Foure sermons vpon the seuen chiefe vertues or principall effectes of faith and the doctrine of election: wherein euerie man may learne, whother he be Gods childe or no. Preached at Malden in Essex by Master George Gifford, penned from his mouth, and corrected and giuen to the Countesse of Sussex, for a Newyeeres gift.
1 Simon Peter a seruant and an Apostle of Iesus Christe, to you which haue obtained like precious faith with vs by the righteousnes of our God and Sauiour Iesus Christ.
1 Simon Peter a servant and an Apostle of Iesus Christ, to you which have obtained like precious faith with us by the righteousness of our God and Saviour Iesus christ.
3 According as his diuine power hath giuen vnto vs all things that pertaine vnto life and Godlinesse, through the acknowledging of him, that hath called vs vnto glory and vertue.
3 According as his divine power hath given unto us all things that pertain unto life and Godliness, through the acknowledging of him, that hath called us unto glory and virtue.
4 Whereby most great and precious promises are giuen vnto vs, that by them yee should bee partakers of the diuine nature, in that yee flee the corruption which is in the world through lust.
4 Whereby most great and precious promises Are given unto us, that by them ye should be partakers of the divine nature, in that ye flee the corruption which is in the world through lust.
Concerning the first of these, it appeareth by the third chap. and 1. ver. that it was written vnto the same that the former Epistle was. For thus he speaketh.
Concerning the First of these, it appears by the third chap. and 1. ver. that it was written unto the same that the former Epistle was. For thus he speaks.
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now these were the Iewes which were scattered abroade in the dispersiō through diuers countries, as it is expressed in the first chap. of the former Epistle:
now these were the Iewes which were scattered abroad in the dispersion through diverse countries, as it is expressed in the First chap. of the former Epistle:
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for whatsoeuer God spake by the Apostles, he so guided their tong & pen by his spirite, that nothing which they spake or wrote, was their own, but altogether his.
for whatsoever God spoke by the Apostles, he so guided their tonge & pen by his Spirit, that nothing which they spoke or wrote, was their own, but altogether his.
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Here it may bee demaunded, howe Saint Peter can ascribe vnto them a faith equall or like precious with his owne, seeing he did so farre excell them in giftes and graces,
Here it may be demanded, how Saint Peter can ascribe unto them a faith equal or like precious with his own, seeing he did so Far excel them in Gifts and graces,
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yet if it bee true faith, it coupleth them to Christe, and maketh them partakers of redemption, to haue their sinnes washed away in his blood of righteousnes, to be couered with his obediēce of life, to be heires of the kingdome of glorie,
yet if it be true faith, it Coupleth them to Christ, and makes them partakers of redemption, to have their Sins washed away in his blood of righteousness, to be covered with his Obedience of life, to be Heirs of the Kingdom of glory,
And indeede the building of faith is so waightie, and the frame so heauie, that it can stande vpon no other foundation but this, that is to say, the righteousnesse, faithfulnesse,
And indeed the building of faith is so weighty, and the frame so heavy, that it can stand upon no other Foundation but this, that is to say, the righteousness, faithfulness,
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For if we would perswade a man to beleeue by this reason, that the thing which wee speake, is that which hath been taught by diuers men of great learning & singular godlines:
For if we would persuade a man to believe by this reason, that the thing which we speak, is that which hath been taught by diverse men of great learning & singular godliness:
yet because we know that al men are lyers, except wee bee sure that the things which they speak, be those which God hath spoken, wee shall still wauer, and our faith shalbe no faith, which alone can rest in the authoritie of God, and not of men.
yet Because we know that all men Are liars, except we be sure that the things which they speak, be those which God hath spoken, we shall still waver, and our faith shall no faith, which alone can rest in the Authority of God, and not of men.
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And hath giuen vnto vs the ministerie of reconciliation, for God was in Christe and reconciled the worlde to himselfe, not imputing their sinnes vnto them:
And hath given unto us the Ministry of reconciliation, for God was in Christ and reconciled the world to himself, not imputing their Sins unto them:
and not to seeke this reconciliation betweene God and men, and to haue grace and peace multiplied vppon them, he may wel sometimes preach the truth, but not truly.
and not to seek this reconciliation between God and men, and to have grace and peace multiplied upon them, he may well sometime preach the truth, but not truly.
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Likewise, those parentes whiche set foorth their children to learning, with this minde: My sonne shall liue an easie and merie life, hee shal get some liuings, promotions, & dignities in the Church:
Likewise, those Parents which Set forth their children to learning, with this mind: My son shall live an easy and merry life, he shall get Some livings, promotions, & dignities in the Church:
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and therefore the building folowes agreeably for the most, whē they come to haue learning, not forgetting this lesson which they learned of their fathers, doe become greedie cathers of benefices and promotions, rather then carefull feeders of the flocke of Christ.
and Therefore the building follows agreeably for the most, when they come to have learning, not forgetting this Lesson which they learned of their Father's, do become greedy cathers of Benefices and promotions, rather then careful feeders of the flock of christ.
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But here it may be obiected, how the Apostle can wish that grace which is the free fauour of God, should be multiplied vpon them, seeing that Gods loue & fauor doth not increase nor diminishe,
But Here it may be objected, how the Apostle can wish that grace which is the free favour of God, should be multiplied upon them, seeing that God's love & favour does not increase nor diminish,
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but of their feeling the same, which groweth by degrees from lesse to greater, and because it is a thing so precious, the Apostle wisheth that it may be multiplied vpon them.
but of their feeling the same, which grows by Degrees from less to greater, and Because it is a thing so precious, the Apostle wishes that it may be multiplied upon them.
3 According as his diuine power hath giuen vnto vs al things that perteine vnto life & godlines, through the acknowledging of him that hath called vs vnto glory and vertue.
3 According as his divine power hath given unto us all things that pertain unto life & godliness, through the acknowledging of him that hath called us unto glory and virtue.
as if the Apostle shoulde say, You are not to content nor to satisfie your selues with a scant measure of Gods giftes and graces, seeing that there is offred vnto you,
as if the Apostle should say, You Are not to content nor to satisfy your selves with a scant measure of God's Gifts and graces, seeing that there is offered unto you,
& set forth in Christ, vnto whom you may resort as to a storehouse fully furnished with all treasures, all things which partain to life and godlinesse.
& Set forth in christ, unto whom you may resort as to a storehouse Fully furnished with all treasures, all things which partain to life and godliness.
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Secondly, we haue to obserue in this verse, when hee saith that all thinges are giuen vnto vs by his diuine power, that here is nothing left in the worke of our saluation vnto our selues:
Secondly, we have to observe in this verse, when he Says that all things Are given unto us by his divine power, that Here is nothing left in the work of our salvation unto our selves:
but to shewe that there is nothing in vs at all, but that wee are quite stript of all things which pertaine to life and godlinesse, Hee speaketh not of repairing or helping in some parte,
but to show that there is nothing in us At all, but that we Are quite stripped of all things which pertain to life and godliness, He speaks not of repairing or helping in Some part,
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for solong as they haue residence onely in God, wee are so farre remoued from him that by no meanes wee can approche or come neere vnto him to drawe out of him any drop of the same.
for solong as they have residence only in God, we Are so Far removed from him that by no means we can approach or come near unto him to draw out of him any drop of the same.
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for in these two wordes, vnto which the other two do answere, which are set downe in the latter ende of the verse, glorie and vertue, all those giftes are contained.
for in these two words, unto which the other two do answer, which Are Set down in the latter end of the verse, glory and virtue, all those Gifts Are contained.
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they are as much as to say, eternall felicitie, and life with glorie, and the way which we must passe through to the same, which is godlines and vertue.
they Are as much as to say, Eternal felicity, and life with glory, and the Way which we must pass through to the same, which is godliness and virtue.
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And this admonition is so much the more necessarie, because there are very many carnall professors and beastly abusers of christianity, which doe seeme very willingly and gladly to imbrace the promises of the Gospell, concerning redemption and eternall life purchased in Christe Iesus:
And this admonition is so much the more necessary, Because there Are very many carnal professors and beastly Abusers of christianity, which do seem very willingly and gladly to embrace the promises of the Gospel, Concerning redemption and Eternal life purchased in Christ Iesus:
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so that whom soeuer the Lorde hath called to know him aright, and so to be made heires of eternall glorie, he hath also garnished them with vertues and graces of the spirite of sanctification.
so that whom soever the Lord hath called to know him aright, and so to be made Heirs of Eternal glory, he hath also garnished them with Virtues and graces of the Spirit of sanctification.
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Vntill such time therefore, as there shall rise vp a new Peter, which with contrary pen shal write a newe and contrary gospell, these men shall neuer assure them selues,
Until such time Therefore, as there shall rise up a new Peter, which with contrary pen shall write a new and contrary gospel, these men shall never assure them selves,
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4 Whereby most great and precious promises are giuen vnto vs, &c. Now hee sheweth by what meanes or by what instruments the diuine power doeth bestow those giftes vpon vs,
4 Whereby most great and precious promises Are given unto us, etc. Now he shows by what means or by what Instruments the divine power doth bestow those Gifts upon us,
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namely the remission of our sins in the blood of his sonne, deliuerance & freedom from the thraldom of Satan & power of darknes, that of damned creatutes & children of his wrath, he hath giuē vs this high dignity to be his sonnes & daughters:
namely the remission of our Sins in the blood of his son, deliverance & freedom from the thraldom of Satan & power of darkness, that of damned Creatures & children of his wrath, he hath given us this high dignity to be his Sons & daughters:
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what a change is this, from the lowest misery, euē in the gulf of hel, to be lifted vp, to the highest dignitie, to be glorified with God in the kingdō of heuen? Because therfore these things are the greatest & most honorable, S. Peter calleth the promises of the gospel, most great & precious.
what a change is this, from the lowest misery, even in the gulf of hell, to be lifted up, to the highest dignity, to be glorified with God in the Kingdom of heaven? Because Therefore these things Are the greatest & most honourable, S. Peter calls the promises of the gospel, most great & precious.
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But wherfore doeth the apostle ascribe all to the doctrine of the gospel? for whē he saith, that by these we are made partakers of the diuine nature, hee includeth all,
But Wherefore doth the apostle ascribe all to the Doctrine of the gospel? for when he Says, that by these we Are made partakers of the divine nature, he includeth all,
his brightnes appeareth therein, but we be not able to beholde the same, but are daseled with the sight therof, amazed & confounded so that we cannot but runne from him,
his brightness appears therein, but we be not able to behold the same, but Are dazzled with the sighed thereof, amazed & confounded so that we cannot but run from him,
that here wee are able to looke vpon him with open face, and heere his countenance is so cheereful, that the soule which hath once, with the eye of faith seene but a glimse thereof, is so inflamed and rauished with desire of a neerer and fuller sight ▪ that it can neuer bee satisfied.
that Here we Are able to look upon him with open face, and Here his countenance is so cheerful, that the soul which hath once, with the eye of faith seen but a glimpse thereof, is so inflamed and ravished with desire of a nearer and fuller sighed ▪ that it can never be satisfied.
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For this cause Saint Paule making comparison betweene the ministerie of the Lawe and the ministerie of the Gospell. 2. Corinthians, 3. Termeth that the ministration of death, and the letter which killeth:
For this cause Saint Paul making comparison between the Ministry of the Law and the Ministry of the Gospel. 2. Corinthians, 3. Termeth that the ministration of death, and the Letter which kills:
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or the letter which killeth, & their owne grosse and foolish allegories the spirite: not knowing that S. Peter speaketh of the difference betweene the Lawe, and the Gospel.
or the Letter which kills, & their own gross and foolish allegories the Spirit: not knowing that S. Peter speaks of the difference between the Law, and the Gospel.
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for who can set foorth the worthinesse of this, whē he saith, that by these promises we are made partakers of the diuine nature we were indeed at the first created after the Image of God,
for who can Set forth the worthiness of this, when he Says, that by these promises we Are made partakers of the divine nature we were indeed At the First created After the Image of God,
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but we lost all this with our first parents, & in steede thereof we were made partakers of the diuelish nature, bearing his Image and fulfilling: his lustes.
but we lost all this with our First Parents, & in steed thereof we were made partakers of the devilish nature, bearing his Image and fulfilling: his lusts.
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who would so play the mad beastes, as to thrust God from them, & refuse to bee made partakers of his heauenly nature? which al they doe, that haue as yet felt no sweetnesse in the Gospell,
who would so play the mad beasts, as to thrust God from them, & refuse to be made partakers of his heavenly nature? which all they do, that have as yet felt no sweetness in the Gospel,
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it is manifest thē, that none is so foolish but hee will confesse, that when we speake of the nature of any thing, we meane not the substāce, but the qualities & properties:
it is manifest them, that none is so foolish but he will confess, that when we speak of the nature of any thing, we mean not the substance, but the qualities & properties:
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Sith so manie shamefull and beastly sinnes, flowe and raigne in them, which are so many partakinges of the Diuelishe nature, let them for shame denye that they haue ought wherein they communicate with GOD, in anye thing sauing a bare profession.
Sith so many shameful and beastly Sins, flow and Reign in them, which Are so many partakings of the Devilish nature, let them for shame deny that they have ought wherein they communicate with GOD, in any thing Saving a bore profession.
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in the last clause of this verse he sheweth his meaning very plainly, In that, saieth hee yee flie the corruptions which are in the world through lust, this is the way to bee made partakers of the diuine nature,
in the last clause of this verse he shows his meaning very plainly, In that, Saith he ye fly the corruptions which Are in the world through lust, this is the Way to be made partakers of the divine nature,
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& when our Sauiour Christ setteth foorth the summe of the first table, hee saith it is to loue the Lorde with all the heart, with al the soule, &c. Now where the whole hart is required, there concupiscence must needs be forbiddē:
& when our Saviour christ sets forth the sum of the First table, he Says it is to love the Lord with all the heart, with all the soul, etc. Now where the Whole heart is required, there concupiscence must needs be forbidden:
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wherin doth it consist? It is not in deeds, words, nor thoughts, but a more close & inward sicknes, bred as they say, in the bones, the natural blot & spot of originall sinne, which we haue by inheritance, from our first parents,
wherein does it consist? It is not in Deeds, words, nor thoughts, but a more close & inward sickness, bred as they say, in the bones, the natural blot & spot of original sin, which we have by inheritance, from our First Parents,
& bring with vs out of our mothers wōb, out of which al euil thoughts & desires do arise in vs. S. Iames in the first chap. of his Epistle maketh it the wombe & mother which conceiueth & bringeth forth sinne:
& bring with us out of our mother's womb, out of which all evil thoughts & Desires do arise in us S. James in the First chap. of his Epistle makes it the womb & mother which conceiveth & brings forth sin:
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for God cannot be tempted with euill, neither tēpteth he any mā, but euery one is tempted when he is drawne away by his own concupiscence, & is entised:
for God cannot be tempted with evil, neither tempts he any man, but every one is tempted when he is drawn away by his own concupiscence, & is enticed:
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but if it were not for this concupiscence that is in vs, hee coulde not bring his matters to passe, the prouocations and alurementes of wicked men, are so many meanes to driue vs and draw vs into sinne,
but if it were not for this concupiscence that is in us, he could not bring his matters to pass, the provocations and allurements of wicked men, Are so many means to driven us and draw us into sin,
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The Prophete Dauid when hee had committed murther and adultery, being reprooued by Nathan, although hee knewe rightwel that the Diuel was a great furtherer in the matter:
The Prophet David when he had committed murder and adultery, being reproved by Nathan, although he knew rightwel that the devil was a great furtherer in the matter:
yet hee letteth these goe, and to the ende hee may wholy and fully condemne himself, he looketh home to the welspring of all this foule and beastly sinne,
yet he lets these go, and to the end he may wholly and Fully condemn himself, he looks home to the wellspring of all this foul and beastly sin,
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For if they bee changed onely in their outwarde deedes and wordes, and this inward sicknes not healed, they haue gained nothing, no more thē a man which would destroy a tree,
For if they be changed only in their outward Deeds and words, and this inward sickness not healed, they have gained nothing, no more them a man which would destroy a tree,
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as this may bee done before men, and yet the hart nothing altered before God: for there bee many causes which may mooue men to seeme outwardlye to bee godly,
as this may be done before men, and yet the heart nothing altered before God: for there be many Causes which may move men to seem outwardly to be godly,
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The greatest multitude of men, being as blind as beetles in this point, imagine that repentance, is a very light & easie thing, which they can haue when they list:
The greatest multitude of men, being as blind as beetles in this point, imagine that Repentance, is a very Light & easy thing, which they can have when they list:
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when a man of wisdome saith this, that here lieth so deep a matter, that heere be rootes which are hard to be pulled vp, hee is moued to bee the more carefull, least he deceiue himselfe.
when a man of Wisdom Says this, that Here lies so deep a matter, that Here be roots which Are hard to be pulled up, he is moved to be the more careful, lest he deceive himself.
then hee may boldly say, I haue a newe hearte, and there is a right spirite renued in mee, I haue repented, I haue not plaide the hypocrite, I feele an vpright heart toward God, I feele the corrupt fountaine stopped,
then he may boldly say, I have a new heart, and there is a right Spirit renewed in me, I have repented, I have not played the hypocrite, I feel an upright heart towards God, I feel the corrupt fountain stopped,
because they are subiect to death, which is the reward of sinne, although as hee saith, they sinne not after the similitude of the transgression of Adam.
Because they Are Subject to death, which is the reward of sin, although as he Says, they sin not After the similitude of the Transgression of Adam.
The seconde Sermon vpon the 5. 6. and 7. verses. 5 Therfore giue euen al diligence thervnto, ioyne moreouer vertue with your faith: & with vertue knowledge: 6 And with knowledge, temperaunce: and with temperaunce, patience: and with patience, godlines:
The seconde Sermon upon the 5. 6. and 7. Verses. 5 Therefore give even all diligence thereunto, join moreover virtue with your faith: & with virtue knowledge: 6 And with knowledge, temperance: and with temperance, patience: and with patience, godliness:
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which was chiefly expressed in these wordes, that by them yee may bee made partakers of the diuine nature, in that yee flie the corruption which is in the worlde through lust:
which was chiefly expressed in these words, that by them ye may be made partakers of the divine nature, in that ye fly the corruption which is in the world through lust:
vnlesse wee put to our diligence, for God will haue it to bee so, that then of good right ▪ looke howe much heauenly things exceede in dignitie, the earthly,
unless we put to our diligence, for God will have it to be so, that then of good right ▪ look how much heavenly things exceed in dignity, the earthly,
first, when we see the exceeding trauel & paines which they sticke not willingly to bestowe, in getting the beggerly trash of this world, either riches or honours:
First, when we see the exceeding travel & pains which they stick not willingly to bestow, in getting the beggarly trash of this world, either riches or honours:
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they wil ryde and run, early and late by night and by day, by sea and by land, winter and sommen, wearing out their bodies, almost pine and sterue themselues with hunger and bearing their braines with as great diligence as can be possible:
they will ride and run, early and late by night and by day, by sea and by land, winter and sommen, wearing out their bodies, almost pine and starve themselves with hunger and bearing their brains with as great diligence as can be possible:
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but when it commeth to these things which S. Peter speaketh, as things of no price, they pass by them, in such wise, that they are here euen as slouthfull and carelesse,
but when it comes to these things which S. Peter speaks, as things of no price, they pass by them, in such wise, that they Are Here even as slothful and careless,
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For iudgement in this behalfe, if a man talke with these worldly men, they wil shew their minde and opinion, aske them why they bee so careful for these worldly things, their an swere is readie, wee shal otherwise come short of them, and go without them:
For judgement in this behalf, if a man talk with these worldly men, they will show their mind and opinion, ask them why they be so careful for these worldly things, their nias swear is ready, we shall otherwise come short of them, and go without them:
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it is deepely rooted, so that vnlesse we digge very deepe, wee are sure to leaue the rootes stil behinde, which wil growe & spring againe as fast as before,
it is deeply rooted, so that unless we dig very deep, we Are sure to leave the roots still behind, which will grow & spring again as fast as before,
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so that wee are set a worke while we liue heere without any intermission, to be still toyling to pul vp these weedes, the ground is so ranke, that in a very short time it will bee wholy ouergrowne.
so that we Are Set a work while we live Here without any intermission, to be still toiling to pull up these weeds, the ground is so rank, that in a very short time it will be wholly overgrown.
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Therefore such as despise the meanes which God hath appointed, or vse them ouer negligently, must needes haue their heart ouer growne with these stinking weeds of lust and concupiscence:
Therefore such as despise the means which God hath appointed, or use them over negligently, must needs have their heart over grown with these stinking weeds of lust and concupiscence:
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But heere may be obiected, that this agreeth not with the former saying, that the diuine power hath giuen vs al thinges which pertaine to life and godlinesse, there hee ascribeth all to God,
But Here may be objected, that this agreeth not with the former saying, that the divine power hath given us all things which pertain to life and godliness, there he ascribeth all to God,
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and taketh all from vs, heere he seemeth to giue somewhat vnto our diligence, and so to establishe freewill in vs. We must answere here that God worketh al in al,
and Takes all from us, Here he seems to give somewhat unto our diligence, and so to establish freewill in us We must answer Here that God works all in all,
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& alone striketh the stroke, yet he doeth not worke in vs, as the carpenter or Mason worketh vpon the log and the stone, which haue no feeling of that which is done vpon them,
& alone striketh the stroke, yet he doth not work in us, as the carpenter or Mason works upon the log and the stone, which have no feeling of that which is done upon them,
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and so beate our braine more earnestly about heauenly thinges, then about these earthly, to labour & trauell more for godlines, then for treasures and riches.
and so beat our brain more earnestly about heavenly things, then about these earthly, to labour & travel more for godliness, then for treasures and riches.
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but euen as it were taking vs by the hande, and teaching vs howe to treade euery steppe, hee rehearseth particulerlye the thinges wherein wee are to trauell,
but even as it were taking us by the hand, and teaching us how to tread every step, he rehearseth particularly the things wherein we Are to travel,
when he saith, Ioyne moreouer with your faith, vertue, with vertue knowledge, with knowledge, tēperaunce, with temperaunce, patience, with patience, godlines,
when he Says, Join moreover with your faith, virtue, with virtue knowledge, with knowledge, temperance, with temperance, patience, with patience, godliness,
and with godlinesse, brotherly kindenesse, and with brotherly kindnesse loue. Faith heere is set in the first place, vnto which all the other must beeioyned,
and with godliness, brotherly kindness, and with brotherly kindness love. Faith Here is Set in the First place, unto which all the other must beeioyned,
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it cannot indeede bee rightly termed any other then a shadowe or dumbe picture of faith, whiche may carie some shewe and colour of that which it resembleth.
it cannot indeed be rightly termed any other then a shadow or dumb picture of faith, which may carry Some show and colour of that which it resembles.
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Euen as wee see some painter so skilful, that he can cast such colours in painting fire, that at the first blush it might make a man iudge it to be fire in deede:
Eve as we see Some painter so skilful, that he can cast such colours in painting fire, that At the First blush it might make a man judge it to be fire in deed:
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but if a man holde his hand to it, to feele for some heate, and to make triall by the effectes, a childe will be able to iudge easily, that it is but a dead image, because the effectes are wanting.
but if a man hold his hand to it, to feel for Some heat, and to make trial by the effects, a child will be able to judge Easily, that it is but a dead image, Because the effects Are wanting.
For yee maye as well separate fire from the heate thereof, as faith from good and godly vertues, which are the fruits therof-What shal then bee saide of all those from whom do flow so many filthie sins, that scarce at any time doeth appeare in them,
For ye may as well separate fire from the heat thereof, as faith from good and godly Virtues, which Are the fruits therof-What shall then be said of all those from whom do flow so many filthy Sins, that scarce At any time doth appear in them,
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so much as a shadowe of vertue? they cannot deceiue any wise man, much lesse shall they bee able to deceiue God, Let euery one therefore take heede that hee deceiue not himselfe, to thinke that he is richly indued with faith,
so much as a shadow of virtue? they cannot deceive any wise man, much less shall they be able to deceive God, Let every one Therefore take heed that he deceive not himself, to think that he is richly endued with faith,
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and therefore they tooke a wise way, to keepe the people from knowing the worde, which so soone as it brake foorth againe, disclosed all their falshood and treacherye, in so muche that neither good nor bad almost, haue any deuotion vnto them.
and Therefore they took a wise Way, to keep the people from knowing the word, which so soon as it brake forth again, disclosed all their falsehood and treachery, in so much that neither good nor bad almost, have any devotion unto them.
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For thus they speake, it were no matter if there were lesse preaching, I thinke the people bee the woorse for it, there is knowledge euen enough, what should laye men bee troubled to learne,
For thus they speak, it were no matter if there were less preaching, I think the people be the Worse for it, there is knowledge even enough, what should say men be troubled to Learn,
Thirdlye, they muche ouershoote them selues, when they woulde beare them in hande, that knowledge, whiche is the guider of vertue, shoulde bee the cause of vice:
Thirdly, they much overshoot them selves, when they would bear them in hand, that knowledge, which is the guider of virtue, should be the cause of vice:
and in many whiche seeme to know very muche, if they were sounded to the bottome, there should be found in them grosse ignorance, and palpable darknes:
and in many which seem to know very much, if they were sounded to the bottom, there should be found in them gross ignorance, and palpable darkness:
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This ignoraunce hath taken such roote, that all they which haue made proofe, will confesse with mee, that our time is like the time of the prophete Esaie, 28. who hauing laboured himselfe as it were out of breathe in teaching,
This ignorance hath taken such root, that all they which have made proof, will confess with me, that our time is like the time of the Prophet Isaiah, 28. who having laboured himself as it were out of breath in teaching,
and drawne from the brestes? for precept must bee vppon precept, precept vppon precept, line vnto line, line vnto line, a litle here, and a litle there.
and drawn from the breasts? for precept must be upon precept, precept upon precept, line unto line, line unto line, a little Here, and a little there.
if hee come to o•e, saying, Reade this I pray you, he make•h answere, I cannot reade, to another that can reade, hee answereth, I cannot, for it is sealed.
if he come to o•e, saying, Read this I pray you, he make•h answer, I cannot read, to Another that can read, he Answers, I cannot, for it is sealed.
when they vse to saye, as they thinke in defence of themselues, wee be without skil, wee haue no knowledge, wee bee poore honest men, wee haue no learning:
when they use to say, as they think in defence of themselves, we be without skill, we have no knowledge, we be poor honest men, we have no learning:
or at leaste thinke that they haue sette very light by the publike teaching of the word, they do excuse them sel•es after this sort, I thanke God, I am not of the ignorant sorte,
or At jest think that they have Set very Light by the public teaching of the word, they do excuse them sel•es After this sort, I thank God, I am not of the ignorant sort,
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and not in the Lorde, for if they had once but euen a litle tasted of true knowledge, of the sweetnesse and power therof, they woulde neuer haue enough of the first sponeful,
and not in the Lord, for if they had once but even a little tasted of true knowledge, of the sweetness and power thereof, they would never have enough of the First sponeful,
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and that he knoweth with whom he hath to doe, what babes and children wee are which must not haue meat set before vs in grosse to bee our owne Caruers,
and that he Knoweth with whom he hath to do, what babes and children we Are which must not have meat Set before us in gross to be our own Carvers,
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For this cause he did not content himselfe to exhort in general vnto vertue, but also to name and pointe vs out certaine chiefe branches, which wee must especially labour about,
For this cause he did not content himself to exhort in general unto virtue, but also to name and point us out certain chief branches, which we must especially labour about,
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as it were in a wide fielde, and neuer come nigh the mark or at least in looking after some one vertue or other, forget and let goe, the chiefe and principal.
as it were in a wide field, and never come High the mark or At least in looking After Some one virtue or other, forget and let go, the chief and principal.
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but when wee come to this particuler examination, to looke for this vertue and that, in steed of these sweete hearbes, wee shall finde nothinge but stinking weedes.
but when we come to this particular examination, to look for this virtue and that, in steed of these sweet herbs, we shall find nothing but stinking weeds.
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But why doth he wil vs to ioyne temperance or continence with knowledge, it should seeme that he had no regarde of anie affinitie in matching these thinges together,
But why does he will us to join temperance or continence with knowledge, it should seem that he had no regard of any affinity in matching these things together,
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so that in seeking knowledge, which we must doe very eagerly, we are to take heede of these extreemes which are contrary to a continēt mind, eyther to bee so wauering, that euery puffe do driue vs frō the manifest truth,
so that in seeking knowledge, which we must do very eagerly, we Are to take heed of these extremes which Are contrary to a continent mind, either to be so wavering, that every puff do driven us from the manifest truth,
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Therefore we are warned heere in our diligent searche for knowledge, to take heede that when wee haue learned the truth, wee continue stedfast and vnmoueable in it, not to bee tossed to and fro,
Therefore we Are warned Here in our diligent search for knowledge, to take heed that when we have learned the truth, we continue steadfast and Unmovable in it, not to be tossed to and from,
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as some vnstable mindes are, who when they haue beene taught the truthe, the least doubt that is raised against it, causeth them by & by to shake, & to feare whether they be in the righte way or no,
as Some unstable minds Are, who when they have been taught the truth, the least doubt that is raised against it, Causes them by & by to shake, & to Fear whither they be in the right Way or no,
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& to be heard aloft, when a lower voyce might serue them better: far from the counsel of S. Iames who willeth vs to be swift to heare, and slow to speake.
& to be herd aloft, when a lower voice might serve them better: Far from the counsel of S. James who wills us to be swift to hear, and slow to speak.
patience is not only requisite in those which haue receiued the profession of the Gospel, to beare and indure al persecutions & afflictions, which oftentimes are so raging, that (except wee haue our hartes wel staied,
patience is not only requisite in those which have received the profession of the Gospel, to bear and endure all persecutions & afflictions, which oftentimes Are so raging, that (except we have our hearts well stayed,
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who should greatly be honored if we could meekely (as the Apostle willeth) instruct those which are contrarie minded, proouing if God at any time wil giue them repentance, to come out of the snare of the Diuel of whome they be holden captiue, to do his wil:
who should greatly be honoured if we could meekly (as the Apostle wills) instruct those which Are contrary minded, proving if God At any time will give them Repentance, to come out of the snare of the devil of whom they be held captive, to do his will:
The want of this vertue oftentimes bringeth greate inconuenience, to the conference of brethren, which should bring togither (as it were into one heape) whatsoeuer euery one hath gleaned by himself, that so the one might supply the want of the other:
The want of this virtue oftentimes brings great inconvenience, to the conference of brothers, which should bring together (as it were into one heap) whatsoever every one hath gleaned by himself, that so the one might supply the want of the other:
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but the impatience of some is such, that great inconuenience doth growe thereby. To conclude this matter, seing troubles are alotted vnto vs, & sufferings for the truth,
but the impatience of Some is such, that great inconvenience does grow thereby. To conclude this matter, sing Troubles Are allotted unto us, & sufferings for the truth,
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is not godlines the whole or the general, & these brāches, are members of it? True it is that this worde is often vsed, generally to comprehende al goodnesse,
is not godliness the Whole or the general, & these branches, Are members of it? True it is that this word is often used, generally to comprehend all Goodness,
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but if themselues bee touched yee shal see them playe the Lions, and of luke warme to become fire hot, this therefore is no patience which wanteth godlinesse.
but if themselves be touched ye shall see them play the Lions, and of lycia warm to become fire hight, this Therefore is no patience which Wants godliness.
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least in steed of this excellent vertue of patience, which was commended vnto vs, there be nothing but a prophane vngodlines & an irreligious mildnesse, in which at this day moe do offend, then through impatience:
lest in steed of this excellent virtue of patience, which was commended unto us, there be nothing but a profane ungodliness & an irreligious mildness, in which At this day more doe offend, then through impatience:
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when they know they be iniuried, that cannot by and by feele & say, this was cold friendship, that they could not haue dealt so vnlouingly towardes their friendes, by whome soeuer they should haue heard them so abused, they could not haue held their tongues? Thē belike God nor his truth are none of their deare friends, that they can put vp such iniurie done towards him.
when they know they be injuried, that cannot by and by feel & say, this was cold friendship, that they could not have dealt so vnlouingly towards their Friends, by whom soever they should have herd them so abused, they could not have held their tongues? Them belike God nor his truth Are none of their deer Friends, that they can put up such injury done towards him.
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this is the good loue now amōg mē, that they cannot loue one another, but they must hate God, to haue peace and concorde with men to bee at ods with God,
this is the good love now among men, that they cannot love one Another, but they must hate God, to have peace and concord with men to be At ods with God,
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But we must learne in this place to ioine godlinesse with our patience, for otherwise we shalbe found to be nothing els but irreligious and prophane dogges:
But we must Learn in this place to join godliness with our patience, for otherwise we shall found to be nothing Else but irreligious and profane Dogs:
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Let vs remember that which hath beene said, & giue all diligence to pursue these excellent vertues, that so wee may approue our selues to be right Christians,
Let us Remember that which hath been said, & give all diligence to pursue these excellent Virtues, that so we may approve our selves to be right Christians,
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ANd with godlinesse brotherly kindnes, &c. Wee haue heard already, that with our faith must be ioyned vertue or godly deedes, which it cannot be without,
ANd with godliness brotherly kindness, etc. we have herd already, that with our faith must be joined virtue or godly Deeds, which it cannot be without,
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with vertue wee are commaunded to ioyne knowledge, which may bee a guide thereunto, our knowledge must goe with temperance, with this must come patience,
with virtue we Are commanded to join knowledge, which may be a guide thereunto, our knowledge must go with temperance, with this must come patience,
as I said, that this godlines he speaketh of, is referred to the first table of the law, respecting God and his religion, that wee bee sound and zelous in the same,
as I said, that this godliness he speaks of, is referred to the First table of the law, respecting God and his Religion, that we be found and zealous in the same,
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and not as those which are for al times, and al religions, and therefore care not what bee saide against religion, beeing very belliegods and Atheists:
and not as those which Are for all times, and all Religions, and Therefore care not what bee said against Religion, being very belliegods and Atheists:
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and more dearely to fauour,) a loue also which may reache euen ouer al, good and bad, friend and foe, This Saint Paule teacheth when he willeth vs to do good to all men,
and more dearly to favour,) a love also which may reach even over all, good and bad, friend and foe, This Saint Paul Teaches when he wills us to do good to all men,
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If then we wil loue the brethren, heere is the touchstone, by which we may proue our loue, that wee spare not for any labour or cost, nor yet waxe weery:
If then we will love the brothers, Here is the touchstone, by which we may prove our love, that we spare not for any labour or cost, nor yet wax weary:
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This I speake because wee see many, that wil bestowe somewhat vpon the reliefe of the bodily miserie, which haue no pitie vpon mé, which wander in blindnes & ignorance, whose soules are famished & pined,
This I speak Because we see many, that will bestow somewhat upon the relief of the bodily misery, which have no pity upon me, which wander in blindness & ignorance, whose Souls Are famished & pined,
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otherwise we can neuer be saide to ioyne loue, and godlinesse together. In that which followeth in the foure nexte verses, there is shewed partly the great,
otherwise we can never be said to join love, and godliness together. In that which follows in the foure Next Verses, there is showed partly the great,
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and singular commodities, which wee shal reape, if wee bee garnished with these foresaide vertues: and partly the discommodities, which we shal finde, in the want of the same.
and singular commodities, which we shall reap, if we be garnished with these foresaid Virtues: and partly the Discomforts, which we shall find, in the want of the same.
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And this S. Peter setteth forth, not staying in the bare declaratiō of the vertues, which indeed of themselues, beeing so precious & excellent shoulde moue vs,
And this S. Peter sets forth, not staying in the bore declaration of the Virtues, which indeed of themselves, being so precious & excellent should move us,
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If the Lorde haue planted vs, if he haue dressed vs, then, as it is also said by our sauiour Christ, Iohn 15. Herein is my father glorified, that ye goe and bring foorth much fruite.
If the Lord have planted us, if he have dressed us, then, as it is also said by our Saviour christ, John 15. Herein is my father glorified, that you go and bring forth much fruit.
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for who is hee, which feeleth increase in worldlye treasure, that wil crie hoe, and say, I haue enough? Is there lesse in the heauenly treasures to drawe men to like them,
for who is he, which feeleth increase in worldly treasure, that will cry hoe, and say, I have enough? Is there less in the heavenly treasures to draw men to like them,
when as they would contēt themselues and persuade others to bee contented, with scant a shadowe of these thinges, which shoulde bee so plentifully founde in them:
when as they would content themselves and persuade Others to be contented, with scant a shadow of these things, which should be so plentifully found in them:
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and wil say, what care I though I bee idle? What care I though I bee vnfruitful? I will not goe about to be better thē other men, what should I labour to excel those which are wiser then I;
and will say, what care I though I be idle? What care I though I be unfruitful? I will not go about to be better them other men, what should I labour to excel those which Are Wiser then I;
yet let them consider what the Apostle maketh them without the same, where hee affirmeth them first to bee blinde, (a very miserable thing in the bodily sight, muche more in the spirituall, which hee here meaneth:) when God hath so cleerely reuealed himself in the face of his sonne, in the knowledge which bringeth saluation, that the God of this worlde,
yet let them Consider what the Apostle makes them without the same, where he Affirmeth them First to be blind, (a very miserable thing in the bodily sighed, much more in the spiritual, which he Here means:) when God hath so clearly revealed himself in the face of his son, in the knowledge which brings salvation, that the God of this world,
as Saint Paule speaketh. 2. Cor. 4. should so blinde their minds, that the light of the glorious Gospel of Christe, which is the image of God, shoulde not shine vnto them.
as Saint Paul speaks. 2. Cor. 4. should so blind their minds, that the Light of the glorious Gospel of Christ, which is the image of God, should not shine unto them.
and their condition no better then that of the poore beast, (yea muche worse) when we respect the misery in the world to come? Let not this therfore cause thē to set vp their bristles, that they can see so wel and pearcingly at hande, (that is, in earthly thinges) when as they are as blinde as beetles in things a far of, that is to say, in heauenly things.
and their condition no better then that of the poor beast, (yea much Worse) when we respect the misery in the world to come? Let not this Therefore cause them to Set up their bristles, that they can see so well and pearcingly At hand, (that is, in earthly things) when as they Are as blind as beetles in things a Far of, that is to say, in heavenly things.
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wee may see by this howe many there bee, which are starke blinde, and haue forgotten that Christians are called to liue in righteousnesse and holinesse of life.
we may see by this how many there be, which Are stark blind, and have forgotten that Christians Are called to live in righteousness and holiness of life.
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while wee haue hearde it, but all our life long to bring it to the practise, it is plaine and cleere, none can be excused if they know it not and so through simplicitie stand vppon the common faith, thinking to shroude themselues wel vnder the shadow of the multitude:
while we have heard it, but all our life long to bring it to the practice, it is plain and clear, none can be excused if they know it not and so through simplicity stand upon the Common faith, thinking to shroud themselves well under the shadow of the multitude:
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JT hath beene tolde vnto you already, vppon the verses which goe next before, howe that Saint Peter regarding how dull wee are and backward in godlinesse, contented not himselfe with his exhortation which he maketh,
IT hath been told unto you already, upon the Verses which go next before, how that Saint Peter regarding how dull we Are and backward in godliness, contented not himself with his exhortation which he makes,
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where indeed he doth propounde so great a commodity which we shal gaine, if wee giue all diligence to pursue the former things, as is almost incomparable:
where indeed he does propound so great a commodity which we shall gain, if we give all diligence to pursue the former things, as is almost incomparable:
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& merie, he wil answere, vnlesse he be some mad and desperate ruffian, I am condemned to the Gallowes, the Iudge hath pronounced the sentence of death vpon mee, I know not how harde a thing it wil bee to obteine a pardon, I stand in great doubt,
& merry, he will answer, unless he be Some mad and desperate ruffian, I am condemned to the Gallows, the Judge hath pronounced the sentence of death upon me, I know not how harden a thing it will be to obtain a pardon, I stand in great doubt,
not to some torment of one day, or shorte continuance, but to the fire that shal neuer be quenched? When men can be merie therefore and laugh euen in those things which cause this destruction,
not to Some torment of one day, or short Continuance, but to the fire that shall never be quenched? When men can be merry Therefore and laugh even in those things which cause this destruction,
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and yet doe feele that they are not sure to escape this dreadfull vengeance, is it not a mad mirth and a desperate laughter, in which if they were not become verye sensles blockes, they shoulde feele many gripings at the hart, which would marre al their myrth,
and yet do feel that they Are not sure to escape this dreadful vengeance, is it not a mad mirth and a desperate laughter, in which if they were not become very senseless blocks, they should feel many gripings At the heart, which would mar all their mirth,
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If we were not therfore more then desperate and mad fooles, the thought of hel would dampe al our mirth vntyl such time as we be sure that we haue escaped it.
If we were not Therefore more then desperate and mad Fools, the Thought of hell would damp all our mirth until such time as we be sure that we have escaped it.
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This then which the Apostle saith heere is a princely commoditie, that walking the way which he hath prescribed, we shall come to the assurance, that wee are the called and chosen of the Lord.
This then which the Apostle Says Here is a princely commodity, that walking the Way which he hath prescribed, we shall come to the assurance, that we Are the called and chosen of the Lord.
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But it may be demanded how this can agree with other sayings in the holy scriptures, which doe plainly teach that God choseth whom he will of his owne free grace,
But it may be demanded how this can agree with other sayings in the holy Scriptures, which do plainly teach that God chooses whom he will of his own free grace,
we are to answere that this place hath nothing in it whiche is contrary to that free choise which God maketh without respect of any thinge that is in vs,
we Are to answer that this place hath nothing in it which is contrary to that free choice which God makes without respect of any thing that is in us,
therefore those whom he hath chosen, can neuer perisht but if we regard the way and meanes, by which we may come to know this fauor of God to be toward vs, the Lord by his apostle telleth vs, that this is the way,
Therefore those whom he hath chosen, can never perished but if we regard the Way and means, by which we may come to know this favour of God to be towards us, the Lord by his apostle Telleth us, that this is the Way,
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Rom. 8. From hence it commeth, that looke howe muche more a man feeleth in him selfe the increase of knowledge, the increase of vertues and heauenly desires,
Rom. 8. From hence it comes, that look how much more a man feeleth in him self the increase of knowledge, the increase of Virtues and heavenly Desires,
We may see by this how beneficial they are, and merciful to their owne soules, which with al their power day & night giue vp themselues to seek after the knowledge and obedience of the Lords wil:
We may see by this how beneficial they Are, and merciful to their own Souls, which with all their power day & night give up themselves to seek After the knowledge and Obedience of the lords will:
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for not giuing ouer, nor waxing wearie, they shal in continuance of time, if they ply it hard, find such a blessing from the Lord, in the increase of faith and vertue, that wil cause them to say, we haue not lost our labor.
for not giving over, nor waxing weary, they shall in Continuance of time, if they ply it hard, find such a blessing from the Lord, in the increase of faith and virtue, that will cause them to say, we have not lost our labour.
& slouth, in seeking after God, with their daily and continual sinnes, doe euen as it were cut the throte of their faith, seeing they cannot haue truste in him, whome they doe so much disobey.
& sloth, in seeking After God, with their daily and continual Sins, do even as it were Cut the throat of their faith, seeing they cannot have trust in him, whom they do so much disobey.
and stoppe the course of good woorkes, I beseech you marke how wel these great wise men haue profited in Gods schoole, see howe they agree with the holy Apostle, he saith wee are to giue al our studie and diligence in good woorkes to come to the sure and vndoubted knowledge, that we be chosen vnto life:
and stop the course of good works, I beseech you mark how well these great wise men have profited in God's school, see how they agree with the holy Apostle, he Says we Are to give all our study and diligence in good works to come to the sure and undoubted knowledge, that we be chosen unto life:
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thus the wisedome of fleshe doth proudly lift vp it selfe euen against God (but howe foolishly, a very child may see:) Doeth that thing which wee cannot come to the knowledge of, without exceeding care of godlinesse, abundance of vertue,
thus the Wisdom of Flesh does proudly lift up it self even against God (but how foolishly, a very child may see:) Doth that thing which we cannot come to the knowledge of, without exceeding care of godliness, abundance of virtue,
Some other, although not thus bruitishly blinded, yet greatly ouerseene, when they thinke on this doctrine, which is set vp vnto vs as the mark for vs to aime at in al our doings,
some other, although not thus brutishly blinded, yet greatly overseen, when they think on this Doctrine, which is Set up unto us as the mark for us to aim At in all our doings,
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Let him therefore whiche giueth him selfe to doe good woorkes, (and yet feeleth not this, which Saint Peter saith, we shal) suspect that his doinges are mishapen,
Let him Therefore which gives him self to do good works, (and yet feeleth not this, which Saint Peter Says, we shall) suspect that his doings Are Misshapen,
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A thirde sort of men there be, which with might and maine wil defende this doctrine, that men ought to be sure of saluation, that wee cannot more honour God,
A Third sort of men there be, which with might and main will defend this Doctrine, that men ought to be sure of salvation, that we cannot more honour God,
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Nowe let vs come to the particuler application of this doctrine, in which euery one must come home to himselfe, remembring first, that suche as God hath called home to himselfe, and chosen to be his children, hee doth also giue vnto them true faith and feeling that they bee his elect:
Now let us come to the particular application of this Doctrine, in which every one must come home to himself, remembering First, that such as God hath called home to himself, and chosen to be his children, he does also give unto them true faith and feeling that they be his elect:
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our heart wil make answere, thou regardest not the feare of God, thou art ful of foule sinnes, euill lustes doe reigne in thee, thou doest not studie for the knowledge of Gods word, thou art vnfruiful and barren in good woorkes,
our heart will make answer, thou regardest not the Fear of God, thou art full of foul Sins, evil lusts do Reign in thee, thou dost not study for the knowledge of God's word, thou art vnfruiful and barren in good works,
but goe this steppe further, may I come to this assurance? & which is the way? The Lorde doth answere by his Apostle, thou maiest come to this assurance,
but go this step further, may I come to this assurance? & which is the Way? The Lord does answer by his Apostle, thou Mayest come to this assurance,
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and to bee so much the more importunate, to suspect our iudgement, and to seeke for knowledge, to call our selues to a more straite account, to set a watch ouer our affections too see with what mynde wee doe things, to foster no sin willingly in vs,
and to be so much the more importunate, to suspect our judgement, and to seek for knowledge, to call our selves to a more strait account, to Set a watch over our affections too see with what mind we do things, to foster no since willingly in us,
It followeth in the next verse, For by this meanes an entring shalbe ministred vnto you abundantly into the euerlasting kingdome of our Lorde Iesus Christe.
It follows in the next verse, For by this means an entering shall ministered unto you abundantly into the everlasting Kingdom of our Lord Iesus Christ.
howe? because he which proceedeth so far that he knoweth he shal neuer fal away from God to destruction, hee is, (as it must needes bee,) sure also that hee is chosen:
how? Because he which Proceedeth so Far that he Knoweth he shall never fall away from God to destruction, he is, (as it must needs be,) sure also that he is chosen:
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or in our own workes, but wee know they bee the fruites of Gods spirite in vs, which is his seale, set vppon none but those whom he doth mark vp to life eternal, & he is vnchangeable:
or in our own works, but we know they be the fruits of God's Spirit in us, which is his seal, Set upon none but those whom he does mark up to life Eternal, & he is unchangeable:
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and therefore a man cannot rightly say vnto the subiects, you haue a mightie Prince, who is bountifull and gracious, your peace therefore and happie estate shall endure for euer:
and Therefore a man cannot rightly say unto the Subjects, you have a mighty Prince, who is bountiful and gracious, your peace Therefore and happy estate shall endure for ever:
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naye, the mightie may bee ouercome, if not by men, at leastwise by death, and so they may be to day in peace and good estate, to morowe al in an vprore, to day vnder a louing and gracious Prince, to morowe vnder a fierce tyrant:
nay, the mighty may be overcome, if not by men, At leastwise by death, and so they may be to day in peace and good estate, to morrow all in an uproar, to day under a loving and gracious Prince, to morrow under a fierce tyrant:
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Whosoeuer doth but euē streightly looke ouer these words of the apostle, if he haue any sight at al, he must needes confesse al this, the matter is so cleere, that we can but maruel how it should come to passe that this doctrine of the Lord, set foorth by his apostle, should finde so few friendes, and so many extreeme enemies:
Whosoever does but even streightly look over these words of the apostle, if he have any sighed At all, he must needs confess all this, the matter is so clear, that we can but marvel how it should come to pass that this Doctrine of the Lord, Set forth by his apostle, should find so few Friends, and so many extreme enemies:
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& to reigne ouer vs, namely if we yeld vp our selues to the gouernance of his spirit, which worketh al goodnes in our hearts, subduing and vāquishing al the rebels which we beare about in vs. Cōtrariwise it must needs be graunted, the such as are beastly Epicures, folowing their own fleshly mind, letting lose the raines,
& to Reign over us, namely if we yield up our selves to the governance of his Spirit, which works all Goodness in our hearts, subduing and vanquishing all the rebels which we bear about in us Contrariwise it must needs be granted, the such as Are beastly Epicureans, following their own fleshly mind, letting loose the reins,
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deuising al the colours & shifts they can to maintaine sin, inuenting al the slanders that may be to discredite the godly conuersation of such as folow the way here prescribed:
devising all the colours & shifts they can to maintain since, inventing all the slanders that may be to discredit the godly Conversation of such as follow the Way Here prescribed:
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if God doe open their eyes, to see but euē in a glimmering, that whiche he doth teach in this place, they woulde be ashamed of their master and blush at that, which now they boaste & brag of:
if God do open their eyes, to see but even in a glimmering, that which he does teach in this place, they would be ashamed of their master and blush At that, which now they boast & brag of:
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wherevpon it doth folow, that they shalbe past danger, & may wel warrant themselues, of sure stāding in asmuch as Christ hath not onely begun to reigne in them,
whereupon it does follow, that they shall passed danger, & may well warrant themselves, of sure standing in as as christ hath not only begun to Reign in them,
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I answere that this word is not added in vaine, for wee be taught thereby to take heede that wee content not our selues with some litle taste and smal entrance:
I answer that this word is not added in vain, for we be taught thereby to take heed that we content not our selves with Some little taste and small Entrance:
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and are in some sort lightned, but ouercome with sinful lustes, & vaine delights of the flesh, they slide back againe sodenly, they were but for a brunt, it bringeth foorth no ripe fruite in them,
and Are in Some sort lightened, but overcome with sinful lusts, & vain delights of the Flesh, they slide back again suddenly, they were but for a brunt, it brings forth no ripe fruit in them,
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they are afraide of going too farre in vertue and knowledge, they count it a needlesse thing to bee admonished or taught diligentlie, they take great scorne to bee counted such as may bee amended,
they Are afraid of going too Far in virtue and knowledge, they count it a needless thing to be admonished or taught diligently, they take great scorn to be counted such as may be amended,
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let go the vaine dreames & doltish opinions of people sotted in their ignorance, which are so far blinded by the malice of Satan, that which way soeuer they goe, still they are in hope of eternal glory,
let go the vain dreams & doltish opinions of people sotted in their ignorance, which Are so Far blinded by the malice of Satan, that which Way soever they go, still they Are in hope of Eternal glory,
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howsoeuer a man spend his time in ignorance, not caring for, nor seeking after the true knowledge of god, howsoeuer he be defiled with foule & beastly sinnes, that in deed there be nothing in him but pride, self loue, vaine glory, enuie, gluttony, the lustes of adulterie,
howsoever a man spend his time in ignorance, not caring for, nor seeking After the true knowledge of god, howsoever he be defiled with foul & beastly Sins, that in deed there be nothing in him but pride, self love, vain glory, envy, gluttony, the lusts of adultery,
yet if as they say, hee haue God in his minde, and can say, Lorde haue mercy vpon mee, they thinke this is all that can bee required of men, they wil not sticke to acquite al suche:
yet if as they say, he have God in his mind, and can say, Lord have mercy upon me, they think this is all that can be required of men, they will not stick to acquit all such:
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for there is many a godly man, which after long trauel, and muche care to please God, is yet so matched with stubborn nature so deepely infected and poysoned with sinne, that he is compelled,
for there is many a godly man, which After long travel, and much care to please God, is yet so matched with stubborn nature so deeply infected and poisoned with sin, that he is compelled,
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the more hee wanteth, the more let him striue, and hee shal plainly perceiue, that God regardeth his care and trauel, considereth his sighes and grones,
the more he Wants, the more let him strive, and he shall plainly perceive, that God Regardeth his care and travel, Considereth his sighs and groans,
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We ought the more to be moued herevnto, because the worlde is euer full of fearful examples, which if they were wel considered, wold make a mans haire to stand vpright,
We ought the more to be moved hereunto, Because the world is ever full of fearful Examples, which if they were well considered, would make a men hair to stand upright,
when hee shal see that for want of this doctrine, or at the least the not practising of it, ther be many which seeme not only to haue had some good liking of the truth,
when he shall see that for want of this Doctrine, or At the least the not practising of it, there be many which seem not only to have had Some good liking of the truth,
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For in very deede, though al bee sinners, yet they greatly differ, for some continue in their sinnes, seducing & deceiuing themselues with vaine hope of Gods mercy:
For in very deed, though all be Sinners, yet they greatly differ, for Some continue in their Sins, seducing & deceiving themselves with vain hope of God's mercy:
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some do repent after the maner here prescribed thē, which standeth in this, that they clense themselues more and more from al filthines of the fleshe,
Some do Repent After the manner Here prescribed them, which Stands in this, that they cleanse themselves more and more from all filthiness of the Flesh,
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