with the excellencie and equitie of those there enioyned ordinaunces and lawes, which should be their vnderstāding, their wisedome, and glory among al people.
with the excellency and equity of those there enjoined ordinances and laws, which should be their understanding, their Wisdom, and glory among all people.
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For what nation (saith he) is so great vnto whō gods come so neere as the Lorde our God is neere vnto vs in al that we call vnto him for? And what Nation is so great that hath ordinances and lawes so righteous as is all this lawe which I set before you this daye.
For what Nation (Says he) is so great unto whom God's come so near as the Lord our God is near unto us in all that we call unto him for? And what nation is so great that hath ordinances and laws so righteous as is all this law which I Set before you this day.
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The same argument and reason inferred then as most forcible, to worke obedience in the harts of those olde & stubborne people vnder the lawe, whiche had but a shadow of good things to come,
The same argument and reason inferred then as most forcible, to work Obedience in the hearts of those old & stubborn people under the law, which had but a shadow of good things to come,
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And if the ministration of condemnation as S. Paule saith, figured in stone were glorious, much more shall the ministration of righteousnesse, by fayth in Iesus Christ exceede in glory.
And if the ministration of condemnation as S. Paul Says, figured in stone were glorious, much more shall the ministration of righteousness, by faith in Iesus christ exceed in glory.
And therfore seeing it is more directly saide and applyed vnto vs Christians now, then it was euer to the Iewes, that the Lord commeth so neere vnto no people as vnto vs;
And Therefore seeing it is more directly said and applied unto us Christians now, then it was ever to the Iewes, that the Lord comes so near unto no people as unto us;
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Both which wee haue heere accordingl• set downe vnto vs, in the scope of this present Scripture, conteining a short abridgement and recapitulation, not onely of this present Epistle to the Hebrues, but euen of all the whole Gospell it selfe,
Both which we have Here accordingl• Set down unto us, in the scope of this present Scripture, containing a short abridgement and recapitulation, not only of this present Epistle to the Hebrews, but even of all the Whole Gospel it self,
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First a theoretical position or doctrine of knowledge, respecting our beleefe and faith, as how neere the Lorde in mercie by the reconciliation of his sonne commeth downe vnto vs;
First a theoretical position or Doctrine of knowledge, respecting our belief and faith, as how near the Lord in mercy by the reconciliation of his son comes down unto us;
and secondly a confirmation of our finall attonement wrought with God, and redemption by the bloud of Iesus once offered for all vpon the Alter of the Crosse, wherby he hath made perfect for euer those that shall bee saued;
and secondly a confirmation of our final atonement wrought with God, and redemption by the blood of Iesus once offered for all upon the Altar of the Cross, whereby he hath made perfect for ever those that shall be saved;
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In the second part again to be performed in our behalf, whereby wee shall approche and come neare in obedience vnto God, are required specially three thinges, faith to enter and conduct vs in the way, hope to strengthen and vphold vs to the end,
In the second part again to be performed in our behalf, whereby we shall approach and come near in Obedience unto God, Are required specially three things, faith to enter and conduct us in the Way, hope to strengthen and uphold us to the end,
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but in all points such as is described to quenche all bitternes and discord, and to fructifie and spring forth into all practise and exercise of godlinesse and good woorkes, whereuntoo for conclusion is annexed a forcible motiue the rather to induce vs thereunto,
but in all points such as is described to quench all bitterness and discord, and to fructify and spring forth into all practice and exercise of godliness and good works, whereunto for conclusion is annexed a forcible motive the rather to induce us thereunto,
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Touching the first parte the Apostle after diuers infallible demonstrations and proofes alleaged to his purpose, throughout his whole Epistle and discourse goeing before,
Touching the First part the Apostle After diverse infallible demonstrations and proofs alleged to his purpose, throughout his Whole Epistle and discourse going before,
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For an Epilogue or summarie conclusion of all his former disputation and doctrine, inferreth this sure collection pitched faste downe for euer as an vnmoueable rocke of trueth:
For an Epilogue or summary conclusion of all his former disputation and Doctrine, infers this sure collection pitched fast down for ever as an Unmovable rock of truth:
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hath taken awaie the pertition, the couering, and vayle wherein all Nations were wrapped and hath made free passage & entraunce with boldnes vnto the throne and mercie seate of God,
hath taken away the petition, the covering, and Vail wherein all nations were wrapped and hath made free passage & Entrance with boldness unto the throne and mercy seat of God,
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Which high and heauenly mistery that he might the better and more significantly expresse, as also that we should not thinke those rites and ceremonies of the lawe to haue beene vtterlie vaine and fruitles,
Which high and heavenly mystery that he might the better and more significantly express, as also that we should not think those Rites and ceremonies of the law to have been utterly vain and fruitless,
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but lawfull and profitable in their appointed time and vse, and yt yet now by the blood of Iesus shed vpon the Crosse, they haue attained their ful & purposed perfection and scope,
but lawful and profitable in their appointed time and use, and that yet now by the blood of Iesus shed upon the Cross, they have attained their full & purposed perfection and scope,
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and lastly that there should seeme nothing to want in the bodye and fulnesse of the Gospell, which was so greatly in price and honor in their shadows of the law;
and lastly that there should seem nothing to want in the body and fullness of the Gospel, which was so greatly in price and honour in their shadows of the law;
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he fitly here applyeth them, as figuratiue predictions to our Christian Religion, and furnisheth out a most liuely description of our fayth, with the spoiles, with the titles and prerogatiues wherein they so greatly gloried,
he fitly Here Applieth them, as figurative predictions to our Christian Religion, and furnisheth out a most lively description of our faith, with the spoils, with the titles and prerogatives wherein they so greatly gloried,
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Yet if it bee compared whatsoeuer was then so glorious vnder the yoke of Moses lawe, to this incomperable perfection of libertie and prerogatiue of grace in the freedom of the Gospell:
Yet if it be compared whatsoever was then so glorious under the yoke of Moses law, to this incomparable perfection of liberty and prerogative of grace in the freedom of the Gospel:
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into their sanctuarie none might enter but the Priestes alone, but wee all without exception haue free libertie and accesse and are made a holy Priesthoode to offer vp spiritual sacrifice acceptable vnto God by Iesus Christ.
into their sanctuary none might enter but the Priests alone, but we all without exception have free liberty and access and Are made a holy Priesthood to offer up spiritual sacrifice acceptable unto God by Iesus christ.
Their high Priest was mortall, compassed with infirmities and sinnes; but ours is holy, harmelesse, vndefiled, seperated from sinners, and made higher then the heauens.
Their high Priest was Mortal, compassed with infirmities and Sins; but ours is holy, harmless, undefiled, separated from Sinners, and made higher then the heavens.
Their Priestes were many still chaunging in succession because they were men; Ours one and euerlasting abiding for euer because hee is the sonne of God.
Their Priests were many still changing in succession Because they were men; Ours one and everlasting abiding for ever Because he is the son of God.
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Their entraunce was by a bodily vaile which made the seperation; but ours by the reuiued body of Christ which maketh the attonemente and reconciliation.
Their Entrance was by a bodily veil which made the separation; but ours by the revived body of christ which makes the attonemente and reconciliation.
And is therefore moste aptlye called a vaile or couering, beecause as that their materiall vaile hanging downe, did shut vp and couer the secrete place of the Sanctuarie, frō the sight of those that were without;
And is Therefore most aptly called a veil or covering, Because as that their material veil hanging down, did shut up and cover the secret place of the Sanctuary, from the sighed of those that were without;
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and fauour which before through our sinnes, as a carnall vaile hanging downe, were fast sealed vppe and closed from vs. For as the children of Israell coulde not beholde the shining face of Moses when hee had talked with God on the Mount for the exceeding brightnesse thereof,
and favour which before through our Sins, as a carnal veil hanging down, were fast sealed up and closed from us For as the children of Israel could not behold the shining face of Moses when he had talked with God on the Mount for the exceeding brightness thereof,
Which Prophecie saith Theodoret was truly thē fulfilled when our sauiour did shed for vs his most precious blood vpon the Crosse, which issuing aboundantly out of his perced handes and side, did euen washe his body, which was as it were the Mantle (sayth hee) and vesture, the vaile and couering of his deitie and godhed.
Which Prophecy Says Theodoret was truly them fulfilled when our Saviour did shed for us his most precious blood upon the Cross, which issuing abundantly out of his pierced hands and side, did even wash his body, which was as it were the Mantle (say he) and vesture, the veil and covering of his deity and godhead.
By which & other like applications wee may plainely see it verified which is spoken by S. Augustine, That of all those holy men and Fathers which in time were before the natiuitie of Christe, not onelye their words and speeches but euen their whole liues, their mariages, their children, their deedes and actions, were a prophecie of these our times wherein the Churche by faythe in Christ is gathered of all Nations.
By which & other like applications we may plainly see it verified which is spoken by S. Augustine, That of all those holy men and Father's which in time were before the Nativity of Christ, not only their words and Speeches but even their Whole lives, their marriages, their children, their Deeds and actions, were a prophecy of these our times wherein the Church by faith in christ is gathered of all nations.
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after followed the head, and then necessarily the rest of the members and body, but so as the head excelled still both the hande that went before and the body that came after,
After followed the head, and then necessarily the rest of the members and body, but so as the head excelled still both the hand that went before and the body that Come After,
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So our Lorde Iesus Christ, before he appeared in the flesh, and came foorth from the wombe of his secrete and eternall Counsell, into the sight of the world a mediatour betweene God and man:
So our Lord Iesus christ, before he appeared in the Flesh, and Come forth from the womb of his secret and Eternal Counsel, into the sighed of the world a Mediator between God and man:
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reached out in the holy Patriarkes and Prophets, and other his peculier people appointed for that purpose, a certaine parte of his body or hand as a signe and manifest token of his byrth approching.
reached out in the holy Patriarchs and prophets, and other his peculiar people appointed for that purpose, a certain part of his body or hand as a Signen and manifest token of his birth approaching.
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And so both they as the hande that appeared before, and wee as the body that followe after, doe all cleaue and are fastned vnto one heade, whiche is Christe beleeuing in him whome they so prefigured:
And so both they as the hand that appeared before, and we as the body that follow After, do all cleave and Are fastened unto one head, which is Christ believing in him whom they so prefigured:
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And whatsoeuer speciall priuiledge or prerogatiue, their Temple, their Priesthoode, their vaile and sanctuarie, with all their sacrifices and ceremonies brought to them by tipicall signes and shadowes for a season;
And whatsoever special privilege or prerogative, their Temple, their Priesthood, their veil and sanctuary, with all their Sacrifices and ceremonies brought to them by typical Signs and shadows for a season;
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Hee is that eternall Priest for euer after ye order of Melchisedech the King of righteousnesse and peace, without Father without Mother or kindred, hauing neither beginning of dayes nor ende of life.
He is that Eternal Priest for ever After you order of Melchizedek the King of righteousness and peace, without Father without Mother or kindred, having neither beginning of days nor end of life.
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He is that patient Isaac which being borne against the course of nature was content at the will of his father to bee bound and sacrified on the Alter of the Crosse, and yet remaineth safe and sounde.
He is that patient Isaac which being born against the course of nature was content At the will of his father to be bound and Sacrificed on the Altar of the Cross, and yet remains safe and sound.
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Hee is that pitifull Ioseph who was cruellye solde of his brethren, and yet after manifold afflictions beeing aduaunced to the rule of the kingdome, was not ashamed to confesse them, to feed them in time of dearth,
He is that pitiful Ioseph who was cruelly sold of his brothers, and yet After manifold afflictions being advanced to the Rule of the Kingdom, was not ashamed to confess them, to feed them in time of dearth,
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and yet in his basenesse and humilitie vniustly persecuted of his Enemies, became A worme & no man, A verie skorne of men and contempt of the people, whose hart was as melting waxe within his bowels,
and yet in his baseness and humility unjustly persecuted of his Enemies, became A worm & no man, A very scorn of men and contempt of the people, whose heart was as melting wax within his bowels,
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Hee is that wise and glorious Salomon, who ruleth his people with all tranquilitie and peace, who onely was ordeined to builde an house and acceptable Temple vnto God,
He is that wise and glorious Solomon, who Ruleth his people with all tranquillity and peace, who only was ordained to build an house and acceptable Temple unto God,
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He is that miraculous Rod of Aaron deuouring the rods or Serpents of the Sorcerers of Egipt, which by smiting the waters gaue passage for his people, through the Sea,
He is that miraculous Rod of Aaron devouring the rods or Serpents of the Sorcerers of Egypt, which by smiting the waters gave passage for his people, through the Sea,
He is that Ladder that Iacob sawe reaching betweene heauen & earth, with Angels ascending and descending, as by whom God in mercy commeth downe vnto vs on earth,
He is that Ladder that Iacob saw reaching between heaven & earth, with Angels ascending and descending, as by whom God in mercy comes down unto us on earth,
and is, and is to come, the almightie for euer, the holye and true, who is made vnto vs of God, our wisedome, our sanctification, our iustificatiō & redemption, who alone hath troden the winepresse of Gods wrath, & washed our soules in the blood of his Crosse, who alone hath broken the yoke of our burden and the staffe of our shoulder,
and is, and is to come, the almighty for ever, the holy and true, who is made unto us of God, our Wisdom, our sanctification, our justification & redemption, who alone hath trodden the winepress of God's wrath, & washed our Souls in the blood of his Cross, who alone hath broken the yoke of our burden and the staff of our shoulder,
& our infirmities in his bodie, & hath healed our woundes with his owne stripes, who made himselfe an offering for sin & gaue his soule a redemtion for many, that by ye grace of god he might taste of death for a•,
& our infirmities in his body, & hath healed our wounds with his own stripes, who made himself an offering for since & gave his soul a redemption for many, that by you grace of god he might taste of death for a•,
and so gather together in one yt dispersed sonnes of God, vnto whom he hath prepared, a new & lyuing way into ye holy place of grace & forgiuenes of sinnes, by offring vp himself,
and so gather together in one that dispersed Sons of God, unto whom he hath prepared, a new & living Way into you holy place of grace & forgiveness of Sins, by offering up himself,
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who ending at Iohn Baptist seemed visiblye to acknowledge the same in the persons of Moses & Elias, when talking with Christ at his transfiguration in the hearing of the Apostles Peter and Iohn God the father gaue testimonie thereto from heauen saying This is my deare sonne in whom I am well pleased, heare him.
who ending At John Baptist seemed visibly to acknowledge the same in the Persons of Moses & Elias, when talking with christ At his transfiguration in the hearing of the Apostles Peter and John God the father gave testimony thereto from heaven saying This is my deer son in whom I am well pleased, hear him.
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Teaching thereby that both the legall rites and oracles of the Prophets, had now accomplished their purpose and prefixed ende in Christ, whome onely they as witnesses and messengers of trueth, were thence forth to preache and publish to the world.
Teaching thereby that both the Legal Rites and oracles of the prophets, had now accomplished their purpose and prefixed end in christ, whom only they as Witnesses and messengers of truth, were thence forth to preach and publish to the world.
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and vnto the Lambe for euer more because he was killed and hath redeemed vs vnto God by his blood, out of euerie Nation and kindred and tongue and people of the earth:
and unto the Lamb for ever more Because he was killed and hath redeemed us unto God by his blood, out of every nation and kindred and tongue and people of the earth:
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because he hath loued vs and washed vs from our sinnes in his blood, and hath made vs kings and priests vnto our God, and wee shall raigne with him for euer,
Because he hath loved us and washed us from our Sins in his blood, and hath made us Kings and Priests unto our God, and we shall Reign with him for ever,
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This is here called not simply a passage a meane or way into the holy place, but a new way and a liuing way, a newe way, not in respect of the time of making,
This is Here called not simply a passage a mean or Way into the holy place, but a new Way and a living Way, a new Way, not in respect of the time of making,
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and because it admitteth none, that lye dead and sencel•sse in their sinnes, but such as are quickened in Christ and are aliue vnto righteousnes by the spirite of God.
and Because it admitteth none, that lie dead and sencel•sse in their Sins, but such as Are quickened in christ and Are alive unto righteousness by the Spirit of God.
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Nowe then if the blood of Iesus (as here the holye Ghoste taught vs,) be the new way, be the liuing way, be the onely way into the holy place, into the kingdome of heauen, which not we can prepare for our selues,
Now then if the blood of Iesus (as Here the holy Ghost taught us,) be the new Way, be the living Way, be the only Way into the holy place, into the Kingdom of heaven, which not we can prepare for our selves,
but Christ hath prepared for vs, through the vaile of his owne fleshe: And therefore, suche a waye, as admitteth neither succession, nor perfection, nor supplye, nor myxture,
but christ hath prepared for us, through the veil of his own Flesh: And Therefore, such a Way, as admitteth neither succession, nor perfection, nor supply, nor myxture,
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nor fellowship of any other, what shall wee thinke of those men, that yet seeke them by wandring pathes of error and would rather returne into Egypt by the olde Traditions of men, and deserts of their inuentions,
nor fellowship of any other, what shall we think of those men, that yet seek them by wandering paths of error and would rather return into Egypt by the old Traditions of men, and deserts of their Inventions,
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then enter into the Sanctuarie into the holy place of rest, by this new and liuing way here taught vs, the blood of Iesus? Or what other can we iudge of those their Monasticall vowes and orders, of their new found out fraternities, distinctions and degrees;
then enter into the Sanctuary into the holy place of rest, by this new and living Way Here taught us, the blood of Iesus? Or what other can we judge of those their Monastical vows and order, of their new found out fraternities, Distinctions and Degrees;
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of their wilfull and voluntarie seruices, not required at their handes; of their dayly and propiciatorie sacrifices, auaileable both for quicke and dead;
of their wilful and voluntary services, not required At their hands; of their daily and propitiatory Sacrifices, available both for quick and dead;
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of their ignorant prayers, and superstitious inuocations, mediations intercessions of Saints, shrines, and Images, with other like erroneous supplements of mans deuising, set forth and still with confidente asseuerance auouched,
of their ignorant Prayers, and superstitious invocations, mediations intercessions of Saints, shrines, and Images, with other like erroneous supplements of men devising, Set forth and still with confident asseuerance avouched,
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as the best and onely way into the holy place with out the which there is no entraunce there is no passage? What I say can we iudge of them euen by the directe rule and doctrine of this place, without digression,
as the best and only Way into the holy place with out the which there is no Entrance there is no passage? What I say can we judge of them even by the Direct Rule and Doctrine of this place, without digression,
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And so consequently the way of sinners (wherein he is blessed that hath not walked) and that darke and slipperie waye wherein they stumble and fall backwarde and are broken, and are snared, and are taken as Esai saythe.
And so consequently the Way of Sinners (wherein he is blessed that hath not walked) and that dark and slippery Way wherein they Stumble and fallen backward and Are broken, and Are snared, and Are taken as Isaiah say.
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But they accuse our doctrine, because say they it is new, and glory in their owne deuises as though they were very olde, wherein to aunswere breefely both •auils, they craftily deale with vs in deede, according to that olde practise of the subtle Gib•onites: who to make a league with Iosua, tooke olde s•ckes & olde bottles for their iourney, and olde torne raiment on their backes,
But they accuse our Doctrine, Because say they it is new, and glory in their own devises as though they were very old, wherein to answer briefly both •auils, they craftily deal with us in deed, according to that old practice of the subtle Gib•onites: who to make a league with Iosua, took old s•ckes & old bottles for their journey, and old torn raiment on their backs,
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In like sorte, but to a contrarie ende, the Papistes still hold out and shew vnto vs like Gorgons head to fray men with the sight, a pretext or painted Image of hoare and vncontrollable antiquitie, they will prescribe against Iosua by possession of the lande before him, they would seeme to come from farre, they would be of the Aboregines without any beginning,
In like sort, but to a contrary end, the Papists still hold out and show unto us like Gorgons head to fray men with the sighed, a pretext or painted Image of hoar and uncontrollable antiquity, they will prescribe against Iosua by possession of the land before him, they would seem to come from Far, they would be of the Aboregines without any beginning,
But as the deceitfull Gibeonits being tried out were not the men they seemed, but were neighbours and borderers vnto Iosua; So these haue nothing lesse then the age and antiquitie they would challenge to themselues,
But as the deceitful Gibeonites being tried out were not the men they seemed, but were neighbours and borderers unto Iosua; So these have nothing less then the age and antiquity they would challenge to themselves,
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And therefore as Ieroboams wife though shee muffled and disguised her face and countenaunce, yet the Prophet could descerne her so soone as she began to speake.
And Therefore as Ieroboams wife though she muffled and disguised her face and countenance, yet the Prophet could discern her so soon as she began to speak.
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yet so soone as they come neare to speake and declare their message, they are found but the wife or darling of an Idolatrous husbande, seeking vnrecouerable health,
yet so soon as they come near to speak and declare their message, they Are found but the wife or darling of an Idolatrous husband, seeking unrecoverable health,
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and apples of Gomorha which as S. Augustine saith seeme faire and beautifull to the eye, but if you touche them with the finger they fall to dust and cinders.
and Apples of Gomorrah which as S. Augustine Says seem fair and beautiful to the eye, but if you touch them with the finger they fallen to dust and cinders.
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True it is that Sainte Basil sayeth to Amphiloctius. Persuasiua sunt quodamodo vetera dogmata velut an antiquitate canitie quadam reuerendum quiddam habentia.
True it is that Saint Basil Saith to Amphiloctius. Persuasiua sunt quodamodo Veteran dogmata velut an antiquitate canitie Quadam reuerendum Quiddam habentia.
For so the Gentiles, saith Lactant. assaulted ye Christians faith with this rampire. And Symachus the sworne Enimie to Christ as saith Prudentius stoode much vpon this reason.
For so the Gentiles, Says Lactant. assaulted the Christians faith with this rampire. And Symachus the sworn Enemy to christ as Says Prudentius stood much upon this reason.
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As the Iewes receaue by tradition of their fathers, that the body of Christ was stolen out of the sepulcre, which beeing false at the beginning, continuaunce of time cannot make it true.
As the Iewes receive by tradition of their Father's, that the body of christ was stolen out of the Sepulchre, which being false At the beginning, Continuance of time cannot make it true.
Cresconius, Symachus, Demetrius the Siluer smith, the town •larke of Ephesus, and generally all infidels against the Christian faith: but most vntruly auouched.
Cresconius, Symachus, Demetrius the Silver smith, the town •larke of Ephesus, and generally all Infidels against the Christian faith: but most untruly avouched.
yea it is newe saye they, and therefore to bee reiected: Their illation is false, and their premesses eyther erroniously collected or maliciouslie peruerted or both:
yea it is new say they, and Therefore to be rejected: Their illation is false, and their premesses either erroneously collected or maliciously perverted or both:
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And so it is new not by institution as latelie deuised and found out, but by restauration, by publishing and promulgation Quo ad nos, as nowe more fullye preached, better knowne and more commonlye vsed and frequented then before.
And so it is new not by Institution as lately devised and found out, but by restauration, by publishing and Promulgation Quo ad nos, as now more Fully preached, better known and more commonly used and frequented then before.
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For it is knowne and it is true that is •aide by Tertull. Quodcunque aduersus •eritatem sapit haeresis est, etiam vetus con•uetudo. Whatsoeuer fauoureth against •ruthe is heresie though it bee an olde cu•tome.
For it is known and it is true that is •aide by Tertul Quodcunque Adversus •eritatem sapit Heresy est, etiam Vetus con•uetudo. Whatsoever favours against •ruthe is heresy though it be an old cu•tome.
Manie are the abuses they couer with this cloake of age, to beguile vnstable soules euen in flatte and expresse tearmes defacing the bloode of Christe.
Many Are the Abuses they cover with this cloak of age, to beguile unstable Souls even in flat and express terms defacing the blood of Christ.
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Tu per Thomae sanguinē, quē pro te impēdit, Fac nos Christe scādere quo Thomas ascēdit. And againe, Tu per Thomae merita nostra nobis dimitte debita.
Tu per Thomae sanguinē, quē Pro te impēdit, Fac nos Christ scādere quo Thomas ascēdit. And again, Tu per Thomae Merita nostra nobis Dimity Debita.
Nicholae pontifex salutis nostrae opifex, O Bishop Nicolas the worker of our saluation, Ablue cuncta rea mentis, mala, sanste Matheae, O S. Mathew wash away the euils of a guiltie mind.
Nicholae pontifex Salutis Nostrae opifex, Oh Bishop Nicolas the worker of our salvation, Ablu Everything rea mentis, mala, sanste Matheae, Oh S. Matthew wash away the evils of a guilty mind.
If this bee not to build an Alter to an vnknowne God, to bestowe their Corne and their wine their siluer and Golde vpon Baalim, to carrye oyle into Ashur and to truste in the shadowe of Egypt :
If this be not to built an Altar to an unknown God, to bestow their Corn and their wine their silver and Gold upon Baalim, to carry oil into Ashur and to trust in the shadow of Egypt:
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And as for that waye or by path they so labour to establishe by their owne desertes and meritorious deeds, they stiflye and with suche boldnesse mainetaine vntill this day, that in their late Rhem. notes, they blushe not to vse these words, Good workes done in grace after the first iustification, be properly and truely meritorious, fully worthie of euerlasting life,
And as for that Way or by path they so labour to establish by their own deserts and meritorious Deeds, they stiffly and with such boldness maintain until this day, that in their late Rhem notes, they blush not to use these words, Good works done in grace After the First justification, be properly and truly meritorious, Fully worthy of everlasting life,
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Then haue they agayne an other waye to get and purchase this grace from God, by their Opera disponencia, their preparatiue and disposing workes, which they cal merite of congruitie:
Then have they again an other Way to get and purchase this grace from God, by their Opera disponencia, their preparative and disposing works, which they call merit of congruity:
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For as saith M. Stapleton the cōtrouersy reader of Doway Adoptati semelīfilios tūc de nostro maeramur Beeing once adopted into sonnes, we merite and deserue of our owne.
For as Says M. Stapleton the controversy reader of Doway Adoptati semelinfilios tūc de nostro maeramur Being once adopted into Sons, we merit and deserve of our own.
and standeth fast for euer, we may be bold to enter into the holy place, not by any worthinesse in our selues, not by mediation, meanes or merits of any other,
and Stands fast for ever, we may be bold to enter into the holy place, not by any worthiness in our selves, not by mediation, means or merits of any other,
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And therefore let them call this our way and profession new, which leadeth vs vnto life eternall and vaunt of theirs as olde in a se•t orepugnant and contrarie hereunto;
And Therefore let them call this our Way and profession new, which leads us unto life Eternal and vaunt of theirs as old in a se•t orepugnant and contrary hereunto;
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Here to looke backe a little vnto our selues, among many other our abuses, wherin we are iustly to be reprooued, our great ouersight in this point also, is not vnworthy to be taxed:
Here to look back a little unto our selves, among many other our Abuses, wherein we Are justly to be reproved, our great oversight in this point also, is not unworthy to be taxed:
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who being so hardly kept and continued in this newe and liuing way that leadeth to the holye place are yet in all itching curiositie so carryed awaye and inclined to newes and newe things,
who being so hardly kept and continued in this new and living Way that leads to the holy place Are yet in all itching curiosity so carried away and inclined to news and new things,
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so that garments are not stored to the proportion of mens bodies, 〈 ◊ 〉 •y the straunge varietie and newnesse of their apparrell, they tranceforme themselues like Proteus to appeare in what forme they lift? How vnsatiable are our eyes to beholde vanities,
so that garments Are not stored to the proportion of men's bodies, 〈 ◊ 〉 •y the strange variety and newness of their apparel, they tranceforme themselves like Proteus to appear in what Form they lift? How unsatiable Are our eyes to behold vanities,
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and gaze after newe deuises? New buildings, newe manners, newe dyet, newe sportes, newe fashions, which are chiefelye sought out and looked for in euerye science and trade,
and gaze After new devises? New buildings, new manners, new diet, new sports, new fashions, which Are chiefly sought out and looked for in every science and trade,
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and deliuer it in a different manner, or else mens eares are hedged with thornes it will not enter, it is no other then the passage of a ship through the waues,
and deliver it in a different manner, or Else men's ears Are hedged with thorns it will not enter, it is no other then the passage of a ship through the waves,
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But behold saith Esai speaking of this new way, of our redemption by the blood of Iesus, Olde thinges are come to passe and newe thinges doe I declare,
But behold Says Isaiah speaking of this new Way, of our redemption by the blood of Iesus, Old things Are come to pass and new things do I declare,
Let vs put of the olde man with al the deceaueable lustes therof, and put on the newe man which according to God is shapen in righteousnesse and true holines let vs put on Christ in whom neither circumcision auaileth any thing neither vncircumcision but a new creature:
Let us put of the old man with all the deceaueable lusts thereof, and put on the new man which according to God is shapen in righteousness and true holiness let us put on christ in whom neither circumcision avails any thing neither uncircumcision but a new creature:
And so as those that looke for a new heauen and a new earth, let vs walke worthy of yt vocation, wherunto we are called in all newnes of life, by this new & liuing way into yt holy place, which is the new Hierusalem & heauenly Citie of God.
And so as those that look for a new heaven and a new earth, let us walk worthy of that vocation, whereunto we Are called in all newness of life, by this new & living Way into that holy place, which is the new Jerusalem & heavenly city of God.
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This is y• new & liuing way & blessed are they yt doe walke in the same, this is the waye of righteousnes and truth, which hath neither end nor error, let vs walke therin with an vpright hart and turne neither to the right hand nor to yt left, this is the way of peace which the wicked cannot finde,
This is y• new & living Way & blessed Are they that do walk in the same, this is the Way of righteousness and truth, which hath neither end nor error, let us walk therein with an upright heart and turn neither to the right hand nor to that left, this is the Way of peace which the wicked cannot find,
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And therefore let vs purge & clense it from all filthines of the flesh and of the spirite, let vs decke and adorne it, with flowers of good life and conuersation,
And Therefore let us purge & cleanse it from all filthiness of the Flesh and of the Spirit, let us deck and adorn it, with flowers of good life and Conversation,
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And although there be many causes in our selues to discourage and withhold vs from entraunce thereinto beeing euerye waye so let and pressed downe with the burden of our sinnes,
And although there be many Causes in our selves to discourage and withhold us from Entrance thereinto being every Way so let and pressed down with the burden of our Sins,
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yet many more are our comforts againe, and more forcible are the causes that shoulde embolden and excite vs thereunto seeing we haue not onely the things mencioned before, concerning the sacrifice and offering of the blood of Iesus,
yet many more Are our comforts again, and more forcible Are the Causes that should embolden and excite us thereunto seeing we have not only the things mentioned before, Concerning the sacrifice and offering of the blood of Iesus,
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But moreouer (according to the figures and former shadowes of the lawe, both a temple euen the house and Church of God, wherein our prayers shalbe heard, our petitions graunted,
But moreover (according to the figures and former shadows of the law, both a temple even the house and Church of God, wherein our Prayers shall herd, our petitions granted,
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And then if hee bee on our side, who can be against vs? If hee haue iustified vs, who shall condemne vs? if he haue chosen vs, who shall lay any thing to our charge? If he be our shepherd how can wee lacke any thing? If hee bee our high Priest,
And then if he be on our side, who can be against us? If he have justified us, who shall condemn us? if he have chosen us, who shall lay any thing to our charge? If he be our shepherd how can we lack any thing? If he be our high Priest,
how shall wee not bee accepted? For the sweete smelling sacrifice that hee hath offered vnto God the father for vs? And if he haue giuen vs libertie with boldnesse to enter, who shall abridge the same to hold vs backe from the grace that is offered? Seeing hee is the highe Prieste and ruler ouer the house of God? Who for this cause hauing offered vp himself without spot to purge our conscience from dead works to serue the liuing God, is set downe at the right hand of Maiestie in heauenly places, far aboue al principalities and powers and might and domination and euery name that is named, both in this world and in the worlde to come:
how shall we not be accepted? For the sweet smelling sacrifice that he hath offered unto God the father for us? And if he have given us liberty with boldness to enter, who shall abridge the same to hold us back from the grace that is offered? Seeing he is the high Priest and ruler over the house of God? Who for this cause having offered up himself without spot to purge our conscience from dead works to serve the living God, is Set down At the right hand of Majesty in heavenly places, Far above all principalities and Powers and might and domination and every name that is nam, both in this world and in the world to come:
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who is appointed ouer all things the head of the Church which is his body and the fulnesse of him that filleth all in all thinges, in whome dwelleth all the fulnesse of the godhead bodyly,
who is appointed over all things the head of the Church which is his body and the fullness of him that fills all in all things, in whom dwells all the fullness of the godhead bodily,
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as an eternall high priest for euer, hauing sole and supreme authoritie and rule ouer the house and Church of God, both in heauen triumphant and militant here in earth.
as an Eternal high priest for ever, having sole and supreme Authority and Rule over the house and Church of God, both in heaven triumphant and militant Here in earth.
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and sacraments, preserued susteyned & directed by hys grace and holy spirite, wherin he hath promised to abyde and dwell as in his holy resting place for euer whilst it is here militant (whiche concerneth more pertinently our present instruction,) and whilst we are here wandring and soiourning on the earth:
and Sacraments, preserved sustained & directed by his grace and holy Spirit, wherein he hath promised to abide and dwell as in his holy resting place for ever while it is Here militant (which concerns more pertinently our present instruction,) and while we Are Here wandering and sojourning on the earth:
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But GOD hauing taken downe the partition wall, in the reconciled bloode of his sonne, hath chosen for the seede of Abraham, all which haue the faith of Abraham, and for the familie of Iacob, all that worship the Lord in spirite and truth,
But GOD having taken down the partition wall, in the reconciled blood of his son, hath chosen for the seed of Abraham, all which have the faith of Abraham, and for the family of Iacob, all that worship the Lord in Spirit and truth,
All Countries are Iudea, all Citties are Hierusalem, all houses all places all persons are the familie and house of God, wherein Christe gouerneth and ruleth by faith in their harts.
All Countries Are Iudea, all Cities Are Jerusalem, all houses all places all Persons Are the family and house of God, wherein Christ Governs and Ruleth by faith in their hearts.
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very large and ample matter both touching the argument handled before, for the new Priesthoode of Christ succeeding and abolishing the olde order of Aaron (whereby as in manner of Applcation, the whole doctrine of this place is shadowed out vnto vs) most plainly prefigured as S. Augustine saith in the reiected priesthood of Ely & the established priesthoode of Samuell; as also touching the whole rule and gouernment of the church of God for euer, to the composing of the greatest matters in controuersie at these daies.
very large and ample matter both touching the argument handled before, for the new Priesthood of christ succeeding and abolishing the old order of Aaron (whereby as in manner of Applcation, the Whole Doctrine of this place is shadowed out unto us) most plainly prefigured as S. Augustine Says in the rejected priesthood of Ely & the established priesthood of Samuel; as also touching the Whole Rule and government of the Church of God for ever, to the composing of the greatest matters in controversy At these days.
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as had Absolon sometimes in Dauids kingdome, which although it hath bin more then sufficiently, and euen ad nausem discussed refuted and reiected, by inuincible demonstrations & proofes:
as had Absalom sometime in David Kingdom, which although it hath been more then sufficiently, and even ad nausem discussed refuted and rejected, by invincible demonstrations & proofs:
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and such as would heale vp if it might bee that deadly wounde of the beast as S. Iohn before hath tolde vs. Among many other Doctor Stapleton of whom I spake before in the preface to his booke of Cōtrouersies called Principiorū fidei Doctrinalium demonstratio, dedicated to Gregorie the.13.
and such as would heal up if it might be that deadly wound of the beast as S. John before hath told us Among many other Doctor Stapleton of whom I spoke before in the preface to his book of Controversies called Principiorū fidei Doctrinalium demonstratio, dedicated to Gregory the.13.
The ground woorke and foundation the piller and strength of all true Religion. Generalem et oecumenicum Patriarcham nostrum & Principem, Our generall and oecumenicall Patriarch and Prince.
The ground work and Foundation the pillar and strength of all true Religion. General et Oecumenicum Patriarch nostrum & Principem, Our general and ecumenical Patriarch and Prince.
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Omnium Ecclesiarum caput, The head of all Churches. Verticem et Coripheum Apostolicae Ecclesiae. The top or crowne and ringleader of the Apostolique Churche, Nay.
Omnium Ecclesiarum caput, The head of all Churches. Vertex et Coripheum Apostolic Ecclesiae. The top or crown and ringleader of the Apostolic Church, Nay.
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Coripheotatum et totius orbis magistrum, The supereminent and incomparable ringleader, and maister of the whole world. Piscatorem maximum. The greatest fiisher. Confirmatorem fratrum.
Coripheotatum et totius Orbis Magistrum, The supereminent and incomparable ringleader, and master of the Whole world. Piscatorem maximum. The greatest fiisher. Confirmatorem fratrum.
The father of the house and the first borne shepherd of the Lordes flocke, and at last according to the highest name and title giuen here to our Sauiour Christ himselfe Rectorem Domus Dei. The ruler ouer the house of God.
The father of the house and the First born shepherd of the lords flock, and At last according to the highest name and title given Here to our Saviour christ himself Rectorem Domus Dei. The ruler over the house of God.
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if they be smothed ouer with a little vntempered morter, & shadowed wt a few fig leaues of their own distinctions betwene Caput vitale & Ministeriale as he saith or fundamentum principale and ministrans as Turrianus imagineth, which both to reason, to nature, to the manner of speaking,
if they be smoothed over with a little untempered mortar, & shadowed with a few fig leaves of their own Distinctions between Caput vital & Ministerial as he Says or fundamentum principal and ministrans as Turrianus imagineth, which both to reason, to nature, to the manner of speaking,
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Melchior Canus a famous schoolemā of theirs after he had labored to proue the primacie of Peter aboue the rest of the Apostles, wherein hee washeth an Aethiopian, and plougheth in the sandes:
Melchior Canus a famous schoolman of theirs After he had laboured to prove the primacy of Peter above the rest of the Apostles, wherein he washes an aethiopian, and plougheth in the sands:
confesseth, though not with a minde to confesse the truth, but vrged by the inuincible force of truth, that Romanum pontificem Petro succedere, non esse quidem in sacris litteris reuelatum, sed aliunde constare.
Confesses, though not with a mind to confess the truth, but urged by the invincible force of truth, that Romanum Pontifex Peter succedere, non esse quidem in sacris litteris reuelatum, sed aliunde constare.
That the Bishop of Rome is Peters successor (whereuppon dependeth the whole state and substance of their supremasie) is not at all declared in holye Scripture but is prooued by other meanes, wherein, besides the irrecouerable foyle hee geueth to that, their ruinous and declining cause, hee is flatlye agaynst Stapleton who in the sixt booke and fifteenth Chapiter of his forenamed Controuersies, of purpose (though indeede to little purpose) there vndertaketh to prooue the same by Scripture.
That the Bishop of Rome is Peter's successor (whereupon dependeth the Whole state and substance of their supremacy) is not At all declared in holy Scripture but is proved by other means, wherein, beside the irrecoverable foil he Giveth to that, their ruinous and declining cause, he is flatly against Stapleton who in the sixt book and fifteenth Chapter of his forenamed Controversies, of purpose (though indeed to little purpose) there undertaketh to prove the same by Scripture.
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But Canus woulde helpe it out againe with a generall rule and Maxime which must helpe them at all assaies Lib. 7. De Aucto. Sanctorum where inueying against Caieton who preferred reason & proofe before authority, hath these words.
But Canus would help it out again with a general Rule and Maxim which must help them At all assays Lib. 7. De Aucto. Sanctorum where inveighing against Caeton who preferred reason & proof before Authority, hath these words.
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in sacrarum tamen litterarum intelligentia maioribus nostris debes etiam nulla ratione habita credere, et quas sententias de lege de fide deque religione ab illis accepisti defendere:
in sacrarum tamen litterarum Intelligence maioribus nostris Debes etiam nulla ratione Habita Believe, et quas sententias de lege de fide deque Religion ab illis accepisti defendere:
Nowe the Minor must be added, but you haue receaued from your forefathers as a matter of faith and religion, the Popes supremacie and rule ouer the house of God,
Now the Minor must be added, but you have received from your Forefathers as a matter of faith and Religion, the Popes supremacy and Rule over the house of God,
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and therfore euen without all reason as here, and besides all scripture, as before, you must maintaine and defende the same, wherin he pleadeth as wel and deserueth as much see of the Iewes and Turks for patronage and protectiō of their Talmied and Alcoran: as hee doth of the Papistes for defending the Popes supremacie and rule ouer the house of God.
and Therefore even without all reason as Here, and beside all scripture, as before, you must maintain and defend the same, wherein he pleads as well and deserves as much see of the Iewes and Turks for patronage and protection of their Talmied and Alcorani: as he does of the Papists for defending the Popes supremacy and Rule over the house of God.
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To which and other their lyke absurdities (whereof I may truely say as Sainte Augustine dyd sometimes of the Manichees, Obsaena illorum misteria in lucem protraxisse hoc erat vicisse.
To which and other their like absurdities (whereof I may truly say as Saint Augustine did sometime of the manichees, Obsaena Illorum misteria in lucem protraxisse hoc erat vicisse.
To bring their filthie secretes and misteries into light, was sufficiente to refute and ouerthrowe them) I cannot more fitly and breefely returne them answere then by their owne speach and place abused out of Saint Augustine by their owne Gregory Martin in the preface to his discouery Dulcissime vanos esse non peritos,
To bring their filthy secrets and Mysteres into Light, was sufficient to refute and overthrown them) I cannot more fitly and briefly return them answer then by their own speech and place abused out of Saint Augustine by their own Gregory Martin in the preface to his discovery Dulcissime vanos esse non peritos,
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but neare vnto destruction, neither yet so elloquent in defēce of their errors as vtterlie forsaken and giuen vp of truth. To conclude this first parte.
but near unto destruction, neither yet so eloquent in defence of their errors as utterly forsaken and given up of truth. To conclude this First part.
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we haue libertie and boldnesse to enter thereinto, and therefore to proceed to the second part, the duties and things required on our behalfe let vs approche and drawe neare in all obedience vnto him vnto his house and holy place againe.
we have liberty and boldness to enter thereinto, and Therefore to proceed to the second part, the duties and things required on our behalf let us approach and draw near in all Obedience unto him unto his house and holy place again.
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although he bee the sunne of brightnes spreading his beames of mercy ouer all, yet none enioy the light therof but those that haue cleare and opened eyes to behold him.
although he be the sun of brightness spreading his beams of mercy over all, yet none enjoy the Light thereof but those that have clear and opened eyes to behold him.
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& yet not al perticulerly, but al they that beleue in him should not perrish but haue euerlasting life, as many as receaued him as many as drewe neare vnto him, to them he gaue power to become the sonnes of God, to them he hath giuen entraunce, wt boldnes into ye holy place.
& yet not all particularly, but all they that believe in him should not perish but have everlasting life, as many as received him as many as drew near unto him, to them he gave power to become the Sons of God, to them he hath given Entrance, with boldness into you holy place.
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And therfore Accedamus, appropinquemus, let vs come, let vs draw nere, ye way is prepared, let vs walke in ye same, the vaile & separation is nowe taken awaye, let vs boldlie enter,
And Therefore Accedamus, appropinquemus, let us come, let us draw never, you Way is prepared, let us walk in you same, the veil & separation is now taken away, let us boldly enter,
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let vs I saye be bolde to enter and come neare, it is we the sinners of the Gentiles that are here called, let vs harken vnto his voyce, it is wee that dwell in the vttermost partes of the earth and in the Iles of the sea yt are here exhorted, let vs gird vp our loines & strēgthē our feeble knees let vs cast away euerything that presseth downe,
let us I say be bold to enter and come near, it is we the Sinners of the Gentiles that Are Here called, let us harken unto his voice, it is we that dwell in the uttermost parts of the earth and in the Isles of the sea that Are Here exhorted, let us gird up our loins & strengthen our feeble knees let us cast away everything that Presseth down,
and the sinne that hangeth so fast on, and let vs run with patience the race that is set before vs looking alwayes vnto Iesus the Authour and finisher of our faith.
and the sin that hangs so fast on, and let us run with patience the raze that is Set before us looking always unto Iesus the Author and finisher of our faith.
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and therefore the more we plucke, not the feete of our bodies, but the loue of our hartes, from the loue of the world, which is mere hatred against God, the more wee auoide the lust of the flesh, the lust of the eyes & the pride of lyfe, which are as Saint Iohn sayth, the predominant quallities of the world, the more we eschew euill and doe good, the more we cast away the workes of darkenesse and put vpon vs the Armor of light, the more wee shake of distrustfullnesse and laye holde on the sheilde of faith, the more we are made partakers of the heauenlie promisses:
and Therefore the more we pluck, not the feet of our bodies, but the love of our hearts, from the love of the world, which is mere hatred against God, the more we avoid the lust of the Flesh, the lust of the eyes & the pride of life, which Are as Saint John say, the predominant qualities of the world, the more we eschew evil and do good, the more we cast away the works of darkness and put upon us the Armour of Light, the more we shake of distrustfullnesse and say hold on the sheilde of faith, the more we Are made partakers of the heavenly promises:
and yet had no entrance by his blood into the holie place for some came then as many doe nowe of curiositie to heare his newe (as they thought) and vnwonted doctrine;
and yet had no Entrance by his blood into the holy place for Some Come then as many do now of curiosity to hear his new (as they Thought) and unwonted Doctrine;
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as it is of many now a daies when they speake faire•• and bowe lowest to enshare and entrap him ▪ yea the Diuell himselfe would come nere vnto Christ but it was to tempt him,
as it is of many now a days when they speak faire•• and bow lowest to enshare and entrap him ▪ yea the devil himself would come never unto christ but it was to tempt him,
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and carnall expectation he went away heauie and euill appaide, hee thought to haue gotten more goods by Christ, he would lose or leaue nothing for Christ.
and carnal expectation he went away heavy and evil appaide, he Thought to have got more goods by christ, he would loose or leave nothing for christ.
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because they had but a forme and shew of Godlinesse, but in deede denied the power thereof, they wandred in deserts of error to their destruction and found not the new & liuing waye into the holy place of rest.
Because they had but a Form and show of Godliness, but in deed denied the power thereof, they wandered in deserts of error to their destruction and found not the new & living Way into the holy place of rest.
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for God is euerye where, we cannot go frō his presence wee cannot flie from his spirite, not as they who worshipped they knew not what and whom they would, which they heard, profited nothing because it was not coupled with faith:
for God is every where, we cannot go from his presence we cannot fly from his Spirit, not as they who worshipped they knew not what and whom they would, which they herd, profited nothing Because it was not coupled with faith:
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if you beleeue not saith Esai, you shall not be established, if thou couldest beleeue saith Christ, all thinges are possible to him that beleeueth, Hee that beleeueth in the sonne hath euerlasting life:
if you believe not Says Isaiah, you shall not be established, if thou Couldst believe Says christ, all things Are possible to him that Believeth, He that Believeth in the son hath everlasting life:
briefly if we will enter into the holy place prepared by the blood of Iesus wee must hasten and drawe nere NONLATINALPHABET In assurance of faith. Uerye copious and fruitfull is the doctrine that riseth from this place,
briefly if we will enter into the holy place prepared by the blood of Iesus we must hasten and draw never In assurance of faith. Very copious and fruitful is the Doctrine that Riseth from this place,
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The carnall man perceauing not the things that are of God, accounteth of all other extreame presumption, the reason may appeare for that being vtterly voide of true faith himselfe, with al the fruite and comfort therof,
The carnal man perceiving not the things that Are of God, accounteth of all other extreme presumption, the reason may appear for that being utterly void of true faith himself, with all the fruit and Comfort thereof,
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O ye of little faith in respect that they doubted, that they wavered, that they were not assured, that same doe they allow for good and wholesome doctrine,
Oh you of little faith in respect that they doubted, that they wavered, that they were not assured, that same doe they allow for good and wholesome Doctrine,
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and that which made Peter to sinke and crye for helpe because he did not come vnto Christ in assurance of faith but doubted, by the worlde they swimme safely,
and that which made Peter to sink and cry for help Because he did not come unto christ in assurance of faith but doubted, by the world they swim safely,
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Nowe hee that doubteth, and is vncertaine of his saluation, hath no assuraunce of faith: and therefore hee that doubteth and is vncertaine, cannot enter into the holy place.
Now he that doubteth, and is uncertain of his salvation, hath no assurance of faith: and Therefore he that doubteth and is uncertain, cannot enter into the holy place.
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So then the true and iustifying fayth, whereby we draw neare to the Kingdome of Heauen, is not tossed, as S. Iames sayeth, with the winde, and carried like a waue of the Sea, is not a watrishe or slipperie matter,
So then the true and justifying faith, whereby we draw near to the Kingdom of Heaven, is not tossed, as S. James Saith, with the wind, and carried like a wave of the Sea, is not a watrishe or slippery matter,
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as sayeth Gregorie Nazianzene, is not a wauering graunt or general opinion acknowledging the new and liuing way to life to be prepared for some through the blood of Iesus, which we see to haue bene in the Diuels, beleeuing, trembling and confessing the same,
as Saith Gregory Nazianzene, is not a wavering grant or general opinion acknowledging the new and living Way to life to be prepared for Some through the blood of Iesus, which we see to have be in the Devils, believing, trembling and confessing the same,
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and that we are of those that are here exorted to drawe neare in assuraunce of faith, whereby we may boldly saye euery one of vs with the Apostle Thomas vnto Christ, My Lorde and my God, and with Dauid, The Lorde is my sheapheard, therefore shall I lacke nothing.
and that we Are of those that Are Here exhorted to draw near in assurance of faith, whereby we may boldly say every one of us with the Apostle Thomas unto christ, My Lord and my God, and with David, The Lord is my shepherd, Therefore shall I lack nothing.
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but a right & godly boldnesse to assure our selues of that which was purchased with so great a raunsome for vs, Praesumere de gracia Christi, sayth S. Augustine, non est Arrogantia sed Fides, To presume of the mercie and grace of Christ, is not pride but faith, Ego quod ex me mihi deest, sayth Barnard, fidenter vsurpo ex visceribus domini quoniā misericordia affluunt nec desunt foramina per quae ef fluunt, That whiche is wanting in my selfe I doe boldly vsurpe of the bowels of the Lorde,
but a right & godly boldness to assure our selves of that which was purchased with so great a ransom for us, Presume de Grace Christ, say S. Augustine, non est Arrogance sed Fides, To presume of the mercy and grace of christ, is not pride but faith, Ego quod ex me mihi deest, say Barnard, Confidently vsurpo ex visceribus domini quoniā misericordia affluunt nec desunt foramina per Quae ef fluunt, That which is wanting in my self I do boldly usurp of the bowels of the Lord,
when you beleeued, saith S. Paule, you were sealed with the holy spirite of promise, which is the earnest of our inheritance being iustified by faith, wee haue peace saith he with God, and therefore hauing boldnes and entraunce with confidence which is by faith in him, let vs not doubt but drawe nere in assurance of faith.
when you believed, Says S. Paul, you were sealed with the holy Spirit of promise, which is the earnest of our inheritance being justified by faith, we have peace Says he with God, and Therefore having boldness and Entrance with confidence which is by faith in him, let us not doubt but draw never in assurance of faith.
What then? doe we therfore giue men libertie to sinne because of this assurance of faith? doe we therby open a windowe to securitie and losenesse of life? Doe we destroy the doctrine of godly conuersation and good works as they falsly accuse vs? No, in no case,
What then? do we Therefore give men liberty to sin Because of this assurance of faith? do we thereby open a window to security and losenesse of life? Do we destroy the Doctrine of godly Conversation and good works as they falsely accuse us? No, in no case,
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and to testifie vnto men, the soundnesse of this our faith which like a tree that is planted by the water side will bring foorth fruite in due season, The sure foundation of God (saith S. Paule) standeth fast, hauing this seale, the Lord knoweth who are his, and for a testimony vnto vs that wee may also knowe and be assured thereof he addeth, Lette euerye one that calleth on the name of Christ, depart from iniquity, In which sence hee here spreadeth out on eche side two armes or braunches of this fruitefull tree of faith, which if it bee quicke and florishing, doe necessarilie spring out and shadowe againe the roote from whence they proceede and growe,
and to testify unto men, the soundness of this our faith which like a tree that is planted by the water side will bring forth fruit in due season, The sure Foundation of God (Says S. Paul) Stands fast, having this seal, the Lord Knoweth who Are his, and for a testimony unto us that we may also know and be assured thereof he adds, Let every one that calls on the name of christ, depart from iniquity, In which sense he Here spreadeth out on eke side two arms or branches of this fruitful tree of faith, which if it be quick and flourishing, do necessarily spring out and shadow again the root from whence they proceed and grow,
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euen a true harte and a good Conscience, whose effectes are so to sanctifie and season both our soules and bodies in all exercises and duties answerable to our profession:
even a true heart and a good Conscience, whose effects Are so to sanctify and season both our Souls and bodies in all exercises and duties answerable to our profession:
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if our hartes be not setled and inwardly affected to walke in his lawes, if our hearts be not sprinckled from an euill conscience howsoeuer wee pretende Religion and holines in the sight of men,
if our hearts be not settled and inwardly affected to walk in his laws, if our hearts be not sprinkled from an evil conscience howsoever we pretend Religion and holiness in the sighed of men,
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yet are we but sounding brasse and tinckling simbals, but cloudes without raine, but trees without fruite, twise dead and plucked vp by ye rootes, we cānot so drawe nere vnto God, who searcheth the hartes & raines, who lighteneth things that are hid in darkenesse, who is a spirite,
yet Are we but sounding brass and tinkling simbals, but Clouds without rain, but trees without fruit, twice dead and plucked up by you roots, we cannot so draw never unto God, who Searches the hearts & reins, who lighteneth things that Are hid in darkness, who is a Spirit,
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how can the waters be cleane? If the hart whiche is as it were the seate of the soule, the fountaine and first instrument of life, from whome all our actions and affections doe proceede, bee stayned with sinne and wickednesse,
how can the waters be clean? If the heart which is as it were the seat of the soul, the fountain and First Instrument of life, from whom all our actions and affections do proceed, be stained with sin and wickedness,
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but an euill man of the euill treasure of his heart bringeth foorth euill thinges. Their hart (sayth Ose) is deuided, therefore shall they be founde faultie.
but an evil man of the evil treasure of his heart brings forth evil things. Their heart (say Ose) is divided, Therefore shall they be found faulty.
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I will walke, sayeth Dauid, in my house not with an outward shew but with a true and perfect hart, which is necessarilye required here in him that will draw nere to the holy place.
I will walk, Saith David, in my house not with an outward show but with a true and perfect heart, which is necessarily required Here in him that will draw never to the holy place.
Many are the sortes and differences of harts from whence agayne proceedeth that greate diuersitie of manners amongst men, there is a wise harte that considereth all thinges soberly with iudgement,
Many Are the sorts and differences of hearts from whence again Proceedeth that great diversity of manners among men, there is a wise heart that Considereth all things soberly with judgement,
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there is a stonie stubborn harte not mooued to repentaunce, there is also a softe and fleshly harte, soone pearsed and wounded with euery checke for sin, there is a lose and faint hart, vnstable in all his wayes,
there is a stony stubborn heart not moved to Repentance, there is also a soft and fleshly heart, soon pierced and wounded with every check for since, there is a loose and faint heart, unstable in all his ways,
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But among all other differences, wherof I cannot now particulerlye increate, to come neare vnto our selues, what shal we say of the contrary hereof of falshood and flatterie, of fained, double, hollowe,
But among all other differences, whereof I cannot now particularly increate, to come near unto our selves, what shall we say of the contrary hereof of falsehood and flattery, of feigned, double, hollow,
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and dissembling harts, both toward God and men, whiche doe so swarme amongste vs, and haue so possessed and inlarged the inner partes of Christians at these daies, that nothing is more common then to dissemble and deceaue,
and dissembling hearts, both towards God and men, which do so swarm amongst us, and have so possessed and enlarged the inner parts of Christians At these days, that nothing is more Common then to dissemble and deceive,
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and nothing more rare and daintie than a true and faithfull harte, whereby both Epicure, Atheus, and Machiauill, as it seemeth, haue founde them secrete harbour to worke by fraude and policie, where Christ should be interteyned in sinceritie and truth,
and nothing more rare and dainty than a true and faithful heart, whereby both Epicure, Atheist, and Machiavelli, as it seems, have found them secret harbour to work by fraud and policy, where christ should be entertained in sincerity and truth,
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yet let vs vse the tried and infallible meane sette downe by our sauiour Christ, Looke into mens actions, which as a mirroure represent the image of their harts.
yet let us use the tried and infallible mean Set down by our Saviour christ, Look into men's actions, which as a mirror represent the image of their hearts.
And though we can saye the Lorde liueth, yet will wee sweare to deceaue, and though we bende our faces and profession to wardes the new and liuing waye of Christ,
And though we can say the Lord lives, yet will we swear to deceive, and though we bend our faces and profession to wards the new and living Way of christ,
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yet will wee looke backe againe with Lots wife to Sodome, & followe the steps euen the lustes and imaginations of olde Adam; and though as the Ephesians boasted of Diana and the Iewes of their Temple, crying out the Temple of the Lorde, the Temple of the Lorde, this is the Temple of the Lord,
yet will we look back again with Lots wife to Sodom, & follow the steps even the lusts and Imaginations of old Adam; and though as the Ephesians boasted of Diana and the Iewes of their Temple, crying out the Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord,
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For was there euer more priuie canckred and malitious hatred in harte, and yet more cloaking flatterie in tongue then nowe a daies? was there euer more close and craftie shifting and shuffling and preuēting and circumuenting,
For was there ever more privy cankered and malicious hatred in heart, and yet more cloaking flattery in tongue then now a days? was there ever more close and crafty shifting and shuffling and preventing and circumventing,
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was there euer more lying, swearing & forswearing for aduātage, for gain and lucre? or hath there bene at any time more truth and holinesse professed,
was there ever more lying, swearing & forswearing for advantage, for gain and lucre? or hath there be At any time more truth and holiness professed,
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or shal we finde among men more hipocrisie and double dealing, with two faces vnder one hood, such as can blow hote and cold with one breath, whiche haue Iacobs slender voice, but Esaus rough handes:
or shall we find among men more hypocrisy and double dealing, with two faces under one hood, such as can blow hight and cold with one breath, which have Iacobs slender voice, but Esaus rough hands:
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as neatly pullished & cleansed on the outside, as the Pharises pot & platter, but inwardly most ougly and loathsome to beholde then nowe a dayes? It is not euerye where now put in practise which was sometime sayde by one, Fr•ns, occuli, vultus per sepe mentiuntur, oratio vero sepissime, The lookes, the face and countinaunce of men do often dissemble and deceaue:
as neatly pullished & cleansed on the outside, as the Pharisees pot & platter, but inwardly most ugly and loathsome to behold then now a days? It is not every where now put in practice which was sometime said by one, Fr•ns, occuli, vultus per Sep mentiuntur, oratio vero sepissime, The looks, the face and countinaunce of men do often dissemble and deceive:
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Is it not playnlye come to passe that Lactantius citeth out of Seneca, lib. 5. ca. 9.7. Vni se atque eidē studio omnes dedere & arti Verba dare, vt caute possint pugnare, dolose Blanditia certarè, bonum simulare, verum sic Insidias facere, vt si hostes sint omnibus ōnes.
Is it not plainly come to pass that Lactantius citeth out of Senecca, lib. 5. circa 9.7. Vni se atque Eidem study omnes dedere & Arti Verba Dare, vt caute possint pugnare, dolose Blanditia certarè, bonum simulare, verum sic Insidias facere, vt si hosts sint omnibus onnes.
Euery one followeth one and the same trade and arte to deceiue by faire wordes, that he may closely and secretely supplant and ouerthrowe, subtlelye to striue with fawning speeche and flatterie, to make resemblaunce and shewe of great integritie and holinesse,
Every one follows one and the same trade and art to deceive by fair words, that he may closely and secretly supplant and overthrown, subtlelye to strive with fawning speech and flattery, to make resemblance and show of great integrity and holiness,
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and thereby to lay snares and trappes, as Ieremie saith, to catche men, as if euery one had professed to be enemie to other? And is it not a true complaint amongste vs also that S. Ierome hath to Rusticus: Nunc sub cristianae religionis titulo iniusta excercent compendia,
and thereby to lay snares and traps, as Ieremie Says, to catch men, as if every one had professed to be enemy to other? And is it not a true complaint amongst us also that S. Jerome hath to Rusticus: Nunc sub cristianae Religion Titulo Injusta excercent compendia,
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& honor christiani nominis iniuniam magis facit quam patitur, quod pudet dicere. Nowe vnder the coloure of Christian holinesse and Religion, they vse vniust gaines and dealings,
& honour Christians Nominis iniuniam magis facit quam patitur, quod It is shameful dicere. Now under the colour of Christian holiness and Religion, they use unjust gains and dealings,
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Sonne of man, saith God, to the Prophet Ezechiell, discribing most liuely the maners of these our times, the children of my people talke of thee by the wales and in the dores of their houses and speake one to another come I praie you and here what is the worde that commeth from the Lorde, they come vnto thee as the people vseth to come, they sit before thee and they heare thy wordes but they will not doe them,
Son of man, Says God, to the Prophet Ezekiel, describing most lively the manners of these our times, the children of my people talk of thee by the wales and in the doors of their houses and speak one to Another come I pray you and Here what is the word that comes from the Lord, they come unto thee as the people uses to come, they fit before thee and they hear thy words but they will not do them,
for with their mouthes they make iestes, and their harte goeth after their couetousnes, and loe thou arte vnto them as a iesting songe, of one that hath a pleasant voice and can sing well,
for with their mouths they make jests, and their heart Goes After their covetousness, and lo thou art unto them as a jesting song, of one that hath a pleasant voice and can sing well,
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for they here thy woordes but they doe them not, you men of London and inhabitantes of this Cittie, iudge I pray you vprightlie whether this bee truely spoken of your selues or noe? they come vnto thee and sit before thee but their harte goeth after their couetousnes, they here thy woordes but they doe them not,
for they hear thy words but they do them not, you men of London and inhabitants of this city, judge I pray you uprightly whither this be truly spoken of your selves or no? they come unto thee and fit before thee but their heart Goes After their covetousness, they Here thy words but they do them not,
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and therefore was accursed and perished with his mony But what shall we thinke of them in contrarie sorte, that being sealed by the spirite of God (as they pretende) vnto the day of redemption,
and Therefore was accursed and perished with his money But what shall we think of them in contrary sort, that being sealed by the Spirit of God (as they pretend) unto the day of redemption,
and all other good graces and vertues of the holy ghost, for mony for gaine and lucre where is any hope of aduauntage offered? The hipocri•e and dissembling:
and all other good graces and Virtues of the holy ghost, for money for gain and lucre where is any hope of advantage offered? The hipocri•e and dissembling:
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but his bagges and silue• plates more then them both, and shall you not heare diuers vse like speaches nowe, there are many poore and needle people amongest vs, it were well 〈 ◊ 〉 to succour them:
but his bags and silue• Plataea more then them both, and shall you not hear diverse use like Speeches now, there Are many poor and needle people amongst us, it were well 〈 ◊ 〉 to succour them:
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If a brother or a sister be destitu•e of daylie foode or rayment, and one of you saie vnto them departe in peace God send you warmth and foode to fill you,
If a brother or a sister be destitu•e of daily food or raiment, and one of you say unto them depart in peace God send you warmth and food to fill you,
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It is not a vaine semblance or feyned pretence of holynesse swimming in the lippes and countenaunce, not fixed and setled in the harte that shall bee accepted with the Lorde, that shall enter into the holye place:
It is not a vain semblance or feigned pretence of holiness swimming in the lips and countenance, not fixed and settled in the heart that shall be accepted with the Lord, that shall enter into the holy place:
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For this saith Saint Paule is our reioycing, this is our glorie, not the credite of the worlde but the testimonie of our owne good conscience, which is as Salomon saith Juge convivium a continuall feaste.
For this Says Saint Paul is our rejoicing, this is our glory, not the credit of the world but the testimony of our own good conscience, which is as Solomon Says Juge Convivium a continual feast.
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As if hee had saide their harts are not sprinckeled from an euill conscience, and therefore whatsoeuer they pretende, they haue loft and made shipwracke of faith also which can no more continue out of a true hart and a good conscience:
As if he had said their hearts Are not sprinkled from an evil conscience, and Therefore whatsoever they pretend, they have loft and made shipwreck of faith also which can no more continue out of a true heart and a good conscience:
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and violent fire, and besides daylie experience to bee seene in many, was manifest in Caine for the murther of his mother, in Antiochu• for his wickednes done to Hierusalem, in Iudas and like traytors for his treason against his maister,
and violent fire, and beside daily experience to be seen in many, was manifest in Cain for the murder of his mother, in Antiochu• for his wickedness done to Jerusalem, in Iudas and like Traitors for his treason against his master,
But they shall carrie in their brestes from which they shall not flie both feare and terrour and tormenting furies, continually citing them before the tribunall feate of Christ;
But they shall carry in their breasts from which they shall not fly both Fear and terror and tormenting furies, continually citing them before the tribunal feat of christ;
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All wickednes saith Salomon is full of feare giuing testimonie •fi•l•mnation against it selfe. So that a troubeled conscience alwaies presume•h cruell thinges;
All wickedness Says Solomon is full of Fear giving testimony •fi•l•mnation against it self. So that a troubled conscience always presume•h cruel things;
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And although that some with vaine pastimes of pleasure and delights of this world, can lenifie and driue away, the sting of sinne, the remembrance of Gods iudgements,
And although that Some with vain pastimes of pleasure and delights of this world, can lenify and driven away, the sting of sin, the remembrance of God's Judgments,
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Be glad (saith he) oh thou yong man in thy youth, and let thy hart be merrie in thy yong daies, follow thou the waies of thine owne hart and the lust of thine owne eyes:
Be glad (Says he) o thou young man in thy youth, and let thy heart be merry in thy young days, follow thou the ways of thine own heart and the lust of thine own eyes:
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Although the strong man for a season seeme to keepe all thinges in rest and quiet yet shall the goodman of the house come at an houre when thou thinkest not,
Although the strong man for a season seem to keep all things in rest and quiet yet shall the goodman of the house come At an hour when thou Thinkest not,
though they drinke wine in bottles and annoint themselues with the sweetest oyntementes, though their excellencie as Iob saithe, mounte vppe to the heauens,
though they drink wine in bottles and anoint themselves with the Sweetest oyntementes, though their excellency as Job Saith, mount up to the heavens,
Heere is then a looking glasse and mirrour for vs all to knowe and discerne our selues euen the testimonye of our conscience, to trye whether wee bee in the fayth and so in the righte waye to the holye place or noe;
Here is then a looking glass and mirror for us all to know and discern our selves even the testimony of our conscience, to try whither we be in the faith and so in the right Way to the holy place or no;
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there is no exemption, and it is not lyke Lesbiae regula to bee made longe or shorte to bee wrested or applyed according to the quantitye or quallitye of the person,
there is no exemption, and it is not like Lesbiae regula to be made long or short to be wrested or applied according to the quantity or quality of the person,
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Aboue all you Magistrates and iudges you men of higher place of authority and myght vpon whose direction ye gouernment, the rest of the inferior sort dependeth, looke not, way not, measure not your liues and happie estate by this outward pompe and glory of the worlde which is but a flying shaddow,
Above all you Magistrates and judges you men of higher place of Authority and might upon whose direction you government, the rest of the inferior sort dependeth, look not, Way not, measure not your lives and happy estate by this outward pomp and glory of the world which is but a flying shadow,
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and knowe for c•rtaintie, that who so runneth on the race of sinne without remorse of conscience, shall bee seuerely punished without compassion and there is no respect of persons with God, his eyes behold the poore and his eyelids trieth the children of men, he hath made the small,
and know for c•rtaintie, that who so Runneth on the raze of sin without remorse of conscience, shall be severely punished without compassion and there is no respect of Persons with God, his eyes behold the poor and his eyelids trieth the children of men, he hath made the small,
as w•l the great and careth for both a like, hee standeth in the congregation of Princes he is a iudge among Gods and a God among Iudges, He hath saith Iustine Martir both NONLATINALPHABET A iust eye and reuenging eye.
as w•l the great and Careth for both a like, he Stands in the congregation of Princes he is a judge among God's and a God among Judges, He hath Says Justin Martyr's both A just eye and revenging eye.
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It is truely saide of Seneca Quicquid a vobis minor expauescit maior hoc vobis dominus minatur, whatsoeuer the inferior doth feare at your handes, a greater Lord doth threaten the same to you againe, and therefore it is good and wholesome counsell giuen by Agatho a Ruler, a Prince, a Maiestrate must remember three thinges first NONLATINALPHABET that hee ruleth and gouerneth men, of the same nature and condition with himselfe,
It is truly said of Senecca Quicquid a vobis minor expauescit maior hoc vobis dominus minatur, whatsoever the inferior does Fear At your hands, a greater Lord does threaten the same to you again, and Therefore it is good and wholesome counsel given by Agatho a Ruler, a Prince, a Magistrate must Remember three things First that he Ruleth and Governs men, of the same nature and condition with himself,
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and thirdlie NONLATINALPHABET that •ee shall not alwaies beare rule and go•erne but in the end giue account of his ••ewardship and stande or fall vp the wit•esse of his owne conscience.
and Thirdly that •ee shall not always bear Rule and go•erne but in the end give account of his ••ewardship and stand or fallen up the wit•esse of his own conscience.
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A notable •xample of whiche good conscience re•uired in a magistrate we haue described •n the person of Iob. I deliuered saith hee ••e poore that cryed and the fatherlesse •nd him that had no helper, the blessing •f him that was readie to perrish came vpon me and I caused the widdowes harte 〈 ◊ 〉 reioyce:
A notable •xample of which good conscience re•uired in a magistrate we have described •n the person of Job I Delivered Says he ••e poor that cried and the fatherless •nd him that had no helper, the blessing •f him that was ready to perish Come upon me and I caused the widow's heart 〈 ◊ 〉 rejoice:
and ••ete to the lame, I was a father to the ••ore, and when I knew not the cause I ••ught it out diligentlie, I brake also the 〈 ◊ 〉 of the vnrighteous man and plucke 〈 ◊ 〉 praye out of his teeth.
and ••ete to the lame, I was a father to the ••ore, and when I knew not the cause I ••ught it out diligently, I brake also the 〈 ◊ 〉 of the unrighteous man and pluck 〈 ◊ 〉 pray out of his teeth.
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The lyke 〈 ◊ 〉 wee haue sette downe in the person of Samuell. I haue walked saith hee before you from my childehoode, vnto thi• daie, beholde here I am, heare record o• me,
The like 〈 ◊ 〉 we have Set down in the person of Samuel. I have walked Says he before you from my childhood, unto thi• day, behold Here I am, hear record o• me,
God graunt tha• they that sit in Samuels place may in thei• liues keepe the like good conscience an• at their death make the lyke confessio• with this of Samuell, and the• as Esai saith, Who shal dwel with the deuourin• fire, who among vs shall dwell with the •uerlasting burninges, that is with th• glorious Maiestie of GOD? Hee tha• walketh in iustice and speaketh righteo•• thinges, refusing gaine of oppressio• shaking his handes from taking of gifte stopping his eares from hearing of bloo• and shutting his eies from seeing euill, an• so drawing nere with a true hartes princ• led from an euill conscience.
God grant tha• they that fit in Samuels place may in thei• lives keep the like good conscience an• At their death make the like confessio• with this of Samuel, and the• as Isaiah Says, Who shall dwell with the deuourin• fire, who among us shall dwell with the •uerlasting burnings, that is with th• glorious Majesty of GOD? He tha• walks in Justice and speaks righteo•• things, refusing gain of oppressio• shaking his hands from taking of gift stopping his ears from hearing of bloo• and shutting his eyes from seeing evil, an• so drawing never with a true hearts princ• led from an evil conscience.
Hee, sai• the Prophet, shall dwell an high, his d•fence shalbe the munition of rockes, brea• shall be giuen him, his waters shalbe 〈 ◊ 〉 and his eies shall behoide the King in 〈 ◊ 〉 glory;
He, sai• the Prophet, shall dwell an high, his d•fence shall the munition of Rocks, brea• shall be given him, his waters shall 〈 ◊ 〉 and his eyes shall behoide the King in 〈 ◊ 〉 glory;
Here I might make in iust and necessary complaint for the decay of vpright dealing and corruption of mens consciences in euerie degree and •rade, looke into mens actions, turne ouer and sifte their proceedings, con•••• what is done in euerie place as you passe, in halls, in shops, in streates, in markets, in secret cōferences, in open meetings, in pleading places, in Iudgement seates, in townes, •n countrie,
Here I might make in just and necessary complaint for the decay of upright dealing and corruption of men's Consciences in every degree and •rade, look into men's actions, turn over and sifte their proceedings, con•••• what is done in every place as you pass, in halls, in shops, in streets, in Markets, in secret conferences, in open meetings, in pleading places, in Judgement seats, in Towns, •n country,
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You shall see 〈 ◊ 〉 verified that S. Ierom saith to Chroma•us: In mea patria plerisque deus venter est et 〈 ◊ 〉 die in diem viuit•r et sāctior ille qui ditior 〈 ◊ 〉, in my coūtrie to the most mē their God 〈 ◊ 〉 their belly,
You shall see 〈 ◊ 〉 verified that S. Jerom Says to Chroma•us: In mea patria plerisque deus venture est et 〈 ◊ 〉 die in diem viuit•r et sāctior Isle qui ditior 〈 ◊ 〉, in my country to the most men their God 〈 ◊ 〉 their belly,
you shal• here many men complaine of their losses and mishaps by sea by lande by death by falshood and deceipt, by buying and setting and many other waies,
you shal• Here many men complain of their losses and mishaps by sea by land by death by falsehood and deceit, by buying and setting and many other ways,
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but no man almost for the losse of a good conscience, and yet if I might speake my conscience, there is greater losse and shipwrack dayly made that waye then all the teares of our eyes can sufficiently bewayle,
but no man almost for the loss of a good conscience, and yet if I might speak my conscience, there is greater loss and shipwreck daily made that Way then all the tears of our eyes can sufficiently bewail,
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and late lying downe, and eating breade of carefulnesse, to heape vp riches to p•rchase landes, to builde fayre houses, to procure dignities and offices which were woont so haue a charge of conscience.
and late lying down, and eating bread of carefulness, to heap up riches to p•rchase Lands, to build fair houses, to procure dignities and Offices which were wont so have a charge of conscience.
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imposed with their reasonable fee, but nowe most vnreasonable fees still growing and enhaun•ed, haue put out and discharged all charge of conscience annexed to the same,
imposed with their reasonable fee, but now most unreasonable fees still growing and enhaun•ed, have put out and discharged all charge of conscience annexed to the same,
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and euery way shall you see men so to prouide for the pleasure, ease and welfare of this body, nothing touched or reclaimed with remorse of a guilty consci•nce, as though you turned away his face•ud would not see it,
and every Way shall you see men so to provide for the pleasure, ease and welfare of this body, nothing touched or reclaimed with remorse of a guilty consci•nce, as though you turned away his face•ud would not see it,
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but I follow according to my sensuall appetite that which is worse or with ye wicked described by Iob Recede a nobis, goe from vs we desire not the knowledge of thy waies, who is the almightie, that wee should serue him,
but I follow according to my sensual appetite that which is Worse or with the wicked described by Job Recede a nobis, go from us we desire not the knowledge of thy ways, who is the almighty, that we should serve him,
or with the fleshlie Epicure discribed by Gregorie Nazian. NONLATINALPHABET ' Giue me that is presēt & let god alon with that that is to come, we vtter thus much I say,
or with the fleshly Epicure described by Gregory Nazian. ' Give me that is present & let god Alon with that that is to come, we utter thus much I say,
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but how? not in our wordes and speaches, no, our hipocrisy is the greater, in our double harts, in our corrupt consciences, in our wicked liues in our deedes and actions, which is a greate deale worse,
but how? not in our words and Speeches, no, our hypocrisy is the greater, in our double hearts, in our corrupt Consciences, in our wicked lives in our Deeds and actions, which is a great deal Worse,
if ye sow but wordes and weedes and chaffe of hipocrisie and dissimulation, your haruest wil be therafter of bitternes and worme-wood colours and shadowes,
if you sow but words and weeds and chaff of hypocrisy and dissimulation, your harvest will be thereafter of bitterness and wormwood colours and shadows,
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and emptie apparitions cannot long continue, their blossom is but froth, & their fruite as rottennes, they shall vanish with the wind & fal away as the smoke:
and empty apparitions cannot long continue, their blossom is but froth, & their fruit as rottenness, they shall vanish with the wind & fall away as the smoke:
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The hipocrits hope saith Iob shall soone come to naught and the ioy of the wicked continueth but a moment, his light shall soone be put out and the sparke of his fire shall not shine, the snare is laide for him in the grounde and a pitfall in the waie the grinne shall take him by the heeles and the steppes of his strength shall bee restrained, his roote shall be dried vp beneath,
The hipocrits hope Says Job shall soon come to nought and the joy of the wicked Continueth but a moment, his Light shall soon be put out and the spark of his fire shall not shine, the snare is laid for him in the ground and a pitfall in the Way the grin shall take him by the heals and the steps of his strength shall be restrained, his root shall be dried up beneath,
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and aboue shall his braunche bee cutte downe and wither, And therfore if we meane to enter into the holy place with boldnesse in assurance of faith, we must cost away all hipocrisie and dissimulation, 〈 ◊ 〉 falshoode and fained muffling of our faces, wherby we semble to be that which we are not:
and above shall his branch be Cut down and wither, And Therefore if we mean to enter into the holy place with boldness in assurance of faith, we must cost away all hypocrisy and dissimulation, 〈 ◊ 〉 falsehood and feigned muffling of our faces, whereby we semble to be that which we Are not:
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We are for the most part very precise and ouercuriously nice, in this point of washing, purging clensing and adorning our houses, our bodies, our furniture and apparel,
We Are for the most part very precise and overcuriously Nicaenae, in this point of washing, purging cleansing and adorning our houses, our bodies, our furniture and apparel,
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And yet is this nothing lesse, then to washe them with pure water which is onely the effect• of the blood of Christ, that washeth and restraineth vs from sinne that doth defile vs:
And yet is this nothing less, then to wash them with pure water which is only the effect• of the blood of christ, that washes and restraineth us from sin that does defile us:
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yet heereby at least let vs learne thus much, that if the purging and clensing of sensible things be so much esteemed of vs, which are yet our selues defiled and vncleane,
yet hereby At least let us Learn thus much, that if the purging and cleansing of sensible things be so much esteemed of us, which Are yet our selves defiled and unclean,
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and pleasant, that nothing be offensiue, how much more shoulde wee do this in our selues in this Tabernacle, this house and temple of our bodies, to entertain so noble a guest,
and pleasant, that nothing be offensive, how much more should we do this in our selves in this Tabernacle, this house and temple of our bodies, to entertain so noble a guest,
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But I praye God it fall not out with vs as it did sometimes with Diogenes hosse whether he was inuited, who being himselfe a verye vnhandsome and vnciuill man,
But I pray God it fallen not out with us as it did sometime with Diogenes horse whither he was invited, who being himself a very unhandsome and Uncivil man,
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and abuse the bodie it selfe to all vncleanes and filthines of sinne, which not onely to our shame but to our smart and punishment, wee shall one daie heare and feele.
and abuse the body it self to all uncleans and filthiness of sin, which not only to our shame but to our smart and punishment, we shall one day hear and feel.
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and seeing that our bodies are the Temples of the holy ghost which dwelleth in vs, so that wee are not now our owne, but are dearely bought with price, it is requisite that wee also serue and glorifie God both in soule and bodie which are Gods :
and seeing that our bodies Are the Temples of the holy ghost which dwells in us, so that we Are not now our own, but Are dearly bought with price, it is requisite that we also serve and Glorify God both in soul and body which Are God's:
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but that we offer them vp a liuing sacrifice holy and acceptable vnto GOD: which is our reasonable seruing of GOD and the washing here required with pure water.
but that we offer them up a living sacrifice holy and acceptable unto GOD: which is our reasonable serving of GOD and the washing Here required with pure water.
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The second steppe of christian perfection, wherby we are strengthened & confirmed, to continue that good race we haue begun vnto the ende, is firme and constant hope.
The second step of christian perfection, whereby we Are strengthened & confirmed, to continue that good raze we have begun unto the end, is firm and constant hope.
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and springeth from faith, so doth it nourish agayne and sustaine the same to stand and go through, what opposition or contradiction soeuer bee founde in the worlde, eyther of alluring flatterie or subtletie whiche mighte entise and beguile vs:
and springs from faith, so does it nourish again and sustain the same to stand and go through, what opposition or contradiction soever be found in the world, either of alluring flattery or subtlety which might entice and beguile us:
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for being builte, not on the sandes, but on the Rocke, and hauing for foundation no other then the promise vnchaungeable, of almightie GOD, who as hee is of all power,
for being built, not on the sands, but on the Rock, and having for Foundation no other then the promise unchangeable, of almighty GOD, who as he is of all power,
but that wee may boldlye perswade our selues that neyther life nor death, nor angels nor principalities nor powers nor thinges present nor thinges to come nor height nor deapth,
but that we may boldly persuade our selves that neither life nor death, nor Angels nor principalities nor Powers nor things present nor things to come nor height nor depth,
Chore, Dathan, and Abiram, did run well till through pride and disdaine of the ordinaunce of God, they fel vnder cullour of Religion to open scisme and rebellion, the worldling Demas, and the traitor Iudas, seemed to run well a while,
Chore, Dathan, and Abiram, did run well till through pride and disdain of the Ordinance of God, they fell under colour of Religion to open Schism and rebellion, the worldling Demas, and the traitor Iudas, seemed to run well a while,
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let vs come neare vnto our selues, and learne to beware by other mens harmes, this doctrine apperteyneth greatly vnto vs, God graunt we be not faultie in the obseruation of it.
let us come near unto our selves, and Learn to beware by other men's harms, this Doctrine appertaineth greatly unto us, God grant we be not faulty in the observation of it.
Why do some of vs with the Isralites thus grudge and murmure against Moses, the Lordes beloued Magistrate, that hath brought vs out of Egypt, and so desire and practise to returne againe into bondage? Why doe some with Chore & his confederates presumptuously rise vp, against the decreede ordinaunce, telling Moses and Aaron to their faces, that they take to much vpon them,
Why do Some of us with the Israelites thus grudge and murmur against Moses, the lords Beloved Magistrate, that hath brought us out of Egypt, and so desire and practise to return again into bondage? Why do Some with Chore & his confederates presumptuously rise up, against the decreed Ordinance, telling Moses and Aaron to their faces, that they take to much upon them,
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and that ye whole multitude of the congregation, is as holy as they? Why doe some with Demas beginne in the spirite and ende in the fleshe, forsaking the word of life and louing and cleauing to this present world? Why do some frame and imagine so many paradores and opinions,
and that you Whole multitude of the congregation, is as holy as they? Why do Some with Demas begin in the Spirit and end in the Flesh, forsaking the word of life and loving and cleaving to this present world? Why do Some frame and imagine so many paradores and opinions,
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as new and as strange as themselues, neuer known in the world before? Is it not for that hauing run wel, they are nawe let and turned from the truth? Is it not for that they doe not hold fast the profession of their hope without wauering? Tell mee you Athenians you so desirous of innouations and alterations, you that wag with euery blast,
as new and as strange as themselves, never known in the world before? Is it not for that having run well, they Are nawe let and turned from the truth? Is it not for that they do not hold fast the profession of their hope without wavering? Tell me you Athenians you so desirous of innovations and alterations, you that wag with every blast,
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but of al most hatefull in religion and faith? For it is written, a wauering minded man is vnstable in all his waies, Hee is like a waue of the Sea tossed to and fro with the winde,
but of all most hateful in Religion and faith? For it is written, a wavering minded man is unstable in all his ways, He is like a wave of the Sea tossed to and from with the wind,
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Do ye not know that to come vnto the holy place we must draw nere in assurance of faith, we must hold fast the profession of our hope without wauering? God be mercifull vnto vs and forgiue vs our sinnes:
Do you not know that to come unto the holy place we must draw never in assurance of faith, we must hold fast the profession of our hope without wavering? God be merciful unto us and forgive us our Sins:
for as in many other, so in this poynt also I feare me we prouoke his heuie hand to be stretched out vpō vs, what wandring and vnsetled motions, what distempered and discontented humours doe trouble most mens heads now adays? our braynes are busied about Pithagoras nūbers,
for as in many other, so in this point also I Fear me we provoke his heavy hand to be stretched out upon us, what wandering and unsettled motions, what distempered and discontented humours do trouble most men's Heads now adais? our brains Are busied about Pythagoras numbers,
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we gaze with Thalis so long vpon the starres till we fall into the ditch that we saw not before our feete, We see not at Damascus a straunge Alter with Ahaz, but we straight way get the patterne,
we gaze with Thalis so long upon the Stars till we fallen into the ditch that we saw not before our feet, We see not At Damascus a strange Altar with Ahaz, but we straight Way get the pattern,
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for eyther wee will haue our Onyons and Leekes agayne of Egypt, or else wee must haue fresh cates, straunge fleshe of Quailes, we cannot brooke one diet long the heauenly Manna now waxeth loathsome, it can no more content vs. But let vs take heede we bee not deceaued specie recti, that in steede of wholesome hearbes wee shredde not bitter Coloquintida into the Potte, that out of these Rose plantes,
for either we will have our Onions and Leeks again of Egypt, or Else we must have fresh cates, strange Flesh of Quails, we cannot brook one diet long the heavenly Manna now Waxes loathsome, it can no more content us But let us take heed we be not deceived specie recti, that in steed of wholesome herbs we shred not bitter Coloquintida into the Pot, that out of these Rose plants,
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It is the counsel of S. Paul: I say through grace that it is giuē vnto me to euery man among you, that no mā presume to vnderstād aboue that is meet,
It is the counsel of S. Paul: I say through grace that it is given unto me to every man among you, that no man presume to understand above that is meet,
S. Augustiné saith, Vni virtuti duo vitia opponi solent & quod aperte contrarium est & quod specie similitudinis adumbratur. One vertue hath to opposite vices, both that which is openlie seene to bee contrarie and that which is shadowed with a showe of likenesse.
S. Augustiné Says, Vni virtuti duo Vices opponi solent & quod aperte Contrary est & quod specie similitudinis adumbratur. One virtue hath to opposite vices, both that which is openly seen to be contrary and that which is shadowed with a show of likeness.
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It is a graue and pithy saying of Hillarius, complaining of mens vnconstancie in his time (God graunt it be not verified in these our daies) Postquā scribendae & inouandae fidei vsus inoleuit, & noua potius cepit cōdere quā accepta recolere nec veterata defendit nec innouata firmauit,
It is a graven and pithy saying of Hilarius, complaining of men's unconstancy in his time (God grant it be not verified in these our days) Postquā scribendae & inouandae fidei vsus inoleuit, & noua potius cepit cōdere quā accepta recolere nec veterata defendit nec innouata firmauit,
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and faith became rather agreeable to the time then to the Gospel, whilst men writ according to the yeares but hold not fast the confession of baptisme, euen the profession of their hope without wauering,
and faith became rather agreeable to the time then to the Gospel, while men writ according to the Years but hold not fast the Confessi of Baptism, even the profession of their hope without wavering,
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as manners of men, and thereby so manie causes of blasphemie should spring vp, as there are priuate faults and vices in men whilst eyther wee set downe and penne our faith as we will,
as manners of men, and thereby so many Causes of blasphemy should spring up, as there Are private Faults and vices in men while either we Set down and pen our faith as we will,
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What then say some shall we not proceede and goe forward in Christian exercise of Religion, shall wee not growe in knowledge and increase from faith to faith, from strength to strength, from vertue to vertue as the word of God hath taught vs? yes truly and that with much more care and diligence then hitherto we haue done for this is the only thing with al our trauell and industrie we seeke to be performed:
What then say Some shall we not proceed and go forward in Christian exercise of Religion, shall we not grow in knowledge and increase from faith to faith, from strength to strength, from virtue to virtue as the word of God hath taught us? yes truly and that with much more care and diligence then hitherto we have done for this is the only thing with all our travel and industry we seek to be performed:
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that we proceed frō fayth to fayth, So as the increase be still in the nature of the same fayth not into the acceptāce of another faith, euen as a child groweth to be a mā,
that we proceed from faith to faith, So as the increase be still in the nature of the same faith not into the acceptance of Another faith, even as a child grows to be a man,
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We must proceede, but not frō the assurance of faith wherein we are groūded, to an empty fancie of our own deuising, we may speak naue, but not noua, the principles & doctrines of our profession, Fas est vt excurentur, limētur, poliātur,
We must proceed, but not from the assurance of faith wherein we Are grounded, to an empty fancy of our own devising, we may speak nave, but not noua, the principles & doctrines of our profession, Fas est vt excurentur, limētur, poliātur,
sed nefas est vt cōmutentur, detrūcentur, mutulentur, It is lawful to haue thē clensed, filed & pullished, but not to haue thē chāged mangled or maimed.
sed nefas est vt cōmutentur, detrūcentur, mutulentur, It is lawful to have them cleansed, filed & pullished, but not to have them changed mangled or maimed.
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In like sort we hauing in our eares and dayly before our eyes the true religion & assured profession of faith (god continue it to his glory & our cōfort) which we ought to hold fast as the Anker of our soule wtout wauering,
In like sort we having in our ears and daily before our eyes the true Religion & assured profession of faith (god continue it to his glory & our Comfort) which we ought to hold fast as the Anchor of our soul without wavering,
& will not acknowledge Christ to be presēt with vs, til eyther he be readie to go frō vs as frō Cleophas, or we like blinded Aramites bee lead we know not whether.
& will not acknowledge christ to be present with us, till either he be ready to go from us as from Cleophas, or we like blinded Aramites be led we know not whither.
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Stande to your fayth sayth Sainte Paule, and acquire you like men, be not reedes, be not cloudes, be not children, be not shaken and carried about with euery blast;
Stand to your faith say Saint Paul, and acquire you like men, be not redes, be not Clouds, be not children, be not shaken and carried about with every blast;
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And seeing that with a true hart and a good conscience euen in assuraunce of faith I maie boldly exhort and testifie with S. Peter. That this is the true grace of God wherin we now stand:
And seeing that with a true heart and a good conscience even in assurance of faith I may boldly exhort and testify with S. Peter. That this is the true grace of God wherein we now stand:
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Let vs consider one another to prouoke vnto loue, and vnto good workes, not forsaking the fellowship we haue among our selues as the manner of some is, wherein if we shal ioyne to this our fault of wauering inconstancy last spoken of before, that which commeth nearest in affinitie to the nature therof, the breache of concorde and vnitie, it may seeme both conuenient for our instruction and the scope of the place doth aptly beare it:
Let us Consider one Another to provoke unto love, and unto good works, not forsaking the fellowship we have among our selves as the manner of Some is, wherein if we shall join to this our fault of wavering inconstancy last spoken of before, that which comes nearest in affinity to the nature thereof, the breach of concord and unity, it may seem both convenient for our instruction and the scope of the place does aptly bear it:
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and forestalling their iudgement in preiudice and contempt of other, that like not the same dyet they haue seasoned for their owne taste, by deuision and seperation and forsaking the communion of Saints, the societie of Christians, the fellowship and vnitie wee should haue among our selues, doe worke the vtter ruine and ouerthrowe thereof.
and forestalling their judgement in prejudice and contempt of other, that like not the same diet they have seasoned for their own taste, by division and separation and forsaking the communion of Saints, the society of Christians, the fellowship and unity we should have among our selves, do work the utter ruin and overthrown thereof.
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When God would confound their proude attempt in building the Tower of Babel. He deuided their language and so scattered them abroade into all places of the earth;
When God would confound their proud attempt in building the Tower of Babel. He divided their language and so scattered them abroad into all places of the earth;
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When king Cirus woulde passe ouer to conquer Scithia as sayth Herodotus, comming to a great and broade riuer whiche hindered his iourneys, his policie was this, to cutte it and deuide it into manye armes and sluces,
When King Cyrus would pass over to conquer Scythia as say Herodotus, coming to a great and broad river which hindered his journeys, his policy was this, to Cut it and divide it into many arms and sluices,
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and so made it passable for all his armie, this pollicie is most ready and common with the Diuel also, who bringing his power of darkenesse, to inuade & ouerrun vs,
and so made it passable for all his army, this policy is most ready and Common with the devil also, who bringing his power of darkness, to invade & overrun us,
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& finding his passage stopped by the flowing streames of loue & concorde, hath put in execution his wonted meane and practise to separate and diuide vs into many partes & factions.
& finding his passage stopped by the flowing streams of love & concord, hath put in execution his wonted mean and practise to separate and divide us into many parts & factions.
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For as truly sayth S. Aug. Concordes nos scit et quod sic possidere non potest, Hee knoweth that being at concord and vnitie together he cannot so possesse vs, Hee cannot nowe deuide one true God among vs, he can no more inforce false Gods vpon vs,
For as truly say S. Aug. Concords nos scit et quod sic possidere non potest, He Knoweth that being At concord and unity together he cannot so possess us, He cannot now divide one true God among us, he can no more enforce false God's upon us,
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well he hath yet another way, Sentie vitam nostrā esse charitatē mortem dissentionem, He seeth that loue & charitie is our life, that discord & dissentiō, our destruction & death.
well he hath yet Another Way, Sentie vitam nostrā esse charitatē mortem dissentionem, He sees that love & charity is our life, that discord & dissension, our destruction & death.
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And therefore Lites immisit inter Christianos, He hath sent strife & debate among Christians, And because he cannot frame vs to many Gods, hee laboureth to multiplie & distract our opinions and soweth tares of sects & errours in the Lords wheat.
And Therefore Lites immisit inter Christians, He hath sent strife & debate among Christians, And Because he cannot frame us to many God's, he Laboureth to multiply & distract our opinions and Soweth tares of Sects & errors in the lords wheat.
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Hereof cōplaineth Basil also, and we may iustlye with Basill. Facti sumus vnus { que } apud seipsum tanquam arena non coniuncti inter nos sed singuli per se diuisi:
Hereof Complaineth Basil also, and we may justly with Basil. Facti sumus vnus { que } apud seipsum tanquam arena non coniuncti inter nos sed Singuli per se divisi:
But who sayeth that good father will graunt me a solitarie place, a voyce like a trumpet, the fountayne of teares and pitifull complaint of Ieremie, to break my hart with sorrowes,
But who Saith that good father will grant me a solitary place, a voice like a trumpet, the fountain of tears and pitiful complaint of Ieremie, to break my heart with sorrows,
and bewayle the common miserie, Quia defecit charitas radix mandatorum dei, because charitie is decayed, the roote of Gods commaundementes, and discorde hath preuayled, the cancker and contagion of all true godlinesse.
and bewail the Common misery, Quia defecit charitas radix mandatorum dei, Because charity is decayed, the root of God's Commandments, and discord hath prevailed, the cancer and contagion of all true godliness.
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For the building cannot stād whose ioyntes and handes are loosed, the bodye cannot continue in health, where the members are rent and torne asunder, the Citie must needes bee desolate that is dedeuided in it selfe, we cannot I say drawe nere vnto the holy place, we cannot build the Lordes Temple, we cannot be ioyned to Christe our heade:
For the building cannot stand whose Joints and hands Are loosed, the body cannot continue in health, where the members Are rend and torn asunder, the city must needs be desolate that is dedeuided in it self, we cannot I say draw never unto the holy place, we cannot built the lords Temple, we cannot be joined to Christ our head:
It is said and set downe fo• a speciall and most singuler blessing of almightie GOD, That the hande of th• Lorde was in Iuda, so that hee gaue them one harte, to doe the commaundement o• the King and of the Rulers, according to the worde of the Lord, woulde God this effecte were accordinglye wrought in vs also,
It is said and Set down fo• a special and most singular blessing of almighty GOD, That the hand of th• Lord was in Iuda, so that he gave them one heart, to do the Commandment o• the King and of the Rulers, according to the word of the Lord, would God this Effect were accordingly wrought in us also,
and so in deede draw neare to the holy place, we must be at vnitie and concorde within our selues, wee must abide with one accord and one minde in a house, wee must haue one hart to doe the commaundemente of the King and of the rulers, we must not leaue the Temple to sacrifice vpon euery high hill,
and so in deed draw near to the holy place, we must be At unity and concord within our selves, we must abide with one accord and one mind in a house, we must have one heart to do the Commandment of the King and of the Rulers, we must not leave the Temple to sacrifice upon every high hill,
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It hath sometimes an vsurped face or show of holines of zeale and conscience, but the sequel is pernicious and draweth after it (whereof Pithagoras rule and precepte might warne vs to beware) a lothsome blacke taile of destruction or great disturbance.
It hath sometime an usurped face or show of holiness of zeal and conscience, but the sequel is pernicious and draws After it (whereof Pythagoras Rule and precept might warn us to beware) a loathsome black tail of destruction or great disturbance.
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Example among manie other may be the Church of Corinth who beginning about matters of Ceremonies and pollicie proceeded first to deuision and separation, some holding of Paule, some of Apollo, some of Cephas and some of Christ, and so to false doctrine denying the resurrection:
Exampl among many other may be the Church of Corinth who beginning about matters of Ceremonies and policy proceeded First to division and separation, Some holding of Paul, Some of Apollo, Some of Cephas and Some of christ, and so to false Doctrine denying the resurrection:
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And therefore S. Paule forewarneth vs. I beseech you brethren marke them diligentlie which cause diuision and offences among you, contrarie to the doctrine which ye haue receaued, and auoide them.
And Therefore S. Paul forewarneth us I beseech you brothers mark them diligently which cause division and offences among you, contrary to the Doctrine which you have received, and avoid them.
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for this (saith he) was punished but with the sworde, but the other with the opening gulph of the earth swallowing vp the Authours and confederates thereof, Et non dubitatur sceleratius esse commissum quod grauius erat vindicatum:
for this (Says he) was punished but with the sword, but the other with the opening gulf of the earth swallowing up the Authors and confederates thereof, Et non dubitatur sceleratius esse Commit quod Gravius erat vindicatum:
before the Turkes gat the East, the Empire was diuided into twaine, and so gaue entrance to ye enemies of Christ by diuision, which florished in strēgth & glory, whē it was but one.
before the Turkes got the East, the Empire was divided into twaine, and so gave Entrance to you enemies of christ by division, which flourished in strength & glory, when it was but one.
And before this our natiue land & coūtry, was at any time subdued & ouerrū by forrē enimies, ther were first secret mutinies, practises, grudgings, mislikings, iarrs, diuisiōs,
And before this our native land & country, was At any time subdued & overrum by foreign enemies, there were First secret mutinies, practises, grudgings, mislikings, jars, divisions,
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& make vs not a rebuke vnto the foolish, and such as go about with lies, that these rifts and deuisions, these scismes and breaches, of established peace and order:
& make us not a rebuke unto the foolish, and such as go about with lies, that these rifts and divisions, these Sicms and Breaches, of established peace and order:
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while euerye one hath a song, hath a vision, hath a fancie, hath a reuelation, hath an interpretation by himselfe, forsaking the fellowship we should haue among our selues, be not causes of stormes, be not bitter in the end, be not sharpely punished, bee not eyther sad presages of imminente & further mischiefes,
while every one hath a song, hath a vision, hath a fancy, hath a Revelation, hath an Interpretation by himself, forsaking the fellowship we should have among our selves, be not Causes of storms, be not bitter in the end, be not sharply punished, be not either sad presages of imminent & further mischiefs,
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and it shall be our parts and dueties so to poure out our feruent prayers euery one with Daniell: O Lorde God to thee belongeth righteousnesse, to vs open shame and confusion, I beseeche thee O Lord let thine anger bee turned away from thy Citie Hierusalem, thine holy mountaine:
and it shall be our parts and duties so to pour out our fervent Prayers every one with Daniell: Oh Lord God to thee belongeth righteousness, to us open shame and confusion, I beseech thee Oh Lord let thine anger be turned away from thy city Jerusalem, thine holy mountain:
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thus to pray, thus to prepare and build an Arke with Noe, befo•e the flood come vpon vs, to return and repent in time with Niniuie, To offer vp the Calues and Bullockes of our lippes, With Ose, To sprinckle the postes of our harts with the blood of the pashal lambe,
thus to pray, thus to prepare and built an Ark with Noah, befo•e the flood come upon us, to return and Repent in time with Nineveh, To offer up the Calves and Bullocks of our lips, With Ose, To sprinkle the posts of our hearts with the blood of the pashal lamb,
and not to goe out of our dores least the distroying Angell find vs without, and so smite vs with the Eg•ptians, to keepe our selues in the foulde for feare of the woolfe,
and not to go out of our doors lest the destroying Angel find us without, and so smite us with the Eg•ptians, to keep our selves in the Fouled for Fear of the wolf,
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if there be anie vertue, or if there be any praise let vs thinke on these things, and so consider one another to prouoke vnto loue and vnto all good workes, For the end of the commandemēt is no other but loue, that commeth of a pure hart, of a good conscience, and of faith vnfained:
if there be any virtue, or if there be any praise let us think on these things, and so Consider one Another to provoke unto love and unto all good works, For the end of the Commandment is no other but love, that comes of a pure heart, of a good conscience, and of faith unfeigned:
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Dearelye beloued sayth Sainte Iohn. Let vs loue one another, for loue commeth of GOD, This is my commaundement sayth our Sauiour, that yee loue together, euen as I haue loued you:
Dearly Beloved say Saint John. Let us love one Another, for love comes of GOD, This is my Commandment say our Saviour, that ye love together, even as I have loved you:
or as a tinckling Cimball, Loue suffereth long and is curteous, loue enuieth not, is not puffed vp, boasteth not her selfe, disdaineth not other, is not prouoked to wrath, thincketh no euill, reioyceth not in iniquitie, but reioyceth in the truth.
or as a tinkling Cimball, Love suffers long and is courteous, love Envieth not, is not puffed up, boasts not her self, disdains not other, is not provoked to wrath, Thinketh no evil, rejoices not in iniquity, but rejoices in the truth.
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And if loue and charitie did remaine in vs, these good effects and quallities (which may wel be sought and wished for but are rarely to be found) would also abounde among vs. I might here saie much,
And if love and charity did remain in us, these good effects and qualities (which may well be sought and wished for but Are rarely to be found) would also abound among us I might Here say much,
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howe many prouocations and motiues in all places and euery where are set downe, to induce vs to loue and charitie to vnity and agreement, to peace and concorde one with an other.
how many provocations and motives in all places and every where Are Set down, to induce us to love and charity to unity and agreement, to peace and concord one with an other.
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And on the other side let vs beholde our owne defects herein, the manifold strifes, the vaine and friuolous contentions and suites, the dispightfull practises, the extreame and rigorous dealing, the implacable malice, enuie, hatred,
And on the other side let us behold our own defects herein, the manifold strifes, the vain and frivolous contentions and suits, the dispightfull practises, the extreme and rigorous dealing, the implacable malice, envy, hatred,
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and hartburning that raineth among men, sometimes smothering inwardly in rancour of hart, sometimes foming out, into intemperate heate both of raging wordes and vncharitable deedes, euerie man in selfe loue and priuate regarde of his owne wealth and welfare, liuing & looking to himselfe alone,
and heartburning that rains among men, sometime smothering inwardly in rancour of heart, sometime foaming out, into intemperate heat both of raging words and uncharitable Deeds, every man in self love and private regard of his own wealth and welfare, living & looking to himself alone,
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yet that there is no point of Christian doctrine, more needefull or more profitable to bee vrged and enforced to bee againe and againe reiterated that it might take effect, then this.
yet that there is no point of Christian Doctrine, more needful or more profitable to be urged and Enforced to be again and again reiterated that it might take Effect, then this.
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wee see the carping aduersaries still readie to take occasion to reproche and vpbraide the truth, wee see the daies of this our lyfe and pilgrimage to bee shorte and euill, the worlde it selfe declining and euen at the vaine, the Diuell fearcely raging because his tyme is shorte, the ende of all thinges approching, the sentence of the Iudge ineuitable,
we see the carping Adversaries still ready to take occasion to reproach and upbraid the truth, we see the days of this our life and pilgrimage to be short and evil, the world it self declining and even At the vain, the devil fiercely raging Because his time is short, the end of all things approaching, the sentence of the Judge inevitable,
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and hell fire harde at hande prepared for euill doers, and can wee yet sleepe secure and carelesse in our sinnes, shall wee not watche and make vs readie for the comming of the Bridegrome with our loynes girt and our Lampes burning that wee maye enter in with him to the wedding, shall not the due remembrance of these and such like motiues, rouse vs vp from this securitie and sencelesnes of sinne, wherein wee seeme to be drown•d, shall it not represse and quenche in vs all vnnaturall and vnkinde affections, which are bent to the hurte of hinderance of our neighbour and stirre vs vp in the bowels of Christian compassion to bee curteous, pitifull,
and hell fire harden At hand prepared for evil doers, and can we yet sleep secure and careless in our Sins, shall we not watch and make us ready for the coming of the Bridegroom with our loins girded and our Lamps burning that we may enter in with him to the wedding, shall not the due remembrance of these and such like motives, rouse us up from this security and sencelesnes of sin, wherein we seem to be drown•d, shall it not repress and quench in us all unnatural and unkind affections, which Are bent to the hurt of hindrance of our neighbour and stir us up in the bowels of Christian compassion to be courteous, pitiful,
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and louing, to be mercifull and good one towardes another, so as wee maie consider and exhort and prouoke one another vnto loue the band of perfection,
and loving, to be merciful and good one towards Another, so as we may Consider and exhort and provoke one Another unto love the band of perfection,
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Esse Christianum grande est saith Saint Ierome, non videri, non vocari. To be a Christian and to performe those deedes & dueties, those good works and actions which Christianity requireth, is a waightie matter,
Esse Christian Grande est Says Saint Jerome, non videri, non vocari. To be a Christian and to perform those Deeds & duties, those good works and actions which Christianity requires, is a weighty matter,
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When the seruantes of King Ahazia beeing sent to enquire at Belsabub for the recouery of his health, Returned with message from Elias whom they mette in the waie, assuring him that hee shoulde dye and not escape, the King demaunded what manner of man he was that tolde them these thinges, they aunswered an heyrie man and girte aboute with leather,
When the Servants of King Ahazia being sent to inquire At Beelzebub for the recovery of his health, Returned with message from Elias whom they met in the Way, assuring him that he should die and not escape, the King demanded what manner of man he was that told them these things, they answered an heyrie man and girt about with leather,
In loue, in ioy, in peace, long suffering, gentlenes, goodnesse, meekenes, temperance and all other good works and fruites of the holie Ghost, that when reporte of vs or any of vs is made vnto the worlde, it may be straight auouched that wee are Christians hauing our fruite in h•lines, and the ende eternall life. For NONLATINALPHABET, saith Iustine Martire, NONLATINALPHABET.
In love, in joy, in peace, long suffering, gentleness, Goodness, meekness, temperance and all other good works and fruits of the holy Ghost, that when report of us or any of us is made unto the world, it may be straight avouched that we Are Christians having our fruit in h•lines, and the end Eternal life. For, Says Justin Martyr,.
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A good tree cannot bring foorth badde fruite, and the faith of a Christian is most aptlye resembled vnto a tree, which beeing rooted in the passion of Christ,
A good tree cannot bring forth bad fruit, and the faith of a Christian is most aptly resembled unto a tree, which being rooted in the passion of christ,
and so through the inwarde sappe and norishing iuice of loue, sendeth foorth most sweete and seasonable fruites good workes, which are though not precedent causes,
and so through the inward sap and nourishing juice of love, sends forth most sweet and seasonable fruits good works, which Are though not precedent Causes,
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and so the fruite faileth which seemed faire to the eye, so rancour and displeasure, diuision scisme and seperation amonge men, beeing no lesse then noysome windes and Catterpillers to our Christian faith, eate vp and drye awaye many times the sappe or iuice of loue and charitie, whereby the expected fruite of good woorkes, is withered in the braunches.
and so the fruit Faileth which seemed fair to the eye, so rancour and displeasure, division Schism and separation among men, being no less then noisome winds and Caterpillars to our Christian faith, eat up and dry away many times the sap or juice of love and charity, whereby the expected fruit of good works, is withered in the branches.
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And therefore it is required that wee consider not euery one himselfe alone, but euery one another also to prouoke vnto loue and vnto good woorkes, that so wee maye bring foorth fruite in Christ and walke worthie of the Lorde, who gaue himselfe to redeeme vs from all inniquitie, and to purge vs a pecuculier people vnto himselfe, zealous of all good workes,
And Therefore it is required that we Consider not every one himself alone, but every one Another also to provoke unto love and unto good works, that so we may bring forth fruit in christ and walk worthy of the Lord, who gave himself to Redeem us from all inniquitie, and to purge us a pecuculier people unto himself, zealous of all good works,
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For if yee knowe saith S. Iohn that God is righteous, knowe yee also that hee that doth righteouslie is borne of him, wee are the workemanshippe of God created and ordeined to good woorkes which hee hath prepared for vs to walke in.
For if ye know Says S. John that God is righteous, know ye also that he that does righteously is born of him, we Are the workmanship of God created and ordained to good works which he hath prepared for us to walk in.
if then wee bring not foorth good corne but tares of sinne and wickednesse, what other can bee looked for but to bee gathered by the reapers into bundles and cast into the fire? Wee are resembled to the grounde, If drinking in the raine and blessinges of GOD that come so ofte vppon vs, wee bring not foorth good hearbes but thornes and bryers, wee are neare vnto cursing whose ende is to bee burned, wee are likened to a chosen vineyarde, which the Lorde hath planted in a verie frurtfull hill, which he hath hedged dressed and manured, hath watered and cherished with all his blessinges,
if then we bring not forth good corn but tares of sin and wickedness, what other can be looked for but to be gathered by the reapers into bundles and cast into the fire? we Are resembled to the ground, If drinking in the rain and blessings of GOD that come so oft upon us, we bring not forth good herbs but thorns and briers, we Are near unto cursing whose end is to be burned, we Are likened to a chosen vineyard, which the Lord hath planted in a very frurtfull hill, which he hath hedged dressed and manured, hath watered and cherished with all his blessings,
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euen bitter clusters and grapes of gall, of wickednes and vngodly lyfe, then is our iudgement most seuearely denounced, He will breake downe the wall of our vineyarde and laie it waste,
even bitter clusters and grapes of Gall, of wickedness and ungodly life, then is our judgement most seuearely denounced, He will break down the wall of our vineyard and lay it waste,
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Let vs not sell the promised lande of rest, for the present stubble of Egypt: nor our Birthright of heauenlie glorie with foolishe and prophane Esau, for the pottage of worldelye wealth and pleasure, whiche if it fayle not vs,
Let us not fell the promised land of rest, for the present stubble of Egypt: nor our Birthright of heavenly glory with foolish and profane Esau, for the pottage of worldly wealth and pleasure, which if it fail not us,
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The kind and generation of man is like leaues of the tree, which growing greene and flourishing, are euen with a blast of wind throwen downe and withered.
The kind and generation of man is like leaves of the tree, which growing green and flourishing, Are even with a blast of wind thrown down and withered.
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and passe awaie like the grasshopper, we are but straungers and soiourners on the earth as all our fathers were, wee holde not our selues our bodyes our soules in feesimple muche lesse our landes and goodes:
and pass away like the grasshopper, we Are but Strangers and sojourners on the earth as all our Father's were, we hold not our selves our bodies our Souls in feesimple much less our Lands and goods:
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Let vs take heede that it come not on vs vnawares for as a theefe shall it come on all them that dwel on the face of the earth, Behold (sayth the Prophet Malachy) the day commeth shortlye that shall burne like an ouen, and all the proude and all that doe wickedly shall be as stubble and straw,
Let us take heed that it come not on us unawares for as a thief shall it come on all them that dwell on the face of the earth, Behold (say the Prophet Malachy) the day comes shortly that shall burn like an oven, and all the proud and all that do wickedly shall be as stubble and straw,
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but if a man will not turne, he will whet his sword, he hath bent his bowe and made it readie, he hath prepared for him the instrumentes of death, Hee will wounde the head of his enemies,
but if a man will not turn, he will whet his sword, he hath bent his bow and made it ready, he hath prepared for him the Instruments of death, He will wound the head of his enemies,
and before the fierce wrath of the Lord come vpon you, and before the daye of the Lords anger come vpon you, which will come, sayth S. Peter, as a theefe in the night, in which the heauens shal passe away with a noyse,
and before the fierce wrath of the Lord come upon you, and before the day of the lords anger come upon you, which will come, say S. Peter, as a thief in the night, in which the heavens shall pass away with a noise,
And then seeing al these things must passe and be dissolued, and that the day draweth nere, what maner persons ought we to bee in godlinesse & holy conuersation, drawing nere in assured fayth, in firme hope and vnfained charitie to the holy place, exhorting, considering and prouoking one another,
And then seeing all these things must pass and be dissolved, and that the day draws never, what manner Persons ought we to be in godliness & holy Conversation, drawing never in assured faith, in firm hope and unfeigned charity to the holy place, exhorting, considering and provoking one Another,
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vnto loue and to al good works, so looking for and hasting to that comming of the day of God, wherin he will giue euerye man according to his workes, to them which by continuaunce in well doing seeke glorie and honour and immortalitie, eternall life,
unto love and to all good works, so looking for and hasting to that coming of the day of God, wherein he will give every man according to his works, to them which by Continuance in well doing seek glory and honour and immortality, Eternal life,
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but vnto them that are contentious and disobay the truth, and obey vnrighteousnesse, shal be indignation and wrath, tribulation and anguish vppon the soule of euerye man that doth euill,
but unto them that Are contentious and disobey the truth, and obey unrighteousness, shall be Indignation and wrath, tribulation and anguish upon the soul of every man that does evil,
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The GOD of peace that brought agayne from the deade our Lorde Iesus Christ the great sheapheard of the sheepe through the blood of the euerlasting Couenaunt, make vs perfecte in all good workes to doe his will,
The GOD of peace that brought again from the dead our Lord Iesus christ the great shepherd of the sheep through the blood of the everlasting Covenant, make us perfect in all good works to do his will,
and write in our hartes euen with an yron penne and an adamant claw, a continuall remembrance and carefull meditation of his ordinaunces and lawes to doe them, that as hee stoupeth downe and commeth neare in all mercifull goodnesse,
and write in our hearts even with an iron pen and an adamant claw, a continual remembrance and careful meditation of his ordinances and laws to do them, that as he stoupeth down and comes near in all merciful Goodness,
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vnto him again, that we may be pure and without blame vntill the day of Christe, filled with the fruites of righteousnesse, which are in vs by Iesus Christ vnto the glory and praise of God, the Father, the Sonne,
unto him again, that we may be pure and without blame until the day of Christ, filled with the fruits of righteousness, which Are in us by Iesus christ unto the glory and praise of God, the Father, the Son,
and the holy Ghost, three in persons, one in substaunce, immortall, inuisible, and only wise, To whome be all honour, glorie, power, dominion and praise now and for euer. Amen. FINIS.
and the holy Ghost, three in Persons, one in substance, immortal, invisible, and only wise, To whom be all honour, glory, power, dominion and praise now and for ever. Amen. FINIS.
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