained long since, yet it is to be suspected that many men get preferment, by their practises, coming in such sheep skins as Are fair words and flattering Speeches,
cs np1 vbi j cc np1 vvn av-j a-acp, av pn31 vbz pc-acp vbi vvn cst d n2 vvb n1, p-acp po32 n2, vvg p-acp d n1 n2 c-acp vbr j n2 cc j-vvg n2,
(4) book (DIV1)
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but God graunt that they proue not like vnto those iudges whome Zophonie feared not to liken vnto Lyons:
but God grant that they prove not like unto those judges whom Zephonie feared not to liken unto Lyons:
cc-acp np1 vvb cst pns32 vvb xx av-j p-acp d n2 r-crq np1 vvd xx pc-acp vvi p-acp n2:
(4) book (DIV1)
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who finding their praie in the euening, chop vp all, not leauing so muche as the bones vntill the morning, Salomon said wel, that many would be accompted good doers, who finding their pray in the evening, chop up all, not leaving so much as the bones until the morning, Solomon said well, that many would be accounted good doers,
r-crq vvg po32 vvb p-acp dt n1, vvb a-acp d, xx vvg av av-d c-acp dt n2 p-acp dt n1, np1 vvd av, cst d vmd vbi vvn j n2,
(4) book (DIV1)
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but where shal we finde a faithfull man:
but where shall we find a faithful man:
cc-acp q-crq vmb pns12 vvi dt j n1:
(4) book (DIV1)
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some men haue said well with Absolon, before they came to preferment, but they can nowe bee contented to see many men, to sue seuen yeares for their right,
Some men have said well with Absalom, before they Come to preferment, but they can now be contented to see many men, to sue seuen Years for their right,
d n2 vhb vvn av p-acp np1, c-acp pns32 vvd p-acp n1, cc-acp pns32 vmb av vbi vvn pc-acp vvi d n2, pc-acp vvi crd n2 p-acp po32 n-jn,
(4) book (DIV1)
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and yet suffer them to sustaine wrong because necessitie hathe no law forsooth. Go to, go to, some body will answere for that one day.
and yet suffer them to sustain wrong Because necessity hath no law forsooth. Go to, go to, Some body will answer for that one day.
cc av vvi pno32 pc-acp vvi vvi c-acp n1 vhz dx n1 uh. vvb p-acp, vvb p-acp, d n1 vmb vvi p-acp d crd n1.
(4) book (DIV1)
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A man woulde thinke, that necessitie should haue the moste lawe, because he hath least money & fewest frends.
A man would think, that necessity should have the most law, Because he hath least money & fewest Friends.
dt n1 vmd vvi, cst n1 vmd vhi dt av-ds n1, c-acp pns31 vhz av-ds n1 cc ds n2.
(4) book (DIV1)
55
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Magistrates might learne such a lesson of God himself, as it being rightly practised, they could not chuse but do iustice,
Magistrates might Learn such a Lesson of God himself, as it being rightly practised, they could not choose but do Justice,
np1 vmd vvi d dt n1 pp-f np1 px31, c-acp pn31 vbg av-jn vvn, pns32 vmd xx vvi p-acp vdi n1,
(4) book (DIV1)
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& this is it, when almigtie God intended to destroy Sodome and Gomora, before he would do so thogh their sins were monstrous great, he considered thus of the matter, the crie of Sodome and Gomorrha is great,
& this is it, when almigtie God intended to destroy Sodom and Gomorrah, before he would do so though their Sins were monstrous great, he considered thus of the matter, the cry of Sodom and Gomorrha is great,
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(4) book (DIV1)
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and their sinne is exceeding greeuous.
and their sin is exceeding grievous.
cc po32 n1 vbz av-vvg j.
(4) book (DIV1)
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I will go downe nowe and see whether they haue done altogether according to that crie which is come vnto me or not, that I may know. I will go down now and see whither they have done altogether according to that cry which is come unto me or not, that I may know.
pns11 vmb vvi a-acp av cc vvb cs pns32 vhb vdn av av-vvg p-acp d n1 r-crq vbz vvn p-acp pno11 cc xx, cst pns11 vmb vvi.
(4) book (DIV1)
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673
Lo let all magistrates learne by the example of God himslfe, to go down and see (that is) to apply their eares to heare dilligentlie,
Lo let all Magistrates Learn by the Exampl of God himslfe, to go down and see (that is) to apply their ears to hear diligently,
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(4) book (DIV1)
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674
and their mindes to meditate iustlie of each mans matter, if you aske me why, I answere as God himselfe doth, that they may know vidz.
and their minds to meditate justly of each men matter, if you ask me why, I answer as God himself does, that they may know vidz.
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(4) book (DIV1)
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675
that they may discerne betwixt truth and falshood, right and wrong:
that they may discern betwixt truth and falsehood, right and wrong:
cst pns32 vmb vvi p-acp n1 cc n1, j-jn cc n-jn:
(4) book (DIV1)
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676
this is that question which Dauid demanded of Saules counsellors, that egged him on to hurt him that neuer harmed them:
this is that question which David demanded of Saul's counsellors, that egged him on to hurt him that never harmed them:
d vbz d n1 r-crq np1 vvn pp-f np1 n2, cst vvd pno31 a-acp pc-acp vvi pno31 cst av-x vvd pno32:
(4) book (DIV1)
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677
are your mindes set vpon righteousnes, O ye congregation, and do you iudge the thing that is right.
Are your minds Set upon righteousness, Oh you congregation, and do you judge the thing that is right.
vbr po22 n2 vvn p-acp n1, uh pn22 n1, cc vdb pn22 vvi dt n1 cst vbz j-jn.
(4) book (DIV1)
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678
O yee sonnes of men, saith he, the same prophet in all his troubles desiring God to stand on his side against his oppressors, thought it as conuenient to craue of God, the consideration of his cause as to aske his aid against his aduersaries, and therefore prayeth thus.
O ye Sons of men, Says he, the same Prophet in all his Troubles desiring God to stand on his side against his Oppressors's, Thought it as convenient to crave of God, the consideration of his cause as to ask his aid against his Adversaries, and Therefore Prayeth thus.
sy pn22 n2 pp-f n2, vvz pns31, dt d n1 p-acp d po31 n2 vvg np1 pc-acp vvi p-acp po31 n1 p-acp po31 n2, vvd pn31 p-acp j pc-acp vvi pp-f np1, dt n1 pp-f po31 n1 c-acp pc-acp vvi po31 n1 p-acp po31 n2, cc av vvz av.
(4) book (DIV1)
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679
Ponder my words, O Lord consider my meditation, &c. So Magistrates haue not onelie authoritie to make and establise good lawes:
Ponder my words, Oh Lord Consider my meditation, etc. So Magistrates have not only Authority to make and establise good laws:
np1 po11 n2, uh n1 vvb po11 n1, av av n2 vhb xx av-j n1 pc-acp vvi cc vvi j n2:
(4) book (DIV1)
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680
but also to determine betwixt men according to the same, vnto whose sensor the subiect must submit himselfe as the Apostle prooueth to the Romaines, when hee saith:
but also to determine betwixt men according to the same, unto whose sensor the Subject must submit himself as the Apostle proveth to the Romans, when he Says:
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(4) book (DIV1)
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let euerie soule submit it selfe vnto the authoritie of the higher powers, for all power is of God, let every soul submit it self unto the Authority of the higher Powers, for all power is of God,
vvb d n1 vvi pn31 n1 p-acp dt n1 pp-f dt jc n2, p-acp d n1 vbz pp-f np1,
(4) book (DIV1)
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682
wherefore, whosoeuer resisteth that power, resisteth the ordinance of God, and purchaseth vnto himselfe damnation.
Wherefore, whosoever Resisteth that power, Resisteth the Ordinance of God, and purchases unto himself damnation.
c-crq, r-crq vvz d n1, vvz dt n1 pp-f np1, cc vvz p-acp px31 n1.
(4) book (DIV1)
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683
For Magistrates are not to bee feared of them that doe well, but of them that doe nill:
For Magistrates Are not to be feared of them that do well, but of them that do nill:
p-acp n2 vbr xx pc-acp vbi vvn pp-f pno32 cst vdb av, cc-acp pp-f pno32 cst vdb vmbx:
(4) book (DIV1)
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684
wilt thou not feare, do wel then, so shalt thou haue praise, for he is the minister of God for thy wealth:
wilt thou not Fear, do well then, so shalt thou have praise, for he is the minister of God for thy wealth:
vm2 pns21 xx vvi, vdb av av, av vm2 pns21 vhi n1, c-acp pns31 vbz dt n1 pp-f np1 p-acp po21 n1:
(4) book (DIV1)
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685
but if thou doest euill, then feare, for hee beareth not the sworde for naught,
but if thou dost evil, then Fear, for he bears not the sword for nought,
cc-acp cs pns21 vd2 av-jn, av vvb, c-acp pns31 vvz xx dt n1 p-acp pix,
(4) book (DIV1)
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686
but is the minister of GOD to take vengeance vpon them that doe euill, where it is to be remembred, that the ciuill magistrate, who beareth the sword, is called the minister of God,
but is the minister of GOD to take vengeance upon them that do evil, where it is to be remembered, that the civil magistrate, who bears the sword, is called the minister of God,
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(4) book (DIV1)
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687
as well as that spirituall magistrat that preacheth the woorde:
as well as that spiritual magistrate that Preacheth the word:
c-acp av c-acp cst j n1 cst vvz dt n1:
(4) book (DIV1)
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688
and that no doubt, to the intent hee might take care as well to maintaine true religion,
and that no doubt, to the intent he might take care as well to maintain true Religion,
cc cst dx n1, p-acp dt n1 pns31 vmd vvi n1 c-acp av pc-acp vvi j n1,
(4) book (DIV1)
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689
as to minister deserued discipline for it standeth with all diuine and humaine reason, that if all maisters & fathers ought to haue a more thē ordinarie care to instruct and helpe forward their families in Christian religion,
as to minister deserved discipline for it Stands with all divine and human reason, that if all masters & Father's ought to have a more them ordinary care to instruct and help forward their families in Christian Religion,
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(4) book (DIV1)
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690
so much as in them lyeth;
so much as in them lies;
av av-d c-acp p-acp pno32 vvz;
(4) book (DIV1)
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691
much more ought the magistrate to meditate by all meanes possible to performe his dutie therein;
much more ought the magistrate to meditate by all means possible to perform his duty therein;
av-d dc vmd dt n1 pc-acp vvi p-acp d n2 j pc-acp vvi po31 n1 av;
(4) book (DIV1)
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692
who is a father ouer all families:
who is a father over all families:
r-crq vbz dt n1 p-acp d n2:
(4) book (DIV1)
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693
I cannot set this forth in any playner speach then Dauid hath done in this short saying;
I cannot Set this forth in any plainer speech then David hath done in this short saying;
pns11 vmbx vvi d av p-acp d jc n1 av np1 vhz vdn p-acp d j n-vvg;
(4) book (DIV1)
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694
kisse the sonne, least hee be angrie; and so you perishe in the right way;
kiss the son, lest he be angry; and so you perish in the right Way;
vvb dt n1, cs pns31 vbb j; cc av pn22 vvi p-acp dt j-jn n1;
(4) book (DIV1)
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by which speache the prophet teacheth that God cannot be honored by any other means then by that which Christ his sonne hath taught; by which speech the Prophet Teaches that God cannot be honoured by any other means then by that which christ his son hath taught;
p-acp r-crq n1 dt n1 vvz cst np1 vmbx vbi vvn p-acp d j-jn n2 av p-acp d r-crq np1 po31 n1 vhz vvn;
(4) book (DIV1)
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696
who saith himselfe in the fift of Iohn; hee that honoureth the sonne, honoreth the father:
who Says himself in the fift of John; he that Honoureth the son, Honoureth the father:
r-crq vvz px31 p-acp dt ord pp-f np1; pns31 cst vvz dt n1, vvz dt n1:
(4) book (DIV1)
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697
hee that dishonoureth the sonne, dishonoureth the father, so that hee meaneth in this place; that if you worshippe not the sonne as he hath commanded; then you dishonor him; if you dishonour him; then you anger him;
he that Dishonors the son, Dishonors the father, so that he means in this place; that if you worship not the son as he hath commanded; then you dishonour him; if you dishonour him; then you anger him;
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(4) book (DIV1)
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698
if you anger him, he casteth you off:
if you anger him, he Cast you off:
cs pn22 vvb pno31, pns31 vvz pn22 a-acp:
(4) book (DIV1)
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699
if he casteth you off, then you are from the right waye, and if you are from the right way, then you perish.
if he Cast you off, then you Are from the right Way, and if you Are from the right Way, then you perish.
cs pns31 vvz pn22 a-acp, cs pn22 vbr p-acp dt j-jn n1, cc cs pn22 vbr p-acp dt j-jn n1, cs pn22 vvb.
(4) book (DIV1)
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700
For the auoyding whereof, all godly Magistrates haue had a speciall care to meditate in the lawe of the Lord:
For the avoiding whereof, all godly Magistrates have had a special care to meditate in the law of the Lord:
p-acp dt vvg c-crq, d j n2 vhb vhn dt j n1 pc-acp vvi p-acp dt n1 pp-f dt n1:
(4) book (DIV1)
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701
such were Moses, Iosua, Dauid, Salomon, Asa, Iosophat, Isachias, &c. Of whose good example, God grant all godly magistrates to make good vse. Amen.
such were Moses, Iosua, David, Solomon, Asa, Josaphat, Isachias, etc. Of whose good Exampl, God grant all godly Magistrates to make good use. Amen.
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(4) book (DIV1)
55
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702
Psalm. 98. 10. With righteousnesse shall hee iudge the world, and the people with equitie. FINIS.
Psalm. 98. 10. With righteousness shall he judge the world, and the people with equity. FINIS.
np1. crd crd p-acp n1 vmb pns31 vvi dt n1, cc dt n1 p-acp n1. fw-la.
(4) book (DIV1)
55
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703
THE WEDDING GARMENT. Rom. 13. 14. Put ye on the Lord Iesus Christ. I Haue chosen a Text whiche is the sum of the Bible.
THE WEDDING GARMENT. Rom. 13. 14. Put you on the Lord Iesus christ. I Have chosen a Text which is the sum of the bible.
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(5) book (DIV1)
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704
For all scripture runneth vppon Christ like the title of a booke, because Christ is the Alpha and Omega, the beginning and the end of mans saluation,
For all scripture Runneth upon christ like the title of a book, Because christ is the Alpha and Omega, the beginning and the end of men salvation,
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(5) book (DIV1)
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705
therefore hee is figured in the law foretolde in the Prophetes, and fulfilled in the Gospell.
Therefore he is figured in the law foretold in the prophets, and fulfilled in the Gospel.
av pns31 vbz vvn p-acp dt n1 vvd p-acp dt n2, cc vvn p-acp dt n1.
(5) book (DIV1)
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706
Some places point to his diuinitie, some to his humanitie, some to his kingdome, some to hys priesthoode, some to his prophecie, some to his conception, some to hys byrth, some to his life, some to his miracles, some to his passion, some to his resurrection, some to his Ascention, some to his glorification, all point vnto the Sauioure like Iohn Baptist, when he said, This is the lamb of God which taketh away ths sinnes of the world.
some places point to his divinity, Some to his humanity, Some to his Kingdom, Some to his priesthood, Some to his prophecy, Some to his conception, Some to his birth, Some to his life, Some to his Miracles, Some to his passion, Some to his resurrection, Some to his Ascension, Some to his glorification, all point unto the Saviour like John Baptist, when he said, This is the lamb of God which Takes away this Sins of the world.
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(5) book (DIV1)
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707
Therefore learne Christ, and learne all.
Therefore Learn christ, and Learn all.
av vvi np1, cc vvi d.
(5) book (DIV1)
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708
Now to teache vs how we should heare, and how we should loue, and how we should feare,
Now to teach us how we should hear, and how we should love, and how we should Fear,
av pc-acp vvi pno12 c-crq pns12 vmd vvi, cc c-crq pns12 vmd vvi, cc c-crq pns12 vmd vvi,
(5) book (DIV1)
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and howe wee should beleeue, and how we should followe Christ, that wee may knowe when we haue learned him.
and how we should believe, and how we should follow christ, that we may know when we have learned him.
cc c-crq pns12 vmd vvi, cc c-crq pns12 vmd vvi np1, cst pns12 vmb vvi c-crq pns12 vhb vvn pno31.
(5) book (DIV1)
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The Apostle saith, Put yee on the Lord Iesus Christ:
The Apostle Says, Put ye on the Lord Iesus christ:
dt n1 vvz, vvb pn22 p-acp dt n1 np1 np1:
(5) book (DIV1)
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as though this word did containe all our duties vnto Christ, To put him on, which seemes to bee the leuell of this phrase (if you mark how it commeth in) for before Paul sayth Cast away the workes of darknesse,
as though this word did contain all our duties unto christ, To put him on, which seems to be the level of this phrase (if you mark how it comes in) for before Paul say Cast away the works of darkness,
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(5) book (DIV1)
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and put on the armour of light. Then he nameth the workes of darkenesse, which wee should cast off: and put on the armour of Light. Then he names the works of darkness, which we should cast off:
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(5) book (DIV1)
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713
viz. gluttonie, drunkennesse, strife, enuie, chambering, wantonnesse, after he nameth the armour of light, which wee should put on, viz. gluttony, Drunkenness, strife, envy, chambering, wantonness, After he names the armour of Light, which we should put on,
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(5) book (DIV1)
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and calleth it by the name of the giuer, The Lord Iesus Christ. In steed of gluttonie, and drunkennesse,
and calls it by the name of the giver, The Lord Iesus christ. In steed of gluttony, and Drunkenness,
cc vvz pn31 p-acp dt n1 pp-f dt n1, dt n1 np1 np1. p-acp n1 pp-f n1, cc n1,
(5) book (DIV1)
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715
and strife, and enuie, and chambering, and wantonnesse, and other patches of the deuill, wherwith man clothed himselfe as with a Garment.
and strife, and envy, and chambering, and wantonness, and other Patches of the Devil, wherewith man clothed himself as with a Garment.
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(5) book (DIV1)
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The Apostle giueth him another garment, which hee calleth Iesus Christ:
The Apostle gives him Another garment, which he calls Iesus christ:
dt n1 vvz pno31 j-jn n1, r-crq pns31 vvz np1 np1:
(5) book (DIV1)
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hee doth not oppose vertue to vice, as one would thinke when he had sayd, Cast off gluttonie, hee shoulde haue saide, Put on sobrietie:
he does not oppose virtue to vice, as one would think when he had said, Cast off gluttony, he should have said, Put on sobriety:
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(5) book (DIV1)
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when hee had saide, Cast of wantonnesse, hee shoulde haue said, Put on continencie. When he had said, Cast of enuie he should haue said, Put on loue:
when he had said, Cast of wantonness, he should have said, Put on continency. When he had said, Cast of envy he should have said, Put on love:
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(5) book (DIV1)
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719
but in stead of all vertues, hee commendeth the example of Christ for euerie vertue,
but in stead of all Virtues, he commends the Exampl of christ for every virtue,
cc-acp p-acp n1 pp-f d n2, pns31 vvz dt n1 pp-f np1 p-acp d n1,
(5) book (DIV1)
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and opposeth it to euerie vice, as if hee should say, Hee which thinketh onely to followe Christ, needeth not bee ledde by the hand from vertue to vertue,
and Opposeth it to every vice, as if he should say, He which Thinketh only to follow christ, needs not be led by the hand from virtue to virtue,
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(5) book (DIV1)
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but hys example will teache him what hee shall follovve, and what hee shall flee, better then all preceptes in the world.
but his Exampl will teach him what he shall follow, and what he shall flee, better then all Precepts in the world.
cc-acp po31 n1 vmb vvi pno31 r-crq pns31 vmb vvb, cc r-crq pns31 vmb vvi, jc cs d n2 p-acp dt n1.
(5) book (DIV1)
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Therefore this is the best thought in euerie action for a man to thinke, What Christ would doe, which was made not onely redemption and saluation to saue vs,
Therefore this is the best Thought in every actium for a man to think, What christ would do, which was made not only redemption and salvation to save us,
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(5) book (DIV1)
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but wisedome and example to guide vs. Therefore hee saith:
but Wisdom and Exampl to guide us Therefore he Says:
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(5) book (DIV1)
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Learne of mee, and followe mee, as though we should thinke before we speake, whether hee would speake so, and consider before we do, Learn of me, and follow me, as though we should think before we speak, whither he would speak so, and Consider before we do,
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(5) book (DIV1)
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whether he would do so, and do all by his example, as the scholler writeth by his copie,
whither he would do so, and do all by his Exampl, as the scholar Writeth by his copy,
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(5) book (DIV1)
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or els we do not learne of him, but of our selues, and then vvee go awry,
or Else we do not Learn of him, but of our selves, and then we go awry,
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(5) book (DIV1)
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like a child vvhich scribleth with out a rule.
like a child which scribleth with out a Rule.
av-j dt n1 r-crq vvz p-acp av dt n1.
(5) book (DIV1)
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If thou resoluest to speake, and doe no othervvise then Christ vvould speake and do himselfe, thou shalt bee sure to doe all thinges well,
If thou resolvest to speak, and do not otherwise then christ would speak and do himself, thou shalt be sure to do all things well,
cs pns21 vv2 pc-acp vvi, cc vdb xx av av np1 vmd vvi cc vdb px31, pns21 vm2 vbi j pc-acp vdi d n2 av,
(5) book (DIV1)
58
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729
because thou follovvest a straight patterne. Therefore study what this meaneth.
Because thou follovvest a straight pattern. Therefore study what this means.
c-acp pns21 js dt av-j n1. av vvb r-crq d vvz.
(5) book (DIV1)
58
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730
To put on Christ. It is a straunge speeche, and a strange Garment, they vvhich cannot tell like Nichodemus vvhat Christ meaneth, To put on christ. It is a strange speech, and a strange Garment, they which cannot tell like Nicodemus what christ means,
pc-acp vvi p-acp np1. pn31 vbz dt j n1, cc dt j n1, pns32 r-crq vmbx vvi av-j npg1 r-crq np1 vvz,
(5) book (DIV1)
58
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731
vvhen he saith, that we must be born againe, cannot tell vvhat Paule meaneth vvhen hee saith, Put on Christ: as if one man should put on another.
when he Says, that we must be born again, cannot tell what Paul means when he Says, Put on christ: as if one man should put on Another.
c-crq pns31 vvz, cst pns12 vmb vbi vvn av, vmbx vvi r-crq np1 vvz c-crq pns31 vvz, vvb p-acp np1: c-acp cs crd n1 vmd vvi p-acp j-jn.
(5) book (DIV1)
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732
I thinke manie heere may goe to the Apostle, as the Apostle went vnto Christ, and aske.
I think many Here may go to the Apostle, as the Apostle went unto christ, and ask.
pns11 vvb d av vmb vvi p-acp dt n1, c-acp dt n1 vvd p-acp np1, cc vvi.
(5) book (DIV1)
58
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733
What is the parable? This phrase is read in none but Paule, which hath written most of iustification by Christ: What is the parable? This phrase is read in none but Paul, which hath written most of justification by christ:
q-crq vbz dt n1? d n1 vbz vvn p-acp pix cc-acp np1, r-crq vhz vvn ds pp-f n1 p-acp np1:
(5) book (DIV1)
58
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734
and therefore hee vseth all phrases to expresse hovve vvee should applye Christ vnto vs,
and Therefore he uses all phrases to express how we should apply christ unto us,
cc av pns31 vvz d n2 pc-acp vvi c-crq pns12 vmd vvi np1 p-acp pno12,
(5) book (DIV1)
58
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735
and in no tearms he hath shewed it more liuely then in this phrase, Put on Christ. For it signifieth that Christ dooth couer vs like a Garment, and defende vs like an Armoure.
and in no terms he hath showed it more lively then in this phrase, Put on christ. For it signifies that christ doth cover us like a Garment, and defend us like an Armour.
cc p-acp dx n2 pns31 vhz vvn pn31 av-dc j cs p-acp d n1, vvb p-acp np1. p-acp pn31 vvz cst np1 vdz vvi pno12 av-j dt n1, cc vvi pno12 av-j dt n1.
(5) book (DIV1)
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736
Hee hideth our vnrighteousnesse with his righteousnesse, hee couereth our disobedience with his obedience, he shadoweth our death vvith his death, that the vvrath of God cannot find vs, iudgement cannot spie vs, the cursse cannot see vs,
He Hideth our unrighteousness with his righteousness, he Covereth our disobedience with his Obedience, he shadoweth our death with his death, that the wrath of God cannot find us, judgement cannot spy us, the curse cannot see us,
pns31 vvz po12 n1-u p-acp po31 n1, pns31 vvz po12 n1 p-acp po31 n1, pns31 vvz po12 n1 p-acp po31 n1, cst dt n1 pp-f n1 vmbx vvi pno12, n1 vmbx vvi pno12, dt vvi vmbx vvi pno12,
(5) book (DIV1)
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737
for the garment which couereth and hideth vs. But as Iacob got the blessing in the name and apparell of Esau his elder brother.
for the garment which Covereth and Hideth us But as Iacob god the blessing in the name and apparel of Esau his elder brother.
c-acp dt n1 r-crq vvz cc vvz pno12 p-acp c-acp np1 vvd dt n1 p-acp dt n1 cc n1 pp-f np1 po31 j-jn n1.
(5) book (DIV1)
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738
So in the name and apparell of Christ our elder brother, vvee receiue the blessing, and are receiued into fauour like Christ himselfe. For God saith not:
So in the name and apparel of christ our elder brother, we receive the blessing, and Are received into favour like christ himself. For God Says not:
av p-acp dt n1 cc n1 pp-f np1 po12 jc-jn n1, pns12 vvb dt n1, cc vbr vvn p-acp n1 av-j np1 px31. p-acp np1 vvz xx:
(5) book (DIV1)
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739
This is my beloued sonne vvhich pleaseth mee, But in whome I am well pleased: meaning, that not onely Christ pleaseth GOD, but wee please God in Christ: For Christ is our head.
This is my Beloved son which Pleases me, But in whom I am well pleased: meaning, that not only christ Pleases GOD, but we please God in christ: For christ is our head.
d vbz po11 j-vvn n1 r-crq vvz pno11, cc-acp p-acp ro-crq pns11 vbm av vvn: vvg, cst xx av-j np1 vvz np1, cc-acp pns12 vvb np1 p-acp np1: p-acp np1 vbz po12 n1.
(5) book (DIV1)
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740
Therefore, as one looking in the face of a man, doth like him straight if hee like his face: Therefore, as one looking in the face of a man, does like him straight if he like his face:
av, c-acp pi vvg p-acp dt n1 pp-f dt n1, vdz vvi pno31 av cs pns31 vvb po31 n1:
(5) book (DIV1)
58
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741
so God beholding vs in the face of Christ, doth loue vs straight, because the face dooth please hym:
so God beholding us in the face of christ, does love us straight, Because the face doth please him:
av np1 vvg pno12 p-acp dt n1 pp-f np1, vdz vvi pno12 av, c-acp dt n1 vdz vvi pno31:
(5) book (DIV1)
58
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742
But Christ is not our heade, vnlesse we be his members, Christ is not our Garment vnlesse wee put him on:
But christ is not our head, unless we be his members, christ is not our Garment unless we put him on:
cc-acp np1 vbz xx po12 n1, cs pns12 vbb po31 n2, np1 vbz xx po12 n1 cs pns12 vvd pno31 a-acp:
(5) book (DIV1)
58
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743
as Christ did put on our garment, when hee cloathed himselfe with our flesh, and tooke our infirmities, and bore our cursse:
as christ did put on our garment, when he clothed himself with our Flesh, and took our infirmities, and boar our curse:
c-acp np1 vdd vvi p-acp po12 n1, c-crq pns31 vvd px31 p-acp po12 n1, cc vvd po12 n2, cc vvd po12 vvi:
(5) book (DIV1)
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744
so we must put on his garment, that is, his righteousnesse, his merites and his death, vvhich is as straunge a vesture to vs,
so we must put on his garment, that is, his righteousness, his merits and his death, which is as strange a vesture to us,
av pns12 vmb vvi p-acp po31 n1, cst vbz, po31 n1, po31 n2 cc po31 n1, r-crq vbz a-acp j dt n1 p-acp pno12,
(5) book (DIV1)
58
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745
as our fleshe was to him, and much adoe we haue to put it on, and when it is on, there is great cunning to weare it cleanelie and comelie from soyling and renting, that such a precious Garment be not taken from vs againe.
as our Flesh was to him, and much ado we have to put it on, and when it is on, there is great cunning to wear it cleanly and comely from soiling and renting, that such a precious Garment be not taken from us again.
c-acp po12 n1 vbds p-acp pno31, cc d n1 pns12 vhb pc-acp vvi pn31 a-acp, cc c-crq pn31 vbz a-acp, pc-acp vbz j n-jn pc-acp vvi pn31 av-j cc j p-acp vvg cc vvg, cst d dt j n1 vbb xx vvn p-acp pno12 av.
(5) book (DIV1)
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746
Therefore, manie seeme to weare this Garment vvhich shall be thrust from the banquet, because they weare it not:
Therefore, many seem to wear this Garment which shall be thrust from the banquet, Because they wear it not:
av, d vvb pc-acp vvi d n1 r-crq vmb vbi vvn p-acp dt n1, c-acp pns32 vvb pn31 xx:
(5) book (DIV1)
58
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747
as those which wil say when the Lord shall come to iudgement, Wee haue seene thee in our streetes, wee haue heard thee in our Synagogs, we haue prophesied, wee haue cast out deuils, wee haue wrought miracles by thy name:
as those which will say when the Lord shall come to judgement, we have seen thee in our streets, we have herd thee in our Synagogues, we have prophesied, we have cast out Devils, we have wrought Miracles by thy name:
c-acp d r-crq vmb vvi c-crq dt n1 vmb vvi p-acp n1, pns12 vhb vvn pno21 p-acp po12 n2, pns12 vhb vvn pno21 p-acp po12 n2, pns12 vhb vvn, pns12 vhb vvn av n2, pns12 vhb vvn n2 p-acp po21 n1:
(5) book (DIV1)
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748
as though if any had put him on, or borne his marks, they were the men which were marked like his seruaunts,
as though if any had put him on, or born his marks, they were the men which were marked like his Servants,
c-acp cs cs d vhd vvn pno31 a-acp, cc vvn po31 n2, pns32 vbdr dt n2 r-crq vbdr vvn av-j po31 n2,
(5) book (DIV1)
58
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749
therefore who but they shall enter into Heauen? Yet Christ saith, I know you not, there is their revvarde, I know you not: as if he should answer, you weare not my Liuerie, you beare not my Cognisance for all your shewes, therefore, depart from mee:
Therefore who but they shall enter into Heaven? Yet christ Says, I know you not, there is their reward, I know you not: as if he should answer, you wear not my Livery, you bear not my Cognisance for all your shows, Therefore, depart from me:
av q-crq p-acp pns32 vmb vvi p-acp n1? av np1 vvz, pns11 vvb pn22 xx, a-acp vbz po32 n1, pns11 vvb pn22 xx: c-acp cs pns31 vmd vvi, pn22 vvb xx po11 n1, pn22 vvb xx po11 n1 p-acp d po22 n2, av, vvb p-acp pno11:
(5) book (DIV1)
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750
So hee put them off, because they had not put him on:
So he put them off, Because they had not put him on:
av pns31 vvd pno32 a-acp, c-acp pns32 vhd xx vvn pno31 a-acp:
(5) book (DIV1)
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751
For though they had seene his person, and hearde of his vertues, yet they had not faith to applie his mercies, his merites, his death,
For though they had seen his person, and heard of his Virtues, yet they had not faith to apply his Mercies, his merits, his death,
c-acp cs pns32 vhd vvn po31 n1, cc vvd pp-f po31 n2, av pns32 vhd xx n1 pc-acp vvi po31 n2, po31 n2, po31 n1,
(5) book (DIV1)
58
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752
and his righteousnesse vnto them, without which no man can put on Christ nor weare him.
and his righteousness unto them, without which no man can put on christ nor wear him.
cc po31 n1 p-acp pno32, p-acp r-crq dx n1 vmb vvi p-acp np1 ccx vvb pno31.
(5) book (DIV1)
58
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753
Faith is the hande which putteth him on.
Faith is the hand which putteth him on.
n1 vbz dt n1 r-crq vvz pno31 a-acp.
(5) book (DIV1)
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754
Faith taketh first his righteousnes, & couereth her vnrighteousnes, then shee taketh his obedience, & couereth her disobedience,
Faith Takes First his righteousness, & Covereth her unrighteousness, then she Takes his Obedience, & Covereth her disobedience,
n1 vvz ord po31 n1, cc vvz po31 n1, cs pns31 vvz po31 n1, cc vvz po31 n1,
(5) book (DIV1)
58
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755
then she taketh his patience, & couereth her impatiency, then she taketh his temperance, & couereth hir intemperancie,
then she Takes his patience, & Covereth her impatiency, then she Takes his temperance, & Covereth his intemperancy,
cs pns31 vvz po31 n1, cc vvz po31 n1, cs pns31 vvz po31 n1, cc vvz png31 n1,
(5) book (DIV1)
58
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756
then shee taketh his continency, and couereth her incontinencie, then she taketh his constancie, and couereth her inconstancie:
then she Takes his continency, and Covereth her incontinency, then she Takes his constancy, and Covereth her inconstancy:
cs pns31 vvz po31 n1, cc vvz po31 n1, cs pns31 vvz po31 n1, cc vvz po31 n1:
(5) book (DIV1)
58
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757
then shee taketh his saith, and couereth her diffidence: then shee taketh his humilitie, & couereth her pride:
then she Takes his Says, and Covereth her diffidence: then she Takes his humility, & Covereth her pride:
cs pns31 vvz po31 vvz, cc vvz po31 n1: cs pns31 vvz po31 n1, cc vvz po31 n1:
(5) book (DIV1)
58
Image 37
758
then shee taketh his loue, and couereth her rancour.
then she Takes his love, and Covereth her rancour.
cs pns31 vvz po31 n1, cc vvz po31 n1.
(5) book (DIV1)
58
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759
And so taketh one roabe after another, aud tricketh her selfe vntill shee haue put on Iesus Christ:
And so Takes one robe After Another, and tricketh her self until she have put on Iesus christ:
cc av vvz crd n1 p-acp j-jn, cc vvz po31 n1 c-acp pns31 vhb vvn p-acp np1 np1:
(5) book (DIV1)
58
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760
that is, vntill shee appeare in the sight of God, like Iesus Christe, cloathed with his merits and graces:
that is, until she appear in the sighed of God, like Iesus Christ, clothed with his merits and graces:
cst vbz, c-acp pns31 vvb p-acp dt n1 pp-f np1, j np1 np1, vvn p-acp po31 n2 cc n2:
(5) book (DIV1)
58
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761
that God hath no power to be angry with her, because shee commeth so like his Son. This is to put on Iesus Christ,
that God hath no power to be angry with her, Because she comes so like his Son. This is to put on Iesus christ,
cst np1 vhz dx n1 pc-acp vbi j p-acp pno31, c-acp pns31 vvz av av-j po31 n1 d vbz pc-acp vvi p-acp np1 np1,
(5) book (DIV1)
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762
as you shall see more liuelie, vvhen you haue taken a vievv of the garment, for we are to speak of christ the Garment, and of our putting it on.
as you shall see more lively, when you have taken a view of the garment, for we Are to speak of Christ the Garment, and of our putting it on.
c-acp pn22 vmb vvi av-dc j, c-crq pn22 vhb vvn dt vvi pp-f dt n1, c-acp pns12 vbr pc-acp vvi pp-f np1 dt n1, cc pp-f po12 vvg pn31 a-acp.
(5) book (DIV1)
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763
There be many fashions of apparell, but they are too light, or too heauy, or to sad,
There be many fashions of apparel, but they Are too Light, or too heavy, or to sad,
pc-acp vbi d n2 pp-f n1, cc-acp pns32 vbr av j, cc av j, cc p-acp j,
(5) book (DIV1)
58
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764
or too course, or to stale, and all weare out. At last the Apostle found a fashion, that surpasseth them all:
or too course, or to stale, and all wear out. At last the Apostle found a fashion, that Surpasses them all:
cc av n1, cc pc-acp vvi, cc d vvb av. p-acp ord dt n1 vvd dt n1, cst vvz pno32 d:
(5) book (DIV1)
58
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765
it is neuer out of fashion, meete for all seasons, fitte for all persons, and such a profitable weede, that the more it is worne, the fresher it is.
it is never out of fashion, meet for all seasons, fit for all Persons, and such a profitable weed, that the more it is worn, the fresher it is.
pn31 vbz av av pp-f n1, vvb p-acp d n2, n1 p-acp d n2, cc d dt j n1, cst dt av-dc pn31 vbz vvn, dt jc pn31 vbz.
(5) book (DIV1)
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766
what fashion haue you seene comparable to this? It is not like the clothes of Dauids Ambassadours, which couered their vpper parts, but not their lower partes:
what fashion have you seen comparable to this? It is not like the clothes of David ambassadors, which covered their upper parts, but not their lower parts:
r-crq n1 vhb pn22 vvn j p-acp d? pn31 vbz xx av-j dt n2 pp-f npg1 n2, r-crq vvd po32 j n2, p-acp xx po32 vvb n2:
(5) book (DIV1)
58
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767
not like Saules armour, which tried Dauid when he shoulde fight with it. Nor like the counterfait of Ieroboams wife, which disguised her selfe to goe vnknowne: not like Saul's armour, which tried David when he should fight with it. Nor like the counterfeit of Ieroboams wife, which disguised her self to go unknown:
xx av-j np1 n1, r-crq vvd np1 c-crq pns31 vmd vvi p-acp pn31. ccx vvb dt n-jn pp-f vvz n1, r-crq vvd po31 n1 pc-acp vvi j:
(5) book (DIV1)
58
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768
nor like to the old rags of the Gibeonites, whiche deceiued Iosua, nor like the paultrie suite of Michah, which he gaue once a yeare to his Leuite,
nor like to the old rags of the Gibeonites, which deceived Iosua, nor like the paltry suit of Micah, which he gave once a year to his Levite,
ccx j p-acp dt j n2 pp-f dt np1, r-crq vvd np1, ccx av-j dt j n1 pp-f np1, r-crq pns31 vvd a-acp dt n1 p-acp po31 np1,
(5) book (DIV1)
58
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769
nor like the gluttons flaunt, which ietted in purple euery daie;
nor like the gluttons flaunt, which jetted in purple every day;
ccx vvb dt n2 vvb, r-crq vvd p-acp j-jn d n1;
(5) book (DIV1)
58
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770
nor like the light clothes whiche Christ saide are in kinges Courtes, and make them lighter that weare them.
nor like the Light clothes which christ said Are in Kings Courts, and make them lighter that wear them.
ccx vvb dt j n2 r-crq np1 vvd vbr p-acp n2 n2, cc vvi pno32 jc n1 vvi pno32.
(5) book (DIV1)
58
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771
But it is like the Garmēt of the high Priest, which had all the names of the Tribes of Israell, written vpon his brest: But it is like the Garment of the high Priest, which had all the names of the Tribes of Israel, written upon his breast:
p-acp pn31 vbz av-j dt n1 pp-f dt j n1, r-crq vhd d dt n2 pp-f dt n2 pp-f np1, vvn p-acp po31 n1:
(5) book (DIV1)
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772
so all the names of the faithfull are written in the breast of Christ, and registred in the booke of his merites:
so all the names of the faithful Are written in the breast of christ, and registered in the book of his merits:
av d dt n2 pp-f dt j vbr vvn p-acp dt n1 pp-f np1, cc vvn p-acp dt n1 pp-f po31 n2:
(5) book (DIV1)
58
Image 37
773
it is like Elias Mantell which deuided the waters: it is like Elias Mantell which divided the waters:
pn31 vbz av-j np1 np1 r-crq vvd dt n2:
(5) book (DIV1)
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774
So hee deuideth our sinnes and punishmentes, that they whiche are clothed with Christ, are armed both against sinne and death. So he Divideth our Sins and punishments, that they which Are clothed with christ, Are armed both against sin and death.
av pns31 vvz po12 n2 cc n2, cst pns32 r-crq vbr vvn p-acp np1, vbr vvn av-d p-acp n1 cc n1.
(5) book (DIV1)
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775
It is like the Garments of the Israelites in the wildernesse, which did not weare: fortie yeeres together, they wandered in the desart,
It is like the Garments of the Israelites in the Wilderness, which did not wear: fortie Years together, they wandered in the desert,
pn31 vbz av-j dt n2 pp-f dt np2 p-acp dt n1, r-crq vdd xx vvi: crd n2 av, pns32 vvd p-acp dt n1,
(5) book (DIV1)
58
Image 37
776
and yet saith Moyses, their shooes were not worne, but their apparell was as when they came out of Egypt:
and yet Says Moses, their shoes were not worn, but their apparel was as when they Come out of Egypt:
cc av vvz np1, po32 n2 vbdr xx vvn, cc-acp po32 n1 vbds a-acp c-crq pns32 vvd av pp-f np1:
(5) book (DIV1)
58
Image 37
777
So the righteousnesse of Christ doth last for euer, and hys mercies are neuer worne out.
So the righteousness of christ does last for ever, and his Mercies Are never worn out.
av dt n1 pp-f np1 vdz vvi p-acp av, cc po31 n2 vbr av-x vvn av.
(5) book (DIV1)
58
Image 37
778
As Mardocheus shined in the kings robes before the people: So and more glorious are the faithfull in the robes of Christ before God. As Mordecai shined in the Kings robes before the people: So and more glorious Are the faithful in the robes of christ before God.
p-acp np1 vvd p-acp dt ng1 n2 p-acp dt n1: av cc av-dc j vbr dt j p-acp dt n2 pp-f np1 p-acp np1.
(5) book (DIV1)
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779
When Christ was transfigured vppon the Mount.
When christ was transfigured upon the Mount.
c-crq np1 vbds vvn p-acp dt n1.
(5) book (DIV1)
58
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780
Mat. saith, that his face shined like the sunne, and his clothes were as white as the light:Mathew Says, that his face shined like the sun, and his clothes were as white as the Light:
np1 vvz, cst po31 n1 vvd av-j dt n1, cc po31 n2 vbdr a-acp j-jn c-acp dt n1:
(5) book (DIV1)
58
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781
So when we are transfigured into the image of Christ wee shall shine before other menne lyke lights: So when we Are transfigured into the image of christ we shall shine before other men like lights:
av c-crq pns12 vbr vvn p-acp dt n1 pp-f np1 pns12 vmb vvi p-acp j-jn n2 av-j n2:
(5) book (DIV1)
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782
and therefore Christes Disciles are ca•lled Lightes, because they were clothed with light, and shined to the world.
and Therefore Christ's Disciples Are ca•lled Lights, Because they were clothed with Light, and shined to the world.
cc av npg1 np1 vbr vvn n2, c-acp pns32 vbdr vvn p-acp n1, cc vvd p-acp dt n1.
(5) book (DIV1)
58
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783
Salomon was not so glorious in all his royaltie, nor the Lillies whiche are brauer then Salomon, as he which is clothed with Christ, Solomon was not so glorious in all his royalty, nor the Lilies which Are braver then Solomon, as he which is clothed with christ,
np1 vbds xx av j p-acp d po31 n1, ccx dt n2 r-crq vbr jc cs np1, c-acp pns31 r-crq vbz vvn p-acp np1,
(5) book (DIV1)
59
Image 37
784
because the apparell vppon him is better then all the worlde about him.
Because the apparel upon him is better then all the world about him.
c-acp dt n1 p-acp pno31 vbz jc cs d dt n1 p-acp pno31.
(5) book (DIV1)
59
Image 37
785
Therefore if Dauid saide, Weepe yee daughters of Israell for Saule which clothed ye in purple:
Therefore if David said, Weep ye daughters of Israel for Saule which clothed you in purple:
av cs np1 vvd, vvb pn22 n2 pp-f np1 p-acp np1 r-crq vvd pn22 p-acp j-jn:
(5) book (DIV1)
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786
I may say, reioyce ye daughters of Israell, for Christ which hath clothed you with righteousnesse,
I may say, rejoice you daughters of Israel, for christ which hath clothed you with righteousness,
pns11 vmb vvi, vvb pn22 n2 pp-f np1, p-acp np1 r-crq vhz vvn pn22 p-acp n1,
(5) book (DIV1)
59
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787
as it were with a vesture, before you come to the banquet. This is the wedding Garment without whiche no manne can feast with the Lord.
as it were with a vesture, before you come to the banquet. This is the wedding Garment without which no man can feast with the Lord.
c-acp pn31 vbdr p-acp dt n1, c-acp pn22 vvb p-acp dt n1. d vbz dt n1 n1 p-acp r-crq dx n1 vmb vvi p-acp dt n1.
(5) book (DIV1)
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788
This Garment is called an Armour, because it defendeth vs from all the assaultes of the deuill the flesh, the world, the heat of persecution, & the cold of defection. This Garment is called an Armour, Because it defendeth us from all the assaults of the Devil the Flesh, the world, the heat of persecution, & the cold of defection.
d n1 vbz vvn dt n1, c-acp pn31 vvz pno12 p-acp d dt n2 pp-f dt n1 dt n1, dt n1, dt n1 pp-f n1, cc dt n-jn pp-f n1.
(5) book (DIV1)
60
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789
This Garment is called Light, because it is the beautie and glory of them which weare it.
This Garment is called Light, Because it is the beauty and glory of them which wear it.
d n1 vbz vvn n1, c-acp pn31 vbz dt n1 cc n1 pp-f pno32 r-crq vvb pn31.
(5) book (DIV1)
60
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790
This Garment is called a kingdom, because none but kinges do weare it, that is, they are inthroned in the kingdom of christ, This Garment is called a Kingdom, Because none but Kings do wear it, that is, they Are Enthroned in the Kingdom of Christ,
d n1 vbz vvn dt n1, c-acp pix cc-acp n2 vdb vvi pn31, cst vbz, pns32 vbr vvn p-acp dt n1 pp-f np1,
(5) book (DIV1)
60
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791
& made kings ouer the world, the flesh and Sathan:
& made Kings over the world, the Flesh and Sathan:
cc vvd n2 p-acp dt n1, dt n1 cc np1:
(5) book (DIV1)
60
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792
whiche weare this Garment, like the hair of Sampson which while he wore he was like a king,
which wear this Garment, like the hair of Sampson which while he wore he was like a King,
r-crq vvb d n1, av-j dt n1 pp-f np1 r-crq n1 pns31 vvd pns31 vbds av-j dt n1,
(5) book (DIV1)
60
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793
and all his ennemies had no power to hurt him.
and all his enemies had no power to hurt him.
cc d po31 n2 vhd dx n1 pc-acp vvi pno31.
(5) book (DIV1)
60
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794
This Garment Paule hath sent vnto you, to go before the king of heauen and earth, a holy Garment, a roiall garment, an immaculate garment, an euerlasting garment:
This Garment Paul hath sent unto you, to go before the King of heaven and earth, a holy Garment, a royal garment, an immaculate garment, an everlasting garment:
d n1 np1 vhz vvn p-acp pn22, pc-acp vvi p-acp dt n1 pp-f n1 cc n1, dt j n1, dt j n1, dt j n1, dt j n1:
(5) book (DIV1)
61
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795
a garment whereof euery hem is peace of conscience, euery pleat is ioy in the holy ghost, euerie stitch is the remission of some sin, a garment whereof every hem is peace of conscience, every pleat is joy in the holy ghost, every stitch is the remission of Some since,
dt n1 c-crq d n1 vbz n1 pp-f n1, d n1 vbz n1 p-acp dt j n1, d n1 vbz dt n1 pp-f d n1,
(5) book (DIV1)
61
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796
and saueth him which weareth it.
and Saveth him which weareth it.
cc vvz pno31 r-crq vvz pn31.
(5) book (DIV1)
61
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797
If he which touched the hem of Christes garment was healed, hee which weareth the garment,
If he which touched the hem of Christ's garment was healed, he which weareth the garment,
cs pns31 r-crq vvd dt n1 pp-f npg1 n1 vbds vvn, pns31 r-crq vvz dt n1,
(5) book (DIV1)
61
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798
nay hee which weareth Christ himselfe, shall not hee bee healed of all his sores,
nay he which weareth christ himself, shall not he be healed of all his sores,
uh-x pns31 r-crq vvz np1 px31, vmb xx pns31 vbi vvn pp-f d po31 n2,
(5) book (DIV1)
61
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799
though he wer wounded from head to foot? You neede not cloath him now which saith.
though he were wounded from head to foot? You need not cloth him now which Says.
cs pns31 vbdr vvn p-acp n1 p-acp n1? pn22 vvb xx n1 pno31 av r-crq vvz.
(5) book (DIV1)
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800
VVhen I was naked ye did not cloath me, nor cast your Garments in his way, as they did, When I was naked the did not cloth me, nor cast your Garments in his Way, as they did,
c-crq pns11 vbds j dt vdd xx n1 pno11, ccx vvb po22 n2 p-acp po31 n1, c-acp pns32 vdd,
(5) book (DIV1)
61
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801
when hee came to Ierusalem, but take hys Garmentes, and suffer your selues to be clothed, as Noah did, to couer your nakednesse.
when he Come to Ierusalem, but take his Garments, and suffer your selves to be clothed, as Noah did, to cover your nakedness.
c-crq pns31 vvd p-acp np1, p-acp vvi po31 n2, cc vvb po22 n2 pc-acp vbi vvn, p-acp np1 vdd, pc-acp vvi po22 n1.
(5) book (DIV1)
61
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802
As the good Samaritane put him vppon his owne beast, which was spoiled with theeues, and bound vp his sores when hee was wounded.
As the good Samaritan put him upon his own beast, which was spoiled with thieves, and bound up his sores when he was wounded.
p-acp dt j np1 vvd pno31 p-acp po31 d n1, r-crq vbds vvn p-acp n2, cc vvn a-acp po31 n2 c-crq pns31 vbds vvn.
(5) book (DIV1)
61
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803
So Christ Iesus mounteth the faithfull vpon his righteousnesse, & healeth their sins, as though he should couer them with his Garments, whom the world, the flesh,
So christ Iesus mounts the faithful upon his righteousness, & heals their Sins, as though he should cover them with his Garments, whom the world, the Flesh,
av np1 np1 vvz dt j p-acp po31 n1, cc vvz po32 n2, c-acp cs pns31 vmd vvi pno32 p-acp po31 n2, ro-crq dt n1, dt n1,
(5) book (DIV1)
61
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804
& the deuill haue robbed of their Garmentes, that is, the righteousnesse whiche they had in Paradice before the serpent came:
& the Devil have robbed of their Garments, that is, the righteousness which they had in Paradise before the serpent Come:
cc dt n1 vhb vvn pp-f po32 n2, cst vbz, dt n1 r-crq pns32 vhd p-acp n1 p-acp dt n1 vvd:
(5) book (DIV1)
61
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805
so if wee put on Christ, we are clothed with his obedience, whereby our wickednesse is couered:
so if we put on christ, we Are clothed with his Obedience, whereby our wickedness is covered:
av cs pns12 vvb p-acp np1, pns12 vbr vvn p-acp po31 n1, c-crq po12 n1 vbz vvn:
(5) book (DIV1)
61
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806
we are clothed with his merits wherby our sinnes are forgiuen: we are clothed with his death:
we Are clothed with his merits whereby our Sins Are forgiven: we Are clothed with his death:
pns12 vbr vvn p-acp po31 n2 c-crq po12 n2 vbr vvn: pns12 vbr vvn p-acp po31 n1:
(5) book (DIV1)
61
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807
wherby our punishment is released, we are clothed with his spirit, whereby our hearts are mollified and sanctifikd,
whereby our punishment is released, we Are clothed with his Spirit, whereby our hearts Are mollified and sanctifikd,
c-crq po12 n1 vbz vvn, pns12 vbr vvn p-acp po31 n1, c-crq po12 n2 vbr vvn cc vvd,
(5) book (DIV1)
61
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808
& renued till we resemble Christ himselfe.
& renewed till we resemble christ himself.
cc j-vvn c-acp pns12 vvb np1 px31.
(5) book (DIV1)
61
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809
This is the Apostles meaning, to put on Christ, as it is vnfolded in Col. 3. 12. Where he bringes forth all the robes of Christ,
This is the Apostles meaning, to put on christ, as it is unfolded in Col. 3. 12. Where he brings forth all the robes of christ,
d vbz dt np1 vvg, pc-acp vvi p-acp np1, c-acp pn31 vbz vvn p-acp np1 crd crd c-crq pns31 vvz av d dt n2 pp-f np1,
(5) book (DIV1)
61
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810
& sortes them, & saith, put on mercie, put on meeknes, put on humility, put on patience, put on loue, all which before hee called (the newe man) so that to put on Christ, is to put on the new man with all his vertues,
& sorts them, & Says, put on mercy, put on meekness, put on humility, put on patience, put on love, all which before he called (the new man) so that to put on christ, is to put on the new man with all his Virtues,
cc n2 pno32, cc vvz, vvn p-acp n1, vvn p-acp n1, vvn p-acp n1, vvd p-acp n1, vvn p-acp n1, d r-crq c-acp pns31 vvd (dt j n1) av cst pc-acp vvi p-acp np1, vbz pc-acp vvi p-acp dt j n1 p-acp d po31 n2,
(5) book (DIV1)
61
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811
vntil wee be renued to the Image of Christ, which is like a new man amongst men.
until we be renewed to the Image of christ, which is like a new man among men.
c-acp pns12 vbi vvd p-acp dt n1 pp-f np1, r-crq vbz av-j dt j n1 p-acp n2.
(5) book (DIV1)
61
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812
They which labor to be righteous, and yet beleue that Christs righteousnesse shall saue them, haue put on Christ as Paule would haue them.
They which labour to be righteous, and yet believe that Christ righteousness shall save them, have put on christ as Paul would have them.
pns32 r-crq n1 pc-acp vbi j, cc av vvi cst npg1 n1 vmb vvi pno32, vhb vvn p-acp np1 p-acp np1 vmd vhi pno32.
(5) book (DIV1)
61
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813
We are not taught to put on Angels, nor saintes, nor the Virgin Mary, nor Paul himself, to couer our sins with their righteousnes,
We Are not taught to put on Angels, nor Saints, nor the Virgae Marry, nor Paul himself, to cover our Sins with their righteousness,
pns12 vbr xx vvn pc-acp vvi p-acp n2, ccx n2, ccx dt n1 uh, ccx np1 px31, pc-acp vvi po12 n2 p-acp po32 n1,
(5) book (DIV1)
61
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814
as the Papists do, but we are cōmanded to put on Christ, and couer our sins with his righteousnesse.
as the Papists do, but we Are commanded to put on christ, and cover our Sins with his righteousness.
c-acp dt njp2 vdb, cc-acp pns12 vbr vvn pc-acp vvi p-acp np1, cc vvi po12 n2 p-acp po31 n1.
(5) book (DIV1)
61
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815
The body hath many Garmēts, but the soule hath one garment. Euerie clout will couer our sores, but the finest silke will not couer our sinnes.
The body hath many Garments, but the soul hath one garment. Every clout will cover our sores, but the Finest silk will not cover our Sins.
dt n1 vhz d n2, cc-acp dt n1 vhz crd n1. d n1 vmb vvi po12 n2, cc-acp dt js n1 vmb xx vvi po12 n2.
(5) book (DIV1)
61
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816
Therefore when we seeme braue to others, wee seeme foule to God, because his eie is vpon our sinnes, which lie naked,
Therefore when we seem brave to Others, we seem foul to God, Because his eye is upon our Sins, which lie naked,
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(5) book (DIV1)
61
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817
when all the rest is couered, vntil we put on Christ, & then wee heare that voice, Thy sinnes are couered. And then wee haue that blessing:
when all the rest is covered, until we put on christ, & then we hear that voice, Thy Sins Are covered. And then we have that blessing:
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(5) book (DIV1)
61
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818
Blessed is the man, whose sinne is couered. So wee are cloathed and blessed togither. Blessed is the man, whose sin is covered. So we Are clothed and blessed together.
vvn vbz dt n1, rg-crq n1 vbz vvn. av pns12 vbr vvn cc vvn av.
(5) book (DIV1)
61
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819
Yet this garment is out of request, too rough for some, too graue for others, too base for others. Yet this garment is out of request, too rough for Some, too graven for Others, too base for Others.
av d n1 vbz av pp-f n1, av j c-acp d, av j c-acp n2-jn, av j c-acp n2-jn.
(5) book (DIV1)
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820
And therefore in steade of putting on Christ, they put him off, in stead of welcomming him, they discharge him,
And Therefore in stead of putting on christ, they put him off, in stead of welcoming him, they discharge him,
cc av p-acp n1 pp-f vvg p-acp np1, pns32 vvd pno31 a-acp, p-acp n1 pp-f vvg pno31, pns32 vvb pno31,
(5) book (DIV1)
61
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821
like the Gad•rens, that they may keepe their Swine, that is, their beastly pleasures whiche hee would cast into the Sea. These are like the foolish souldiours which should haue made christ their garment,
like the Gad•rens, that they may keep their Swine, that is, their beastly pleasures which he would cast into the Sea. These Are like the foolish Soldiers which should have made Christ their garment,
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(5) book (DIV1)
61
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822
and they cast lots vpon hys garments, and deuided them, and so spoiled them.
and they cast lots upon his garments, and divided them, and so spoiled them.
cc pns32 vvd n2 p-acp po31 n2, cc vvd pno32, cc av vvd pno32.
(5) book (DIV1)
61
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823
So do the papists deale with this garment, they say it is not fit for them,
So do the Papists deal with this garment, they say it is not fit for them,
av vdb dt n2 vvb p-acp d n1, pns32 vvb pn31 vbz xx j p-acp pno32,
(5) book (DIV1)
61
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824
& therefore they breake it and mangle it, and peece it with rags of their owne inuentions:
& Therefore they break it and mangle it, and piece it with rags of their own Inventions:
cc av pns32 vvb pn31 cc vvi pn31, cc n1 pn31 p-acp n2 pp-f po32 d n2:
(5) book (DIV1)
61
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825
they say it is too light, & notable to beare off the stormes of death, and heate of hell, and therefore chose rather to make themselues garmentes of their merites,
they say it is too Light, & notable to bear off the storms of death, and heat of hell, and Therefore chosen rather to make themselves garments of their merits,
pns32 vvb pn31 vbz av j, cc j pc-acp vvi a-acp dt n2 pp-f n1, cc n1 pp-f n1, cc av vvd av-c pc-acp vvi px32 n2 pp-f po32 n2,
(5) book (DIV1)
61
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826
and their Masses, and their penance, and their pardons, and their pilgrimages:
and their Masses, and their penance, and their Pardons, and their Pilgrimages:
cc po32 n2, cc po32 n1, cc po32 n2, cc po32 n2:
(5) book (DIV1)
61
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827
like Adam & Eue, which made themselues coates of figleaues, which God destroyed again, to shew that when men haue patched al their leaues of masses, of pardōs, of pilgrimages, like Adam & Eve, which made themselves coats of Fig leaves, which God destroyed again, to show that when men have patched all their leaves of masses, of Pardons, of Pilgrimages,
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(5) book (DIV1)
61
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828
and satisfactions together, yet they will not couer their nakednesse, nor keep of the heate of gods wrath,
and satisfactions together, yet they will not cover their nakedness, nor keep of the heat of God's wrath,
cc n2 av, av pns32 vmb xx vvi po32 n1, ccx vvb pp-f dt n1 pp-f ng1 n1,
(5) book (DIV1)
61
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829
but are like the curtall skirts of Dauids Ambassadours, which hid not their shame.
but Are like the curtal skirts of David ambassadors, which hid not their shame.
cc-acp vbr av-j dt n1 n2 pp-f npg1 n2, q-crq vvd xx po32 n1.
(5) book (DIV1)
61
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830
Therfore when we may goe in our maisters attire, shall wee scrubbe like beggars patched in our rags? Mine owne garmentes defile me, saith Iob: Our owne Garments, our owne righteousnesse defileth vs,
Therefore when we may go in our masters attire, shall we scrub like beggars patched in our rags? Mine own garments defile me, Says Job: Our own Garments, our own righteousness Defileth us,
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(5) book (DIV1)
61
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831
for what garmēt, what righteousnes haue we of our owne, but that which like a menstruous cloath, which had more need to be washed it selfe,
for what garment, what righteousness have we of our own, but that which like a menstruous cloth, which had more need to be washed it self,
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(5) book (DIV1)
61
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832
then to wipe that which is foule.
then to wipe that which is foul.
cs pc-acp vvi d r-crq vbz j.
(5) book (DIV1)
61
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833
Therefore Christ must make vs Garments or else when our backes flaunt it like courtiers, our soules shall strippe like beggers.
Therefore christ must make us Garments or Else when our backs flaunt it like courtiers, our Souls shall strip like beggars.
av np1 vmb vvi pno12 n2 cc av c-crq po12 n2 vvb pn31 av-j n2, po12 n2 vmb vvi av-j n2.
(5) book (DIV1)
61
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834
And the Deuils will spore themselues like Cham, to see our nakednesse. And the Devils will spore themselves like Cham, to see our nakedness.
cc dt n2 vmb av px32 av-j n1, pc-acp vvi po12 n1.
(5) book (DIV1)
61
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835
First the Father made vs Garmēts in Paradise, now the sonne makes vs Garmentes in the wildernesse,
First the Father made us Garments in Paradise, now the son makes us Garments in the Wilderness,
ord dt n1 vvd pno12 n2 p-acp n1, av dt n1 vvz pno12 n2 p-acp dt n1,
(5) book (DIV1)
62
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836
naie, the Sonne is made our Garment, as Paule saith, Christ vs made vnto vs righteousnesse:
nay, the Son is made our Garment, as Paul Says, christ us made unto us righteousness:
uh-x, dt n1 vbz vvn po12 n1, c-acp np1 vvz, np1 pno12 vvd p-acp pno12 n1:
(5) book (DIV1)
62
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837
that is, Christes righteousnesse, must bee our Garment, or els wee shall bee ashamed when our righteousnesse doth not reache to couer our nakednesse, that is, Christ's righteousness, must be our Garment, or Else we shall be ashamed when our righteousness does not reach to cover our nakedness,
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(5) book (DIV1)
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838
but still some part will peepe bare vntill hee cast his righteousnesse vppon it, and then all is couered.
but still Some part will peep bore until he cast his righteousness upon it, and then all is covered.
cc-acp av d n1 vmb vvi j c-acp pns31 vvd po31 n1 p-acp pn31, cc av d vbz vvn.
(5) book (DIV1)
62
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839
As Dauid needed no other armor against the Gyant, then a Sling: so we neede no other garment against sin then Christ. As David needed no other armour against the Giant, then a Sling: so we need no other garment against since then christ.
p-acp np1 vvd dx j-jn n1 p-acp dt n1, cs dt n1: av pns12 vvb dx j-jn n1 p-acp n1 av np1.
(5) book (DIV1)
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840
There wanteth nothing but this, to put it on. Nowe let vs see howe to put this Garment on.
There Wants nothing but this, to put it on. Now let us see how to put this Garment on.
pc-acp vvz pix cc-acp d, pc-acp vvi pn31 a-acp. av vvb pno12 vvi c-crq pc-acp vvi d n1 a-acp.
(5) book (DIV1)
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841
Many fumble about it, like children which had need of one to put on their clothes.
Many fumble about it, like children which had need of one to put on their clothes.
av-d vvi p-acp pn31, av-j n2 r-crq vhd n1 pp-f pi pc-acp vvi p-acp po32 n2.
(5) book (DIV1)
63
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842
Some put on Christ as a cloake, whiche hangeth vpon their shoulders, and couereth them when they go abroad to bee seene of men:
some put on christ as a cloak, which hangs upon their shoulders, and Covereth them when they go abroad to be seen of men:
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843
they can cast on the cloake of holinesse, and seeme for a while as holy as the best,
they can cast on the cloak of holiness, and seem for a while as holy as the best,
pns32 vmb vvi p-acp dt n1 pp-f n1, cc vvi p-acp dt n1 c-acp j c-acp dt js,
(5) book (DIV1)
63
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844
but so soon as they come home, the cloke goeth of, and the man is as he was, whose vizard was better then his face.
but so soon as they come home, the cloak Goes of, and the man is as he was, whose vizard was better then his face.
cc-acp av av c-acp pns32 vvb av-an, dt n1 vvz pp-f, cc dt n1 vbz c-acp pns31 vbds, rg-crq n1 vbds jc cs po31 n1.
(5) book (DIV1)
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845
Thus Hypocrites put on christ, as manie retaine vnto noble men, not to doe them anie seruice, but to haue their countenaunce.
Thus Hypocrites put on Christ, as many retain unto noble men, not to do them any service, but to have their countenance.
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(5) book (DIV1)
63
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846
Many put on christ like a hat, which goeth off to euerie one whiche meetes them:
Many put on Christ like a hat, which Goes off to every one which meets them:
av-d vvn p-acp np1 av-j dt n1, r-crq vvz a-acp p-acp d crd r-crq vvz pno32:
(5) book (DIV1)
63
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847
so euerie temptatiō which meets them, makes them forget what they heard, what they promised, what they resolued,
so every temptation which meets them, makes them forget what they herd, what they promised, what they resolved,
av d n1 r-crq vvz pno32, vvz pno32 vvi r-crq pns32 vvd, r-crq pns32 vvd, r-crq pns32 vvd,
(5) book (DIV1)
63
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848
and change their waie, as though they had not repented at all.
and change their Way, as though they had not repented At all.
cc vvi po32 n1, c-acp cs pns32 vhd xx vvn p-acp d.
(5) book (DIV1)
63
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849
So the common people like your selues put on Christ, they are zealous, so long as they are in the Church,
So the Common people like your selves put on christ, they Are zealous, so long as they Are in the Church,
np1 dt j n1 av-j po22 n2 vvn p-acp np1, pns32 vbr j, av av-j c-acp pns32 vbr p-acp dt n1,
(5) book (DIV1)
63
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850
and beare their brestes, and cast vp their eyes, like the Publican, when they heare a sentence whiche mooues them, as though they woulde doe no more against that saying while they liue.
and bear their breasts, and cast up their eyes, like the Publican, when they hear a sentence which moves them, as though they would do no more against that saying while they live.
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(5) book (DIV1)
63
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851
But the next businesse putteth all out of mind, till they come to the church again.
But the next business putteth all out of mind, till they come to the Church again.
p-acp dt ord n1 vvz d av pp-f n1, c-acp pns32 vvb p-acp dt n1 av.
(5) book (DIV1)
63
Image 37
852
Some put on christ as a gloue, which couereth but the hand, so they put on the face of Christ,
some put on Christ as a glove, which Covereth but the hand, so they put on the face of christ,
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(5) book (DIV1)
63
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853
or the tong of Christ, but their hands worke, and their feete walke, as they did before:
or the tonge of christ, but their hands work, and their feet walk, as they did before:
cc dt n1 pp-f np1, cc-acp po32 n2 vvi, cc po32 n2 vvi, c-acp pns32 vdd a-acp:
(5) book (DIV1)
63
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854
So manie professors of Religion put on Christ, whiche call but for discipline & reformation, that they might get a name of zeale and sinceritie, to couer some fault, which they would not be suspected of.
So many professors of Religion put on christ, which call but for discipline & Reformation, that they might get a name of zeal and sincerity, to cover Some fault, which they would not be suspected of.
av d n2 pp-f n1 vvn p-acp np1, r-crq vvb p-acp p-acp n1 cc n1, cst pns32 vmd vvi dt n1 pp-f n1 cc n1, pc-acp vvi d n1, r-crq pns32 vmd xx vbi vvn pp-f.
(5) book (DIV1)
63
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855
Thus euerie man woulde couer himselfe with Christ, but they haue not the skill, or they haue not the will to put him on.
Thus every man would cover himself with christ, but they have not the skill, or they have not the will to put him on.
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(5) book (DIV1)
63
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856
What will you doe then? Though the garment be neuer so good, yet it is not good to them that doe not weare it.
What will you do then? Though the garment be never so good, yet it is not good to them that do not wear it.
q-crq vmb pn22 vdi av? cs dt n1 vbb av-x av j, av pn31 vbz xx j p-acp pno32 cst vdb xx vvi pn31.
(5) book (DIV1)
63
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857
For what profite haue we of the garmēts which we do not weare? they neither keepe vs from heate nor colde.
For what profit have we of the garments which we do not wear? they neither keep us from heat nor cold.
p-acp r-crq n1 vhb pns12 pp-f dt n2 r-crq pns12 vdb xx vvi? pns32 d vvi pno12 p-acp n1 ccx j-jn.
(5) book (DIV1)
63
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858
Therefore Paule doth not bring you a garment to laie by you for the mothes, but hee biddes you put it on.
Therefore Paul does not bring you a garment to lay by you for the moths, but he bids you put it on.
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(5) book (DIV1)
63
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859
Heere is the cunning nowe in putting it on. If Paule had taught vs this, then you would hearken vnto him.
Here is the cunning now in putting it on. If Paul had taught us this, then you would harken unto him.
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(5) book (DIV1)
63
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860
Well, you shall heare what Paule saith to the putting of it on.
Well, you shall hear what Paul Says to the putting of it on.
uh-av, pn22 vmb vvi r-crq np1 vvz p-acp dt n-vvg pp-f pn31 a-acp.
(5) book (DIV1)
63
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861
First (saith Paule) you must cast away the workes of darkenesse, and then put on the armour of light.
First (Says Paul) you must cast away the works of darkness, and then put on the armour of Light.
ord (vvz np1) pn22 vmb vvi av dt n2 pp-f n1, cc av vvd p-acp dt n1 pp-f n1.
(5) book (DIV1)
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862
First you must put off, and then put on:
First you must put off, and then put on:
ord pn22 vmb vvi a-acp, cc av vvd a-acp:
(5) book (DIV1)
63
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863
As the Eagles feathers will not lie with anie other feathers, but consume them, which lie with them:
As the Eagles Feathers will not lie with any other Feathers, but consume them, which lie with them:
c-acp dt n2 n2 vmb xx vvi p-acp d j-jn n2, cc-acp vvb pno32, r-crq vvb p-acp pno32:
(5) book (DIV1)
63
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864
So the Wedding Garment will not weare with filthy garmentes, but scornes like the Arke, that Dagon should stand by it.
So the Wedding Garment will not wear with filthy garments, but scorns like the Ark, that Dagon should stand by it.
av dt n1 n1 vmb xx vvi p-acp j n2, cc-acp vvz av-j dt n1, cst np1 vmd vvi p-acp pn31.
(5) book (DIV1)
63
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865
If any man may not weare womens apparell for lightnesse, may he weare the deuils apparell,
If any man may not wear women's apparel for lightness, may he wear the Devils apparel,
cs d n1 vmb xx vvb ng2 n1 p-acp n1, vmb pns31 vvi dt ng1 n1,
(5) book (DIV1)
63
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866
and cloth himselfe with pride, with couetousnesse, with enuy, with hypocrisie, with vncleannesse, and when hee is like the deuil sit at Gods table? No man (saith christ, patcheth a newe peece to an old Garment,
and cloth himself with pride, with covetousness, with envy, with hypocrisy, with uncleanness, and when he is like the Devil fit At God's table? No man (Says Christ, patcheth a new piece to an old Garment,
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(5) book (DIV1)
63
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867
and wilt thou patch an old peece to a new Garment: God forbad the people to weare linsey wolsey, because it was a signe of inconstancie,
and wilt thou patch an old piece to a new Garment: God forbade the people to wear linsey Wolsey, Because it was a Signen of inconstancy,
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(5) book (DIV1)
63
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868
but this is inconstancie it selfe.
but this is inconstancy it self.
cc-acp d vbz n1 pn31 n1.
(5) book (DIV1)
63
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869
He doth not put on christ, but putteth off christ, and putteth on Beliall, whiche fashions himselfe to God, and the world too.
He does not put on Christ, but putteth off Christ, and putteth on Belial, which fashions himself to God, and the world too.
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(5) book (DIV1)
63
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870
As Christs coate was without seame, so they must be without staine that weare it.
As Christ coat was without seam, so they must be without stain that wear it.
p-acp npg1 n1 vbds p-acp n1, av pns32 vmb vbi p-acp n1 cst vvb pn31.
(5) book (DIV1)
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871
For when a man putteth on faire clothes, hee maketh himselfe fayre too, and auoideth euery foule thing, least it shoulde foule his clothes:
For when a man putteth on fair clothes, he makes himself fair too, and avoideth every foul thing, lest it should foul his clothes:
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(5) book (DIV1)
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872
So must he which putteth on Christ: for the finest garment is soonest stained.
So must he which putteth on christ: for the Finest garment is soonest stained.
av vmb pns31 r-crq vvz p-acp np1: c-acp dt js n1 vbz av-s vvn.
(5) book (DIV1)
63
Image 37
873
Therefore when thou hast put on this Garment, thou must washe thy selfe, and picke thy way,
Therefore when thou hast put on this Garment, thou must wash thy self, and pick thy Way,
av c-crq pns21 vh2 vvn p-acp d n1, pns21 vmb vvi po21 n1, cc vvb po21 n1,
(5) book (DIV1)
63
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874
and choose thy workes, and handle nothing that is foule for marring thy clothes, that is, thou must not thinke as thou diddest,
and choose thy works, and handle nothing that is foul for marring thy clothes, that is, thou must not think as thou didst,
cc vvb po21 n2, cc vvb pix cst vbz j p-acp vvg po21 n2, cst vbz, pns21 vmb xx vvi c-acp pns21 vdd2,
(5) book (DIV1)
63
Image 37
875
nor speake as thou diddest, nor liue as thou diddest, but remember that thou hast changed thy Maister,
nor speak as thou didst, nor live as thou didst, but Remember that thou hast changed thy Master,
ccx vvi c-acp pns21 vdd2, ccx vvi c-acp pns21 vdd2, cc-acp vvb cst pns21 vh2 vvn po21 n1,
(5) book (DIV1)
63
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876
and serue him with whom thou art bound.
and serve him with whom thou art bound.
cc vvi pno31 p-acp ro-crq pns21 vb2r vvn.
(5) book (DIV1)
63
Image 37
877
For if God and the diuell could not agree vpon Moses body, for one to haue one part, For if God and the Devil could not agree upon Moses body, for one to have one part,
c-acp cs np1 cc dt n1 vmd xx vvi p-acp np1 n1, c-acp pi pc-acp vhi crd n1,
(5) book (DIV1)
63
Image 37
878
and the other another part, but God would haue all:
and the other Another part, but God would have all:
cc dt j-jn j-jn n1, cc-acp np1 vmd vhi d:
(5) book (DIV1)
63
Image 37
879
Much lesse wil God agree that the deuill shoulde haue part of the soule, which woulde not yeelde him part of the bodie.
Much less will God agree that the Devil should have part of the soul, which would not yield him part of the body.
av-d dc vmb np1 vvi cst dt n1 vmd vhi n1 pp-f dt n1, r-crq vmd xx vvi pno31 n1 pp-f dt n1.
(5) book (DIV1)
63
Image 37
880
Thus haue you heard what you must put off: now heare how Christ must be put on.
Thus have you herd what you must put off: now hear how christ must be put on.
av vhb pn22 vvd r-crq pn22 vmb vvi a-acp: av vvb c-crq np1 vmb vbi vvn p-acp.
(5) book (DIV1)
63
Image 37
881
As the Angel taught Iohn to read the booke when he bad hym eate it: As the Angel taught John to read the book when he bade him eat it:
p-acp dt n1 vvd np1 pc-acp vvi dt n1 c-crq pns31 vvd pno31 vvd pn31:
(5) book (DIV1)
63
Image 37
882
so we must put on Christ, as if we did eate him, not as the papists do in their Masse,
so we must put on christ, as if we did eat him, not as the Papists do in their Mass,
av pns12 vmb vvi p-acp np1, c-acp cs pns12 vdd vvi pno31, xx p-acp dt n2 vdb p-acp po32 n1,
(5) book (DIV1)
63
Image 37
883
but as the meate is turned into the substance of the bodie, and goeth through euerie part of man:
but as the meat is turned into the substance of the body, and Goes through every part of man:
cc-acp c-acp dt n1 vbz vvn p-acp dt n1 pp-f dt n1, cc vvz p-acp d n1 pp-f n1:
(5) book (DIV1)
63
Image 37
884
So Christ and his word should goe from part to part, from eare to heart, from hart to mouth, frō mouth to hand, till we be of one nature with thē, that they be the verie substance of our thoughtes and speeches,
So christ and his word should go from part to part, from ear to heart, from heart to Mouth, from Mouth to hand, till we be of one nature with them, that they be the very substance of our thoughts and Speeches,
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(5) book (DIV1)
63
Image 37
885
and actions, as the meate is of our bodie. This is, to eat Christ and his worde, or els we do not eate them,
and actions, as the meat is of our body. This is, to eat christ and his word, or Else we do not eat them,
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(5) book (DIV1)
63
Image 37
886
but chew them, and when our taste is satisfied, spue them out againe. Thus we must put on Christ, for the word signifieth so to put him on,
but chew them, and when our taste is satisfied, spue them out again. Thus we must put on christ, for the word signifies so to put him on,
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(5) book (DIV1)
63
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887
as if thou wouldest put him in, that he may be one with thee, and thou with him,
as if thou Wouldst put him in, that he may be one with thee, and thou with him,
c-acp cs pns21 vmd2 vvi pno31 p-acp, cst pns31 vmb vbi pi p-acp pno21, cc pns21 p-acp pno31,
(5) book (DIV1)
63
Image 37
888
as it were in a bodie together.
as it were in a body together.
c-acp pn31 vbdr p-acp dt n1 av.
(5) book (DIV1)
63
Image 37
889
As he hath put on all our infirmities, so we must put on all his graces, not halfe on,
As he hath put on all our infirmities, so we must put on all his graces, not half on,
p-acp pns31 vhz vvn p-acp d po12 n2, av pns12 vmb vvi p-acp d po31 n2, xx j-jn p-acp,
(5) book (DIV1)
63
Image 37
890
but al on, and claspe him to vs, and girde hym about vs;
but all on, and clasp him to us, and gird him about us;
cc-acp d a-acp, cc vvb pno31 p-acp pno12, cc vvi pno31 p-acp pno12;
(5) book (DIV1)
63
Image 37
891
and weare him euen as we weare our skinne, which is alway about vs. Then there shall be no need of wyers,
and wear him even as we wear our skin, which is always about us Then there shall be no need of wyers,
cc vvb pno31 av-j p-acp po12 vvb po12 n1, r-crq vbz av p-acp pno12 av pc-acp vmb vbi dx n1 pp-f n2,
(5) book (DIV1)
63
Image 37
892
nor curls, nor perriwigges, the husbandes shall not be forced to racke their rents, nor inhaunce their fines,
nor curls, nor perriwigges, the Husbands shall not be forced to rack their rends, nor inhance their fines,
ccx n2, ccx n2, dt n2 vmb xx vbi vvn p-acp n1 po32 n2, ccx vvi po32 n2,
(5) book (DIV1)
63
Image 37
893
nor sell their landes, to decke their wiues.
nor fell their Lands, to deck their wives.
ccx vvi po32 n2, pc-acp vvi po32 n2.
(5) book (DIV1)
63
Image 37
894
But as the poore mantle of Eliah seemed better to Elisha then all the robes of Salomon, so the wedding garment shall seeme better then all the flantes of vanitie, But as the poor mantle of Elijah seemed better to Elisha then all the robes of Solomon, so the wedding garment shall seem better then all the flantes of vanity,
cc-acp p-acp dt j n1 pp-f np1 vvd av-jc p-acp np1 av d dt n2 pp-f np1, av dt n1 n1 vmb vvi jc cs d dt n2 pp-f n1,
(5) book (DIV1)
63
Image 37
895
and put euerie fashion out of fashion, whiche is not modest and comely like it self.
and put every fashion out of fashion, which is not modest and comely like it self.
cc vvd d n1 av pp-f n1, r-crq vbz xx j cc j av-j pn31 n1.
(5) book (DIV1)
63
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896
If you will know farther how to put on Christ, you shall see hovve your text vvil catechise you in his three names. Lord, Iesus, Christ.
If you will know farther how to put on christ, you shall see how your text will catechise you in his three names. Lord, Iesus, christ.
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(5) book (DIV1)
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897
The Apostle seemeth to spell out the way vnto vs, hovv vve should weare this garment.
The Apostle seems to spell out the Way unto us, how we should wear this garment.
dt n1 vvz pc-acp vvi av dt n1 p-acp pno12, c-crq pns12 vmd vvi d n1.
(5) book (DIV1)
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898
First, vvee must put him on as Lord, then vvee must put him on as Iesus:
First, we must put him on as Lord, then we must put him on as Iesus:
ord, pns12 vmb vvi pno31 a-acp p-acp n1, cs pns12 vmb vvi pno31 a-acp p-acp np1:
(5) book (DIV1)
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Image 37
899
Lastly, we must put him on as christ.
Lastly, we must put him on as Christ.
ord, pns12 vmb vvi pno31 a-acp p-acp np1.
(5) book (DIV1)
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900
Thou must put him on as Lord, that is, thy ruler to commaund thee, and thy Tutor to gouerne thee, thy maister to direct thee, thou must bee no mans seruant but his, take no mans part against him, but say with the Apostle, VVhether is it meete to obey God or you? Thou must put him on as Iesus, that is, thy sauiour, in whome thou trustest, thy protector on whom thou depēdest, thy redeemer in whō thou beleeuest.
Thou must put him on as Lord, that is, thy ruler to command thee, and thy Tutor to govern thee, thy master to Direct thee, thou must be no men servant but his, take no men part against him, but say with the Apostle, Whether is it meet to obey God or you? Thou must put him on as Iesus, that is, thy Saviour, in whom thou trustest, thy protector on whom thou dependest, thy redeemer in whom thou Believest.
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(5) book (DIV1)
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901
Thou must not looke for thy saluation from Angell, nor Saint, nor any thing beside him.
Thou must not look for thy salvation from Angel, nor Saint, nor any thing beside him.
pns21 vmb xx vvi p-acp po21 n1 p-acp n1, ccx n1, ccx d n1 p-acp pno31.
(5) book (DIV1)
63
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902
For the name of Iesus signifieth a Sauiour, and is giuen to none but him,
For the name of Iesus signifies a Saviour, and is given to none but him,
p-acp dt n1 pp-f np1 vvz dt n1, cc vbz vvn p-acp pix cc-acp pno31,
(5) book (DIV1)
63
Image 37
903
and he is not onely called the Sauiour, but the saluation, in the song of Simeon, to shew that he is the onely Sauiour,
and he is not only called the Saviour, but the salvation, in the song of Simeon, to show that he is the only Saviour,
cc pns31 vbz xx av-j vvn dt n1, p-acp dt n1, p-acp dt n1 pp-f np1, pc-acp vvi cst pns31 vbz dt j n1,
(5) book (DIV1)
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904
for there bee manie Sauiours, but there can be but one saluation: as there may be many tortures, & yet but one death.
for there be many Saviour's, but there can be but one salvation: as there may be many tortures, & yet but one death.
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(5) book (DIV1)
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905
Therfore when he is called the saluation, it implieth that there is no Sauiour beside hym.
Therefore when he is called the salvation, it Implies that there is no Saviour beside him.
av c-crq pns31 vbz vvn dt n1, pn31 vvz cst pc-acp vbz dx n1 p-acp pno31.
(5) book (DIV1)
63
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906
Thou must put him on as Christ, that is, a king to rule, a Prophet to teach, a Priest to pray and sacrifice and pacifie the wrath of GOD for thee.
Thou must put him on as christ, that is, a King to Rule, a Prophet to teach, a Priest to pray and sacrifice and pacify the wrath of GOD for thee.
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(5) book (DIV1)
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907
For this name Christ doth signifie that hee was annointed a king, a Priest and a Prophet: For this name christ does signify that he was anointed a King, a Priest and a Prophet:
p-acp d n1 np1 vdz vvi cst pns31 vbds vvn dt n1, dt n1 cc dt n1:
(5) book (DIV1)
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908
for man, a king to rule him, a Priest to offer sacrifice for him, a Prophet to teache him,
for man, a King to Rule him, a Priest to offer sacrifice for him, a Prophet to teach him,
p-acp n1, dt n1 pc-acp vvi pno31, dt n1 pc-acp vvi n1 p-acp pno31, dt n1 pc-acp vvi pno31,
(5) book (DIV1)
63
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909
so that he putteth on Christ as Lord, whiche worshippeth none but him, so that hee putteth on Christ as Lord, which worshippeth none but him.
so that he putteth on christ as Lord, which Worshippeth none but him, so that he putteth on christ as Lord, which Worshippeth none but him.
av cst pns31 vvz p-acp np1 p-acp n1, r-crq vvz pix p-acp pno31, av cst pns31 vvz p-acp np1 p-acp n1, r-crq vvz pix p-acp pno31.
(5) book (DIV1)
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910
Hee putteth on Christ as Iesus, whiche beleeueth in none but him, and hee putteth on Christ as Christ, which worshippeth none but him, beleeueth in none but him, and heareth none but him. He putteth on christ as Iesus, which Believeth in none but him, and he putteth on christ as christ, which Worshippeth none but him, Believeth in none but him, and hears none but him.
pns31 vvz p-acp np1 p-acp np1, r-crq vvz p-acp pix cc-acp pno31, cc pns31 vvz p-acp np1 p-acp np1, r-crq vvz pix p-acp pno31, vvz p-acp pix cc-acp pno31, cc vvz pix p-acp pno31.
(5) book (DIV1)
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911
You put on Christ first, when you are baptised.
You put on christ First, when you Are baptised.
pn22 vvb p-acp np1 ord, c-crq pn22 vbr j-vvn.
(5) book (DIV1)
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912
then you were sealed and consecrated to his seruice, so soone as you came into the worlde, you vowed to renounce the worlde and followe God:
then you were sealed and consecrated to his service, so soon as you Come into the world, you vowed to renounce the world and follow God:
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(5) book (DIV1)
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913
how many haue put on christ thus, and since haue put him off againe, whiche haue broken the first promise that euer they made,
how many have put on Christ thus, and since have put him off again, which have broken the First promise that ever they made,
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(5) book (DIV1)
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914
and were neuer faithfull to God since.
and were never faithful to God since.
cc vbdr av j p-acp np1 a-acp.
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915
You put on Christ againe, when you are called and sanctifieed, that is, when you cast off the olde man, whiche is corrupt with the lustes of the fleshe, the pride of life,
You put on christ again, when you Are called and sanctifieed, that is, when you cast off the old man, which is corrupt with the lusts of the Flesh, the pride of life,
pn22 vvb p-acp np1 av, c-crq pn22 vbr vvn cc vvn, cst vbz, c-crq pn22 vvd a-acp dt j n1, r-crq vbz j p-acp dt n2 pp-f dt n1, dt n1 pp-f n1,
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916
and the cares of this worlde, and put on the new man, which is regenerat in righteousnesse and holinesse to the image of Christ,
and the Cares of this world, and put on the new man, which is regenerate in righteousness and holiness to the image of christ,
cc dt n2 pp-f d n1, cc vvd p-acp dt j n1, r-crq vbz vvn p-acp n1 cc n1 p-acp dt n1 pp-f np1,
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917
or likenesse of Adam in his innocencie, for to put on the new man, is to become a newe man,
or likeness of Adam in his innocence, for to put on the new man, is to become a new man,
cc n1 pp-f np1 p-acp po31 n1, c-acp pc-acp vvi p-acp dt j n1, vbz pc-acp vvi dt j n1,
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918
as if thou were borne againe, and conceiued of the holy Ghost.
as if thou were born again, and conceived of the holy Ghost.
c-acp cs pns21 vbdr vvn av, cc vvd pp-f dt j n1.
(5) book (DIV1)
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919
Of this Iob speaketh when he saith, I put on Iustice and it couered me ▪ you put on Christ againe, when you receiue this holie Sacrament,
Of this Job speaks when he Says, I put on justice and it covered me ▪ you put on christ again, when you receive this holy Sacrament,
pp-f d np1 vvz c-crq pns31 vvz, pns11 vvd p-acp n1 cc pn31 vvd pno11 ▪ pn22 vvd p-acp np1 av, c-crq pn22 vvb d j n1,
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920
and are partakers of hys body and bloud, that is, the merites of his obedience & passion by faith, which heareth him,
and Are partakers of his body and blood, that is, the merits of his Obedience & passion by faith, which hears him,
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(5) book (DIV1)
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921
as if she did see him, and seeth him, as if she did feele him,
as if she did see him, and sees him, as if she did feel him,
c-acp cs pns31 vdd vvi pno31, cc vvz pno31, c-acp cs pns31 vdd vvi pno31,
(5) book (DIV1)
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922
and feeleth him, as if she did tast him, and tasteth him, as if she did digest him,
and feeleth him, as if she did taste him, and tasteth him, as if she did digest him,
cc vvz pno31, c-acp cs pns31 vdd vvi pno31, cc vvz pno31, c-acp cs pns31 vdd vvi pno31,
(5) book (DIV1)
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923
then christ is become yours and dwelleth in you, & feedeth you with his grace to eternall life,
then Christ is become yours and dwells in you, & feeds you with his grace to Eternal life,
cs np1 vbz vvn po22 cc vvz p-acp pn22, cc vvz pn22 p-acp po31 n1 p-acp j n1,
(5) book (DIV1)
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924
as the bread and wine sustaineth the lyfe present.
as the bred and wine sustaineth the life present.
c-acp dt n1 cc n1 vvz dt n1 j.
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925
Lastly, whē you haue put on Christ in these three sortes, whiche is your Garment for this worlde,
Lastly, when you have put on christ in these three sorts, which is your Garment for this world,
ord, c-crq pn22 vhb vvn p-acp np1 p-acp d crd n2, r-crq vbz po22 n1 p-acp d n1,
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926
after you shall put on Christ in heauen, and be clothed with his glorie, and that shal be your last vesture, whiche shall neuer weare out.
After you shall put on christ in heaven, and be clothed with his glory, and that shall be your last vesture, which shall never wear out.
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927
Thus haue you heard what is meant by putting on Christ, first to cloathe our selues with righteousnes and holinesse like Christ,
Thus have you herd what is meant by putting on christ, First to cloth our selves with righteousness and holiness like christ,
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928
and then because our owne righteousnesse is too short to couer our armes, and legges,
and then Because our own righteousness is too short to cover our arms, and legs,
cc av c-acp po12 d n1 vbz av j pc-acp vvi po12 n2, cc n2,
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929
and thighes of sinne, but still some bare place will peere out and shame vs in the sight of God:
and thighs of sin, but still Some bore place will peer out and shame us in the sighed of God:
cc n2 pp-f n1, cc-acp av d j n1 vmb vvi av cc vvb pno12 p-acp dt n1 pp-f np1:
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930
therefore we must borrow Christes Garments, as Iacob did his brothers & couer our selues with his righteousnesse, that is, beleeue that his righteousnesse shall supply our vnrighteousnesse,
Therefore we must borrow Christ's Garments, as Iacob did his Brother's & cover our selves with his righteousness, that is, believe that his righteousness shall supply our unrighteousness,
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931
and hys sufferinges shall stand for our sufferings, because he came to fulfill the lawe,
and his sufferings shall stand for our sufferings, Because he Come to fulfil the law,
cc po31 n2 vmb vvi p-acp po12 n2, c-acp pns31 vvd pc-acp vvi dt n1,
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932
and beare the curse, and satisfie his father for vs, that all which beleeue in him might not die, but haue life euerlasting.
and bear the curse, and satisfy his father for us, that all which believe in him might not die, but have life everlasting.
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933
Nowe I haue shewed you this goodly Garment, you must goe to another to help you to put it on, Now I have showed you this goodly Garment, you must go to Another to help you to put it on,
av pns11 vhb vvn pn22 d j n1, pn22 vmb vvi p-acp j-jn pc-acp vvi pn22 pc-acp vvi pn31 a-acp,
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934
and none can put this Garment vppon you, but he which is the Garment, the Lord Iesus Christ.
and none can put this Garment upon you, but he which is the Garment, the Lord Iesus christ.
cc pix vmb vvi d n1 p-acp pn22, cc-acp pns31 r-crq vbz dt n1, dt n1 np1 np1.
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935
Therefore to him, let vs praie. FINIS.
Therefore to him, let us pray. FINIS.
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