And in all deceauablenesse of vnryghteousnesse in them that peryshe because they receaued not the loue of the trueth that they myght be saued 11 And therefore God shall sende them strong delusion that they should beleue lyes 12 That all they myght be dampned whiche beleued not the trueth but had pleasure in vnryghteousnes 13 But we are bounde to geue thankes alway to God for you brethren beloued of the Lorde because that God hath frō the begynnyng chosen you to saluation in sanctifiyng of the spirite in fayth of the trueth 14 Wherevnto he called you by our Gospell to the obteyning of the glorie of our Lorde Iesus Christe 15 ☞ Therfore brethren stande fast and holde the ordinaunces whiche ye haue ben taught whether it were by our preachyng or by our epistle 16 Our Lorde Iesus Christe and God and our father whiche hath loued vs and hath geuen vs euerlastyng consolation and good hope in grace 17 Comfort your heartes and stablysshe you in all good saying and doyng ¶ The .iij. Chapter 1 He desireth them to pray for hym that the Gospell may prosper 6 and geueth them warnyng to reproue the idle 16 and so wyssheth them all wealth 1 FVrthermore brethren praye ye for vs that the worde of the Lord may haue free passage and be glorified euen as with you 2 And that we may be delyuered from disordered and euyll men For all men haue not fayth 3 But the Lorde is faythfull whiche shall stablyshe you and kepe you from euyll 4 And we haue confidence in the Lorde to youwarde that ye both do and wyll do the thynges whiche we commaunde you 5 And the Lorde guyde your heartes to the loue of God and to the pacient waytyng for Christe ☜ 6 ☞ We commaunde you brethren in the name of our Lorde Iesus Christe that ye withdrawe your selues from euery brother that walketh inordinately and not after the institution whiche he receaued of vs. 7 For ye your selues knowe howe ye ought to folowe vs For we behaued not our selues inordinately among you 8 Neither toke we breade of any man for nought but wrought with labour and sweat nyght and daye because we woulde not be chargeable to any of you 9 Not but that we had auctoritie but to make our selues an ensample vnto you to folowe vs. 10 For when we were with you this we warned you of that yf any woulde not worke the same shoulde not eate 11 For we haue heard that there are some which walke among you inordinately workyng not at all but be busy bodies 12 Them that are such we commaunde and exhort by our Lorde Iesus Christ that they workyng in quietnesse eate their owne breade 13 And ye brethren be not weery in well doyng 14 Yf any man obey not our doctrine signifie hym by an epistle and haue no companie with hym that he maye be ashamed 15 Yet count him not as an enemie but warne hym as a brother 16 Nowe the very Lorde of peace geue you peace alwayes by all meanes The Lorde be with you all 17 The salutation of me Paul with mine owne hande This is the token in euery epistle So I write 18 The grace of our Lord Iesus Christ be with you all Amen ¶ Sent from Athens ¶ The first Epistle of the Aposile Saint Paul vnto Timothie The first Chapter ◠He exhorteth Timothie to wayte vpon his office namely to see that nothyng be taught but gods worde c. 5 Declaryng that fayth with a good conscience charitie and edification are the ende therof 20 and admonisheth of Hymeneus and Alexander 1 PAul an Apostle of Iesus Christ by the commission of God our sauiour and Lorde Iesus Christe whiche is our hope 2 Vnto Timothie a natural sonne in the faith Grace mercie and peace from God our father and Iesus Christe our Lorde 3 As I besought thee to abyde styll in Ephesus when I departed into Macedonia so do that thou cōmaunde some that they teache no other doctrine 4 Neither geue heede to fables and endlesse genealogies whiche breede questions more then godly edifying which is in fayth 5 But the ende of the commaundement is loue out of a pure heart and of a good conscience of fayth vnfaigned 6 From the whiche thynges some hauyng erred haue tourned vnto vayne ianglyng 7 Couetyng to be doctours of the lawe not vnderstandyng what they speake neither wherof they affirme 8 ☞ But we knowe that the lawe is good yf a man vse it lawfully 9 Knowyng this * that the lawe is not geuen vnto a ryghteous man but vnto the lawlesse and disobedient to the vngodly and to sinners to vnholy and vncleane to murtherers of fathers murtherers of mothers to manslears 10 To whoremongers to them that defyle them selues with mankynde to manstealers to lyers to periured and yf there be any other thyng that is contrarie to wholsome doctrine 11 Accordyng to the Gospell of glorie of the blessed God whiche is committed vnto me 12 And I thanke Christ Iesus our Lord whiche hath made me strong For he counted me faythfull puttyng me into the ministerie 13 Beyng a blasphemer and a persecuter and an oppressour But yet I obtayned mercie because I dyd it ignorauntly in vnbeliefe 14 Neuerthelesse the grace of our Lorde was exceedyng aboundaunt with faith and loue which is in Christe Iesus 15 ☞ This is a faythfull saying and by all meanes worthy to be receaued that Christe Iesus came into the worlde to saue synners of whom I am chiefe 16 Notwithstandyng for this cause was mercie shewed vnto me that in me the first Iesus Christe myght shewe all long sufferyng to the example of them which shoulde beleue on hym to lyfe euerlastyng 17 Nowe vnto the kyng euerlastyng immortall inuisible vnto God onlye wise be honour and glorie for euer and euer Amen 18 This commaundement commit I vnto thee sonne Timotheus accordyng to the prophesies which went before vpon thee that thou in them shouldest fyght a good fyght 19 Hauyng fayth and good conscience which some hauyng put awaye as concernyng fayth haue made shipwracke 20 Of whom is Hymeneus and Alexander whom I haue delyuered vnto Satan that they maye learne not to blaspheme ¶ The .ij Chapter 1 He exhorteth to pray for all men 4 wherfore 8 and howe 9 As touchyng the apparell and modestie of women 1 I Exhort therefore that firste of all prayers supplications intercessiōs and geuynge of thankes be made for all men 2 For kynges and for all that are in auctoritie that we maye leade a quiete and peaceable lyfe in all godlynesse and honestie 3 For that is good and accepted in the syght of God our sauiour 4 Who wyll haue all men to be saued and to come vnto the knowledge of the trueth 5 For there is one God and one mediatour of God and men the man Christe Iesus 6 Who
the king as hauyng the preeminence 14 Other vnto rulers as vnto them that are sent of hym for the punyshment of euyll doers but for the lande of them that do well 15 For so is the wyll of God that with well doyng ye may stoppe the mouthes of foolishe and ignoraunt men 16 As free and not as hauyng the libertie for a cloke of maliciousnes but euen as the seruauntes of God 17 Honour all men Loue brotherly felowship Feare God Honour the kyng 18 Seruauntes obey your maisters with all feare not only yf they be good curteous but also though they be frowarde 19 * For it is thanke worthy ☜ yf a man for cōscience toward god endure griefe and suffer wrong vndeserued 20 For what prayse is it yf when ye be buffeted for your faultes ye take it paciently But yf when ye do well ye suffer wrong take it paciently then is there thanke with God 21 For herevnto veryly were ye called for ☞ Christe also suffered for vs leauyng vs an ensample that ye should folowe his steppes 22 Which did no sinne neyther was there guyle founde in his mouth 23 Whiche when he was reuiled reuiled not agayne when he suffred he threatned not but committed the vengeaunce to him that iudgeth righteously 24 Which his owne selfe bare our sinnes in his body on the tree that we beyng deliuered from sinne shoulde liue vnto ryghteousnes By whose strypes ye were healed 25 For ye were as sheepe goyng astray but are nowe turned vnto the sheephearde and Byshop of your soules The .iij. Chapter 1 Howe wyues ought to order themselues towarde their husbandes 3 And in their apparell 7 The duetie of men towarde their wyues 8 He exhorteth all men to vnitie and loue 14 And paciently to suffer trouble by the example and benefite of Christe 1 LIkewise ye wyues be in subiectiō to your husbandes that euen they whiche obey not the word may without the word be wonne by the cōuersation of y e wiues 2 Whyle they beholde your chaste conuersation coupled with feare 3 Whose apparel shal not be outward with brayded heere hanging on of gold eyther in putting on of gorgeous apparel 4 But let the hid man whiche is in the heart be without all corruption so that the spirite be at rest and quiet whiche spirite is before god a thing much set by 5 For after this maner in the olde tyme dyd the holy women whiche trusted in God tyre them selues and were obedient vnto theyr husbandes 6 Euen as Sara obeyed Abraham and called hym Lorde whose daughters ye are as long as ye do well and are not afrayde for any terrour 7 Lykewyse ye husbandes dwell with them accordyng to knowledge geuyng honour vnto the wyfe as vnto the weaker vessell and as vnto them that are heires also of the grace of lyfe that your prayers be not hyndered 8 ☞ In conclusion be ye all of one minde of one heart loue as brethren be pitiful be curteous 9 Not rendryng euyl for euyll or rebuke for rebuke but contrarywyse blesse knowyng that ye are therevnto called euen that ye shoulde be heyres of the blessyng 10 For he that doeth long after lyfe and loueth to see good dayes let hym refrayne his tongue from euyll and his lippes that they speake no guyle 11 Let hym eschewe euyll and do good let hym seke peace and ensue it 12 For the eyes of the Lorde are ouer the ryghteous and his eares are open vnto their prayers Againe the face of the Lorde is ouer them that do euyll 13 Moreouer who is it that wyll harme you yf ye folowe that which is good 14 Yea happy are ye if any trouble happen vnto you for ryghteousnes sake Be not ye afrayde for any terrour of them neither be ye troubled 15 But sanctifie the Lorde God in your heartes ☜ Be redy alwayes to geue an aunswere to euery man that asketh you a reason of the hope that is in you 16 And that with mekenesse and feare hauyng a good conscience that where as they backebite you as euyll doers they may be ashamed that falsely accuse your good conuersation in Christe 17 For it is better yf the wyll of God be so that ye suffer for wel doyng then for euyll doyng 18 ☞ Forasmuch as Christe hath once suffered for sinnes the iust for the vniust to bryng vs to God and was kylled as parteynyng to the fleshe but was quickened in the spirite 19 In which spirite he also went preached vnto the spirites that were in pryson 20 Which sometime had ben disobedient when once the long sufferyng of God abode in y e dayes of Noe whyle the Arke was a preparyng wherein fewe that is to say eyght soules were saued in the water 21 To the which also the figure agreeth that nowe saueth vs euen baptisme not the puttyng away of the fylth of the fleshe but in that a good conscience maketh request to God by the resurrection of Iesus Christe 22 Which is on the ryght hande of God and is gone into heauen angels powers and myght subdued vnto hym ¶ The .iiij. Chapter 1 He exhorteth men to ceasse from sinne 2 to spende no more tyme in vice 7 to be sober and apt to pray 8 to loue eche other 12 to be pacient in trouble 15 to beware that no man suffer as an euyll doer 16 but as a christian man and so not to be ashamed 1 FOr as muche then as Christ hath suffered for vs in the fleshe arme ye your selues lykewise with the same mynde for he which suffereth in the fleshe ceasseth from sinne 2 That he hence forwarde shoulde lyue as much tyme as remayneth in y e fleshe not after the lustes of men but after the wyll of God 3 For it is sufficient for vs that we haue spent the tyme that is paste of the lyfe after the wyll of the gentiles walkyng in wantonnesse lustes in excesse of wynes in excesse of eatyng in excesse of drynkyng and abominable idolatrie 4 And it seemeth to them an inconuenient thyng that ye runne not also with them vnto the same excesse of riote and therefore speake they euyll of you 5 Whiche shall geue accomptes to hym that is redy to iudge quicke and dead 6 For vnto this purpose veryly was the Gospel peached also vnto y e dead that they shoulde be iudged lyke other men in the fleshe but should lyue before God in the spirite 7 The ende of all thynges is at hande 8 ☞ Be ye therefore sober and watche vnto prayer 8 But aboue all thynges haue feruent loue among your selues For loue shall couer the multitude of sinnes 9 Be ye harberous one to another without grudgyng 10 As euery man hath receaued the gyft euē so minister the same one to another as good ministers of the manifold grace of God 11 If any man speake let hym talke as the wordes
â— a â–ª Ephe i a. Rom i b. â— i a. Ephe i b. Coloss i. a. Rom. i. a. i Cor. i. a. i. Cor. i. a. Galath 〈…〉 Ephe i a. Rom. i. b. 〈◊〉 i a. Ephe i b. Coloss â— a. 〈◊〉 4 b ◠〈◊〉 4 b â— i Cor. ii a. i. Thess ii a. (b) To beleue and to be fully perswaded to haue y e giftes of theÌ„ holy ghost ioyfully to suffer for christes sake are most certain signes of our election (c) For images are dead thinges and only 〈◊〉 fanâ—asies i Thessa i. b (a) Not in outwarde shewe and in 〈◊〉 but in traâ—eâ— â–ª no in the 〈◊〉 of God Act. xvii c. Act. xvii b. Galath i. b. Philip. i. a. () Or a burden (b) He humbled hym selfe to â—â—ppâ—râ— all thâ—nges with out all reâ—pect of â—â—cre euen as the tender mother which nourâ—eth her children and thynketh no office to vile for her chyldrens sake Act. xx g. 2 Thesâ— iii b â— Cor. ix e. (c) For it is not possible to auoyde the reproche of the wicked whiche euer hate good doinges (d) And would hynder all men from their saluatioÌ„ Luk. xxi â— â–ª Daniel x. c. ii Cor. i c. (c) Therfore I coulde not forget you except I would forget my selfe Act. xviâ— d. (b) His great affection towarde y e small 〈◊〉 〈…〉 doctrine 〈◊〉 sâ—all thyâ—â—iâ—â— that all mynâ— afflictions 〈◊〉 so many pleasures â–ª shal be restored froÌ„ death to lyfe Rom. xii â— Ephe. v. a. (a) That is that ye should dedicate your selues wholly vnto God i. Cor. vii a. 〈◊〉 i. c. Lâ—â— x. â— Actes xx b i. Cor. ix c. ii Thes iii. b (b) He doeth not condemne all kynde of sorowe but that whiche proceadeth of infidelitie Sapâ— ii a. i. Cor. xv g. Math 24. â— Dâ—niel xii â— Math 24. d. ii Pet iii. c. Apoc iii. a. Iere. xv b. (a) That is â–ª sodenly vnloked for Iohn xii e. Ephe. v. c. Rom. xiii d. (b) Here slepe is taken for contempte of saluation when men continue in â—innes and wyll not awake to godlynesse Ephe. vi b. ii Cor. v. c. Galath vi b i. Tim. v. c. Philip. ii b. Math. v. g. Philip. iiii a Luk. xviii a i. Cor xiiii g (c) The preachyng of the word of God Nu. xxiii c. i. Cor. i. b. Rom. xvi c. i. Cor. xv d. ii Cor. xiii c. ii Thes iii. d Rom. i. a. â— Cor. i. â— Ephe. i. a. Rom. i. b. (a) Whiche proceadeth of your fayth as â— most notable fruite (b) The faithfull by their afflictioÌ„s see as in a cleare glasse the end of Gods iuste iudgement when as they shall raigne with Christe whiche haue suffered with hym and the wicked shall â—eâ—le his extreme wrath â—â—engeance Rom. ii b. Sapi. v. c. Mat. xxv c. Coloss i. a. Philip. i. b. (c) Fayth is gods wonderfull worke in vs. (a) As false reuelations â–ª or dreaâ—es (b) Who as he destroyeth other so shall he be destroyed hym selfe i. Cor. iii. b. i. Iohn ii â— Esa â—xâ—â— Math. 24. c. Rom. i. d. Ephe. vi c. Coloss iiii a (a) Although they boast theÌ„selues therof i. Cor. v. b. (b) Which is to trauayle yf he wyll eate Actes xx g i. Cor. ix c. â— Thess ii c. Galath vi b ii Thess iii d (c) The ende of excommunication is not to dryue from the Churche such as haue fallen but to wyn them to the Churche by amendmeÌ„t i Thess v. b. Phil. iiii b. Acteâ—â—â— i. Thes i. a. Actes xvâ— a (a) So called because he folowed the simplicitie of the Gospell Actes xix a ii Tim. ii c. Tit. iii. c. i. Tim. iiii a. (b) Because these questionâ—ies preferred their curious fables to al other knowledge beautified them with the law as yf they had ben the verye law of God S. Paul sheweth that the ende of Gods lawe is loue which can not be without a good conscience neither a good conscience without faith nor faith without the word of God So their doctrine which is an occasion of contention is woorth nothyng Leui. xxi b. Rom. i. d. Actes ix a. i. Cor xv b. Galath i. c. (c) Not knowyng that I fought against God Math. ix d. Mark ii c. Luk. xix a. Iohn iii. c. (b) He brusteth foorth into these godly affectioÌ„s consideryng gods great mercye toward hym ii Tim. ii c. Mat. x viii c i. Corin. v. a. (c) Excommunicate or cast out of the Churche Iere. xxix e Baruch i. c. Ioh. xvii a. Hebr. ix d. Galath iii. c (a) He sheweth that there can be no mediatour except he be also the redeemer i. Cor. xiiii g (b) That is gyltie of the transgression (a) Lest beyng proude of his degree he be lykewyse condempned as the deuyll â—s for lyftyng vp hym self by pride Actes vi a. (b) Hauyng the true doctrine of y e Gospell and the feare of God Mat. xxv b Acteâ— xx â— ii Tim iii a. ii Pet. ii a. Iude i c. c. ii Thess ii a Acteâ— xx â— ii Tim iii a. ii Pet. ii a. Iude i c. c. ii Thess ii a (a) Their dul consciences firste waxed harde then after â–ª cancker and corruptioÌ„ bread therein last of all it was burnt of with an hotte iron so that he meaneth such as haue no conscience Ephe. 4. Gene. i. d. Rom. xxiii c Titus i. d. ii Tim. iii. d. i. Tim. i. a. Titus iii. c. Coloss ii d. Titus ii c. i. Pet. v. a. Titus ii c. i. Pet. v. a. (b) And reuelation of the holy ghost Actes vi b. (c) Thou shalt faythfully do thy duetie which is an assuraunce of thy saluation Leui. xix d. 〈…〉 b. (a) Whiche hath no maner of worldly meanes to helpe her selfe with Luke ii f. Gene. ix a. Actes x. â— i. Pet. iiii b. i. Cor. vii b. Deu. xxv b Mâ—th x b Deut. xix â— Nu. xxvii d Act. vi b. ii Tim. i. b. Eccle. 31. d. (b) Theyr synnes folow whiche for a tyme haue deceaued y e godly and after are detected as Saul Iudas other hypocrites i. Cor. xii c. Ephe. vi a. Coloss iii. d. (a) That is â–ª of the grace of God Galath i. a. i. Tim. i. a. Mitus iii. c. Eccl. xxix d Hebr. xiii â— Iob. i. d. Eccle. v. â— (b) That seâ— their felicitie in richesse (c) For they are neuer quiet neither in soule nor body Act. xâ— Apoc. xvii c (d) By this mighty power of God the faythfull are admonisshed boldely to stande in their vocation although the world â–ª Satan and hell rage agaynst them (e) In thynges pertaynyng this life Math. v. c â–ª Luk. xii d Eccle. 29. b Math. vi c. (f) The giftes of God for the vtilitie of y e Churche (g) As when question engendreth question (a) Beyng sent of God to preache that lyfe which he had promised in Christe Iesus Act. xxii a. Rom i a. Philip. iii. a The gyft of God is a certaine liuely flame kindeled in our heartes whiche Sâ—an the fleshe
this worlde but it may be abused and turned from vnhurtfull wholsome to hurtfull and noysome What is there aboue better then the sunne the moone and the starres Yet was there that toke occasion by the great beautie and vertue of them to dishonour God and to defile them selues with idolatrie geuyng the honour of the lyuyng God and creatour of all thynges to such thynges as he had created What is there here beneath better then fire water meates drynkes metals of golde siluer iron and steele Yet we see dayly great harme and much mischiefe done by euery one of these aswell for lacke of wisdome prouidence of them that suffer euyll as by the malice of them that worke the euyll Thus to them that be euyll of them selues euery thyng setteth forwarde and increaseth their euyll be it of his owne nature a thyng neuer so good lyke as contraryly to them that studie and endeuoure them selues to goodnesse euery thyng preuayleth them and profiteth vnto good be it of his owne nature a thyng neuer so bad as S. Paul sayd Hiis qui diligunt deum omnia cooperantur in bonum All thinges do bryng good successe to such as do loue God euen as out of most venimous wormes is made triacle the most soueraigne medicine for the preseruatiō of mans health in time of daunger Wherfore I would aduise you al that come to the reading or hearing of this booke which is the worde of God the most precious iewell and most holy relique that remayneth vpon earth that ye bryng with you the feare of God and that ye do it with all due reuerence vse your knowledge therof not to vayne glorie of friuolous disputation but to the honour of God encrease of vertue and edification both of your selues and other And to the intent that my wordes may be the more regarded I wyll vse in this part the aucthoritie of saint Gregorie Nazianzene like as in the other I dyd of saint Iohn Chrisostome It appeareth that in his tyme there were some as I feare me there be also nowe at these dayes a great number which were idle bablers and talkers of the scripture out of season and all good order and without any increase of vertue or example of good lyuyng to them he writeth all his first booke de theologia Wherfore I shall briefly gather the whole effect and recite it here vnto you There be some saith he whose not only eares and tongues but also their fistes be whetted and redy bent all to contention and vnprofitable disputation whom I woulde wishe as they be vehement and earnest to reason the matter with tongue so they were all redy and practiue to do good deedes But forasmuch as they subuertyng the order of all godlinesse haue respect only to this thyng howe they may bynde and loose subtile questions so that nowe euery market place euery alehouse and tauerne euery feast house briefly euery company of men euery assembly of women is fylled with such talke Since the matter is so saith he and that our fayth and holy religion of Christe begynneth to waxe nothyng els but as it were a sophistrie or a talkyng craft I can no lesse do but say some thyng thervnto It is not fyt saith he for euery man to dispute the hygh questions of diuinitie neither is it to be done at all tymes neither in euery audience must we discusse euery doubt but we must knowe when to whom and howe farre we ought to enter into such matters First it is not for euery man but it is for such as be of exact and exquisite iudgementes and such as haue spent their tyme before in studie and contemplation and such as before haue clensed them selues aswell in soule as body or at the least endeuoured them selues to be made cleane For it is daungerous saith he for the vncleane to touche that thyng that is most cleane lyke as the sore eye taketh harme by lokyng vpon the sunne Secondarily not at all tymes but when we be reposed and at rest from all outwarde dregges and trouble and when that our heades be not encumbred with other worldy and wandryng imaginations as yf a man shoulde mingle balme and dirt together For he that shall iudge and determine such matters and doubtes of scriptures must take his tyme when he may apply his wittes thervnto that he may therby the better see and discerne what is trueth Thirdly where and in what audience There and among those that haue ben studious to learne And not among such as haue pleasure to trifle with such matters as with other thynges of pastime which repute for their chiefe delicates the disputation of hygh questions to shewe their wittes learnyng and eloquencie in reasonyng of hygh matters Fourthly it is to be considered howe farre to wade in such matters of difficultie No further saith he but as euery mans owne capacitie wyll serue hym and agayne no further then the weakenesse or intelligence of the other audience may beare For lyke as to great noyse hurteth the eare to much meate hurteth the mans body heauy burthens hurt the bearers of them to much rayne doth more hurt then good to the grounde briefly in all thynges to much is noyous euen so weake wittes and weake consciences may soone be oppressed with ouer harde questions I say not this to diswade men from the knowledge of God and readyng or studiyng of the scripture For I say that it is as necessarie for the lyfe of mans soule as for the body to breathe And yf it were possible so to liue I woulde thinke it good for a man to spende all his life in that and to do none other thyng I commende the lawe which biddeth to meditate and studie the scriptures alwayes both nyght and day and sermons preachynges to be made both mornyng noone and euentyde and God to be lauded and blessed in all tymes to bed warde from bed in our iourneys and all our other workes I forbyd not to reade but I forbyd to reason Neither forbyd I to reason so farre as is good and godly but I alowe not that is done out of season and out of measure and good order A man may eate to much of hony be it neuer so sweete and there is tyme for euery thyng and that thyng that is good is not good yf it be vngodly done Euen as a flowre in wynter is out of season and as a womans apparell becommeth not a man neither contraryly the mans the woman neither is weepyng conuenient at a bridale neither laughyng at a buriall Nowe yf we can obserue and kepe that is comely and tymely in all other thynges shall not we then the rather do the same in the holy scriptures Let vs not runne foorth as it were wilde horses that can suffer neither bridle in their mouthes nor sitter on their backes Let vs kepe vs in our boūdes and neither let vs go to farre on the one side lest we returne
that good that thou doest vnto him 7 And why the highest hateth sinners and shall reward vengeaunce to the vngodly 8 In prosperitie a friende shal be knowen in aduersitie an enemie shal not be hid 9 For when a man is in wealth it greeueth his enemies but in heauinesse and trouble a mans very friend will depart from him 10 Trust neuer thyne enemie for like as an yron rusteth so doth his wickednesse 11 And though he make much crouching and kneeling yet kepe well thy mind beware of him and thou shalt be to him as he that wypeth a glasse thou shalt knowe that al his rust hath not ben wel wyped away 12 Set him not by thee neither let him sit at thy right hand lest he turne him get into thy place take thy roome and seke thy seate and so thou at the last remember my wordes and be pricked at my sayinges 13 Binde not two sinnes together for there shall not one be vnpunished 14 Who wil haue pitie of the charmer that is stinged of the serpent or of all such as come nye the beastes 15 Euen so is it with him that kepeth companie with a wicked man and lappeth him selfe in his sinnes 16 For a season wil he bide with thee but if thou stumble he tarieth not 17 An enemie is sweet in his lippes he can make many wordes and speake many good thinges Yea he can wepe with his eyes but in his heart he imagineth howe to throwe thee into the pit and if he may fynde oportunitie he will not be satisfied with blood 18 If aduersitie come vpon thee thou shalt find him there first and though he pretende to do thee helpe yet shal he vndermine thee 19 He shall shake his head and clap his handes ouer thee for very gladnesse â–ª and whyle he maketh many wordes he shall disguyse his countenaunce The .xiii. Chapter 1 The companies of the proude and of the riche are to be eschewed 15 The loue of God 17 Like do companie with their like 1 WHo so toucheth pytch shal be defiled withall and he that is familier with the proude shall cloth him selfe with pryde 2 He taketh a burthen vpon him that accompanieth a more honorable man then him selfe therfore kepe no familiaritie with one that is richer then thy selfe Howe agree the kettel and the pot together for if the one be smitten against the other it shal be broken 3 The riche dealeth vnrighteously and threatneth withal but the poore beyng oppressed and wrongfully dealt withall suffereth scarcenesse and geueth fayre wordes If the riche haue done wrong yet must he be entreated but if the poore haue done it he shall straight wayes be threatned 4 If thou be for his profite he vseth thee but if thou haue nothing he shal forsake thee 5 As long as thou hast any thing of thyne owne he shal be a good felow with thee yea he shall make thee a bare man and not be sory for thee 6 If he haue neede of thee he shall defraude thee and with a priuie mocke shall he put thee in an hope geue thee all good wordes and say What wantest thou 7 Thus shal he shame thee in his meate vntill he haue supt thee cleane vp twyse or thryse at the last shall he laugh thee to scorne Afterwarde when he seeth that thou hast nothing he shall forsake thee and shake his head at thee 8 Submit thy selfe vnto God and wayte vpon his hande 9 Beware that thou be not disceaued and brought downe in thy simplenesse Be not to humble in thy wysedome lest when thou art brought lowe thou be disceaued through foolishnesse 10 If thou be called of a mightie man absent thy selfe so shall he call thee to him the more oft 11 Preasse not thou vnto him that thou be not shut out but go not thou farre of lest he forget thee 12 Withdraw not thy selfe from his speach but beleue not his many wordes For with much communication shall he tempt thee and with a priuie mocke shal he question with thee of thy secretes 13 The vnmercifull mynde of his shall marke thy wordes he shall not spare to do thee hurt and to put thee in prison 14 Beware and take good heede to thy selfe for thou walkest in peryll of thy ouerthrowing Now when thou hearest his wordes make thee as though thou wast in a dreame and wake vp 15 Loue God all thy lyfe long and call vpon him in thy neede 16 Euery beast loueth his like euen so let euery man loue his neyghbour 17 All fleshe will resort to their like and euery man wil kepe companie with such as he is him selfe 18 But as the woolfe agreeth with the lambe so doth the vngodly with the righteous 19 What peace is there betweene Hyena and a dogge Howe can the riche and the poore agree together 20 The wilde asse is the lions pray in the wildernesse euen so are poore men the meate of the riche 21 Like as the proude may not away with lowlinesse euen so doth the riche abhorre the poore 22 If a riche man fal his friendes set him vp againe but when the poore falleth his acquayntaunce forsake him 23 If a riche man fall into an errour he hath many helpers he speaketh proude wordes and yet men iustifie him but if a poore man go wrong he is punished yea though he speake wysely yet can it haue no place 24 When the riche man speaketh euery body holdeth his tongue and loke what he sayth they prayse it vnto the cloudes But if the poore man speake they say What felow in this and if he do amisse they shall destroy hym 25 Riches are good vnto hym that hath no sinne in his conscience and pouertie is a wicked thing in the mouth of the vngodly 26 The heart of man chaungeth his countenaunce whether it be in good or euyll 27 A chearfull countenaunce is a token of a good heart for els it is an harde thing to knowe the thought The .xiiii. Chapter 1 The offence of the tongue 17 Man is but a vayne thing 21 Happy is he that continueth in wysdome 1 BLessed is the man that hath not fallen with the worde of his mouth is not pricked with the conscience of sinne 2 Happy is he that hath no heauinesse in his minde and is not fallen from his hope in the Lorde 3 It becommeth not a couetous man and a nygarde to be riche and what should an enuious man do with money 4 He that with all his carefulnesse heapeth together vnrighteously gathereth for other folkes and another man shall make good cheare with his goodes 5 He that is wicked vnto him selfe howe should he be good vnto other men how can such one haue any pleasure of his goodes 6 There is nothing worse then when one disfauoureth him selfe and this is a rewarde of his wickednesse 7 If he do any good he doth it not knowing therof and against his will and
broken vessel he can keepe no wysdome 15 When a man of vnderstanding heareth a wyse worde he shall commend it and make much of it but if a voluptuous man heare it he shall haue no pleasure therein but cast it behinde his backe 16 The talking of a foole is lyke an heauy burthen by the way but to heare a wise man speake it is pleasure 17 Where a doubt is in the congregation it is asked at the mouth of the wyse and they shall ponder his wordes in their heartes 18 Lyke as is a house that is destroyed euen so is wysdome vnto a foole as for the knowledge of the vnwyse it is but darke wordes 19 Doctrine is vnto him that hath no vnderstanding euen as fetters about his feete and lyke manicles vpon his right hande 20 A foole lifteth vp his voyce with laughter but a wyse man shall sâ—ase laugh secretly 21 Learning is vnto a wyse man a iewell of golde and lyke an armlet vpon his right arme 22 A foolishe mans foote is soone in his neighbours house but one that hath experience shal be ashamed at the person of the mightie 23 A foole wyll peepe in at the windowe into the house but he that is wel nurtured wyll stande without 24 A foolishe man standeth hearkening at the doore but he that is wyse wyll be ashamed 25 The lippes of the vnwyse wyl be telling foolishe thinges but the wordes of such as haue vnderstanding shal be wayed in the balaunce 26 The heart of fooles is in their mouth but the mouth of the wyse is in their heart 27 When the vngodly curseth the blasmer he curseth his owne soule 28 A priuie accuser of other men shall defile his owne soule and be hated of euery man but he that keepeth his tongue and is discreete shal come to honour ¶ The .xxii. Chapter 1 Of the sluggard 12 Not to speake much to a foole 16 A good conscience feareth not 1 A Slouthfull bodye is moulded of a stone of claye and euery man wyll speake to his disprayse 2 A slouthfull body is made of the doung of oxen and euery one that toucheth him must wasshe his handes againe 3 A misnurtured sonne is the dishonour of the father a foolishe daughter shal be litle regarded 4 A wyse daughter is an heritage vnto her husband but she that coÌ„meth to dishonestie bringeth her father in heauinesse 5 A daughter that is past shame dishonoureth both her father and her husband the vngodly shall regarde her but they both shall despise her 6 A tale out of time is as musicke in mourning but wysdome knoweth the seasons of correction and doctrine 7 If children lyue honestly and haue wherewithall they shall put away the shame of their parentes 8 But if children be proude with hautines and foolishnes they blot out the nobilitie of their kinred 9 Who so teacheth a foole is euen as one that gleweth a potsharde together as one that telleth a tale to him that heareth him not and as one that rayseth a man out of an heauy sleepe 10 Who so telleth a foole of wysdome is euen as a man which speaketh to one that is a sleepe when he hath tolde his tale he saith What is the matter 11 When one dyeth lamentation is made for him because the light fayleth him euen so let men mourne ouer a foole for he wanteth vnderstanding Make but litle weeping because of the dead for he is come to rest but the lyfe of the foole is worse then the death 12 Seuen dayes do men mourne for him that is dead but the lamentation ouer the vnwyse and vngodly should endure all the dayes of their lyfe 13 Talke not much with a foole and go not with him that hath no vnderstanding beware of him lest it turne thee to trauaile and thou shalt not be defiled with his sinne Depart from him and thou shalt finde rest and shalt not be drawen backe into his foolishnes 14 What is heauier then leade and what shoulde a foole be called els but leade 15 * Sande salte and a lumpe of iron is easier to beare then an vnwyse foolishe and vngodly man 16 Lyke as the bande of wood bounde together in the foundation of the house can not be loosed euen so is it with the heart that is stablished in the thought of counsell The thought of the wyse shall neuer feare nor be offended at any time 17 Lyke as a faire plastered wall in a winter house and a hye building may not abide the winde and storme euen so is a fooles heart afraide in his imagination he feareth at euery thing and can not endure 8 A wâ—uering heart in the imagination of a foole wyll not euer stande in awe but he that abideth in the commaundementes of God wyll alway feare 19 He that nippeth a mans eye bringeth foorth teares and he that pricketh the heart bringeth foorth the meaning and thought 20 Who so casteth a stone at the birdes frayeth them away and he that blasphemeth his freend breaketh frendship 21 Though thou drewest a sworde at thy freend yet dispaire not for thou mayst come againe to thy freend 22 If he speake sourely feare not for ye may be agreed together againe except it be that thou blaspheme him disdayne him open his secretes and wounde him trayterouslie for all such thinges shall dryue away a freend 23 Be faithfull vnto thy neighbour in his pouertie that thou mayst reioyce with him also in his prosperitie abyde stedfast vnto him in the time of his trouble that thou maist be heyre with him in his heritage for pouertie is not alwayes to be contempned nor the riche that is foolish to be had in estimation 24 Lyke as the vapour and smoke goeth out at the ouen before the fire euen so euill wordes rebukes and threatninges go before bloodshedding 25 Be not ashamed to defende thy freend as for me I wyll not hide my face from him though he should do me harme whosoeuer heareth it shall beware of him 26 Who shal set a watch before my mouth and a sure seale vpon my lippes that I fall not with them and that my tongue destroy me not The .xxiii. Chapter 1 Prayer against pride lechery and gluttony 13 Of othes blasphemy and vnwyse communication 16 Of the three kindes of sinnes 23 Many sinnes proceede of adultrie 27 Of the feare of God 1 O Lorde father and gouernour of my lyfe leaue me not in their imagination and counsell Oh let me not fall in such reproofe 2 Who wyll keepe my thought with the scourge and the doctrine of wysdome in myne heart that he spare not myne ignoraunce that I fall not with them 3 Lest myne ignoraunces increase that myne offences be not many in number and that my sinnes exceede not lest I fall before myne enemies and so my aduersarie reioyce whose hope is farre froÌ„ thy mercie 4 O Lorde thou father and God of my lyfe leaue me not in their imagination
thee 20 And when the blood of thy wytnesse Steuen was shedde I also stoode by and consented vnto his death and kept the rayment of them that slue hym 21 And he sayde vnto me depart for I wyll sende thee farre hence vnto the gentiles 22 And they gaue him audience vnto this worde and then lift vp their voyces and sayde away with suche a felowe from the earth for it is no reason y t he shoulde lyue 23 And as they cryed and caste of their clothes and threwe dust into the ayre 24 The chiefe captaine cōmaunded hym to be brought into the castle bade that he shoulde be scourged and examined that he myght knowe wherefore they cryed so on hym 25 And as they boūde him with thonges Paul saide vnto y e Centurion that stoode by Is it lawfull for you to scourge a man that is a Romane and vncondempned 26 When the Centurion hearde that he went and tolde the vpper captaine saying Take heede what thou doest for this man is a Romane 27 Then the vpper captaine came saide vnto him Tel me art thou a Romane He sayde yea 28 And the chiefe captaine aunswered With a great summe obteyned I this freedome And Paul saide I was free borne 29 Then strayghtway departed frō him they which should haue examined him And the hie captaine also was afrayde after he knew that he was a Romane and because he had bounde hym 30 On the morowe because he woulde haue knowen the certaintie wherefore he was accused of the Iewes he loosed hym from his bandes and commaunded the hye priestes all the counsell to come together brought Paul foorth and set hym before them ¶ The .xxiij. Chapter 1 Paul commeth before the counsell 2 Ananias causeth hym to be striken 12 the captayne deliuereth hym 11 God comforteth hym 23 he is sent to Cesarea 1 AND Paul earnestlie beholdyng the counsell saide Men brethren I haue lyued in al good conscience before God vntyll this day 2 And y e hye priest Ananias commaunded thē that stoode by to smyte hym on the mouth 3 Then sayde Paul vnto him God shall smite thee thou paynted wall For sittest thou iudgest me after the lawe cōmaundest me to be smitten contrary to the lawe 4 And they that stoode by sayde Reuilest thou Gods hye priest 5 Then sayde Paul I wyst not brethren that he was the hye priest For it is written * Thou shalt not curse the ruler of thy people 6 But when Paul perceaued that the one part were saducees and the other pharisees he cryed out in the counsell Men and brethren I am a pharisee the sonne of a pharisee Of the hope resurrection of the dead I am iudged 7 And when he had so sayde there arose a debate betwene the pharisees and the saducees the multitude was deuided 8 For the saducees say that there is no resurrection neither Angel nor spirite But the pharisees confesse both 9 And there arose a great crye and whē the scribes which were of the pharisees part arose they stroue saying We fynde none euyll in this man But yf a spirite or an Angel hath spoken to hym let vs not striue agaynst God 10 And when there arose a great debate the chiefe captayne fearyng lest Paul shoulde haue ben pluckt asunder of thē cōmaunded the souldiers to go downe and to take him from among them and to bryng hym into the castle 11 And the nyght folowyng the Lorde stoode by hym and sayde Be of good cheare Paul for as thou hast testified of me in Hierusalem so must thou beare witnesse also at Rome 12 And when it was day certayne of the Iewes gathered them selues together and made a vowe saying that they woulde neither eate nor drynke tyl they had kylled Paul 13 And they were mo then fourtie men which had made this conspiracie 14 And they came to the chiefe priestes and elders and sayde We haue bounde our selues with a vowe that we wyll eate nothyng vntyll we haue slayne Paul 15 Nowe therfore geue ye knowledge to the vpper captayne and to the counsell that he bryng hym foorth vnto you to morrowe as though ye woulde knowe somethyng more perfectly of hym And we or euer he come neare are redy to kyll hym 16 And when Paules sisters sonne heard of their laying awaite he went entred into the castle and tolde Paul 17 And Paul called one of the vnder captaynes vnto hym and sayde Bryng this young man vnto the hye captayne for he hath a certayne thyng to shewe hym 18 And he toke hym and brought hym to the hye captayne and sayde Paul the prisoner called me vnto him and prayed me to bryng this young man vnto thee which hath a certayne matter to shewe thee 19 Then the hye captayne toke hym by the hande and went with hym out of the way and asked hym What is it that thou hast to tell me 20 And he sayde The Iewes are determined to desire thee that thou wouldest bryng foorth Paul to morowe into the counsell as though they would enquire somewhat of hym more perfectly 21 But folowe not thou their myndes For there lye in wayte for him of them mo thē fourtie men which haue bounde them selues with a vowe that they will neither eate nor drynke tyll they haue kylled hym And nowe are they redy and loke that thou shouldest promise 22 The vpper captayne then let y e young man depart and charged hym see thou tell it out to no man that thou hast shewed these thynges to me 23 And he called vnto hym two vnder captaynes saying Make redy two hundred souldyers to go to Cesarea and horsmen threescore and ten and spearemen two hundred at the thirde houre of the nyght 24 And delyuer them beastes that they may set Paul on and bryng hym safe vnto Felix the hye deputie 25 And he wrote a letter after this maner 26 Claudius Lysias vnto the most mightie ruler Felix sendeth greetinges 27 This man was taken of the Iewes and shoulde haue ben kylled of them Then came I with souldeirs rescued hym and perceaued that he was a Romane 28 And whē I would haue knowen the cause wherfore they accused hym I brought hym foorth into their counsell 29 Whom I perceaued to be accused of questions of their lawe but was not gyltie of any thyng worthy of death or of bondes 30 And when it was shewed me howe that the Iewes layde wayte for the man I sent hym strayghtway to thee and gaue commaundement to his accusers that the thynges which they haue agaynst hym they shoulde tell before thee Fare well 31 Then the souldyers as it was commaunded them toke Paul and brought hym by nyght to Antipatris 32 On the morowe they left the horsmen to go with hym and returned vnto the castle 33 Which when they came to Cesarea and delyuered the epistle to the deputie
hyer powers For there is no power but of god The powers that be are ordeyned of God 2 Whosoeuer therfore resisteth the power resisteth the ordinaunce of God And they that resist shall receaue to theÌ„ selues dampnation 3 For rulers are not fearefull to good workes but to the euyll Wylt thou not feare the power Do well and thou shalt haue prayse of the same 4 For he is the minister of God for thy wealth But yf thou do euyll feare For he beareth not the sworde in vayne for he is the minister of God reuenger of wrath on hym that doth euyll 5 Wherfore ye must needes be subiect not only for feare of punishment but also because of conscience 6 And for this cause pay ye tribute For they are Gods ministers seruyng for the same purpose ☜ 7 Geue to euery man therfore his dutie tribute to whom tribute custome to whom custome feare to whom feare honour to whom honour belongeth ☜ 8 Owe nothyng to no man but to loue one another For he that loueth another hath fulfylled the lawe 9 For this Thou shalt not commit adâ—â—â—â—e thou shalt not kyll thou shalt not steale thou shalt not beare false witnesse thou shalt not lust and yf there be any other commaundement it is comprehended in this saying Namelye Thou shalt loue thy neighbour as thy selfe 10 Charitie worketh no yll to his neyghbour therfore the fulfyllyng of the lawe is charitie ☜ 11 ☞ And chiefely consideryng the season howe that it is tyme that we shoulde nowe awake out of slepe For nowe is our saluation nearer then when we beleued 12 The nyght is passed the day is come nye Let vs therfore caste away the deedes of darknesse let vs put on the armour of lyght 13 Let vs walke honestly as in the day not in riotyng dronkennesse neither in chaumberyng wantonnesse neither in strife and enuying 14 But put ye on y e Lorde Iesus Christe And make not prouision for the fleshe to the lustes therof ⧠The .xiiij. Chapter 1 The weake must be borne with 10 No man ought to offende his neyghbours conscience 15 One ought to beare with anothers conscience in charitie 1 HYm that is weake in the fayth receaue not to iudgementes of disputyng 2 One beleueth y t he may eate euery thyng Another which is weake cateth hearbes 3 Let not hym that eateth dispise hym that eateth not And let not hym which eateth not * iudge hym that eateth For God hath receaued hym 4 What art thou that iudgest another mans seruaunt To his owne maister he standeth or falleth Yea he shal be holden vp For god is able to make him stande 5 This man putteth difference betwene day and day Another man counteth all dayes alyke Let euery man be fully perswaded in his owne mynde 6 He that esteemeth the day esteemeth it vnto y e Lorde And he that esteemeth not the day to the Lorde he doeth not esteeme it He that eateth eateth to the Lorde for he geueth God thankes And he that eateth not eateth not to the Lorde and geueth God thankes 7 For none of vs lyueth to hym selfe and no man dyeth to hym selfe 8 For yf we lyue we lyue vnto y e Lorde And if we dye we dye vnto the Lorde Whether we lyue therfore or dye we are the Lordes 9 For to this ende Christe both dyed and rose agayne and reuyued that he myght be Lorde both of dead quicke 10 But why doest thou then iudge thy brother Either why doest thou despise thy brother We shal be all brought before the iudgement seate of Christe 11 For it is written I lyue sayth the Lorde and all knees shall bowe to me all tongues shall geue prayse to God 12 So shal euery one of vs geue accompt of hym selfe to God 13 Let vs not therfore iudge one another any more But iudge this rather that no man put a stumblyng blocke or an occasion to fall in his brothers way 14 ☞ For I knowe and am perswaded by the Lorde Iesus that there is nothyng common of it selfe but vnto hym that iudgeth it to be common to hym is it common 15 But yf thy brother be greeued with thy meat nowe walkest thou not charitably Destroy not hym with thy meat for whom Christe dyed 16 Let not your good be euyll spoken of 17 For the kyngdome of God is not meat and drinke but righteousnesse peace and ioy in the holy ghost 18 For he that in these thynges serueth Christe pleaseth God and is coÌ„mended of men 19 Let vs therfore folowe those thynges which make for peace thynges wherwith one may edifie another 20 Destroy not the worke of God for meates sake All thinges are pure but it is euyll for that man which eateth with offence 21 It is good neither to eate fleshe neither to drinke wine neither any thyng wherby thy brother stumbleth either falleth or is made weake 22 Hast thou fayth Haue it with thy selfe before God Happy is he that condempneth not hym selfe in the thyng which he aloweth 23 For he that maketh conscience is damned yf he eate because he eateth not of fayth For whatsoeuer is not of fayth is sinne ⧠The .xv. Chapter 1 We must support one another after the example of Christe 14 Paul sheweth his zeale towarde them 30 and requireth the lyke of them 1 WE whiche are stronge ought to beare y e fraylnes of the weake not to stande in our owne conceiptes 2 Let euery man please his neygbour in that that is good to edifiyng 3 For Christe pleased not him selfe But as it is written * The rebukes of them which rebuked thee fell on me 4 ☞ * For whatsoeuer thynges haue ben written afore time were written for our learnyng that we through pacience and comfort of y e scriptures might haue hope 5 The God of pacience and consolation graunt you to be lyke mynded one towardes another after the ensample of Christe Iesu 6 That ye all agreeyng together may with one mouth prayse God and the father of our Lorde Iesus Christe 7 Wherfore receaue ye one another as Christe receaued vs to y e prayse of God 8 And I say that Iesus Christe was a minister of the circumcisioÌ„ for the trueth of God to confirme the promise made vnto the fathers 9 And that the gentiles myght prayse God for his mercie as it is written For this cause I wyll praise thee among the gentiles and syng vnto thy name 10 And againe he saith Reioyce ye gentiles with his people 11 And againe praise the Lord al ye gentiles laude him al ye people together 12 And againe Esaias saith There shal be the roote of Iesse and he that shall rise to raigne ouer the gentiles in hym shall the gentiles trust 13 The God of hope fyll you with al ioy and peace in beleuyng that ye may be riche in
our mortall flesshe 12 So then death worketh in vs but life in you ☜ 13 ☞ Seing then that we haue the same spirite of fayth accordyng as it is written I beleued and therefore haue I spoken We also beleue and therefore speake 14 For we knowe that he which raysed vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall set vs with you 15 For all thynges do I for your sakes that the plenteous grace by thankes geuyng of many may redounde to the prayse of God 16 Wherefore we are not weryed But though our outwarde man perishe yet the inwarde man is renued day by day 17 For our exceedyng tribulation which is momentanie lyght prepareth an exceedyng and an eternall wayght of glorie vnto vs. 18 Whyle we loke not on the thynges whiche are seene but on the thynges which are not seene For the thynges which are seene are temporall but the things which are not seene are eternal ¶ The .v. Chapter 1 Paul proceedeth to declare the vtilitie that commeth by the crosse 4 howe we ought to prepare our selues vnto it 5 by whom 9 and for what ende 14 19 He setteth foorth the grace of Christ 20 and the office of ministers all the faithful 1 FOr we knowe that yf our earthly house of this tabernacle were destroyed we haue a building of God an habitation not made with handes but eternall in heauen 2 For therfore sygh we desiryng to be clothed with our house whiche is from heauen 3 So yet yf that we be founde clothed and not naked 4 For we that are in this tabernacle sigh being burdened because we would not be vnclothed but would be clothed vpō that mortalitie might be swalowed vp of lyfe 5 He that hath ordeyned vs for this thyng is God which hath also geuen vnto vs the earnest of the spirite 6 Therfore we are alway of good cheare and knowe that as long as we are at home in the body we are absent from the Lorde 7 For we walke by fayth not after outwarde appearaunce 8 Neuerthelesse we are of good comfort and had rather to be absent from the body and to be present with the Lorde 9 Wherfore whether we be at home or from home we endeuour our selues to be accepted vnto hym 10 For we must all appeare before the iudgement seate of Christe that euery man may receaue the workes of his bodie according to that he hath done whether it be good or bad 11 ☞ Seing then that we knowe the feare of the Lorde we fare fayre with men For we are knowen well enough vnto God I trust also that we are knowen in your consciences 12 For we prayse not our selues agayne vnto you but geue you an occasion to reioyce of vs that ye may haue somwhat agaynst them which reioyce in the face and not in the heart 13 For yf we be to feruent to God are we to feruent Or yf we kepe measure for your cause kepe we measure 14 For the loue of Christe constrayneth vs because we thus iudge that yf one dyed for all then were all dead 15 And he dyed for all that they which lyue shoulde not hencefoorth lyue vnto them selues but vnto hym which dyed for them and rose agayne ☜ 16 Wherefore hencefoorth knowe we no man after the flesshe Insomuche though we haue knowen Christe after the flesshe nowe yet hencefoorth knowe we hym so no more 17 Therfore yf any man be in Christe he is a newe creature Olde thynges are passed awaye beholde all thynges are become newe 18 And all thynges are of God whiche hath reconciled vs vnto hym selfe by Iesus Christe and hath geuen to vs the ministerie of reconciliation 19 For God was in Christe reconciling the worlde to hym selfe not imputyng their sinnes vnto them and hath committed to vs the preachyng of the atonement 20 Nowe then are we messengers in the rowme of Christe euen as though God dyd beseche you through vs. So praye we you in Christes steade that ye be reconciled vnto God 21 For he hath made him to be sinne for vs whiche knewe no sinne that we shoulde be made the ryghteousnesse of God in hym The .vj. Chapter 1 An exhortation to christian lyfe 11 and to beare him like affection as he doeth them Also to kepe them selues from pollution of idolatrie both in body and soule and to haue none acquayntaunce with the heathen 1 WE also as helpers exhorte you that ye receaue not the grace of God in vayne 2 For he saith I haue heard thee in a tyme accepted and in the day of saluation haue I suckoured thee Beholde nowe is that accepted tyme beholde nowe is that day of saluation 3 Let vs geue none occasion of euyll in any thyng that the ministerie be not blamed 4 But in all thynges let vs behaue our selues as y e ministers of God in much pacience in afflictions in necessities in anguisshes 5 In stripes in prisonmentes in strifes in labours 6 In watchynges in fastinges in purenesse in knowledge in long suffryng in kyndnesse in the holy ghost in loue vnfaigned 7 In the worde of trueth in the power of God by the armour of righteousnes of the ryght hande and on the lefte 8 By honour and dishonour by euyll report and good report as deceauers and yet true 9 As vnknowen and yet knowen as dying and beholde we lyue as chastened and not kylled 10 As sorowyng and yet alway merie as poore and yet make many riche as hauyng nothyng and yet possessyng all thynges ☜ 11 O ye Corinthians our mouth is open vnto you our heart is made large 12 Ye are in no strayte in vs but are in a straite in your owne bowels 13 I promise you lyke rewarde as vnto children Set your selues at large 14 ☞ And beare not ye a straunge yoke with the vnbeleuers For what felowship hath righteousnesse with vnrighteousnesse Or what communion hath lyght with darkenesse 15 Or what concorde hath Christe with belyall Eyther what part hath he that beleueth with an infidell 16 Or howe agreeth the temple of God with images For ye are the temple of the lyuing God as saide God I wyll dwell in them walke in them wyll be their God they shal be my people 17 Wherfore come out frō among them and seperate your selues from them saith the Lorde and touche none vncleane thyng and I wyll receaue you 18 And wyll be a father vnto you and ye shal be my sonnes and daughters saith the Lorde almightie ⧠The .vij. Chapter 1 He exhorteth them by the promise of God to kepe them selues pure 3.7 Assuryng them of his loue 8.13 and doeth not excuse his seueritie towarde them but reioyceth therof consideryng what profite came therby 10 Of two sortes of sorowe 1 SEyng that we haue these promises dearely beloued let vs
are not comely 14 I wyll therefore that the yonger women do marrie to beare chyldren to guyde the house to geue none occasion to y e aduersarie to speake slaunderously 15 For certaine of them are alredy turned backe after Satan 16 Yf any man or woman that beleueth haue wydowes let them susteine them let not the Churches be charged that there maye be sufficient for them that are wydowes in deede 17 The elders that rule well are worthy of double honour most speciallye they which labour in the worde teachyng 18 For the scripture sayth Thou shalt not moosel the oxe that treadeth out the corne And the labourer is worthy of his rewarde 19 Agaynst an elder receaue none accusation but vnder two or three witnesses 20 Them that sinne rebuke before all that other also may feare 21 I testifie before God and the Lorde Iesus Christe and the elect angels that thou obserue these thinges without hastynesse of iudgement and do nothyng after parcialitie 22 Lay handes sodenly on no man neither be partaker of other mens sinnes Kepe thy selfe chaste 23 Drinke no longer water but vse a litle wine for thy stomackes sake thine often diseases 24 Some mens sinnes are open beforehande hastyng before vnto iudgement and in some they folowe after 25 Lykewise also good workes are manifest before hande and they that are otherwyse can not be hyd ¶ The .vj. Chapter 1 The duetie of seruauntes towarde their maisters 3 Agaynst such as are not satisfied with the worde of God 6 Of true godlynesse and contentation of mynde 9 Agaynst couetousnesse 11 A charge geuen to Timothie 1 LEt as many seruauntes as are vnder the yoke count their maisters worthy of all honour that the name of god and his doctrine be not blasphemed 2 And they whiche haue beleuyng maisters despise them not because they are brethren but rather do seruice forasmuch as they are beleuyng and beloued and partakers of the benefite These thynges teache and exhort 3 Yf any man teache otherwyse and consenteth not vnto the wholsome wordes of our Lorde Iesus Christe and to the doctrine whiche is accordyng to godlynesse 4 He is puft vp knowyng nothing but dotyng about questions and strifes of wordes wherof commeth enuie stryfe raylynges euyll surmysynges 5 Vayne disputations of men of corrupte myndes destitute of the trueth thynkyng lucre to be godlynesse From suche be thou separate 6 Godlynesse is great lucre if a man be content with that he hath 7 For we brought nothyng into the worlde and it is certayne that we may carry nought away 8 But hauyng foode and rayment we must therwith be content 9 For they that wyll be riche fall into temptations and snares and into many folishe noysome lustes which drowne men in perdition and destruction 10 For loue of money is the roote of all euyll whiche whyle some lusted after they erred from the fayth pearced thē selues through with many sorowes 11 But thou O man of God flee these thynges and folow after righteousnes godlynes faith loue pacience mekenes 12 Fight the good fight of faith lay hand on eternall lyfe wherevnto thou art also called and hast professed a good profession before many witnesses 13 I geue thee charge in the sight of God who quickeneth all thynges and before Iesus Christe which vnder Pontius Pilate witnessed a good profession 14 That thou kepe the commaundement without spot vnrebukeable vntyll the appearyng of our Lorde Iesus Christ 15 Which in his tymes he shall shewe that is blessed and prince only the kyng of kynges and Lorde of Lordes 16 Who only hath immortalitie dwelling in the light that no man can attayne vnto * Whom no man hath seene neither can see vnto whom be honour power euerlastyng Amen 17 Charge them which are riche in this world that they be not hie minded nor trust in vncertayne riches but in y e lyuyng God which geueth vs aboundauntly all thinges to enioy 18 That they do good that they be riche in good workes that they be redye to geue glad to distribute 19 Laying vp in store for them selues a good foundation agaynst the tyme to come that they may lay holde on eternall lyfe 20 O Timotheus saue that which is geuen thee to kepe auoydyng prophane and vayne bablynges and oppositions of science falslie so called 21 Which some professyng haue erred concernyng the fayth Grace be with thee Amen ¶ Sent from Laodicea which is the chiefest citie of Phrygia Pacaciana The seconde Epistle of the Apostle Saint Paul to Timothie ¶ The first Chapter ¶ 6 Paul exhorteth Timotheus to stedfastnesse and patience in persecution and to continue in the doctrine that he had taught hym 12 wherof his bondes afflictions were a gage 16 A commendation of Onesiphorus 1 PAul an Apostle of Iesus Christe by the wyll of God according to the promise of lyfe which is in Christ Iesus 2 To Timothie a beloued sonne Grace mercy and peace from God the father and Christe Iesus our Lorde 3 I thanke God whom I worshippe from my forefathers in pure conscience that without ceassyng I haue remembraūce of thee in my prayers night day 4 Desiryng to see thee myndefull of thy teares that I may be fylled with ioy 5 When I call to remembraunce the vnfaigned fayth that is in thee whiche dwelt first in thy graundmother Lois and in thy mother Eunica and I am assured that it dwelleth in thee also 6 Wherfore I put thee in remēbraunce that thou stirre vp the gyft of God which is in thee * by the puttyng on of my handes 7 * For God hath not geuen to vs the spirite of feare but of power and of loue and of a sounde mynde 8 Be not thou therfore ashamed of the testimonie of our Lorde neither of me his prisoner but suffer thou aduersitie with the Gospell accordyng to the power of God 9 Who hath saued vs called vs with an holy callyng not accordyng to our workes but accordyng to his owne purpose and grace which was geuen vs in Christe Iesus before the world began 10 But is nowe made manifest by the appearyng of our sauiour Iesus Christ who hath put away death and hath brought life and immortalitie vnto light through the Gospell 11 Wherunto I am appoynted a preacher and Apostle and a teacher of the gentiles 12 For the which cause I also suffer these thynges Neuerthelesse I am not ashamed For I knowe whom I haue beleued and I am perswaded that he is able to kepe that which I haue committed to hym agaynst that day 13 See thou haue the paterne of wholesome wordes which thou hast hearde of me in fayth loue that is in Christe Iesus 14 That good thyng which was committed to thy keping holde fast through the holy ghost which dwelleth in vs. 15 This
but he for our profite that we myght be partakers of his holynesse 11 No chastisyng for the present seemeth to be ioyous but greeuous Neuerthelesse afterwarde it bryngeth the quiet fruite of ryghteousnesse vnto thē which are exercised therby 12 Strayghten vp therfore the handes which were let downe and the weake knees 13 And make ryght steppes vnto your feete lest that which is haltyng turne you out of the way but let it rather be healed 14 Folowe peace with all men and holynesse without the which no man shall see the Lorde 15 Takyng heede that no man fall away from the grace of God lest any roote of bitternesse spryngyng vp trouble you and therby many be defyled 16 Let there be no fornicator or vncleane person as Esau which for one morsell of meate solde his birthryght 17 For ye knowe howe that afterwarde when he woulde haue inherited the blessyng he was reprobated For he founde no place of repentaunce though he sought it with teares 18 For ye are not come vnto the mount that is touched vnto burnyng fyre and vnto storme and darkenesse and tempestes of weather 19 And sounde of a trompe the voyce of wordes which voyce they that heard it wisshed away that the worde should not be spoken to them 20 For they dyd not abyde that which was commaunded If a beast touche the mountaine it shal be stoned or thrust through with a darte 21 And so terrible was the syght which appeared that Moyses sayde I feare and quake 22 But ye are come vnto y e mount Sion and to the citie of the lyuyng God the celestiall Hierusalem and to an innumerable companie of Angels 23 And vnto the congregation of the first borne written in heauen and to God the iudge of all and to the spirites of iust and perfect men 24 And to Iesus the mediatour of the newe couenaunt and to the blood of sprinklyng that speaketh better then that of Abel 25 See that ye despise not hym that speaketh For yf they escaped not which refused hym that spake on earth much more shall we not escape yf we turne away from hym that speaketh from heauen 26 Whos 's voyce then shoke the earth nowe hath declared saying Yet once more wyll I shake not the earth only but also heauen 27 And this yet once more signifieth remouyng of those thynges which are shaken as of thynges which are made that the thynges which are not shaken may remayne 28 Wherfore we receauyng a kingdome which can not be moued let vs haue grace wherby we may so serue God acceptablie with reuerence godly feare 29 For our God is a consumyng fyre ¶ The .xiij. Chapter 1 He maketh vs vnto loue 2 to hospitalitie 3 to thynke vpō such as be in aduersitie 4 to mayntayne wedlocke 5 to auoyde couetousnesse 7 to make much of them that preache Gods worde 9 to be ware of straunge learnyng 13 to be content to suffer rebuke with Christ 15 to be thankful vnto god 17 obedient vnto our gouernours 1 LEt brotherly loue continue 2 Be not forgetfull to lodge straungers For therby some hauyng lodged Angels were vnawares therof 3 Remember them that are in bondes as bounde with them And them which suffer aduersitie as also ye your selues beyng in the body suffered aduersitie 4 Wedlocke is honorable among all men and the bed vndefiled But whoremongers and adulterers God wyll iudge 5 Let your conuersation be without couetousnesse beyng content with such thynges as ye haue For he hath sayde I wyll not fayle thee neither forsake thee 6 So that we may boldely saye the Lorde is my helper and I wyll not feare what man may do vnto me 7 Remember them which haue the ouersyght of you which haue spoken vnto you the worde of God Whose ende of conuersation ye consideryng folowe their fayth 8 Iesus Christe yesterday and to day and the same for euer ☜ 9 ☞ Be not caryed about with diuers strange doctrines For it is a good thing that the heart be stablisshed with grace not with meates which haue not profited thē that haue ben occupied therin 10 We haue an aulter wherof they haue no ryght to eate which serue in the tabernacle 11 * For the bodyes of those beastes whose blood is brought into the holy place by the hie priest for sinne are burnt without the tentes 12 Therfore Iesus also that he myght sanctifie y e people with his owne blood suffered without the gate 13 Let vs go foorth therfore vnto hym out of the tentes bearyng his reproche 14 For here haue we no continuyng citie but we seke one to come 15 By hym therfore do we offer sacrifice of laude alwayes to God that is the fruite of lippes confessyng his name 16 To do good to distribute forget not for with such sacrifices God is pleased 17 ☞ Obey them that haue the ouersight of you and submit your selues for they watche for your soules as they that must geue accomptes that they may do it with ioy and not with griefe for that is vnprofitable for you 18 Pray for vs For we trust we haue a good conscience in all thynges wyllyng to lyue honestlie 19 But I desire you the more earnestlie that ye so do that I may be restored to you the sooner 20 The God of peace that brought agayne from the dead our Lorde Iesus the great sheephearde of the sheepe through the blood of the euerlastyng couenaunt 21 Make you perfect in all good workes to do his wyll workyng in you that which is pleasaunt in his sight through Iesus Christe to whom be prayse for euer and euer Amen ☜ 22 And I beseche you brethren suffer the worde of exhortation for I haue written vnto you in fewe wordes 23 Knowe ye that brother Timothe is delyuered With whom yf he come shortly I wyll see you 24 Salute all them that haue the ouersight of you and all the saintes They of Italie salute you 25 Grace be with you all Amen ¶ Written from Italie by Timotheus ⧠The Epistle of Saint James ¶ The first Chapter ¶ 2 He exhorteth to reioyce in trouble 6 to be feruent in prayer with stedfast beliefe 17 to loke for all good thynges from aboue 21 to forsake all vice and thankfully to receaue the worde of God 22 not only hearyng it speakyng of it but to do therafter in dede 27 What true religion is 1 IAmes a seruaunt of God and of the lorde Iesus Christ to y e twelue tribes which are scattred abroade greetyng 2 ☞ My brethren count it all ioy whē ye fall into diuers temptations 3 Knowyng this that the trying of your fayth worketh patience 4 And let patience haue her perfect worke that ye may be perfect sounde lackyng nothyng 5 If any of you lacke wisdome let him aske of God that geueth to all men indifferentlie
â–ª then by the Israelites Bethel (m) Iacob doth not condition with God but vpon occasion of Gods promises which he loked for wherefore w t admiration he brusteth out to the promise of his thankesgeuyng (a) Iacob was .77 yeres olde when he toke this iourney on hym “ Lyft vp his feete “ Children (b) The grauncers were called father to all the posteritie for that they kept their chyldren maried in their houses “ Peace to hym “ Great day (c) A godly man regardeth y e harmes of other men though not knowen (d) The frugall bryngyng vp of chyldren in auncient tyme. (e) The Hebrues call all kinsemen brebrethren (f) That is vpon what causes he came alone and so bare from his countrey (g) Iacob woulde not through idlenesse charge his vncle (h) As an hypocrite he hath respect to his owne gayne in the mariage or this sellyng of his daughter (i) The fathers aucthoritie in marâ—age of his chyldren “ May go in vnto her (k) The bryde was brought to her chaumber couered so Labans deceipt was not easely espied (l) Hypocrites haue alwayes some forged excuse of wicked custome (m) Nowe appeareth his wicked couetousnes for the which he peruerted all the lawes of mariage (n) This fact of Iacob is not to be folowed of vs beyng against Gods ordinaunce “ Or Hated “ Opened her wombe “ Reuben That is see the chylde (o) By her thankes geuyng it appeareth that she prayed to God in her trouble “ Shimon That is hearyng (p) By the names of her chyldren she confesseth theÌ„ to be the singuler gyft of God “ Iehuda That is prayse The fatherly chastement of Iacob is set out here in the great vnquietnes trouble of his household (a) This was Godlye anger which preferred the honour of god to his wyfe whoÌ„ he sharplye admonisheth “ Be built by her (b) The vanitie of a womans witte who seketh vnlawefull meanes to her enuious purpose “ That is iudgement “ or earnest (c) She vaunteth her selfe in Gods benefites to the contempt of her sister “ Nephtah That is my wrastelyng (d) She had tasted of gods blessing before therfore she should not haue vsed this euyll shift “ Or A company commeth meanyng of chyldren “ That is a company “ Or women “ That is happy (c) What kynd of fruite this was it is not certayne it is commended for his sweete smell Cant. vii (f) Olde malice nowe in a small matter breaketh out to the disturbance of all the householde (g) She boasteth of her fault and maketh that a cause which was none indede “ Ishshashcar That is a rewarde “ Zebulon That is abidyng ☞ (h) Faythfull prayer obtayneth at the length her request “ opened her wombe “ That is addyng (i) Nowe his xiiii yeres seruice was expired (k) He had done his seruice vpon and of a good conscience (l) This hypocrite speaketh of God yet he worshippeth false gods and continueth in his wickednesse (o) The couetous hath no respect of y e hinderaunce of his seruauÌ„t but of his owne gayne (p) That is whatsoeuer cattell afterwarde shal be spotted shal be my rewarde “ To morowe (q) It is not lawefull by fraude to seke recompence of iniurie therfore Moyses sheweth afterwarde that God thus instructed Iacob Gen. 31. b (r) He dyd dryue his own lambes before Labans sheepe so that they alwayes sawe before them such as were of diuers coloures (Å¿) By Gods singuler prouision and accordyng to his promise (a) The enuious children of couetous Laban thinke the wealth of another their vtter vndoing “ As yesterday and yer yesterday (b) Though he was in great feare and doubt yet he durst not returne without gods commaundement (c) A certaine number is set for an vncertayne oftentymes (d) He would shewe what iust causes he had to depart from their father and how their brethren wrongfullye accused hym “ It signifieth the hee goate also as vnder sheepe are contayned the goates (e) Gods eye obserueth what the wicked doth to the Godlye (f) For the fruite of Iacobs labour came to Labans vse (g) The voyce of faithfull wyues and subiectes “ Padan Aram. (h) The godlye hauyng Gods worde may vse iuste occasion also in their doynges (i) Images made in the likenesse of men which he had in reuerence as his housholde Gods (k) They would reueÌ„ge y e iniurie done to their false religion for their Gods were stolne (l) Thus god refrayneth the cruell purposes of tirantes agaynst his Churche “ From good to bad “ And hast stollen me (m) A dissemblyng hypocrite when he can do no harme yet he wyll burthen the Godly in wordes (n) The wicked bragge of their power as Pilate did “ By manhood (o) He worshipped these images in the honour of his Gods or had them before hym where he dyd worship (p) Iacob coulde not wel abyde the desirous of images (q) It was not godlynes but superstition that moued Rachel to this theft (r) The blynde furie that is in the worshippers of images (Å¿) So this superstition remayned in Iacobs hâ—use tyll after the destruction of Sichem (t) This was gods benefite yet bestowed vpon Laban for Iacobs sake so Iacob counteth it his (u) God woulde not haue the seruaunt defrauded of his iust rewarde (v) Beyng gyltie in his conscience of his euyll entreatyng of Iacob he wil subtely prouide for himselfe (x) These be Syriake wordes and signifie the heape of witnesse whiche thing also this worde Galeed meaneth “ Galed “ Mitspah That is a lokyng glasse (y) He nowe condempneth the sinne of Polygamie whereof he was afore the aucthour (z) This was a wicked fact to wyne his false gods with the true God and to iudge the false to be the elder God (aa) Iacob woulde not sweare so corruptly as Laban woulde haue had him (bb) The superstitious kepe the outward maners of the godly (a) God wold certaynely perswade hym of his protectioÌ„ in the feare he was in of Esau (b) That is two armies or campes “ Or region (c) By grauntyng to Esau this temporall dominion he looseth not his spirituall benediction (d) Thus his faith ouercame his feare thus prayer is the Godly mans refuge in trouble “ I am lesse (e) All Gods benefites come of mere beneuolence and fauour (f) A prouerbiall speache meaning to leaue nothing vnkilled (g) Though he was certaynely perswaded of Gods helpe yet he vseth suche meanes as he coulde and committeth the successe to God †His face (h) Al geuing and receauing of presentes are not euyll “ My face Num. xxi Deut. ii (i) He sought a solitarie place for prayer where god declared vnto hym that manye troubles remayned yet he shuld ouercome all (l) We ought to desire gods blessyng howe greeuous soeuer gods presence hath ben to vs. “ That is one that wrasteleth with God (m) He besireth more perfect knowlege of this wrastler for he knewe hym to be god which is
place where one abideth all nyght “ VVent foorth (q) He that hath coÌ„science of sinne seeth that affliction commeth from God (r) They tell here no more theÌ„ they thought made for their owne honestie and fame (Å¿) Ioseph meant not to grieue his father yet so wyse mens dedes ende otherwise then they minded (t) He was also tempted with the decay of Gods promise whiche shoulde continue in his seede that nowe dayly decayed (v) Not that he thought his father myght do so lawfully but that he would take away his fathers suspicion (x) Affection blyndeth him that he yet seeth not wheâ— is best to be done (a) This was in y e ende of the seconde yere of dearth (b) Moyses leaueth out much perticuler talke that Ioseph had (c) Meanyng though they hated their brother yet they shoulde haue pitied hym “ Of vs. “ Mouth “ Or chydren (d) He would purge himselfe and his brethren of the suspition their father had of them and doth not warrant hym selfe of the successe “ Of the prayse of the lande (e) This thing had proued well with hym before Gen. xxxii (f) Wisdome and equitie in Iacob (g) Iacob doth al things necessarie yet resteth vppon God only in a matter betwixt man and man “ Eate (h) An euyll conscience taketh all thynges suspiciouslye “ Tumble or rolle him selfe vpon vs. (i) They woulde shewe them selues innocent before they be accused (k) Ioseph instructed his owne familie in the knoweledge of God though he coulde not refourme the whole realme “ Peace (l) Thus they fulfyll Iosephes dreame which they mocke before (m) He consideryng the troubles of his father the sorowes of his mother and his owne seruitude about the tyme of Beniamins byrth spake thus “ Bowels (n) Superstition hath pride and outwarde cleanenesse folowing her with contempt of the trueth (o) The cause Moyses sheweth in the xlvi Chapter “ Man to his felowe (p) The order of their sitting caused them to maruayle “ Dronke (a) Simplicitie in dealyng is coÌ„maunded to euery man there such examples are not to be folowed whiche were done vppon some singuler motion of God “ In the which be prophecieth (b) He went not to the cuniurers for any matter but this is sayde by dissimulatioÌ„ to increase the crime (c) A good coÌ„science maketh theÌ„ bolde to excuse them selues (d) Men should be discrete wyse in defendyng their innocencie (e) This seruaunt was as cloase a dissembler as his maister “ Or do prophecie (f) Though he dyd not the thyng he shoulde not haue nourished the opinion that he so dyd “ Iustifie (g) Men in trouble without any cause knoweÌ„ ought to thynke on the secrete iudgementes of God (h) Iuda knowe the maner of men in auctorite to be loth to be spoken vnto familierlye “ As thou as Pharao (i) A wyse and vehement oration (k) As if he had ben the cause that Bâ—niamin came in to Egypt and therfore shuld be mercyfull (l) 〈…〉 lye theâ— hâ—d mâ—de 〈◊〉 of 〈…〉 So wickednesse will bewraye it selfe (m) That is whoÌ„ he loueth as his lyfe “ Tied vnto “ Or Shall sinne or he giltie of sinne (n) A token of godlynesse not to feare the blame of breakyng promise and fidelitie (o) Chyldren shoulde procure the long lyfe of their parentes (a) He would not haue the shame of their wickednesse spread abroad (b) This is not to be reprehended for the godlye haue not stony heartes (c) But a good conscience in all sodayne cases maketh men stout (d) He doth not onlye forgeue their sinne but also couereth their shame “ Or Remnaunt (e) Though God vse the wicked and turne their doynges to his purpose yet they are not excusable for their mischeuous intent (f) He doth not bragge of his glory but woulde 〈◊〉 his father by thâ—s worke of God (g) It was called afterwarde Thebaâ—da “ Goshen (h) The godly may auoyde pouertie by honest meanes (i) He spake vnto them in the Hebrewe tounge (k) The loue of brethren (l) It was a token of full reconciliation betwixt them (m) This was Gods singuler worke for the Egyptians coulde not abyde the Hebrewes (n) The kâ—nges chareties serueth the Churche of God “ Let not your eyes spare your vesselles “ Mouth (o) These were manifest tokens of his good wyl and argumentes to perswade that their report message was true (p) In common faultes when euerye man woulde excuse hym selfe there ariseth contention “ VVas loosed (q) The auctours of lyes are scarce beleued when they tell trueth (r) His loue was not decayed by space of tyme. (a) In the begynnyng of his iourney he calleth vppon God and protesteth not to leaue this fayth though he left his countrey (b) For the lande of Chanaan was as a pledge of Gods spirituall benediction therfore he was loth to leaue it (c) God woulde not haue him trust to the prouision of Ioseph or any other (d) The godlye forsake not their owne goodes rashlye to lyue vppon other mens idelly ☞ (e) He is not named in the looke of Nu. and Chro because he dyed without isshewe Nu. vi i. Chro. iiii Gen. 38. “ Chotsron “ Or Persons (f) Iacob must be counted as one of this number for he was the begynnyng head of the reste (g) Num. 26. He is named Asm (h) He semeth to haue left no familie after hym Nu. 26. (i) She is so speciallye called because he serued for her woulde haue maryed none other but that he was beguiled “ Menashsheth ☜ (k) It was of Gods special grace that in fewe yeres so smal a number grewe to such a multitude as came out of Egypt “ Or To prepare for hym in Gosen (l) His dignitie letteth him not froÌ„ doyng his duetie to his father (m) He wyll do nothyng as of priuate affectioÌ„ though his auctoritie was great (n) Ioseph is not ashamed of the basenes of his kinrede (o) This pryde of the enemie made for the better vnityng of the Churche and other commodities “ Of the extreme partes (a) A fitte question for a magistrate to aske (b) The godlye are not ashamed of the basenesse of their occupation so it be lawfull (c) It was in the confines of the lande of Chanaan and 〈…〉 and in the extreme partes of Egypt (d) That is wisheth hym health from God with thankes for his benefites “ The dayes of the yeres of thy lyfe (e) He doth not complaine of his dayes but prayseth God for his goodnes towardes his fathers (f) Whiche was a citie of Gosen (g) That is he prouided for them all from the least to the most (g) God prouideth for his when moste fruitfull lands want (h) The kinges money and treasure is sincerelye handled (i) Ioseph is not to be condempned of crueltie for he was but another mans officer herein and they had to paye (k) God punished the delicate pryde of this people by this extreme hunger (l) This was a token
that they had no proprietie more in the lande (m) The kyng for the singuler care of his religion prouided puâ—lickely for his priestes (n) Neither doth he oppresse tirannically y e people and doth his good seruice to his prince (o) The priestes priuileage in Egypt (p) Iacob lyued in the lande of Chanaan .77 yeres then in Mesopotamia 20. afterward in the lande of Chanaan .33 and in Egypt 17. (q) He would hereby surely confirme his posteritie in the promise of God (r) Thus he thanked God for Iosephs consent and commended to god his posteritie “ Bowed hym selfe God had made his couenaunt with Iacob thus that the succession of grace shoulde come to his posteritie This thyng therfore he nowe goeth about (a) He perswadeth Ioseph to ioyne hym selfe to the holy people from the which he had ben deuided and from the whiche his great glorie myght alienate hym Gen. xxxv (b) When the lande of Chanaan shal be deuided they shall haue no seuerall inheritaunce but shal be vnder their brethrens names (c) If his mother left her owne couÌ„trey he also ought to obey Gods worde (d) The godlye in all thinges consider the goodnesse of God who geueth more then is loked for (e) For the thynges that were nowe in doyng were of greater maiestie then his hygh dignitie (f) The holy ghost directed all these doynges (g) This blessyng commeth from Gods mercie and dependeth of the couenaunt made with the father (h) He meaneth Christe as â— Cor. x. (i) That is compted as one of my chyldren vnder my name “ The word signifieth to multiple as fishe (k) Yet Gods free giftes are not to be esteemed by the order of nature (l) As Gods minister he pronounceth what God hath decreed (m) Gods grace shoulde so appeare in these two that y e people shuld take thence a paterne of blessing their chyldren “ A shulder (n) The lande about SicheÌ„ was his for that his children dyd get it vnder his name whom God spared for his sake Iohn iiii (a) Sinne was the cause that Ruben loste all this great dignitie (b) The birth right was geuen to Ioseph the priesthod to Leui and the kyngdome to Iuda Or Thy dâ—gnitâ— is gâ—â—e (c) Crueltie with falshode he condepneth in them for their posterities cause (d) The kyngdome of Iuda was diminished at y e departure of the ten tribes yet none went about to ouerthrowe it but he was punished () Messias is here promised “ Shiloh (e) The fertilitie of the tribe of Iuda is signified by these speaches (f) There were manye commodious hauens about this tribe “ Tsidon (g) His posteritie was stronge but idle and redie to pay tribute so they myght inioy their lande “ Of great bones (h) The tribe of Dan shoulde ouercome his enemies rather by craft then manhode (i) He seyng the great calamitie that should fall vppon his posteritie resteth thus vppon Gods promise (k) There was so pleasaunt fruite in this tribe that kynges might be content therwith “ Daughters (l) The afflictions of Ioseph his posteritie shal be sore (m) The deliueraunce of Ioseph was by God to the ende also that his people shoulde be fedde (n) That is all these thynges come (o) The tyme nowe was nigher when Gods blessinges should take effect (p) This tribe lyued much on pray and spoyle (q) This was not for the holynes of the place but hereby to renewe the memorie of gods promise to his posteritie Gen. xxiii Gen. xxv (r) Moyses speaketh nothyng of her death neither of Leas death (Å¿) That is the fruite of a good coÌ„science to dye peaceably quietly (a) Naturall sorowe yf it be in measure is not to be reprehended (b) This was to the godly then an outwarde token of incorruption but to y e ignoraunt a vayne ceremonie (c) This was a ceremoniall mournyng (d) Among the vnbeleuers reuereÌ„ce was had vnto an othe (e) These went for their defence against theeues and others (f) An euyll conscience is a sore torment to it selfe (g) The faultes of the faithful ought easely to be remitted “ Or In the place of God (h) That is he woulde not turne that to their shame which God had disposed to their wealth (i) A sure token of reconciliation to ouercome euill with good “ To their heartes (k) He was in office .79 yeres liued after his father .54 yeres to the great reliefe of the Churche “ Or brought vp or nourished (l) The trueth of gods promise is immortall which men must loke for patientlye and not prescribe God a tyme. (m) Ioseph testifieth his fayth hereby and confirmeth his posteritie * This booke is in Hebrue called specially Schemoth of the seconde worde of it which is names And in Greke Exodus which betokeneth an issue or goyng out because it principally entreateth of the goyng out and y e deliueraunce of the children of Israel “ As fishe or wormes (a) God maketh his seruauÌ„tes mightie to beare the affliction that folowed (b) The Egyptinas were vnthankefull people (c) The wicked enuie the prosperitie of the godly (d) God wonderfully increaseth his Churche in persecutions (e) Tirannes trie diuers wayes to oppresse the Churche “ seates (f) It was better to obey God then man (g) He rewarded their constancie and not their lying (h) God increaseth their families and housholdes God for his names sake wyll delyuer his Churche from the affliction of tirannes (a) The faith of Moyses parentes Hebre. xi (b) God saâ—eth his by the handes of their enemies (c) God restoreth to the faithful abouÌ„dauntly that which they loose for his sake “ Moseh (d) The godly preferre the Churche of God before the court of the wicked (e) Such herâ—icall deedes of the godlye men are not to be folowed (f) Vnthankfulnesse towarde a godly magistrate “ Speakest (g) Worldlye trouble folowe often the godlye executyng their vocation “ Prince or head (h) Thus he continued the remembrauÌ„ce of the redemption promised (i) Their bondage waxyng â—orer compelled them to seke to God (k) Gods free promise was the cause he hearde the Israelites (a) This hyll was called also Sinai vppon another part of it “ Chorebah (b) Though the Churche be greuouslye afflicted yet the presence of God kepeth it from destruction (c) By this externall ceremonie he was put in mynde humblye and reuerently to heare God (d) God seeth the afflictions of his church when by diferryng punishement he semeth to neglect them (e) This certayne promise of successe shoulde prouoke good magistrates to obey Gods callyng (f) This refusall was of humilitie and not disobedience (g) By a signe y t should come Moises is confirmed in his vocation as were Dauid and Ioh. Baptist (h) This is read in the future tence in Hebrue (i) Al thinges haue their beyng power of God (k) God woulde haue them rest vppon his free promise whiche they had almost forgotten (l) The afflicted ought to hange vpon the
the example of Moises howsoeuer y e world murmureth at vs and distrusteth gods goodnes let vs flee (h) Gods temptation tendeth to this ende that the secretes of mens heartes may be proued and reuealed to the worlde (i) The cause of all miserie that we suffer is in our selues whom God neuer forsaketh cleauing stedfastly vnto hym (a) An example of Gods especiall prouidence towardes his people (b) We nede not to feare leâ—t we should nâ—uer hunger â—ke 〈◊〉 â–ª we feare God (c) God worketh al that he doth for this ende that the knowledge of him may stick depelier in our mynde “ Man which signifieth gift (d) Hauyng receaued gifts at gods hand we haue nede of lawes for the due vse of the same els shoulde we abuse them to our destruction (e) This doctrine also pertaineth to vs who are bydden to aske but our dayly foode and forbydden to be carefull for to morowe (f) The faithlesse disobedience of the people (g) So God punisheth theÌ„ y t greedily gather goodes trustyng rather to their owne riches and diligence then to his goodnes and prouidence (h) That good that is gathered accordyng to Gods wyll is kept safe for them that vse it with a good conscience â–ª That that is gathered otherwyse commeth to naught (i) Vnlawfull couetyng is frustrate (k) The obstinate frowardnes of the people reprehendeÌ„d â–ª (l) Manna was a figure of Christe â–ª the heaueÌ„ly foode of our soules (m) So God yf we folowe his callyng not for a space only but all y e tyme of our pilgremage ministreth thynges necessarie for the lyfe present and to come vntil we come to our inheritaunce that is to say his kyngdome (a) God is not fledde to olde benefites be not remembred only they consider the man whose aucthorietie they call into question (b) To prynt this example in our hartes Dauid mentioneth it Psal 95. saying harden not your heartes c. “ Iehosua (c) The feruent prayer of the godly of howe great force it is hereby it is well knowen (d) This slaughter of y e Amelekites was but the begynnyng of Gods vengeaunce as it appeareth Deut. xv and 1. Samuel xv (e) An example to be trembled at of theÌ„ that persecute gods Church “ Iehouah Nissi that is the Lord my banner () This Hebrue phrase meaneth as much as if he shuld say God sweareth by his throne “ Peace “ Had found them (a) Iethroes modestie of the godly is to be embraced For true wisdome teacheth vs not to ascribe to muche to our selues but to submit all our wisdome forecast and prouidence vnto God (b) Though Iethro were â–ª not to be compared yet Moyses foloweth his counsayle So we also must folowe wholesome instructions whosoeuer putteth them in our mynde * The maner and place of the lawe published is set foorth that so great a benefite myght be receaued with due reuerence (a) That they departed out of Raphidim whiche was a great way from Sinai (b) God woulde haue his benefites rehearsed that the people myght therof be myndefull (c) Seyng they haue sene by experience y e exceeding loue that God beareth them the more vnkynde they be if they refuse to obey his wyll (d) The Eagle caryeth her young ones vpon her wynges fearyng onely mans violence whiche rather then they should take harme she would receaue the harme in her owne body In stede therof serued the cloude that kept of the Egyptians force “ A deare and a precious thyng of all men greatly desired (e) As who sayeth for though all the earth be mine yet ye in especiall maner (f) No profane kyngdom dependyng of outwarde sway but a priestly and a sacred kingdome i. Pet. 2. b. 9. It is applyed to vs the true Israelites (g) A fayre promise but not perfourmed in y e ende Consideryng â— therfore our weaknes let vs often call to minde what we promised God in our Baptisme be constant (h) For it standeth vs much vpon that Gods ministers be of due credite aucthoritie and to haue euideÌ„t tokens of Gods presence lest the worlde be deceaued (i) Beyng naturally vncleane we must be first sanctified yer Gods worde can be rooted in vs. (k) For an outward signe of the inward puretie required as was y e forbearing of their wyues â–ª The lorde â—yll come â—owne for wyll come â—wne Men must 〈◊〉 no bolder in â—ds matters â—en he geueth â—em leaue â—r farther â—rious then â—e reuealeth 〈◊〉 his worde Or â—omet (m) The lawe was geuen with terrour that men seeyng Goddes glorie myght â—ubmit them selues (n) God is sayde to descende because he sheweth hym to vs in more ample maner and geueth manyfest tokens of his presence (o) Howe nedefull then be magistrates in a common weale to stay the wylfulnes of the people (p) God forbiddeth them for their owne coÌ„moditie lest his bryghtnes shoulde ouerwhelme them (q) The priestes them selues must kepe theÌ„ with in their boundes who as they passe other in dignitie so must they geue theÌ„ example of sober lyfe (a) The preface of the ten commaundements wherâ— is set out fyrst what god is and howe great a God he is and secondly his benefites to the Iewes The fyrst table “ SeruauÌ„tes (b) God therfore would be only called vppon onlye honoured and thanked for al thinges that our coÌ„sciences should be only quieted in him (c) It is a great spurre to coÌ„sider that God is styll preseÌ„t and seâ—eth al y t we do (d) Or to thy selfe that is to y e vse in Gods seruice (e) To represent God (f) That is thou shalt make thee no grauen image and to fall downe before it or to worship God vnder any such fourme (g) Lest we shoulde thinke it a light fault God greeuously threatneth the transgressers (h) We be all sinnefull by nature and therefore the gyltlesse chylde suffereth not for the gyltie father (i) Gods mercye is farre aboue his indignation (k) Not only periurie but rashe and light othes be condemned (l) The day is halowed wheÌ„ they that come together on the sabboth be holy them selues (m) Sixe dayes be free for vs to apply our busines y e seuenth is reserued wholly for Gods seruice (n) Gods owne example is layde before vs to folowe The second table (o) By honour â–ª is meant all duetie due whiche we owe vnto theÌ„ (p) Vnder the name of parentes all magistrates and superiours be contayned (q) The promise to Iacob is extended vnto all coastes and therfore ordinarily this also partayneth vnto vs whiche are Israel in spirite though by Gods secrete disposition sometyme it falleth out otherwyse (r) Here not onli slaughter but wrath and hatred is forbydden Mat. 5.1 Iohn 3. there in the contrary vertues be commaunded as it is also in the commaundementes folowyng (Å¿) And herewith the outwarde acte the inwarde affection with all that proceedeth therof is condempned (t) We must withdrawe both our handes our eyes and our myndes
are not euill to him that vseth them 〈◊〉 â—et not â—â—ches be accompted euill for they are geuen to good men Let not them be accompted high or excellent for they are geuen to euill men â–ª they are taken from good men to trye them and from euyl meÌ„ to â—â—â—gue the. “ Hebâ—ue 〈…〉 (d) Aswell 〈…〉 â–ª Caldeaâ—s â–ª Idâ—mâ—ans as others To shewe the concord â— brotherlie a 〈◊〉 of Iobs childreÌ„ â–ª which also was another pâ—â—ie of the blessing of God and his felicitie (f) That is he wâ—lled theÌ„ to be sanctified in abstaining froÌ„ carnal appetites and shewed how they should behaue them selues holylie and â—obeâ—â—e in their banquettes (g) Herein is Iobs religion and feare of God knowen the fatherly care of his children expressed (h) The Ebrue is blesse God which is sometimes taken for to curse or blaspheme (i) In this place not onely Angels â–ª but euery godly person is taken for gods childe of which God hath a tender care as a louing father (k) God asketh the question not that he was ignoraunt from whence he came but for the weakenes of man (l) This is Satans onely endeuour to range abrode as a roring lion seeking whom he may deuoure “ Or Hebre â–ª made an hedge about him (m) The Ebrue is blesse thee as it is before taken the fifte verâ—e to curse Here is 〈…〉 〈…〉 That is 〈◊〉 Aâ—â—â—ians 〈◊〉 and of 〈◊〉 the 〈◊〉 of 〈…〉 (p) Not that he was vnâ—â—cient â–ª but he woulde not haue any thing remaine with him which was deliuered into the powre of Satan (q) Declaring that all that God doth is well done â—â—ernus â—ned as 〈…〉 as it is 〈…〉 the 〈…〉 before Not but y e 〈…〉 for 〈…〉 beyng vnder the 〈…〉 â—or that lawâ—s reâ—ed and pâ—ined by 〈◊〉 and by 〈◊〉 innocenâ—ie of Christ al 〈◊〉 punishmentes were 〈…〉 not deâ—ed â—kinne for skinne 〈◊〉 is a man wiâ—â— offer to â—â—â—nger the skâ—â—ne of â—n otâ—er â—â—ther 〈◊〉 to 〈…〉 so would Iob beare the losse of his childreÌ„s skinnes liues â–ª and bodyes in patience rather then patiently to suffer his owâ—e skinne body to be touched and therfore sayth the deuil touch him on his owne skinne and thou shalt â—ee that he wil to thy â—ace curse thee (d) Declaring that in al afflâ—ction there are certayne boundes and â—tes beâ—onde the which Satan can not go (e) A cruell temptation of an euyl and vngodly wise (f) Teaching that we ought to reioyce in gods giâ—tes when he sendeth them be thankefull and to be patient when he taketh them againe not to dispaire That is true friendship whiche bideth asâ—ell in aduersitie as in prosperitie and as in prosperitie to reioyce with him so in aduersitie to lament with him Whiche was a custome when great sorowe was declared â–ª shewyng their humblenesse â–ª that from the dust they came â–ª and thyther they shall returne “ Heb. Towardes the heauen (a) That is after that seuen dayes were fully finished (b) Iob being sore afflicted in the fleshe semeth after a sort to yeld to 〈◊〉 breaking out into these wordes because he saw y t that day was the beginning of al these afflictions He cursed not his dayes because he was weâ—ry of it as one desperate but rather wishing to be dissolued lest by farther troubles he should be forced to offend God “ 〈◊〉 Twyâ— d The He◠〈◊〉 is the 〈◊〉 â—iddes 〈…〉 morning Heb counsellers “ Heb desolate (e) That is death wâ—â— end and 〈◊〉 from the tyrannie and wickednesse of them (f) Here Iâ—â— declareth 〈◊〉 sore plagues he bare â–ª â—ounting 〈…〉 in wo◠〈◊〉 then the 〈◊〉 persons and bound pâ—ners of whâ—ch cares 〈◊〉 opinion of the fleshe â–ª â—e accompâ—etâ— death the 〈◊〉 end (g) That is aduersitie whiche beyng in prosperitie he feared Because 〈…〉 and 〈◊〉 patieÌ„ce Meaning 〈…〉 comâ— many 〈…〉 â—nd 〈…〉 not 〈…〉 seke 〈◊〉 As couâ—g him 〈…〉 This is 〈◊〉 his 〈◊〉 treason bâ—t innocentes perâ—she not but 〈◊〉 afflicted 〈…〉 not oâ—erthrowen 〈…〉 are 〈…〉 was 〈◊〉 but he 〈…〉 Iob wâ—s afflicted 〈◊〉 periâ— not e That is God will punâ—t tiraunts wâ—che are 〈…〉 to 〈◊〉 aâ—though 〈…〉 their 〈…〉 do 〈◊〉 at theÌ„ 〈…〉 〈…〉 commeth 〈◊〉 such 〈◊〉 from God to â—hewe the reuerenâ—e and 〈◊〉 of theâ— (h) This is the description of the windâ— not knowing from whence it commeth or whyther it wil â–ª as Saul also heard a voyce but saw not any man (i) This is Eliphas weake argument to proue Iob an euyll man because God plagued hym or 〈◊〉 if God afflicted innocentes caâ—nal reason woulde iudge the creature more iust then the creator which is blasphemie for God ofte punisheth the righteous to proue them (k) Take froÌ„ gods children and from the angels that which is gods and they are altogether vnperfect and foolishe (l) Meaning mans body which is nothing but dust and clay (m) This expresseth maâ—s short lyfe and the daungers and miseries in the same (n) O mans blindnesse that seeth not his owne miserie An other â—ment of 〈…〉 Iob 〈◊〉 he can not be godly 〈◊〉 of the good and godlie men were euer so affâ—ted agâ—â—nst whiche 〈◊〉 temptaâ— we haue 〈◊〉 to â—fore ouâ— seâ—â—es whom 〈…〉 he 〈…〉 〈…〉 Iob 〈◊〉 beâ—â—use 〈…〉 hâ—th 〈…〉 vnto 〈…〉 That is 〈…〉 that God had cursed him and al his 〈…〉 his prosperitie d That is by publike iudgement 〈…〉 which was vsed to a◠〈…〉 (e) Declaring that it is not of the earth y t barrennes afflictions do aryse neither is it by any extern things but only such aduersitie falleth for mans offence wherof he is the author f Wherin is the signe of our corrupt nature euen from the fâ—ll of Adam g If I were in thy 〈…〉 would 〈…〉 God 〈…〉 (h) That is in thinges manifest and playne they want godly wysdome and grace to see (i) That is from the crueltie of the wicked which is compared to the sworde (k) Alluding to the siâ—e dayes of gods first worke and the seuenth day he rested meaning that of al thy cares and troubles god will deliuer thee bring thee to rest as in the seuenth day l Shew 〈…〉 God 's 〈◊〉 â—reatures of his 〈◊〉 to our good â–ª Shâ—â— not 〈◊〉 at 〈◊〉 thing 〈…〉 foâ—owe◠〈…〉 great 〈…〉 (a) Meaning that his troubles are excessiue â—nd vnmeasurable as the landes of the sea (b) Declaring that he was not afflicted only bodyly but also prickt in his conscience c As though he had sayde 〈◊〉 not without cause sâ—ing neither y e wild asse nor the oâ—e do crie when they want not d Can we beâ—re tribulatâ—ons that the 〈◊〉 and vnpleasaunt e Meâ—ning that â—e hâ—d rather dye then to deme the woâ—des 〈◊〉 the 〈…〉 f 〈◊〉 leâ—t 〈…〉 not 〈…〉 beare his â—fflâ—â—tions to 〈…〉 should long 〈…〉 〈…〉 (g) 〈◊〉 the bâ—â—oâ—â—â—usâ—eth 〈◊〉 veâ—emenâ—ie and passeth 〈◊〉 the pâ—aâ—â—s 〈…〉 Sâ—â—eba 〈…〉 sonne of Reâ—â—a â–ª of whom Araâ— was 〈◊〉 Saba l Do 〈◊〉 about by your tauntes
to our enemies (c) My power shall neuer be away from him “ His hand “ Rocke “ Be false in my trueth “ If I make a lye vnto Dauid (d) The sunne in the day and the moone in the nyght shall testifie that I haue promised a perpetuall continuaunce vnto Dauids seede His prince◠〈◊〉 (f) It semeth in vayne if all our lyfe be wasâ—ed in calamitie without all comfort (g) All reproches of Gods people do redounde in Christ whose steppes they folowe Mornyng prayer (a) God exerciseth man with trauaile vntyll death for he made once an ordinaunce that all should dye yea be he neuer follow “ Chaungeth “ Chaungeth “ Pride (b) No mans felicitie in this life is without labour and disquietnesse oâ— mynde neuer contented but caryed with liâ—es passions cares and sorowes “ Seene euil Euenyng prayer “ Quiet from euyll dayes a At the day of resurrection euery man shal be iudged according to iustice howsoeuer he be afflicted wrongfully 〈◊〉 this â—yte In the graue for they that be put in the graue speake no more “ VVofull labour or mischiefe Mornyng prayer (a) Being led and gouerned by his hande “ Meribah and Masâ—ah Exodus â—◠“ (a) Vanitie and no God “ That which is no God Which be worshipped for gods of idolaters “ Confesse Euenyng prayer “ He hath saued hym (a) An instrument to syng psalmes “ Iehouah “ Confesse (a) Although he be a mightie kyng yet he vseth no tirannie () That is for to prayse and for to geue thankes “ CoÌ„fession 〈…〉 (a) With thy grace opening my heart and instructing me “ Behiaal (b) To be of my counsayle and to beare me company (c) A man of good conscience Morning prayer (a) Makyng their oth this I pray God then that I may be in as euyll case as Dauid “ From the face “ Sittest “ They pitie her dust “ Of a lowe shrab “ Bounde (b) Appoynted to suffer death (a) An Egle of all birdes â—yueth a long tyme without all kynde of feblenesse dying neuer of age but of famine Plin. lib. 10. â—ap 3. “ He chydeth not to the ende (b) A man can not shew where it growed (c) Comaundement Euenyng prayer (a) An â—llusion to the words 1. Gen. God deuided vnder the firmament from the waters aboue the firmament It is maruaylous that water against his nature should be aboue the ayre and couer the vpper part of it as in maner of a seeling (b) With the sea “ Bread (c) High trees haue their growing and increase of God “ VVide of handes (d) A whale or a ballan a beast that is king of the sea for his greatnesse and strength he appeareth aboue the top of the sea as bigge as an Ilande or a great huge mountayne “ Their time Morning prayer “ Iâ—ishehak “ Iaacob Kenaan “ Corde wherewith portions of inheritances were measured “ Deceaue them “ He broke euery stâ—ffe of bread (a) Lyue to dye The interpretation of Pharaos dreame “ In his soule that is as he beleued knewe and thought (c) They executed in all pointes his commaundement chaunging nothing (d) Or strength meaning the first borne Euenyng prayer “ For. “ His praise (a) They woulde not suffer God to rule them (b) As men in a consumption through euil humours the more they eate the more thei consume so they not esteeming Manna from heauen were not fed but destroyed of the flesh that they longed to eate of (c) To their lyue bodyes “ Chorcâ— (d) Their god who was a glory and an ornament to them (e) Moyses stoode before God in his anger as men do stande in a breache of a towne wall battered for defence of it Of the idols of the Moabites “ Phineâ—es Mâ—riba (g) Moyses stirred by the rage of y e people shewed him selfe not to beleue gods worde so certainely as he was wont “ Made manie alterations “ Counsell (h) God is said to repent when he forgeueth vs at our repentaunce “ Confesse Mornyng prayer “ For. “ Sea for it was on the south part of Iurie “ Disobediently chaunged Corrupt â—meâ—s whiche els had brought them to the graue “ Confessing (b) Moyste and fruitfull groundes “ Fruites of increase Euenyng prayer My soule my tongue or my chiefe dignitie “ Confesse Be thou glad to seeke my frendship “ (a) I pray for them Let it be reiected as vnlawfull and â—bhominable (c) Drythes (d) He had as lieue that god were his enemie as frende â–ª (e) Worâ—e (f) Hath lost al his fatnesse Confesse (g) To saue his life from vnrighteous iudges (a) God sayd to Christe rule thou ouer all Mornyng prayer (b) He shall begin his dominion in Sion (c) Christe his holy word shal be receaued of his elect most wyllyngly and Christes grace shall so wonderfully â—mbrue mens heartes as the deawe of the morning moystereth the grounde (a) Confesse (b) Certaine and permanent (a) God helpeth alwayes the good in their aduersitie (b) His statâ— condition or dignitie Euenyng prayer a A people hauing a straunge tongue to the Iewes (a) God dwelleth in heauen and nedeth not the earth for his vse The dead prayseth not God for the benefites powred dayly vpon the erth for them as they that be alyue do or ought to do Morning prayer (a) That God hath deliuered me out of troubles (b) A cup in token of my deliueraunce “ CoÌ„mende hym “ Families “ “ Confesse “ Confesse “ For. Euenyng prayer “ Men of my counsayle (a) I am at deathes doore Morning prayer “ Rashe doynges “ To arise (a) In securitie of conscience “ VVorde (a) To haue so godly a mynde and affect (a) The ropes of the vngodly haue caught me The true sence Euenyng 〈◊〉 “ “ Made me â—ked “ Quicken me “ Searched (a) Infinite Morning prayer (a) I am in ieopardy alwayes of my life (b) It signifieth properâ—y an heele of a foot by translation an end â–ª or the reward and coÌ„moditie that foloweth the ende “ Thou hast made to ceasâ—e (a) Or it is tyme for God to do somethyng “ The dâ—â—re Euenyng prayer “ Head (a) Whiche forbiddeth me to reuenge myne owne quarell “ Peace (b) No aduersitie or perturbation of mynde (c) Thou knowest all that I do in this lyfe Ofâ— the 〈◊〉 to asâ—ende vnto high degrees and dignities Mornyng prayer (a) Barbarous people of the wildernes of Arabia (a) God wyll not suffer thee to go where thou shalt take any hurt “ Shadowe “ Smite “ For vs. (a) Although God suffereth tirauntes to vexe vs yet he wyll deliuer vs from them “ Crokednesse (b) God wyll make hypocrites to be knowen as they be Euenyng prayer (a) The felicitie shal be so sudden and great that it may be doubted whether it be in deede or els but in a dreame As Peters deliueraunce seemed to hym selfe but a vision Act. xii (b) Let vs not come home
Meredachs sonne to shew gods iudgementes against the wicked for the deliueraunce of his church and how the prophecie of Ieremi was true that they should be deliuered after seuentie yeres (b) That is not alone as commonly he was wont but in a solemne banket whervnto he receaued all his nobles to accompanie him (c) Meaning his graundfather (d) That it might the better be seene (e) So he that before contemned God was moued by this sight to tremble for feare of gods iudgementes (f) This some thinke was his mother other his grauÌ„dmother of al likelyhod a woman of great age that could remember the actes of Daniel (g) Reade chap. 4. b. and this declareth both that this name was odious vnto him and also that he did not vse these vile practizes because he was not among them when all were called (h) Before he read the writing he declareth to the king his great ingratitude toward God who could not be moued to geue him his glorie considering his wonderfull worâ—â— toward his graundfather and so sheweth that â—e surneth not of ignoraunce but of 〈◊〉 “ Or Belsasâ—r (i) After that God had so long time differred his anger patiently wayted for thyne amendement (k) This worde is doubled not onely to exaggerate the certainetie of the matter but also as some thinke the one to signifie the ende of the king the other the ende of the kingdome (l) Cyrus his sonne in lawe gaue him this title of honour although Cyrus in effect had the dominion (a) Thus the wicked can not abide the graces of god in others but seeke by al occasions to deface them therefore against such assaultes there is no better remedie then to walke vprightly in the feare of God and to haue good conscience (b) Because he woulde not by his â—cilence shew that he consented to this wicked decree he set open his windowes toward Hierusalem when he prayed both to stirre vp him selfe with the remembraunce of gods promises to his people when they should pray toward that temple also that others might see that he woulde neuer consent in heart nor deede for these fewe dayes to any thing contrary to gods glory (c) Thus the wicked maintaine yâ— lawes by constancie aucthoritie â–ª which is oftimes eyther lightnes or stubbernes â–ª when as the innocentes thereby perishe and therfore gouernours ought neither to â—eare nor be ashamed to breake such d Myne vplightnes in this thing wherein I was charged was approued of God e For he did disobey the kinges wicked commauÌ„dement to obey God and so did no iniurie to y e king who ought to commaunde nothing wherby god should be dishonoured Because he committed himselfe wholy vnto God whose cause he did defend he was assured that nothing but good could come vnto him wherein we see the power of faith as Hebr. xi e. (g) A terible example against all that contrary to their conscience make cruel lawes to destroy gods children and also admonisheth princes how to punish such when their wickednes is come to light though not in euery poynt or with like circumstaunces yet to execute true iustice (a) Whereas the people of Israel loked for a continuall quietnes after these seuentie yeres as Ieremie had declared he sheweth that this rest should not be a deliueraunce from all troubles but a beginning and therefore moued them to loke for a continual affliction til y e Messias be vttered reuealed by whom they shoulde haue a spiritual deliueraunce and all the promises fulfilled â–ª whereof they should haue a certaine token in the destruction of the baâ—onical kingdome b Which signified that there shoulde be 〈◊〉 troubles and 〈◊〉 in 〈◊〉 (c) The beastes are kinges kingdomes or monarchies By the lion â–ª the kingdome of Babylon is vnderstanded which speedyly vanquished the nations adioyning but after his winges were pluckt and his kingdome taken away he returned to the condition of a man and no lion (d) The second monarchie of the Persians and Medes (e) The third monarchie of the Macedonians (f) That is his foure chiefe captaines which had the empire after his death deuided among them (g) That is the Romane empire which was as a monster â–ª â— coulde not be compared to any beast because the nature of none was able to expresse it (g) Which signifie ten kinges as verses 24. (h) That is God which was before all times (i) So was the maner in olde time of princes thrones to be made so that they might be moued and remoued the easelier (k) This is ment of the first comming of Christe when as the wyll of God was plainely reuealed by his gospell (l) Which is meÌ„t of Christ who had not yet taken vpon him mans nature neither was the sonne of Dauid according to the flesh as he was afterwarde but appeared then a figure and that in the cloudes (m) Meaning of the angels as verse x. (n) That is â–ª Gods elect people which in all hâ—uâ— kingdome and church to continue â— foreuer (o) That is the three other empires (p) That is to the church After the generall vision he coÌ„meth to certaine particular visions as touching the destruction of y e monarchie of the Persians and Macedonians for the ruine of the Babylonians was at hande and also he had sufficiently spoken thereof (b) Elam is Persia (c) That is the kingdome of the Persians Medes now ioyned together Meaning Cyrus who after grewe greater in power then Darius his vncle and father in lawe e No kinges or nations (f) Meaning Alexander that came with great expedition (g) Though he came in the name of all Grecia yet he bare the title and dignitie of the generall captaine oâ— that the strength was attributed to him which is ment by this horne (h) Alexander ouercame Darius in two battailes and so had the kingdomes of the Medes Persians i Alexanders great power was broken for when he had ouercome at the east he thought to returne toward Grecia to subdue them that were had rebelled and so dyed by the 〈◊〉 k For Casâ—der â—o Maced◠〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 (q) That is God He laboured to abolishe gods religion and to cast downe his seruice (Å¿) This horne shall abolishe for a time the true doctrine and so corrupt gods seruice (t) One of the angels (u) That is a secrete one or a marueylous one whereby is vnderstanded Christe the reueaâ—er of all 〈◊〉 Euening and morning do signifie a naturall day that is 2300 â–ª dayes y That is Christe z That is betweene the bankes of the riuer Vlai This power to commaunde 〈◊〉 angel deâ—â—eth it was God (b) That is the vision shal be 〈◊〉 here after in time conuenient That is Antiochus who should be impudent shameles subtill and craftie That is not like Alexanders strength (e) Both the Gentiles that dwell about him and the Iewes (f) Meaning against God g God would destroy him with a notable plague 2. Mach 9 b Reade
is of body soule Act. xvi c. ii Cor. .i. a Eccle. xxx c () In asking God forgeuenesse () But that our care towarde you in the syght of God myght appeare vnto you So hath codex Complutensis Ambrosius and Theophilactus so readeth the olde translation y e translatioÌ„ of Stephanus (a) Grace here signifieth beneuolence or almes Actes xi d. () Or reade but through the feruentnesse of other prouoking alâ— to the perfectnesse of your loue Rom. x. â— i Pet. iiii c. Prou. iii. l. Mark xii d. Luk. xxi â— i Pet. iiii c. Prou. iii. l. Mark xii d. Luk. xxi â— Exod. xvi d (b) In preaching the Gospell Some vnderstande Luke Other Barnabas â–ª Rom. xii c. (c) His well doyng is approued before God man i. Theâ—â— â–ª Actes xâ— d. i Cor. xv a. ii Cor. viii a. Rom. xv f. Prou. xi d. Galath vi b Exo. xxv a. Eccle. 35. a. Psal cxii b. (a) Dauiâ— speaketh of y e man which feareth God and loueth his neyghbour () Or 〈◊〉 greatly affectioned toward you Ephe. vi â— â–ª ii Cor. xiii c (b) Meaning a certayne maÌ„ among them which thus spake of Paul (c) That is the giftes and vocation which God had geuen hym to wyâ—â— others by Gen. iii. a. (a) That is more perfect doctrine concerning christ Iesus Actes xx g ii Cor. xii d. (b) Let not the trueth of Christe be thought to be in me yf I suffer my ioy to be shut vp which I haue conceaued of Grecia (c) In his earth he had respect to the Lorde but this fashion of boastyng seemed according to man whervnto they compelled hym Philip. iii. a. (d) In the present daunger of death Deut. xxv a â–ª Actes xvi c Actes xiii c Actes 27. g. Actes x. d. i Cor. ix d. Actes ix d. (a) That is Christian or I speake it in Christe (b) That is to say into the highest heauen (c) Mans infirmitie was not able to declare them neither were they shewed vnto 〈◊〉 for that 〈◊〉 â–ª Iohn ii b. i Cor. ix a. Act. xx g. ii Cor. xi c. Eccle. 46. c. i Reg. xii a. (d) Thus sayde his aduersaries that though he toke it not be hym selfe yet he dyd it by the meanes of others Galath v. c. i Cor. v. â— Deu. xix d. Mat. xviii c Iohn viii c. Hebr. x. f. Math. x. d. i Cor. xi f. â—eâ—e 18. c. (a) In that he humbled hym selfe and toke vpon hym y t fourme of a seruaunt ii Cor. x. â— i Cor. xvi f. Rom. i. a. i Cor. i. a. ii Cor. i. a. (a) Which is the corrupte lyfe of man without Christe Actes xv a. Iohn 3. â— Actes viii a. i Cor. xv b. Philip. iii. a. (b) That is of the lawe of God whiche was geuen to the auncient fathers Actes ix e. (c) That is with any maÌ„ as though I had neede of his counsel to approue my doctrine Math xvi c Act. xxii d. (d) That is the Gospell which is the doctrine of fayth Actes xv a. (a) Albeit they had ben conuersant with Christe afore tyme. () That is they taught me not but approued my doctrine perfecte in all poyntes Actes xi d. ii Cor. ix â— (b) Meaning before all men Philip. iii. a. (c) For so the Iewes called the gentiles in reproche Rom. iii. c. Ephe v Rom iiii c (a) To whoÌ„ Christe was so liuely preached as yf his liuely image were set before your eyes or els had ben crucified among you Gen. xv b. Rom. iiii a. Iames. ii d. Gen. xii a. and .xxii. b. (b) Whiche thynke to be iustified by them Deut. 27 d. Abacuc ii a Rom. xx c. Hebre. x. g. Leuit 28. a. Ezech. xx b Rom. x. a. Abacuc ii a Rom. xx c. Hebre. x. g. Leuit 28. a. Ezech. xx b Rom. x. a. Deâ— xxi d (c) I wyll 〈…〉 that â—ou 〈…〉 lesse vnto God theÌ„ 〈…〉 which 〈…〉 to another Gen. xv d. Exod. xii f. Iudith v. b. Actes vii a. Rom. iiii c. Rom. v. c. Act. vii g. (d) Constant and alwayes lyke him selfe Rom. vii c. i Tim. i. b. Some reade â–ª all ye that are baptiâ—ed into Christe â–ª haue put on Christ ☞ () That is the law whiche before he called a scoole maister Luk xx b. Iohn iii. b. Rom. viii a. Rom. viii c. (a) For our adoption vnto Christe is sealed by hym (b) He instructeth both Iewes and Gentiles to call God their father in euerie language so that none are excepted (c) When ye receaued the Gospell ye were idolaters therfore it is shame for you to refuse libertie and become seruauntes â–ª yea and seyng the Iewes desire to be out of their tutleship (d) That is the troubles and vexations which God sent to try me whyle I was among you (e) For they are but ambitious (f) They woulde turne you from me y t you myght folowe them (g) And imprinted so in your heartes that ye loue none other Gen. xvi a. Gen. xxi a. Hebr. xi a. Gen. xvi a. Gen. xxi a. Hebr. xi a. (h) By an allegorie that is another thyng is meant Apo. xxi a. Esai liiii a. Gen. xxi b Esaias i x. a. Act. xxv a. (a) For we are in the Churche of Christ which is our mother and not of the synâ—gogue which is seruaunt vnder the lawe Galath vi a. â— Cor. xiii a. i. Cor. v. a. Rom xiii a. i. Cor. viii a. Mat xxii d Mark xii c. Leuit xix d Rom. xiii c. Iacob ii b. Mat. xxvi b i. Cor. vi b. Ephe. v. a. i. Tim. i. b. (b) Christe hath not only remitted there sinnes 〈◊〉 sanctified theÌ„ into newnesse of lyfe Rom. xv a. (a) For his reioycyng is a testimonie of a good conscience Rom. xiiii c Rom. xv f. i. Cor. ix b. Iohn iiii b. ii Thess iii. b (b) By the worlde he meaneth all outward â—ompes ceremonies things whiche please meÌ„s fantasies Galath v. a. (c) That is vpon â— Iewes As. Ro. â— i. Cor. iiii c. Rom. i. a. i. Cor. i. a. i. Pet. i. a. Galath i. a. a Where as we were not â—e naturall chyldren â–ª he receaued vs by grace and made vs his chyldren Coloss i. b. Galath iiii a Rom. viii c. ii Cor. i. d. (b) Though we be redeemed from the bondage of sin by the death of Christe Rom. 6. yet we hope for this seconde redemption which shal be wheÌ„ we shall possesse our inheritaunce in the heauens whereof we haue the holy ghoste for a gage as ca. 4. Rom. xv c. Psal cx a. Danie vii d Psal viii b. Hebr. ii d. i. Cor. xv d. Ephe. v. e. Coloss i. e. Rom. v. a. Coloss i. c. Coloss â— a. (a) Not by creation but by Adams transgression so by birth â–ª Esai xxv d. Titus i. d. Philip. ii a. Coloss ii b. That is the cause oâ— y e diuision that was betwene the Iewes the Gentiles i. Cor. iii. b. Esa xxviii d Rom. ix f. Psal cxviii c i. Cor. iii. b. Esa