A speciall treatise of Gods prouidence and of comforts against all kinde of crosses and calamities to be drawne from the same With an exposition of the 107. Psalme. Heerunto is added an appendix of certaine sermons & questions, (conteining sweet & comfortable doctrine) as they were vttered and disputed ad clerum in Cambridge. By P. Baro D. in Diui. Englished by I.L. vicar of Wethers-fielde.
Sermon. I. ALbeit in respect of mine office and function in this Vniuersitie, I am now and then to preache héere in this place (Right deere and welbeloued Brethren) yet notwithstanding is this charge fallen to my lotte sooner then I was aware off, by reason of ye absence of a certaine singular learned man, whose turne and course I am now to supplye.
Sermon. I. ALbeit in respect of mine office and function in this university, I am now and then to preach Here in this place (Right deer and well-beloved Brothers) yet notwithstanding is this charge fallen to my lot sooner then I was aware off, by reason of you absence of a certain singular learned man, whose turn and course I am now to supply.
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This Psalme therefore with those other soureteene, was woont to be sung in the Temple of Salomon, with a most high and lowd voice, to the intent the people might so muche the more be stirred vp to the woorship and seruice of God.
This Psalm Therefore with those other soureteene, was wont to be sung in the Temple of Solomon, with a most high and loud voice, to the intent the people might so much the more be stirred up to the worship and service of God.
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and therefore diligentlye of vs to be considered, what he saith in this Psalme, and what his meaning is, that we may by him vnderstand and knowe, what it behoueth vs especiallye to doo.
and Therefore diligently of us to be considered, what he Says in this Psalm, and what his meaning is, that we may by him understand and know, what it behooves us especially to do.
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Concerning the Psalme it selfe, first we will laye before your eyes the drift or scope of Dauid, to the which, all that is contey•ed in this Psalme, is to be referred:
Concerning the Psalm it self, First we will say before your eyes the drift or scope of David, to the which, all that is contey•ed in this Psalm, is to be referred:
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And the firste contagion of this euill, growe vppon that victorye, which he gat of Goliah. For Saule not brooking the praises, that then were openlye ascribed vnto him,
And the First contagion of this evil, grow upon that victory, which he got of Goliath. For Saule not brooking the praises, that then were openly ascribed unto him,
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For Abner Captaine of the Hoast of Saule, labouring to •d••a•••• Is•baseth Sauls Sonne to the Kingdome, had many of the Tribes agreeing togither with him in that matter.
For Abner Captain of the Host of Saule, labouring to •d••a•••• Is•baseth Saul's Son to the Kingdom, had many of the Tribes agreeing together with him in that matter.
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Now then Dauid, béeing mindefull of so great a benefite of God both towardes him self and all Israell, composed this Psalm, wherein extolling Peace and brotherlye loue amongst the Godlye, hee exhorteth all men to the carefull imbracing and kéeping of it,
Now then David, being mindful of so great a benefit of God both towards him self and all Israel, composed this Psalm, wherein extolling Peace and brotherly love among the Godly, he exhorteth all men to the careful embracing and keeping of it,
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This place then is very profitable, to moone vs to praise and celebrate Gods goodnes for the benefite of so long a peace, graunted to vs in this Realme,
This place then is very profitable, to moon us to praise and celebrate God's Goodness for the benefit of so long a peace, granted to us in this Realm,
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Therefore, how good and ioyfull, naye how holesome a thing is it, for vs, as Brethren to liue and dwell togither in vnitie. The Conclusion goeth before; the Assun•ption followeth:
Therefore, how good and joyful, nay how wholesome a thing is it, for us, as Brothers to live and dwell together in unity. The Conclusion Goes before; the Assun•ption follows:
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whereunto if this proposition bee added, the Syllogisme wilbe perfect, in this wise, That company of people is blessed, which God enritcheth with his benefites.
whereunto if this proposition be added, the Syllogism will perfect, in this wise, That company of people is blessed, which God enritcheth with his benefits.
But most commonly it is taken for that peace of minde or conscience, whereby was beeing reconciled with God through Christ, doo rest in him, perswading our selues that God is a fréend and father vnto vs for Christs sake, with whome we are ioyned through a true and liuelye faith.
But most commonly it is taken for that peace of mind or conscience, whereby was being reconciled with God through christ, do rest in him, persuading our selves that God is a friend and father unto us for Christ sake, with whom we Are joined through a true and lively faith.
but rather of a certaine effecte thereof, that is to say, of that concord and agreement of mindes, wherewith the faithfull béeing tyed and linked among themselues doo liue, not hurting,
but rather of a certain Effect thereof, that is to say, of that concord and agreement of minds, wherewith the faithful being tied and linked among themselves do live, not hurting,
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and studying continuallye for peace and concord. The persons that are thus disposed and affected, Christ Math. 5. saith, they are blessed, and the Sonnes of God.
and studying continually for peace and concord. The Persons that Are thus disposed and affected, christ Math. 5. Says, they Are blessed, and the Sons of God.
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Whereupon that is inferred, which is in the beginning of this Psalme, Beholde how good and ioyfull a thing it is, brethren to dwell togither in vnitie.
Whereupon that is inferred, which is in the beginning of this Psalm, Behold how good and joyful a thing it is, brothers to dwell together in unity.
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Therefore when hee saith, Beholde how good and how ioyefull a thing it is, brethren to dwell togither in vnitie, the King calleth his subiectes to remembraunce of the former warres and the inconueniences thereof, wherewith they had now a long time béene tossed and turmoyled,
Therefore when he Says, Behold how good and how joyful a thing it is, brothers to dwell together in unity, the King calls his Subjects to remembrance of the former wars and the inconveniences thereof, wherewith they had now a long time been tossed and turmoiled,
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Preferring therefore peace before warre, and shewing the commodities thereof as it were with his finger, he sayth, Beholde, how good and pleasant a thing it is, to enioye peace and tranquilitie.
Preferring Therefore peace before war, and showing the commodities thereof as it were with his finger, he say, Behold, how good and pleasant a thing it is, to enjoy peace and tranquillity.
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If any man therfore would compare those Cuntries with this, he might worthily break foorth into this voice, Beholde, how good and how •oyfull ••t•ing•••s, brethren to dwell togither in vni•e.
If any man Therefore would compare those Countries with this, he might worthily break forth into this voice, Behold, how good and how •oyfull ••t•ing•••s, brothers to dwell together in vni•e.
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Which thing it behoueth vs also to doo, least i• we despise so great a benefit of God, we be oftesoones enwrappes in the miseries and calamities of wa•re.
Which thing it behooves us also to do, lest i• we despise so great a benefit of God, we be oftesoones enwrappes in the misery's and calamities of wa•re.
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But this Place to the end he might the more commend and set it foorth, firste in this verse he adorneth if with two Epithets or titles, to wit that it is good, and that it is pleasant.
But this Place to the end he might the more commend and Set it forth, First in this verse he adorneth if with two Epithets or titles, to wit that it is good, and that it is pleasant.
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The Prophet, whose iudgement is incorrupt, testifieth, that Peace is a good thing, and that dooth also the experience of things teach, especiallye at this day, wherin we may see most f•orishing Kingdomes and cuntries and townes and cities so wasted and consumed with warres, that we may truly say that Peace is a hundred times better, yea and more pleasant, then warre.
The Prophet, whose judgement is incorrupt, Testifieth, that Peace is a good thing, and that doth also the experience of things teach, especially At this day, wherein we may see most f•orishing Kingdoms and countries and Towns and cities so wasted and consumed with wars, that we may truly say that Peace is a hundred times better, yea and more pleasant, then war.
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Therfore the prophet saith expresly, that it is good and plesant, for brethren, which acknowledge and reuerence one God their father, to imbrace and kéepe peace among them selues.
Therefore the Prophet Says expressly, that it is good and pleasant, for brothers, which acknowledge and Reverence one God their father, to embrace and keep peace among them selves.
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Therfore the peace, which is héere spoken off, is ye peace, which hath place among the brethr•• of one and the selfe same Father, that is to sape, the very true children of God.
Therefore the peace, which is Here spoken off, is the peace, which hath place among the brethr•• of one and the self same Father, that is to sape, the very true children of God.
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and most plesant vpon earth, which Dauid so commendeth firste of the Adiuncts: and then following it more at large, he illustrateth it with a double similitude:
and most pleasant upon earth, which David so commends First of the Adjuncts: and then following it more At large, he illustrateth it with a double similitude:
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yet it is taken for the high Préeste, because Aaron was the firste high préeste among the Israelites: euen as the Latines of Caesar, doo call all their Emperours Caesars, that is to say, Emperours.
yet it is taken for the high Priest, Because Aaron was the First high priest among the Israelites: even as the Latins of Caesar, do call all their emperors Caesars, that is to say, emperors.
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when they were consecrated, as saith Moses Exod. 29. And that externall oyle, was a signe or token of the heauenly giftes, wherwith God adorned them to the executing of their function.
when they were consecrated, as Says Moses Exod 29. And that external oil, was a Signen or token of the heavenly Gifts, wherewith God adorned them to the executing of their function.
And so great was the smel, and so plesant the odour of so precious an ointmēt, that all that were present, were after a sorte also perfumed therewith.
And so great was the Smell, and so pleasant the odour of so precious an ointment, that all that were present, were After a sort also perfumed therewith.
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Naye further this belonged to the whole people of Israell, whose Préest was annointed in the behalfe of all the people, to the end that he being accepted with God, might reconcile the people vnto him,
Nay further this belonged to the Whole people of Israel, whose Priest was anointed in the behalf of all the people, to the end that he being accepted with God, might reconcile the people unto him,
Yea the fulnes of the Godhead dwelte in him verily and indeed, and, in him are all the treasures of knowledge and wisdome, as Paule saith to the Coloss. of which giftes he maketh all those partakers, that draw ny vnto him by faith.
Yea the fullness of the Godhead dwelt in him verily and indeed, and, in him Are all the treasures of knowledge and Wisdom, as Paul Says to the Coloss. of which Gifts he makes all those partakers, that draw High unto him by faith.
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For it goeth downe euen to the very border of his garmēt ▪ For why? he endueth vs with his holy spirit, to the end that béeing made one with him, we might be partakers of all his benefites,
For it Goes down even to the very border of his garment ▪ For why? he endueth us with his holy Spirit, to the end that being made one with him, we might be partakers of all his benefits,
and especially of his righteousnes, which he bestoweth on vs, in pardoning and forgiuing al our sinnes, that being fréede and deliuered from Satan, the world,
and especially of his righteousness, which he bestoweth on us, in pardoning and forgiving all our Sins, that being freed and Delivered from Satan, the world,
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how should we disagrée among our selues? how should there be broyles, hatreds, and contentions amongst vs? And if there be any, that are delighted with warres, braulinges,
how should we disagree among our selves? how should there be broils, hatreds, and contentions among us? And if there be any, that Are delighted with wars, brawlings,
and disagreements (as doubtlesse there are ouer many such in these our dayes) then sith it manifestly appeereth that they doo contemne this most precious ointement,
and disagreements (as doubtless there Are over many such in these our days) then sith it manifestly appeareth that they do contemn this most precious ointment,
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and to our selues especiallye so holesome and good, that we shall finde it to be true by experience, that concord imbraced and reteined among brethren, is like vnto that most precious ointment, wherwith the high Préest was perfumed:
and to our selves especially so wholesome and good, that we shall find it to be true by experience, that concord embraced and retained among brothers, is like unto that most precious ointment, wherewith the high Priest was perfumed:
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The other similitude is taken from the Dewe, wherewith the mountaines, and barren féelds are moistened, which by this means are made batsome and fruitfull.
The other similitude is taken from the Dew, wherewith the Mountains, and barren fields Are moistened, which by this means Are made batsome and fruitful.
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which hath place cheefely in Iudęa, especiallye if it be compared with Egipt. •o• Moses speking of Iudęa, saith, that it is not like vnto Egipt, which is watered and made fruitfull by the riuer Nilus: but Iudea saith he, wa•teth daylye for raine from heauen.
which hath place chiefly in Iudęa, especially if it be compared with Egypt. •o• Moses speaking of Iudęa, Says, that it is not like unto Egypt, which is watered and made fruitful by the river Nilus: but Iudea Says he, wa•teth daily for rain from heaven.
The former similitud taught vs, that cōcord among ye godly is a thing plesant, & exceptable, both to God and to all good men, as a precious ointement.
The former similitude taught us, that concord among you godly is a thing pleasant, & exceptable, both to God and to all good men, as a precious ointment.
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Therfore by these two similitudes is declared and set foorth, that which was saide in the first verse, that peace and concord is a good and a plesant thing, to the end we might be the more stirred vp to imbrace it,
Therefore by these two Similitudes is declared and Set forth, that which was said in the First verse, that peace and concord is a good and a pleasant thing, to the end we might be the more stirred up to embrace it,
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euen so, vnlesse men doo woorship God according to his will, and doo nourish peace also among themselues, it cannot be but that they shalbe like a feelde that is withered, and destitute of all moystenes.
even so, unless men do worship God according to his will, and do nourish peace also among themselves, it cannot be but that they shall like a field that is withered, and destitute of all moystenes.
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Nay this Similitude declareth, that vnlesse we doo with all care and diligence, labour and indeuer after peace, we cannot doo any thing, that is pleasing to God,
Nay this Similitude Declareth, that unless we do with all care and diligence, labour and endeavour After peace, we cannot do any thing, that is pleasing to God,
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and the Church, and to liue a godlye and pleasant life, wee must labour to come to this point, that being watered with this heauenly dewe, we may séeke and ensue Peace, which will bring all these commodities with it.
and the Church, and to live a godly and pleasant life, we must labour to come to this point, that being watered with this heavenly dew, we may seek and ensue Peace, which will bring all these commodities with it.
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Except therefore we wilbe content to be as fruitlesse and barren groundes, and to leaue off the execution of our charge and function, let vs loue and make much of peace.
Except Therefore we will content to be as fruitless and barren grounds, and to leave off the execution of our charge and function, let us love and make much of peace.
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There remaineth now the reason, which is the foundation of the whole Psalme. For God saith he, poureth plentifullye his blessing vpon those, that tender and regarde Peace,
There remains now the reason, which is the Foundation of the Whole Psalm. For God Says he, pours plentifully his blessing upon those, that tender and regard Peace,
so as the selfe-same were also blessed and happy? but this is the way, wherby all the godlye doo atteine vnto that life, worth•ly wished for of all men,
so as the selfsame were also blessed and happy? but this is the Way, whereby all the godly do attain unto that life, worth•ly wished for of all men,
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Notwithstanding the good thing•, wherof mention is made heere, as also long life, seeme in this place to be vnderstood of those thinges, which a man may enioy in this life.
Notwithstanding the good thing•, whereof mention is made Here, as also long life, seem in this place to be understood of those things, which a man may enjoy in this life.
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For Dauid saith that such persons, as will make much of peace as becommeth them, shalbe blessed in this life, which he promiseth to be prolonged vnto them. True it is indeed:
For David Says that such Persons, as will make much of peace as becomes them, shall blessed in this life, which he promises to be prolonged unto them. True it is indeed:
but yet these good things wherwith the gooly, whilest they liue héer, are blessed of God, are as a certain paune or pledge of the eternall benefites, which they after this life, shalbe partakers off:
but yet these good things wherewith the gooly, whilst they live Here, Are blessed of God, Are as a certain Bread or pledge of the Eternal benefits, which they After this life, shall partakers off:
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Many there are, when beeing deceiued with the pleasures of this short & transitorye life (if at least they be to be taken for pleasures) doo vtterly forget the blessed life to came,
Many there Are, when being deceived with the pleasures of this short & transitory life (if At least they be to be taken for pleasures) do utterly forget the blessed life to Come,
if we wilbs the Children of God, seeing God, who is the author of the true peace, dooth in so many places of the holy Scriptures commend the same vnto vs:
if we wilbs the Children of God, seeing God, who is the author of the true peace, doth in so many places of the holy Scriptures commend the same unto us:
For ye are one bodie, there is one spirit, one hope of your calling, euen eternall life, which ye al ensue, one Lord, one faith, one baptisme, one God and Father of all.
For you Are one body, there is one Spirit, one hope of your calling, even Eternal life, which you all ensue, one Lord, one faith, one Baptism, one God and Father of all.
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All these things, which are rehearsed of the Apostle héere in this place, are certaine bands of peace among Christians, the which if any man violate peace, he dooth vtterly breake in sunder.
All these things, which Are rehearsed of the Apostle Here in this place, Are certain bans of peace among Christians, the which if any man violate peace, he doth utterly break in sunder.
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the Earth tempered with the heauenly dewe and heate of ye sunne, bringeth foorth her fruites yéerelye vnto vs. Where is there greater contrarietie or disagreement,
the Earth tempered with the heavenly dew and heat of you sun, brings forth her fruits yéerelye unto us Where is there greater contrariety or disagreement,
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For there are Apostles, saith Paule, Prophets, Euangelists, Pastors, Teachers, and others. The selfesame also is to be saide of this Vniuersitie, where there be some yt gouerne & beare rule in euery College, yea in euery Chamber:
For there Are Apostles, Says Paul, prophets, Evangelists, Pastors, Teachers, and Others. The selfsame also is to be said of this university, where there be Some that govern & bear Rule in every College, yea in every Chamber:
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but yet in this opposition and contrarietie, there is a meruailous consent and agreement, whereof dependeth the state and dignitie of this Vniuersitie.
but yet in this opposition and contrariety, there is a marvelous consent and agreement, whereof dependeth the state and dignity of this university.
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For God, who is the author of peace and concord, will haue it thus, and hath appointed it so to be, to the end we might haue a certain representation of his diuine nature in euery thing, whereby we might the rather be allured vnto peace.
For God, who is the author of peace and concord, will have it thus, and hath appointed it so to be, to the end we might have a certain representation of his divine nature in every thing, whereby we might the rather be allured unto peace.
If the Heauen answer not the expectatiō of the Earth, if the Earth tilled by mans labour, should disapoint ye husbandman of his hope, we must of necessitie perishe for hunger.
If the Heaven answer not the expectation of the Earth, if the Earth tilled by men labour, should disappoint you husbandman of his hope, we must of necessity perish for hunger.
If any humor preuailing and superabounding in vs, should destroye and consume the rest: therby would diseases first, and then death immediatly follow.
If any humour prevailing and superabounding in us, should destroy and consume the rest: thereby would diseases First, and then death immediately follow.
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Sith then these things are thus, right déer and welbeloued brethren (for there is none of vs all that makes any question of the trueth of this matter) it is our partes and duties alwaies,
Sith then these things Are thus, right déer and well-beloved brothers (for there is none of us all that makes any question of the truth of this matter) it is our parts and duties always,
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This thing dooth the mightye God require of vs, euen he that is the prince and gouernour of this worlde, whose Children we glorye to be called, looking for eternall life and glorye from him.
This thing doth the mighty God require of us, even he that is the Prince and governor of this world, whose Children we glory to be called, looking for Eternal life and glory from him.
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if ye would heare their voices, béeing now dead, wherwith they exhorte you all togither, with one consent to peace and concord For by this practise and exercise of peace and concorde amongst vs, shall the dignitie of this Vniuersitie alwaies exceedingly florish, to the glorious encrease of this kingdome, and Church of almighty God:
if you would hear their voices, being now dead, wherewith they exhort you all together, with one consent to peace and concord For by this practice and exercise of peace and concord among us, shall the dignity of this university always exceedingly flourish, to the glorious increase of this Kingdom, and Church of almighty God:
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Goo too therefore, my brethren, and like as in musicall instruments, we sée the strings of a Harp or Lute distincted one from an other by diuers sownes, according as they are either greater or lesser,
Goo too Therefore, my brothers, and like as in musical Instruments, we see the strings of a Harp or Lute distincted one from an other by diverse sownes, according as they Are either greater or lesser,
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Euen so let all, as many as haue repaired hither for learninges sake, or that haue charge ouer other, either priuatly or publikely apply all possible diligence, that standing in awe of God our heauenly father,
Even so let all, as many as have repaired hither for learnings sake, or that have charge over other, either privately or publicly apply all possible diligence, that standing in awe of God our heavenly father,
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and of Christ his Sonne our Lord, they may so nourishe peace and concord, that from hence may issue foorth a most sweet sauour and perfume, which to God especially, which to the Prince and Nobles of this Realm, which finally to all good men may be gracious and acceptable,
and of christ his Son our Lord, they may so nourish peace and concord, that from hence may issue forth a most sweet savour and perfume, which to God especially, which to the Prince and Nobles of this Realm, which finally to all good men may be gracious and acceptable,
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Sermon. II. Psal: 15. 1 A S•ng of Dauid. O Lord, who shal dwell in thy Tabernacle? and who shall rest in thy holy Hill? 2 Euen he that walketh vprightlye,
Sermon. II Psalm: 15. 1 A S•ng of David. Oh Lord, who shall dwell in thy Tabernacle? and who shall rest in thy holy Hill? 2 Even he that walks uprightly,
he that sweareth to his own hinderance, and changeth not. 5 He that giueth not his money vnto Vsurie, not taketh •eward against the innocent, he that dooth these thinges shall neuer fall, or, shall neuer be moued.
he that Sweareth to his own hindrance, and changes not. 5 He that gives not his money unto Usury, not Takes •eward against the innocent, he that doth these things shall never fallen, or, shall never be moved.
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HAuing changed courses with the woorshipfull M. Doctor Chaderton, I haue taken vpon me the charge of this daies Sermon wherin God so assisting, I am to expound the 15. Psalme, which you, my déer brethren, haue heard me now to read.
Having changed courses with the worshipful M. Doctor Chaderton, I have taken upon me the charge of this days Sermon wherein God so assisting, I am to expound the 15. Psalm, which you, my déer brothers, have herd me now to read.
And therefore this Psalme is worthily commended vnto vs by the Author of it, to the end we might be the more héedfull to vnderstād the things, that shalbe propounded by so rare a man,
And Therefore this Psalm is worthily commended unto us by the Author of it, to the end we might be the more heedful to understand the things, that shall propounded by so rare a man,
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namely for that Dauid in this place, dooth of purpose handle and vnfolde a question, which of all, that euer could be handled, is the weightiest and most profitable:
namely for that David in this place, doth of purpose handle and unfold a question, which of all, that ever could be handled, is the Weightiest and most profitable:
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and flowing with all manner of good thinges and delightes, and yet death continually hang ouer his head, whereby he might be depriued of all those thinges,
and flowing with all manner of good things and delights, and yet death continually hang over his head, whereby he might be deprived of all those things,
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how could he be blessed, being in a perpetuall feare of most weighty matters? And this so vehement a destre of eternall life, being graffed into men by God, declareth the immortalitie of our soules,
how could he be blessed, being in a perpetual Fear of most weighty matters? And this so vehement a destre of Eternal life, being graffed into men by God, Declareth the immortality of our Souls,
And therfore in this point almost all haue alwaies agreed, as appeereth by the bookes of the Philosophers and Poets, which haue spoken and deuised many thinges, of the other life after this:
And Therefore in this point almost all have always agreed, as appeareth by the books of the Philosophers and Poets, which have spoken and devised many things, of the other life After this:
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If there be any therfore, of so great credit and authoritie among all the rest, that candecide this question, touching the way to eternall life, which all doo so much couet,
If there be any Therefore, of so great credit and Authority among all the rest, that candecide this question, touching the Way to Eternal life, which all do so much covet,
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Therefore let vs with cleere and resolute mindes heare him, expounding this matter vnto vs. In the firste verse of this Psalme, he propoundeth the Question:
Therefore let us with clear and resolute minds hear him, expounding this matter unto us In the First verse of this Psalm, he propoundeth the Question:
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and being propounded he then after vnfoldeth in the verses following, and finallye concludeth it in the last Thus then he putteth it foorth, O Lord who shall dwell in thy Tabernacle? and thus by and by with a greater vehemencie, he repeateth to the greater attention,
and being propounded he then After unfoldeth in the Verses following, and finally Concludeth it in the last Thus then he putteth it forth, Oh Lord who shall dwell in thy Tabernacle? and thus by and by with a greater vehemency, he repeateth to the greater attention,
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though in woordes somewhat altered, saying, Who shall rest in thy holy Hill? And this thus propounded he layeth out afterward by many effects, in this sorte:
though in words somewhat altered, saying, Who shall rest in thy holy Hill? And this thus propounded he Layeth out afterwards by many effects, in this sort:
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The Question he propoundeth first of all with a certaine exclamation, to the intent, he might bewray ye greater affection of his minde and stirre vs vp the more to attention:
The Question he propoundeth First of all with a certain exclamation, to the intent, he might bewray you greater affection of his mind and stir us up the more to attention:
O God, I now appeale vnto thée, that thou being my witnes and iudge, I may teach men, which is the certaine and vndoubted way to eternall life, touching the which all men vpon earth doo so greatlye striue among themselues, all generally coueting to haue it,
Oh God, I now appeal unto thee, that thou being my witness and judge, I may teach men, which is the certain and undoubted Way to Eternal life, touching thee which all men upon earth do so greatly strive among themselves, all generally coveting to have it,
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And that this is so to be vnderstood, may appéer by that, that, if he had ment only of the outward Tabernacle and Mount, he would not haue asked, who should dwel in them:
And that this is so to be understood, may appear by that, that, if he had meant only of the outward Tabernacle and Mount, he would not have asked, who should dwell in them:
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For he that by faith frequented that Tabernable and mountaine, was sure to be partaker of the life eternall and heauenly, whereof these were tipes and figures on earth.
For he that by faith frequented that Tabernacle and mountain, was sure to be partaker of the life Eternal and heavenly, whereof these were tipes and figures on earth.
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Which Question afterward he expoundeth at large, that is to say, by eleuen sundrye effects drawen from him that earnestlye endeuereth after the same blessed life.
Which Question afterwards he expoundeth At large, that is to say, by eleuen sundry effects drawn from him that earnestly endeuereth After the same blessed life.
Euerye of which are of vs to be weighed, but yet so, as, hauing regarde of the place and time, we may bréefelye teach them, which otherwise if the time would suffer, were well worthye to be longer stoode vpon.
Every of which Are of us to be weighed, but yet so, as, having regard of the place and time, we may bréefelye teach them, which otherwise if the time would suffer, were well worthy to be longer stood upon.
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In the first verse therfore, wherin he beginneth to vnfolde the question, he saith, that he shalbe partaker of the heauenlye life, that so long as he liueth, this short and transitory life here vpon earth, dooth so behaue himselfe, that he becommeth sound and vpright,
In the First verse Therefore, wherein he begins to unfold the question, he Says, that he shall partaker of the heavenly life, that so long as he lives, this short and transitory life Here upon earth, doth so behave himself, that he becomes found and upright,
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so behaueth himself, that for Gods cause, whome he entirelye loueth and feareth, he neuer departeth from his dutie, that is from the dutie of a good man, so that he is,
so behaveth himself, that for God's cause, whom he entirely loves and fears, he never departeth from his duty, that is from the duty of a good man, so that he is,
And therfore God, who loueth this integritie, making a couenaunt with his seruaunt Abraham, requireth of him, that he be perfite before him. And that the word righteousnes is generall, it is well known to all,
And Therefore God, who loves this integrity, making a Covenant with his servant Abraham, requires of him, that he be perfect before him. And that the word righteousness is general, it is well known to all,
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Now in the verses following, he passeth on to some more speciall pointes, least this, which he had said in general, were not sufficient and plaine inough-to teache vs,
Now in the Verses following, he passes on to Some more special points, lest this, which he had said in general, were not sufficient and plain inough-to teach us,
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nor that dooth, or suffreth to be doon any euill or reproche vnto him. For heere of things diuers and disagréeing, things also disagréeable are to be vnderstood.
nor that doth, or suffers to be done any evil or reproach unto him. For Here of things diverse and disagreeing, things also disagreable Are to be understood.
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That which he addeth, touching euill or iniurye, not to be doone to our neighbour, is like vnto that which we haue séen already, concerning ye working or exercising of righteousnes.
That which he adds, touching evil or injury, not to be done to our neighbour, is like unto that which we have seen already, Concerning the working or exercising of righteousness.
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which latter particle séemeth to be the better, sith he had spoken before expressely, touching the good name of an other, not to be hurt or wronged with our tongue.
which latter particle Seemeth to be the better, sith he had spoken before expressly, touching the good name of an other, not to be hurt or wronged with our tongue.
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and which we scarse acknowledge to be a faulte, when we further and maintain the slaunders, deuised and giuen out by an other, against a man, either by hearing them,
and which we scarce acknowledge to be a fault, when we further and maintain the slanders, devised and given out by an other, against a man, either by hearing them,
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and by telling them forth disperse them abroad, which whither it be a sinne, or no• when as we ought by all meanes possible to wishe and doo wel vnto our neighbour, all men doo see.
and by telling them forth disperse them abroad, which whither it be a sin, or no• when as we ought by all means possible to wish and do well unto our neighbour, all men do see.
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A good man therefore must not flatter the vngodly in their vngracious attempts, but must fréelye declare, that he disaloweth their course and conuersation.
A good man Therefore must not flatter the ungodly in their ungracious attempts, but must freely declare, that he disalloweth their course and Conversation.
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〈 … 〉 any that account them for good 〈 … 〉 of commonly shew them 〈 … 〉 they should fal in••• 〈 … 〉 that is earnestly affected with the feare of God, saith Dauid, and desireth to dwell with him in his Tabernacle, will loue,
〈 … 〉 any that account them for good 〈 … 〉 of commonly show them 〈 … 〉 they should fall in••• 〈 … 〉 that is earnestly affected with the Fear of God, Says David, and Desires to dwell with him in his Tabernacle, will love,
yea and honour good men, though they be poore & abiect, and though they be despised of others, setting before his eyes the wil of God rather then the vaine glorye of men.
yea and honour good men, though they be poor & abject, and though they be despised of Others, setting before his eyes the will of God rather then the vain glory of men.
For so is God himselfe affected towards the Godly, whom the world despiseth, and which are many times destitute of things necessarye, whereof others haue plenty:
For so is God himself affected towards the Godly, whom the world despises, and which Are many times destitute of things necessary, whereof Others have plenty:
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he that hath sworne to doo hurt, and changeth not, and they expound it, He that hath sworne to doo any thing, wherby he is like to sustaine losse or damage,
he that hath sworn to do hurt, and changes not, and they expound it, He that hath sworn to do any thing, whereby he is like to sustain loss or damage,
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The translation of the 70, Interpreters, hath a most fit sense, He that sweareth to his neighbour, that is, to an other, and changeth not, but performeth his promise.
The Translation of the 70, Interpreters, hath a most fit sense, He that Sweareth to his neighbour, that is, to an other, and changes not, but Performeth his promise.
at the time, wherin those 70. translated the Bible, in this place were only these fower consonāts NONLATINALPHABET And therfore they well translated it, to his Neighbour. Wherfore I see no let,
At the time, wherein those 70. translated the bible, in this place were only these fower consonants And Therefore they well translated it, to his Neighbour. Wherefore I see no let,
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Further, albeit we admit the saide pointes, yet may those two, Tseri, and Patach, be contracted into Patach so at NONLATINALPHABET may stand for NONLATINALPHABET which in NONLATINALPHABET oftetimes happeneth, in stead wherof, we read most commonly NONLATINALPHABET,
Further, albeit we admit the said points, yet may those two, Tseri, and Patach, be contracted into Patach so At may stand for which in oftentimes Happeneth, in stead whereof, we read most commonly,
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The woord NONLATINALPHABET may be turned, to hurt or euill, and then the sence will be this, he that sweareth vnto euill, that is, to his owne hurt or hinderace, and changeth not. Which woords will haue all one sence in manner with these 70. For whatsoeuer it be, heere is commended vnto vs faithfulnes and constancye in couenants and dealings, from the which we must not start though it be to our owne hurt and daminage.
The word may be turned, to hurt or evil, and then the sense will be this, he that Sweareth unto evil, that is, to his own hurt or hindrance, and changes not. Which words will have all one sense in manner with these 70. For whatsoever it be, Here is commended unto us faithfulness and constancy in Covenants and dealings, from the which we must not start though it be to our own hurt and daminage.
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as they commonly are wont to doo, who sitting idle at home, make marchandise only of their money, by giuing it out in this sort to such néedy persons, altogither for gaines sake, without hauing any regarde of his commoditie, to whome they giue it,
as they commonly Are wont to do, who sitting idle At home, make merchandise only of their money, by giving it out in this sort to such needy Persons, altogether for gains sake, without having any regard of his commodity, to whom they give it,
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For by this craft they easily get many into their snares, whom they doo not onlye bite, which is ment by the noune NONLATINALPHABET nashac, which Dauid vseth, but also deuoure and spoyle.
For by this craft they Easily get many into their snares, whom they do not only bite, which is meant by the noun nashac, which David uses, but also devour and spoil.
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neither will they doo that to any, which they would not haue doon to thēselues. Which rule, in humane affaires and contractes, is diligentlye of vs euermore to be obserued,
neither will they do that to any, which they would not have done to themselves. Which Rule, in humane affairs and contracts, is diligently of us evermore to be observed,
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and this one thing they set before their eyes, euen that they may serue and honour their God, of whom they look for eternall life, in louing and helping their neighbours, as he commaundeth.
and this one thing they Set before their eyes, even that they may serve and honour their God, of whom they look for Eternal life, in loving and helping their neighbours, as he commandeth.
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and neuer be cast from thence, as Ismael, that mocked Isaac, was cast out of Abrahams house with his Mother, wherin yet Isaac abode, and obtemed the inheritance.
and never be cast from thence, as Ishmael, that mocked Isaac, was cast out of Abrahams house with his Mother, wherein yet Isaac Abided, and obtemed the inheritance.
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For when he came to visit ye guestes that were bidden to the wedding, which were now busie in taking their meat, he onlye ca•r him out from the banquet, that wanted his wedding garment. And that is nothing els vndoubtedly,
For when he Come to visit you guests that were bidden to the wedding, which were now busy in taking their meat, he only ca•r him out from the banquet, that wanted his wedding garment. And that is nothing Else undoubtedly,
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and poore people, that get their liuing by continuall labour, cannot attem vnto, which yet, as Christ and Paul doo witnesse ▪ are more apt and neere to eternall life,
and poor people, that get their living by continual labour, cannot attem unto, which yet, as christ and Paul do witness ▪ Are more apt and near to Eternal life,
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For, neither of the honour and reuerence towardes Parentes, and Magistrates, nor of adultrie, and some other things, haue any thing been expressely touched ▪ And therefore it may same that Dauids discourse is maymed and vnperfect,
For, neither of the honour and Reverence towards Parents, and Magistrates, nor of adultery, and Some other things, have any thing been expressly touched ▪ And Therefore it may same that David discourse is maimed and unperfect,
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And therfore, that those thinges maye be vnderstood, which were obiected, this is to be holden for trueth, that Dauid in this place, describeth the life of a Christian,
And Therefore, that those things may be understood, which were objected, this is to be held for truth, that David in this place, Describeth the life of a Christian,
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For therefore it was, that Dauid in the beginning of the Psalm, directed his speech to God himself, that he might declare and shewe, that he speaketh of such as feare God in trueth, and not of hiporrites.
For Therefore it was, that David in the beginning of the Psalm, directed his speech to God himself, that he might declare and show, that he speaks of such as Fear God in truth, and not of hiporrites.
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And, that we may touche that firste, which we said, that there are héer some things left out of the second Table of the Lawe, it is not absolutely true.
And, that we may touch that First, which we said, that there Are Here Some things left out of the second Table of the Law, it is not absolutely true.
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For why? to such a one, as is sound and perfit, and that sincerelye imbraceth righteousnes and trueth, there is nothing wanting to the obseruation of the second Table of the Law:
For why? to such a one, as is found and perfect, and that sincerely Embraceth righteousness and truth, there is nothing wanting to the observation of the second Table of the Law:
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For the spirit of God, which shalbe giuen thee, will so easily and safelye direct thee, that thou shalt not goe astraye from the right path, that is, from the glory of God, and loue of thy neighbour.
For the Spirit of God, which shall given thee, will so Easily and safely Direct thee, that thou shalt not go astray from the right path, that is, from the glory of God, and love of thy neighbour.
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But for all this thou wilt say, that the first Table oughte in no wise to be pretermitted, wherein faith and the worship of God is contained, seing the other without this cannot be obserued.
But for all this thou wilt say, that the First Table ought in no wise to be pretermitted, wherein faith and the worship of God is contained, sing the other without this cannot be observed.
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and in that very pointe, dooth faith consist, or rather that thing it selfe is the true and liuely faith, which standeth not in a naked and bare knowledge of God (for then were it dead) but the life and efficacy therof, is that same loue of God aboue al things,
and in that very point, doth faith consist, or rather that thing it self is the true and lively faith, which Stands not in a naked and bore knowledge of God (for then were it dead) but the life and efficacy thereof, is that same love of God above all things,
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Forsomuch therfore as all men and, as in times past the Israelites, so at this day euery where the Christiās, are wont with full mouth to make their vasit, that they are the true worshippers of God, there was a rule to be set downe, by the which all might be tryed, leaste any man should deceiue himselfe,
Forsomuch Therefore as all men and, as in times passed the Israelites, so At this day every where the Christiās, Are wont with full Mouth to make their vasit, that they Are the true worshippers of God, there was a Rule to be Set down, by the which all might be tried, jest any man should deceive himself,
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prooue that thou doost in this wise so greatly loue God, that thou canst willingly suffer and do all things for his sake, that thou reuenge not iniuries doon vnto thee,
prove that thou dost in this wise so greatly love God, that thou Canst willingly suffer and do all things for his sake, that thou revenge not injuries done unto thee,
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therfore both Dauid in this place, as also Christ & Paule euery where, do vrge and require, that this should be shewed in the obseruation of the second Table, that is to say, in the sincere loue of our neighbour, wherin for no other cause is the whole accomplishement of the Lawe said to consist.
Therefore both David in this place, as also christ & Paul every where, do urge and require, that this should be showed in the observation of the second Table, that is to say, in the sincere love of our neighbour, wherein for no other cause is the Whole accomplishment of the Law said to consist.
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and, as we certainelye perceiue and knowe, that a man is endued with life and soule, whom we see to walke, to speak, and to doo those thinges yt belong vnto a man,
and, as we Certainly perceive and know, that a man is endued with life and soul, whom we see to walk, to speak, and to do those things that belong unto a man,
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therfore Psal. 15. he saith, That these outward Sacrifices and burnt offrings doo not please God, to wit of themselues, but the Sacrifice acceptable to God, is a troubled spirit,
Therefore Psalm 15. he Says, That these outward Sacrifices and burned offerings do not please God, to wit of themselves, but the Sacrifice acceptable to God, is a troubled Spirit,
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Notwithstanding thou wilt say, he that taketh vpon him to describe the waye of saluation vnto others, ought not to omit the Ceremonies ordeyned of God, wherin faith and religion doo exercise themselues.
Notwithstanding thou wilt say, he that Takes upon him to describe the Way of salvation unto Others, ought not to omit the Ceremonies ordained of God, wherein faith and Religion do exercise themselves.
But religiousnes & faith is much better and more holilye exercised, in the morall duties or actions of the second Table, that is, in helping and releeuing of our neighbours,
But religiousness & faith is much better and more holily exercised, in the moral duties or actions of the second Table, that is, in helping and relieving of our neighbours,
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Which if it were not so, they did very ill, that set forth vnto vs, the articles of our faith, where there is no mention made of Baptisme, no mention of the Lords Supper,
Which if it were not so, they did very ill, that Set forth unto us, the Articles of our faith, where there is no mention made of Baptism, no mention of the lords Supper,
But those holye men, whither they were the Apostles, or other that next succeeded them, knew right well, that those things, were vsed aswell of the bad,
But those holy men, whither they were the Apostles, or other that next succeeded them, knew right well, that those things, were used aswell of the bad,
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but in this rather, that thou by a true and liuely faith, apprehending the infinite mercy of God, offred vnto thée in Christ, maist so immitate and follow him, that thou maist become a newe man,
but in this rather, that thou by a true and lively faith, apprehending the infinite mercy of God, offered unto thee in christ, Mayest so imitate and follow him, that thou Mayest become a new man,
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and so seruently loue God, that for his sake, thou maist bring thy self to nothing, to the end thou maist serue him and thy neighbour, as he commaundeth.
and so seruently love God, that for his sake, thou Mayest bring thy self to nothing, to the end thou Mayest serve him and thy neighbour, as he commandeth.
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But if these things be thus, it is so far off, that this sentence touching the waye to eternall life, should be maymed and vnperfit, that contrari-wise it is to be thought most perfit and absolute, which in so few woordes setteth downe those things, that being set down,
But if these things be thus, it is so Far off, that this sentence touching the Way to Eternal life, should be maimed and unperfect, that contrariwise it is to be Thought most perfect and absolute, which in so few words sets down those things, that being Set down,
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and simplye (as euerye man may) vnderstand, all thinges must of necessitie be well and as they should be, insomuch that there is none, that dooth these thinges,
and simply (as every man may) understand, all things must of necessity be well and as they should be, insomuch that there is none, that doth these things,
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And if this be so indéede, why doo men striue so much about this matter and one so cruelly rage against another ▪ verily because such is the curiositie of mans braine,
And if this be so indeed, why do men strive so much about this matter and one so cruelly rage against Another ▪ verily Because such is the curiosity of men brain,
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and such also is the blockishnes of many, that being giuen to a number of Ceremonies, they will driue and compell others to vse and frequent the same.
and such also is the blockishness of many, that being given to a number of Ceremonies, they will driven and compel Others to use and frequent the same.
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if they thinke meete to stand to Dauids testimony: they haue, wherby hatreds contencions, persecutions, fire and sword, both betwéene Kings and armed Souldiers,
if they think meet to stand to David testimony: they have, whereby hatreds contentions, persecutions, fire and sword, both between Kings and armed Soldiers,
But if neither Kinges, by the authoritie of King Dauid, nor Learned men, by th'authorite of the Prophet Dauid, can be kept within compasse of their duties:
But if neither Kings, by the Authority of King David, nor Learned men, by th'authorite of the Prophet David, can be kept within compass of their duties:
yet haue all the godly in this Psalm, where, in this so great a discorde of religion, they may repose themselues, that so they may neuer, whatsoeuer encombrance they suffer of any, be discouraged in their mindes,
yet have all the godly in this Psalm, where, in this so great a discord of Religion, they may repose themselves, that so they may never, whatsoever encumbrance they suffer of any, be discouraged in their minds,
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but constantlye proceed and perseuer in the way prescribed them héere, which is the Kingly and Propheticall way, certaine and assured to that most happy and heauenly life.
but constantly proceed and persever in the Way prescribed them Here, which is the Kingly and Prophetical Way, certain and assured to that most happy and heavenly life.
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whatsoeuer contentious persons and common branglers dispute and reason among themselues, let vs holde this waye to life, described vnto vs by Dauid and Christ the Sonne of God,
whatsoever contentious Persons and Common branglers dispute and reason among themselves, let us hold this Way to life, described unto us by David and christ the Son of God,
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and let vs continue in it, persisting in the steppes of Christ, that being at length made like vnto God, through Christ our Sauiour, we may with him enioy euerlasting life.
and let us continue in it, persisting in the steps of christ, that being At length made like unto God, through christ our Saviour, we may with him enjoy everlasting life.
but vndoubtedly through the craft and subtilty of Sathan, so enwrapped with many hard and difficult questions, that the same which was plaine and simple, is now become difficult and obscure.
but undoubtedly through the craft and subtlety of Sathan, so enwrapped with many hard and difficult questions, that the same which was plain and simple, is now become difficult and Obscure.
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We hauing regarde of this place and time, and omitting the questions, which perhaps may be handled more fitlye in the Schooles, will alleadge onelye those thinges, that shall séeme most profitable, to the better information of life,
We having regard of this place and time, and omitting the questions, which perhaps may be handled more fitly in the Schools, will allege only those things, that shall seem most profitable, to the better information of life,
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yet God applying himselfe to our capacitie, dooth euerye where in the holye Scriptures, and in his diuine promises and threatninges, make mention of life and death euerlasting, to the end be might allure vs vnto him,
yet God applying himself to our capacity, doth every where in the holy Scriptures, and in his divine promises and threatenings, make mention of life and death everlasting, to the end be might allure us unto him,
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and this righteousnes no man can attain vnto by his own strength (for by nature we are all sinners) it remaineth, that faith alone doth giue & bestowe the same vpon man,
and this righteousness no man can attain unto by his own strength (for by nature we Are all Sinners) it remains, that faith alone does give & bestow the same upon man,
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For why? faith alone giueth vnto man perfit righteousnes, and therefore also eternall life. If so be then faith minister not this profit vnto vs, it is verily vnprofitable,
For why? faith alone gives unto man perfect righteousness, and Therefore also Eternal life. If so be then faith minister not this profit unto us, it is verily unprofitable,
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Th'apostle therfore by repeating the question propounded, dooth profitably and to very good purpose demaund, whither that faith, that is without woorkes, be of such force,
Apostle Therefore by repeating the question propounded, doth profitably and to very good purpose demand, whither that faith, that is without works, be of such force,
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And therfore how profitable, yea how necessarye the true explication of this question is to be knowne, to all that are desirous of eternall life, there is no man, that séeth not.
And Therefore how profitable, yea how necessary the true explication of this question is to be known, to all that Are desirous of Eternal life, there is no man, that seeth not.
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For why? if I should saye to some lewde and desperate knaue, professing Christian Religion with vs, in the vse of the Sacraments, publike prayers, and sermons, in this manner, thinkest thou that this outward profession of Christian Religion will doo thée any good,
For why? if I should say to Some lewd and desperate knave, professing Christian Religion with us, in the use of the Sacraments, public Prayers, and Sermons, in this manner, Thinkest thou that this outward profession of Christian Religion will do thee any good,
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it is euen as much, as if I denied it, and said, Doubtlesse thou art not to looke, that this outward profession of thy mouth shall make thée become acceptable to God.
it is even as much, as if I denied it, and said, Doubtless thou art not to look, that this outward profession of thy Mouth shall make thee become acceptable to God.
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For albeit he was a man, yet because he was the Apostle of Christ, and enspired with the Holyghost, that spake this, which also is agreeable with the rest of the diuine Oracles, who,
For albeit he was a man, yet Because he was the Apostle of christ, and inspired with the Holy ghost, that spoke this, which also is agreeable with the rest of the divine Oracles, who,
but an vncleane person, will call this matter into question? Notwithstanding, least he might séeme willing, to conuince and enforce vs, by his sole authoritie, to beléeue it, he addeth a reason by way of comparison, whereby he so plainely and manifestlye proueth the thing to be so:
but an unclean person, will call this matter into question? Notwithstanding, lest he might seem willing, to convince and enforce us, by his sole Authority, to believe it, he adds a reason by Way of comparison, whereby he so plainly and manifestly Proves the thing to be so:
that now he leadeth vs, not only by his authoritie, but also by force of reason, whereunto they willingly submit themselues that are partakers of reason,
that now he leads us, not only by his Authority, but also by force of reason, whereunto they willingly submit themselves that Are partakers of reason,
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If some poore wretched man were heere present, destitute of all thinges necessarye, naked and hungrye, to whome some riche and wealthye person would say with all gentlenes:
If Some poor wretched man were Here present, destitute of all things necessary, naked and hungry, to whom Some rich and wealthy person would say with all gentleness:
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yet what good doth it to the poor creature that is like to sterue for hunger and colde? Nay doubtlesse it is rather iniurious and reprochefull against him.
yet what good does it to the poor creature that is like to starve for hunger and cold? Nay doubtless it is rather injurious and reproachful against him.
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Doost thou not mock and deride his pouertie? doost thou not alike, as if thou vpbraidest him with his poore estate and miserie? Euen after the same manner, saith Iames, standes the case,
Dost thou not mock and deride his poverty? dost thou not alike, as if thou upbraidest him with his poor estate and misery? Even After the same manner, Says James, Stands the case,
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and O Christ Iesu, the Sonne of the liuing God, I beléene in thee: whē as yet he neither loueth God in good earnest, nor men for Gods cause: this beléefe;
and Oh christ Iesu, the Son of the living God, I beléene in thee: when as yet he neither loves God in good earnest, nor men for God's cause: this belief;
The former is said of Iames to be dead, because it is barren and vnprofitable, but this, for that it is effectuall and painefull, is commonly called quick or liuelye.
The former is said of James to be dead, Because it is barren and unprofitable, but this, for that it is effectual and painful, is commonly called quick or lively.
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and the other resting it selfe (as ye would say) contented in a simple and sound knowledge of God in Christ ▪ is wholy conuersant in action, and occupied in well dooing.
and the other resting it self (as you would say) contented in a simple and found knowledge of God in christ ▪ is wholly conversant in actium, and occupied in well doing.
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And yet this difference not being knowne nor regarded, it commeth to passe that very many, in stead of the chéefe and soueraigne good, which they desire, doo fall into extreme miserie,
And yet this difference not being known nor regarded, it comes to pass that very many, in stead of the chief and sovereign good, which they desire, do fallen into extreme misery,
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Yes verily, say I, there both were some, when the Apostle wrote these thinges (for otherwise why should he purposelye haue handled this argumēt throughout this whole Chapter,
Yes verily, say I, there both were Some, when the Apostle wrote these things (for otherwise why should he purposely have handled this argument throughout this Whole Chapter,
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When the Son of man shall come suppose ye that he shal finde faith on the earth? Wherby he declareth, that in the latter daies faith wilbe very rare, and hard to finde:
When the Son of man shall come suppose you that he shall find faith on the earth? Whereby he Declareth, that in the latter days faith will very rare, and hard to find:
How falleth it out then, that if our Faith be true, theirs should be false and feigned? Shal not then this faith of theirs in God the Father saue them? No, saith Iames: For euen the Deuils also beleeue, and acknowledge that there is one God almightye, maker of heauen and earth:
How falls it out then, that if our Faith be true, theirs should be false and feigned? Shall not then this faith of theirs in God the Father save them? No, Says James: For even the Devils also believe, and acknowledge that there is one God almighty, maker of heaven and earth:
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For, he that confesseth Christ, shalbe saued, But all Christians, in what place, or of what sort soeuer they be, whither they be Romanistes, or other (for I dare not deny the name of Christians to the Romanistes, sith the learneder writers doo confesse the Church of Rome, to be the Church of God, but yet a straying Church) all, I say, do with one mouth confesse, that they beléeue in Christ the Sonne of God, who for the sinnes of men hauing taken our nature vpon him, suffered, died,
For, he that Confesses christ, shall saved, But all Christians, in what place, or of what sort soever they be, whither they be Romanists, or other (for I Dare not deny the name of Christians to the Romanists, sith the Learneder writers do confess the Church of Rome, to be the Church of God, but yet a straying Church) all, I say, do with one Mouth confess, that they believe in christ the Son of God, who for the Sins of men having taken our nature upon him, suffered, died,
Shall this faith therefore saue all that doo thus beleeue, if it want woorkes? No, it shall not, saith Iames. Beléeuest thou that Christ took mans nature vpon him,
Shall this faith Therefore save all that do thus believe, if it want works? No, it shall not, Says James Believest thou that christ took men nature upon him,
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as it is like that many in Europe doo perswade thēselues? Wil Christ, for this vaine perswasions sake saue him? Many, saith Christ himselfe, in that daye shall cry out after this manner, Lord Lord, open vnto vs:
as it is like that many in Europe do persuade themselves? Wil christ, for this vain persuasions sake save him? Many, Says christ himself, in that day shall cry out After this manner, Lord Lord, open unto us:
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For why? they that iudge rightlye of iustification by faith, doo not disagree from Iames, neither is Paule contrary to Iames. Yet Paule saith, that we are iustified by faith only, without the woorkes of the Law.
For why? they that judge rightly of justification by faith, do not disagree from James, neither is Paul contrary to James Yet Paul Says, that we Are justified by faith only, without the works of the Law.
But I say, that it came neuer into Pauls mind, to affirm, that faith, which is without works, doth iustifie: (for so he should indeed haue been contrary to Iames ) but he attributeth the power and praise of iustification, to a true and liuely faith which is neuer voide of good woorkes,
But I say, that it Come never into Paul's mind, to affirm, that faith, which is without works, does justify: (for so he should indeed have been contrary to James) but he attributeth the power and praise of justification, to a true and lively faith which is never void of good works,
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But Abraham thou wilt saye, by the testimony of Moses and Paule, in that only that he beleeued God, promising him a plentifull posteritie, was accounted righteous.
But Abraham thou wilt say, by the testimony of Moses and Paul, in that only that he believed God, promising him a plentiful posterity, was accounted righteous.
But, wilt thou knowe, Ovaine man, saith Iames heere, that Abraham was not iustified by faith, without woorkes? Did he not offer vp his sonne Isaac on the altar? Abrahams faith then was not that fruitlesse and barren faith, which consisteth in the knowledge or in the ignorant beleefe of some certaine points of Diuinitie:
But, wilt thou know, Ovaine man, Says James Here, that Abraham was not justified by faith, without works? Did he not offer up his son Isaac on the altar? Abrahams faith then was not that fruitless and barren faith, which Consisteth in the knowledge or in the ignorant belief of Some certain points of Divinity:
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For when he had spent his whole life in euill dooing, and had said vnto Christ being now at the point of death, Remember me whē thou commest into thy kingdome:
For when he had spent his Whole life in evil doing, and had said unto christ being now At the point of death, remember me when thou Comest into thy Kingdom:
For that he was affected with an earnest feare of God, it appéereth by this, in that reprouing the other Theefe, which reuiled Christ, he said, Fearest thou not God, that raylest vpon this man? We are indeede heere for our misdeedes, and are worthily punished:
For that he was affected with an earnest Fear of God, it appeareth by this, in that reproving the other Thief, which reviled christ, he said, Fearest thou not God, that railest upon this man? We Are indeed Here for our misdeeds, and Are worthily punished:
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He acknowledged and confessed his sinnes, we are iustly punished, saith he, to his fellow: wherby also it appereth, that he suffered paciently, so cruell and shamefull a death:
He acknowledged and confessed his Sins, we Are justly punished, Says he, to his fellow: whereby also it appeareth, that he suffered patiently, so cruel and shameful a death:
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And therefore it seemeth to be that same vertue, of which Peter speaketh 2, Epist. 1. And you, saith he, giue all diligence, that you may ioyne with your faith vertue:
And Therefore it seems to be that same virtue, of which Peter speaks 2, Epistle 1. And you, Says he, give all diligence, that you may join with your faith virtue:
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For there Paule saith plainlye, that without this vertue our faith, whatsoeuer we beléeue, yea though we vnderstoode all secrets and prophesies, shalbe vain and vnprofitable.
For there Paul Says plainly, that without this virtue our faith, whatsoever we believe, yea though we understood all secrets and prophecies, shall vain and unprofitable.
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For albeit that former part of faith, which consisteth in the knowledge of God and in the contemplation of heauenlye misteries, hath alwaies béene highly accounted off,
For albeit that former part of faith, which Consisteth in the knowledge of God and in the contemplation of heavenly Mysteres, hath always been highly accounted off,
so that, we seeme not now to liue any longer but Christ in vs, as Paule saith, and we in him. For he dooth then through faith verily dwell in our hartes:
so that, we seem not now to live any longer but christ in us, as Paul Says, and we in him. For he doth then through faith verily dwell in our hearts:
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so that now we will not our selues, but he willeth, speaketh, and woorketh in vs. For so dooth Christ himselfe, teach vs to praye and to craue, that not our will,
so that now we will not our selves, but he wills, speaks, and worketh in us For so doth christ himself, teach us to pray and to crave, that not our will,
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nor doo not enquir what they shall eate, or wherewith they shalbe clothed, but cast all such care vpon their parents, whom they know and are sure they will prouide for them:
nor do not Enquir what they shall eat, or wherewith they shall clothed, but cast all such care upon their Parents, whom they know and Are sure they will provide for them:
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Why are ye then carefull for this life, and for your body? saying, what shall we eate? or, what shal we drink? or, wherwith shall we be clothed? For all these thinges are aboundantly ministred of God to them that are endued with a true faith.
Why Are you then careful for this life, and for your body? saying, what shall we eat? or, what shall we drink? or, wherewith shall we be clothed? For all these things Are abundantly ministered of God to them that Are endued with a true faith.
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and that ye thank me for my benefites receiued, and woorship me and then I for my part wil not faile in my dutie, I will easilye minister all thinges vnto you.
and that you thank me for my benefits received, and worship me and then I for my part will not fail in my duty, I will Easily minister all things unto you.
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As for other worldlye men, they are inquisitiue about these matters, and are carefull, What shall we eate? what shall we drink? wherwith shall we be clothed? How shall we prouide for our selues and our children? and therfore giue themselues wholy to gather and heape vp riches,
As for other worldly men, they Are inquisitive about these matters, and Are careful, What shall we eat? what shall we drink? wherewith shall we be clothed? How shall we provide for our selves and our children? and Therefore give themselves wholly to gather and heap up riches,
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Which that it may be vnderstood, let vs heare Christ himselfe, speaking of this matter in the end of the Gospell after Mark: Go, saith he, preache the Gospell to all creatures.
Which that it may be understood, let us hear christ himself, speaking of this matter in the end of the Gospel After Mark: Go, Says he, preach the Gospel to all creatures.
And these signes shall follow them that beleene ▪ In my name they shal cast out deuils, they shall lay their hands on the sick, and they shall recouer:
And these Signs shall follow them that beleene ▪ In my name they shall cast out Devils, they shall lay their hands on the sick, and they shall recover:
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Thou saist wel, those corporall miracles are ceassed, either, for mens vnbeleefe, or, for that they were appointed onlye to those first times of the Church.
Thou Sayest well, those corporal Miracles Are ceased, either, for men's unbelief, or, for that they were appointed only to those First times of the Church.
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nay hurtfull and pestilēt, now as though they were endued with a new tung, they shal speak nothing, which shal not be referred to the glory of God,
nay hurtful and pestilent, now as though they were endued with a new tongue, they shall speak nothing, which shall not be referred to the glory of God,
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and the profit and saluation of men: and this is to speake with newe tunges. And thus if we be disposed and affected, although we shall drinke any deadly thing,
and the profit and salvation of men: and this is to speak with new tongues. And thus if we be disposed and affected, although we shall drink any deadly thing,
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For why? neither shall the world, nor the flesh with the lustes therof, no nor Sathan himselfe rising vp against vs, be euer able to thrust vs downe from this good and happye estate,
For why? neither shall the world, nor the Flesh with the lusts thereof, no nor Sathan himself rising up against us, be ever able to thrust us down from this good and happy estate,
Now may euerye one proue himselfe, and weigh and consider with himselfe, whither he hath a liuing faith, that is to say, whither he casteth these deuils first out of himself, and secondly out of others.
Now may every one prove himself, and weigh and Consider with himself, whither he hath a living faith, that is to say, whither he Cast these Devils First out of himself, and secondly out of Others.
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So that, like as, if the soule or spirit should return again into a dead body, that were going to the graue, the same would immediatly waxe hot, stirre, moue,
So that, like as, if the soul or Spirit should return again into a dead body, that were going to the graven, the same would immediately wax hight, stir, move,
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euen so likewise, if that dead faith, whereby a man professeth himselfe to knowe God and Christ, haue this new vertue adioyned to it, the man shall begin forthwith to flame with a diuine loue,
even so likewise, if that dead faith, whereby a man Professes himself to know God and christ, have this new virtue adjoined to it, the man shall begin forthwith to flame with a divine love,
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and Hebrue tung, but with all the tunges of men, yea and of Angells also: though thou haddest the gift of prophesie, and knewest all secrets & al knowledg:
and Hebrew tongue, but with all the tongues of men, yea and of Angels also: though thou Hadst the gift of prophesy, and Knewest all secrets & all knowledge:
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yea, if thou haddest so great faith, that thou couldest remoue mountaines from one place to an other and yet haddest not loue, that is to saye, Conscience and Dutie both towardes God and men, thy faith were nothing, but as a sounding brasse, and a tinkling Cymball.
yea, if thou Hadst so great faith, that thou Couldst remove Mountains from one place to an other and yet Hadst not love, that is to say, Conscience and Duty both towards God and men, thy faith were nothing, but as a sounding brass, and a tinkling Cymbal.
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But, because we are not able to doo these thinges, as we are men, we must heere againt entreat and besoeche God, that he would both giue vs that faith,
But, Because we Are not able to do these things, as we Are men, we must Here againt entreat and besoeche God, that he would both give us that faith,
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Psal. 23. 1 God is my Shepheard I shall neuer want any thing. 2 He maketh me to rest in greene pastures ▪ and leadeth me to the still running waters. 3 He restoreth my life or soule,
Psalm 23. 1 God is my Shepherd I shall never want any thing. 2 He makes me to rest in green pastures ▪ and leads me to the still running waters. 3 He restoreth my life or soul,
and leadeth me in the path of righteousnes for his names sake. 4 Yea though I should walk through the valley of the shadow of death, I will feare no euil: for thou art with me:
and leads me in the path of righteousness for his names sake. 4 Yea though I should walk through the valley of the shadow of death, I will Fear no evil: for thou art with me:
He declareth therefore that God hath such a continuall care and consideration of his, that is to say, of faithfull and deuoute men, that he will neuer forsake them,
He Declareth Therefore that God hath such a continual care and consideration of his, that is to say, of faithful and devout men, that he will never forsake them,
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neither wil he imbrace them with this his fauour being seperated from him, but he will take them into his owne familie, where they shall worship him purely and sincerelye,
neither will he embrace them with this his favour being separated from him, but he will take them into his own family, where they shall worship him purely and sincerely,
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This is that same care and singular prouidence of God touching good and godlye men, the which Dauid hauing proued by experience singeth and celebrateth in this Psalme,
This is that same care and singular providence of God touching good and godly men, the which David having proved by experience sings and celebrateth in this Psalm,
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And whatsoeuer he vttreth heere touching ye louing kindenes and fauour of God towards him, standeth vpon one groundwoork or foundation, which is in the beginning of the Psalme, where he saith:
And whatsoever he vttreth Here touching you loving kindness and favour of God towards him, Stands upon one groundwoork or Foundation, which is in the beginning of the Psalm, where he Says:
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and almighty, and therfore can by no meanes be letted, but that he will make thē whom he loueth from his hart, to become most happy and blessed? And therefore this being omitted, wherof Dauid was most certainly perswaded, Dauid assumeth, But God is my shepheard:
and almighty, and Therefore can by no means be letted, but that he will make them whom he loves from his heart, to become most happy and blessed? And Therefore this being omitted, whereof David was most Certainly persuaded, David assumeth, But God is my shepherd:
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to witte, whither God had taken Dauid into his flock, that is to say, into his protection and tuition, that he might become his Shepheard, that dooth Dauid confirme by the effects of a good and diligent shepheard.
to wit, whither God had taken David into his flock, that is to say, into his protection and tuition, that he might become his Shepherd, that doth David confirm by the effects of a good and diligent shepherd.
and of wholesome and commodious waters for drinke, and that renuing or restoring their life, he maye driue them too and fro both to the Pastures from the soldes,
and of wholesome and commodious waters for drink, and that renewing or restoring their life, he may driven them too and from both to the Pastures from the soldes,
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For what should a poore Shéepe doo, whereby she might hinde her Shepheard, to haue so great a care of her? and yet sith he treateth héer of good men and of God their shepheard, ye similitude dooth somewhat hault.
For what should a poor Sheep do, whereby she might hind her Shepherd, to have so great a care of her? and yet sith he Treateth Here of good men and of God their shepherd, you similitude doth somewhat halt.
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as he that needeth no manner of thing, but referreth all thinges to our benefit, nothing to his owne, which he respecteth not, seeing he is moste perfect,
as he that needs no manner of thing, but Refers all things to our benefit, nothing to his own, which he respecteth not, seeing he is most perfect,
How then should a wretched man, or with what duties should a woorm of the earth binde that most blessed Spirit vnto him? but God, seeing he is best of all, dooth not want till he be prouoked by vs,
How then should a wretched man, or with what duties should a worm of the earth bind that most blessed Spirit unto him? but God, seeing he is best of all, doth not want till he be provoked by us,
For if he had continued in that kinde of spéech which he vsed before, describing his shepheard by his effectes, he would haue said, He deliuereth me our of danger:
For if he had continued in that kind of speech which he used before, describing his shepherd by his effects, he would have said, He Delivereth me our of danger:
Notwithstanding it is not so, but he referreth all this to the praise of his shepheard as maye appeere by the reason following, for thou art with me, of which we wil speak strait waies, Dauid therfore in this place saith, that God hath so great a care of him, that he taketh and deliuereth him out of dangers,
Notwithstanding it is not so, but he Refers all this to the praise of his shepherd as may appear by the reason following, for thou art with me, of which we will speak strait ways, David Therefore in this place Says, that God hath so great a care of him, that he Takes and Delivereth him out of dangers,
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and euen into the very shadowe of death it selfe, yet he saith he will fear nothing at al. And because that this was a strange assertion: for afore he had saide.
and even into the very shadow of death it self, yet he Says he will Fear nothing At all And Because that this was a strange assertion: for afore he had said.
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and therfore Though I should walk saith he, in the shadowe of death, or be in the very dennes of wilde beastes, yet will I not be afraid, because God béeing merciful is alwaies present with me, prepared with his sheephooke to saue & defend me.
and Therefore Though I should walk Says he, in the shadow of death, or be in the very dens of wild beasts, yet will I not be afraid, Because God being merciful is always present with me, prepared with his sheephook to save & defend me.
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though the horror and feare of death it selfe were present before his eyes, yet that he shall neede to fainte or be discouraged, seeing he hath in a readines such a Shepheard and defender.
though the horror and Fear of death it self were present before his eyes, yet that he shall need to faint or be discouraged, seeing he hath in a readiness such a Shepherd and defender.
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and he repeateth thē when he saith, Thou shalt prepare, that is, thou doost prepare, the time to come for the time present, which is vsuall among the Hebrues: thou preparest therefore my table before mine aduersaries or persecutors: thou annointest my head with oyle, and my cup runneth ouer.
and he repeateth them when he Says, Thou shalt prepare, that is, thou dost prepare, the time to come for the time present, which is usual among the Hebrews: thou preparest Therefore my table before mine Adversaries or persecutors: thou nnointest my head with oil, and my cup Runneth over.
and that through plaine & smothe waies, so restoring my life. Notwithstanding in the first, there is further to be noted the circumstance, which he added:
and that through plain & smooth ways, so restoring my life. Notwithstanding in the First, there is further to be noted the circumstance, which he added:
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For there was a custome, that if their Feastes or Banquets were any thing costly, the Guestes were perfumed or annointed with Oyle and precious Ointment:
For there was a custom, that if their Feasts or Banquets were any thing costly, the Guests were perfumed or anointed with Oil and precious Ointment:
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And this betokeneth the abundance and plenty of thinges, whereunto also belongeth that which he addeth, My cup runneth ouer. For by these phrases of spéech Dauid signifieth, that God of his goodnes had not only ministred vnto him that, which was necessary for the main tenance of this life:
And this Betokeneth the abundance and plenty of things, whereunto also belongeth that which he adds, My cup Runneth over. For by these phrases of speech David signifies, that God of his Goodness had not only ministered unto him that, which was necessary for the main tenance of this life:
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but also he saith that he had giuen him so great plenty of al good things beside, that ouer and aboue his necessary vses he had also (wherin considering Gods bounty and liberality towards him) he might recreate and refreshe himselfe:
but also he Says that he had given him so great plenty of all good things beside, that over and above his necessary uses he had also (wherein considering God's bounty and liberality towards him) he might recreate and refresh himself:
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God is not sparing toward his, but very bountifull, ministring euen those things that are more thē sufficient, that so hauing experience of his great goodnes towards them, they might the more willinglye and chéerefully serue him.
God is not sparing towards his, but very bountiful, ministering even those things that Are more them sufficient, that so having experience of his great Goodness towards them, they might the more willingly and cheerfully serve him.
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For he prophesieth euen of the future and perpetuall benefites of God towards him, when he saith, He shall followe me with this his fauour all the daies of my life:
For he Prophesieth even of the future and perpetual benefits of God towards him, when he Says, He shall follow me with this his favour all the days of my life:
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or of base degrée noble, and aduance him to great honour to th'intent he might shortly after thrust him from it and cast him downe headlong, this were not to be accounted a benefite, but rather an iniury.
or of base degree noble, and advance him to great honour to intent he might shortly After thrust him from it and cast him down headlong, this were not to be accounted a benefit, but rather an injury.
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this Dauid confirmeth, when he saith, that he is not to feare any such fall, but rather, saith he, God will alwaies pursue me with his liberalitie and louing kindenes.
this David confirmeth, when he Says, that he is not to Fear any such fallen, but rather, Says he, God will always pursue me with his liberality and loving kindness.
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In the which place there is something more also conteyned, then in the former, where he entreated of the happines of the body and of the lif• present.
In the which place there is something more also contained, then in the former, where he entreated of the happiness of the body and of the lif• present.
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And where he maketh mention of the continuance of time, there is no doubt but that in these woordes, is concluded the hope of the heauenly and everlasting life.
And where he makes mention of the Continuance of time, there is no doubt but that in these words, is concluded the hope of the heavenly and everlasting life.
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For that Church or Temple of Ierusalem was a figure of that heuenly and celestiall Temple not made with hands, into the which Christ hauing made an eternal expiation and satisfaction for sinnes, is said to be entred.
For that Church or Temple of Ierusalem was a figure of that heavenly and celestial Temple not made with hands, into the which christ having made an Eternal expiation and satisfaction for Sins, is said to be entered.
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And therfore this is that singular and certaine Prouidence of God toward his, which Dauid hauing experienced in his own person, commendeth and describeth in fauour of al the godly.
And Therefore this is that singular and certain Providence of God towards his, which David having experienced in his own person, commends and Describeth in favour of all the godly.
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then that al things which are necessarye to the commodious passing of this present life, might be richlye and plentifully ministred vnto thée by the hand of God,
then that all things which Are necessary to the commodious passing of this present life, might be richly and plentifully ministered unto thee by the hand of God,
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Secondly that God himself beeing the gouernour of this whole worlde, would so receiue thée into his custodye and protection, that he would perpetuallye put away all euils from thée,
Secondly that God himself being the governor of this Whole world, would so receive thee into his custody and protection, that he would perpetually put away all evils from thee,
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Finally, that hauing alwaies a speciall care, not onlye of thy body but also of thy soule, that is to say, of thy chéefe and principall part, he would enlighten it with the true knowledge of his will:
Finally, that having always a special care, not only of thy body but also of thy soul, that is to say, of thy chief and principal part, he would enlighten it with the true knowledge of his will:
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neither graunt thee only to liue so commodiouslye at home in thine owne house, but also translate th•• into his owne pallace, that thou mightest dwell and abide with him.
neither grant thee only to live so commodiously At home in thine own house, but also translate th•• into his own palace, that thou Mightest dwell and abide with him.
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Last of all when the soule shall be loosed from the hands of the body, that he would translate thée to the heuenly & most happy life, where thou maist liue with him most blessed for euer.
Last of all when the soul shall be loosed from the hands of the body, that he would translate thee to the heavenly & most happy life, where thou Mayest live with him most blessed for ever.
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and vtterly void of all euil, and that he might perpetually abide in this estate? againe, that being endued with ye true knowledge of God, he might liue peaciblye héere,
and utterly void of all evil, and that he might perpetually abide in this estate? again, that being endued with you true knowledge of God, he might live peaciblye Here,
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and after th•• life be translated to the Kingdome of heauen and life euerlasting? this is the thing that all that are of sound iudgement doo most cheefelye desire.
and After th•• life be translated to the Kingdom of heaven and life everlasting? this is the thing that all that Are of found judgement do most chiefly desire.
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For why? though so great happines and felicitie come not from man, but from God (for it is altogither diuine and heauenlye) yet is it offred by him vnto vs,
For why? though so great happiness and felicity come not from man, but from God (for it is altogether divine and heavenly) yet is it offered by him unto us,
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that is to saye, that they might haue God so fauourable vnto thē, that all things necessary for this life, so long as i• endureth; might be ministred vnto them:
that is to say, that they might have God so favourable unto them, that all things necessary for this life, so long as i• Endureth; might be ministered unto them:
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How is it therfore that so great blessednes and felicitie, beeing so excéedinglye desired of all, is not atteyned of all? This seemeth right worthye to be diligently enquired:
How is it Therefore that so great blessedness and felicity, being so exceedingly desired of all, is not attained of all? This seems right worthy to be diligently inquired:
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Heere Dauid dooth not only by his example brawe and allure vs thereunto, but also he sheweth and pointeth out the waye, which if we would diligently keep, we might easily atteine vnto it.
Here David doth not only by his Exampl brawe and allure us thereunto, but also he shows and pointeth out the Way, which if we would diligently keep, we might Easily attain unto it.
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God is my Shepheard: Therefore, I shall not want any thing: the same may euerye one conclude, that will follow Dauids example and godlines. To wit in this wise:
God is my Shepherd: Therefore, I shall not want any thing: the same may every one conclude, that will follow David Exampl and godliness. To wit in this wise:
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For if this be obteined, then he leading vs along to the pleasant pastures, and to the still running waters, through plaine and commodious waies, will restore our life,
For if this be obtained, then he leading us along to the pleasant pastures, and to the still running waters, through plain and commodious ways, will restore our life,
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neither wil he nourish vs only at home in our own houses, but he wil conueigh vs also into his, that being addopted by him we may dwell and abide with him,
neither will he nourish us only At home in our own houses, but he will convey us also into his, that being addopted by him we may dwell and abide with him,
How then shall we atteine vnto this, that God may be our Shepheard, as he was Dauids: For there must of necessitie be a certaine way vnto this thing, seing God, who calleth vs thither mocketh not nor beguileth any man, that God thē may be our shepheard, which thing he cheeflye desireth,
How then shall we attain unto this, that God may be our Shepherd, as he was David: For there must of necessity be a certain Way unto this thing, sing God, who calls us thither mocks not nor beguileth any man, that God them may be our shepherd, which thing he chiefly Desires,
for these are so mutually affected betweene themselues that the one cannot be without the other ▪ We must therfore take diligent heed, that the fault be not in vs,
for these Are so mutually affected between themselves that the one cannot be without the other ▪ We must Therefore take diligent heed, that the fault be not in us,
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What it behoueth vs then to doo, or what manner of persons wee ought to be, Christ himself the good Sherheard of the sheep declareth Ioh. 10. My sheepe, saith he, heare my voice, and they follow me:
What it behooves us then to do, or what manner of Persons we ought to be, christ himself the good Sherheard of the sheep Declareth John 10. My sheep, Says he, hear my voice, and they follow me:
For seing we would be happye & he is desirous to make vs happy, if we would harken vnto him shewing vs the way, we should vndoubtedly come vnto that, which we long for:
For sing we would be happy & he is desirous to make us happy, if we would harken unto him showing us the Way, we should undoubtedly come unto that, which we long for:
wherefore the whole mischeefe springeth from hence, that we not beléeuing him in so great a matter, doo seek another way, whereby we might come to that, that we couet and desire.
Wherefore the Whole mischief springs from hence, that we not believing him in so great a matter, do seek Another Way, whereby we might come to that, that we covet and desire.
Let vs put ye case that thou wert in some greeuous sicknes and most willing and desirous to recouer thy health, there are present two phisitions, wherof the one prescribeth a most certain and present remedy,
Let us put you case that thou Wertenberg in Some grievous sickness and most willing and desirous to recover thy health, there Are present two Physicians, whereof the one prescribeth a most certain and present remedy,
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if for all this thou takest not that medicine prescribed by him, but this pestilent pickle proffered by the other, may it not necessarily be concluded, that either thou wouldest not be healed,
if for all this thou Takest not that medicine prescribed by him, but this pestilent pickle proffered by the other, may it not necessarily be concluded, that either thou Wouldst not be healed,
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for we haue alreadye presupposed thée to be very desirous of recouering thy health: and therfore euen héerof it commeth, that thou beleeuest not him, but the other.
for we have already presupposed thee to be very desirous of recovering thy health: and Therefore even hero it comes, that thou Believest not him, but the other.
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if he notwithstāding (being forewarned by thée) would goe by the Castell, and followe that way, mightest thou not truely say that either he had no purpose to come at London, or els that he had no credit in thée:
if he notwithstanding (being forewarned by thee) would go by the Castle, and follow that Way, Mightest thou not truly say that either he had no purpose to come At London, or Else that he had no credit in thee:
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Now least that these thinges might séem strange or farre off, let vs take examples but of the holye Scriptures, whereby this selfsame thing may be proued and confirmed.
Now lest that these things might seem strange or Far off, let us take Examples but of the holy Scriptures, whereby this selfsame thing may be proved and confirmed.
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For God was willing to bring him to happines, therefore his only duty was this to suffer himselfe to be brought by him, to repose all his trust and confidence in God, to doo nothing more then this one thing, euen to obey God:
For God was willing to bring him to happiness, Therefore his only duty was this to suffer himself to be brought by him, to repose all his trust and confidence in God, to do nothing more then this one thing, even to obey God:
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But Sathan perswaded him (which was indéed partlye true) that if he did eate of the true knowledge of good and euil, he should be a knower of good and euill,
But Sathan persuaded him (which was indeed partly true) that if he did eat of the true knowledge of good and evil, he should be a knower of good and evil,
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And therfore Adam being deceiued and circumuēted by this spéech of the Serpent, iudged this to be a more ready way vnto that felicitie that he desired,
And Therefore Adam being deceived and circumvented by this speech of the Serpent, judged this to be a more ready Way unto that felicity that he desired,
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He tasted therfore of the forbidden fruit, and his eyes were opened, and then he sawe both good and had, where before he had only knowne good, to wit, that God was to be obeyed:
He tasted Therefore of the forbidden fruit, and his eyes were opened, and then he saw both good and had, where before he had only known good, to wit, that God was to be obeyed:
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and therefore God made so great account of this faith of his seruant Abraham, that he sware vnto him, that because he was readye to doo this thing, be would neuer forsake him,
and Therefore God made so great account of this faith of his servant Abraham, that he sware unto him, that Because he was ready to do this thing, be would never forsake him,
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And therfore Abraham in these and such like things expressed the nature of a simple and kinde shéep, which hearing the voice of her Shepheard followeth it by and by.
And Therefore Abraham in these and such like things expressed the nature of a simple and kind sheep, which hearing the voice of her Shepherd follows it by and by.
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Thus therefore it vchoueth vs to be affected, that we may think the waye to happines which we desire, to consist not in much knowledge, but in mighty obedience:
Thus Therefore it vchoueth us to be affected, that we may think the Way to happiness which we desire, to consist not in much knowledge, but in mighty Obedience:
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and also more skilfull of the way that lea•••• vnto it without error, then all the sort of 〈 ◊ 〉 •f so be therefore we doo all couet the chée••• happines,
and also more skilful of the Way that lea•••• unto it without error, then all the sort of 〈 ◊ 〉 •f so be Therefore we do all covet the chée••• happiness,
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Againe the flesh and the deuil doo prouoke thée continually to the heaping vp of abundance of riches, that by this menes thou maist prouide for thy selfe and thy familie:
Again the Flesh and the Devil do provoke thee continually to the heaping up of abundance of riches, that by this menes thou Mayest provide for thy self and thy family:
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If so be then thou wouldest haue prouision to be made for thee & thine in this life, thē euen of those things, that are giuen thee by Gods prouidence, giue to the poore,
If so be then thou Wouldst have provision to be made for thee & thine in this life, them even of those things, that Are given thee by God's providence, give to the poor,
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Heere that it may be perceiued to whither of ye twain, God or the Deuill thou hast giuen credit (for this thing is hidden and secret, inasmuch as al men doo professe that they beleeue in God,
Here that it may be perceived to whither of you twain, God or the devil thou hast given credit (for this thing is hidden and secret, inasmuch as all men do profess that they believe in God,
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thou neither beleeuest God, nor Christ, whatsoeuer thou saiest, knowest or beleeuest, in what outward Church or congregation soeuer thou be conuersant, and in what rites and ceremonies soeuer thou exercise and busie thy selfe.
thou neither Believest God, nor christ, whatsoever thou Sayest, Knowest or Believest, in what outward Church or congregation soever thou be conversant, and in what Rites and ceremonies soever thou exercise and busy thy self.
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For seeing God describeth, and as it were with his finger pointeth out, the very true waye vnto happines, thou must of necessitie say, that either thou wilt not be happy,
For seeing God Describeth, and as it were with his finger pointeth out, the very true Way unto happiness, thou must of necessity say, that either thou wilt not be happy,
For otherwise neglecting the saide pleasures, delightes, riches and honours, thou wouldest suffer thy selfe to be wholy gouerned by God, thou wouldest not credit thy selfe, thou wouldest not taste of the tree of knowledge of good and euill, thou wouldest followe God as it were with closed eyes,
For otherwise neglecting the said pleasures, delights, riches and honours, thou Wouldst suffer thy self to be wholly governed by God, thou Wouldst not credit thy self, thou Wouldst not taste of the tree of knowledge of good and evil, thou Wouldst follow God as it were with closed eyes,
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but because we doo not altogither trust in him, we will vse also all our own wisdome & industry, which the more that we doo, the more also we departe from him.
but Because we do not altogether trust in him, we will use also all our own Wisdom & industry, which the more that we do, the more also we depart from him.
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what letteth vs to trie, whither this be true, or no, that is to say, whither God will take a man, that shall so denye himselfe, that refusing to taste of that deadly tree,
what lets us to try, whither this be true, or no, that is to say, whither God will take a man, that shall so deny himself, that refusing to taste of that deadly tree,
this if we shall doo, ther is no doubt but that this matter wil fall out very fortunately vnto vs. At least wise let vs imitate that Naaman the Syrian, who when being desirous to be healed, he was admonished by the Prophet to washe his bodye sire times in Iorden, he not beléeuing the Prophet, refused at the first to doo it:
this if we shall do, there is no doubt but that this matter will fallen out very fortunately unto us At least wise let us imitate that Naaman the Syrian, who when being desirous to be healed, he was admonished by the Prophet to wash his body sire times in Jordan, he not believing the Prophet, refused At the First to do it:
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Let vs therfore in like manner proue, whither we may this way, which is prescribed vnto vs of God the Prophets and Apostles, atteine so great happines so much besired and songed for The waye it selfe is easie, not hard or painefull,
Let us Therefore in like manner prove, whither we may this Way, which is prescribed unto us of God the prophets and Apostles, attain so great happiness so much besired and songed for The Way it self is easy, not hard or painful,
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as that is which we follow, wherin we vexe and disquiet our selues whole daies and nights, in greedy gaping after pleasures, riches or promotions, in which point how greatly we are deceiued, we finde daylye by experience,
as that is which we follow, wherein we vex and disquiet our selves Whole days and nights, in greedy gaping After pleasures, riches or promotions, in which point how greatly we Are deceived, we find daily by experience,
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But as for this way that leadeth vnto life it is peaceable and quiet, free and exempte from al these combersome cares of worldly things, teaching vs to fruit onlye and alone in God.
But as for this Way that leads unto life it is peaceable and quiet, free and exempt from all these cumbersome Cares of worldly things, teaching us to fruit only and alone in God.
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And that we may continuallye walke this waye, for asmuch as it dependeth vpon Gods grace, it remaineth, that we labour to obteine it at his hand by prater.
And that we may continually walk this Way, for as as it dependeth upon God's grace, it remains, that we labour to obtain it At his hand by prater.
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