Certayne sermons of the ryghte famous and excellente clerk master Barnardine Ochine, borne within the famous vniuersitie of Siena in Italy, now also an exyle in this lyfe, for the faithful testimony of Iesus Christe. Faythfully translated into Englyshe
Publisher: By Jhon Day dwelling ouer Aldersgate beneth S Martins These bookes are to bee solde at hys shop in Chepesyde by the Litle Counduit at the sygne of the Resurrection Cum priuilegio ad imprimendum solum Per septenium
So without the knowledge of God the true be ginnyng and princypall of true deuynitie is impossible to haue any lyght of the truth necessary & proffitable to the ghostly health And lykewise,
So without the knowledge of God the true be ginnyng and principal of true deuynitie is impossible to have any Light of the truth necessary & profitable to the ghostly health And likewise,
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as the knowledge of the first principals of one science, depēdeth ye knowledge of all the trouthe and conclusyons that that science conteineth ▪ So of the true knowledge of God, dependeth the knowledge of all the circumstaunces and truthe of Theologie or Deuinite.
as the knowledge of the First principals of one science, dependeth you knowledge of all the truth and conclusions that that science Containeth ▪ So of the true knowledge of God, dependeth the knowledge of all the Circumstances and truth of Theology or Divinite.
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Wherefore seing how much pestiferous and detestable the ignoraunce of God is, and how much necessary the true knowledge of him is ▪ I haue thought it expedient, fyrst to consyder what thinge God is.
Wherefore sing how much pestiferous and detestable the ignorance of God is, and how much necessary the true knowledge of him is ▪ I have Thought it expedient, fyrst to Consider what thing God is.
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sithens that there is no Nation, so barbarous, but that it beleueth that there is a God, being a general knowledge that God hath so imprinted in ye harts of al mē, that if the man haue any iudgement at all, it behoueth him wyth the hart to confesse that there is a God.
since that there is no nation, so barbarous, but that it Believeth that there is a God, being a general knowledge that God hath so imprinted in you hearts of all men, that if the man have any judgement At all, it behooves him with the heart to confess that there is a God.
Neuertheles the self same, when they haue fallen into any peril or necessity, haue bene enforced of that only light and religion of god, to recommend themselues vnto him,
Nevertheless the self same, when they have fallen into any peril or necessity, have be Enforced of that only Light and Religion of god, to recommend themselves unto him,
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And being therfore an euident and easy thing to know that there is a God, we must now trauayle to know (though it be most hard) to knowe what that God is.
And being Therefore an evident and easy thing to know that there is a God, we must now travail to know (though it be most hard) to know what that God is.
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because infiniteli aboue all proporcyons, he excedeth the weakenes of our vnderstanding, specialli because our wittes are drowned in the body, occupyed of fantasies,
Because infiniteli above all proportions, he exceedeth the weakness of our understanding, specialli Because our wits Are drowned in the body, ocupied of fantasies,
nor forme imperfecte nor yet soule of the worlde, that he is not Earth, Water, Ayre, Fyre, Winde, Sterre Mone, Sonne, Corporal• light nor any vertue spred abroade.
nor Form imperfect nor yet soul of the world, that he is not Earth, Water, Air, Fire, Wind, Star Mone, Son, Corporal• Light nor any virtue spread abroad.
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In him ther is an inaccessible lyght such as they, which with theyr thoughtes in maner haue bene raysed so hyghe, that they haue founde what God is, haue deceiued themselues.
In him there is an inaccessible Light such as they, which with their thoughts in manner have be raised so high, that they have found what God is, have deceived themselves.
And thei who imagin in their minds to haue found God, do fabricate an ydoll, oute of all measure dystaunt from the true beyng of God, as appeareth by his commaundement to the Iewes ▪ when he prohibited thē the sculpture or g•auing of idols, vnderstanding not of the materyal ydolles only, but also of the imaginable.
And they who imagine in their minds to have found God, do fabricate an idol, out of all measure dystaunt from the true being of God, as appears by his Commandment to the Iewes ▪ when he prohibited them the sculpture or g•auing of Idols, understanding not of the material Idols only, but also of the imaginable.
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if we wil know, that is to say, to know yt we know not, in such wyse y• the more feruentlye a man will professe not to knowe so much the better he doth know,
if we will know, that is to say, to know that we know not, in such wise y• the more fervently a man will profess not to know so much the better he does know,
And why? because God in hys power aud •yght standeth so hid in darckenes frō vs, that with blyndnes, we se hym, with ignoraunce we know him, with retyring or with going backe we comprehend him, infleing we find him, with scilēce, we prayse him.
And why? Because God in his power and •yght Stands so hid in darkness from us, that with blindness, we see him, with ignorance we know him, with retiring or with going back we comprehend him, infleing we find him, with silence, we praise him.
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And it behoueth hym that wyll know what thyng God is, to study in the schole of simplicite and reast vāquyshed of that inestimable, in accessible and in comprehensible lyght ▪
And it behooves him that will know what thing God is, to study in the school of simplicite and reast vanquished of that inestimable, in accessible and in comprehensible Light ▪
And I confesse that we cannot comprehend God, in such maner as God comprehendeth him self ▪ That is to say, we cannot haue an infinit knowledge of him,
And I confess that we cannot comprehend God, in such manner as God comprehendeth him self ▪ That is to say, we cannot have an infinite knowledge of him,
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as do the blessed saintes, that is to sai, to haue as thei haue the cleare, naked, opē and visible sight of him, to behold him in the fountain of his bryghtnes, face to face in the very being ye he is.
as do the blessed Saints, that is to sai, to have as they have the clear, naked, open and visible sighed of him, to behold him in the fountain of his brightness, face to face in the very being the he is.
Wherefore cōsidering al y• negatiues y• ar rehearsed of god, ar groūded vppon one posptiue and affirmatiue y• we haue, we must saye of force yt we know God more perfectly, in knowing that that is to be knowen,
Wherefore considering all y• negatives y• Are rehearsed of god, Are grounded upon one posptiue and affirmative y• we have, we must say of force that we know God more perfectly, in knowing that that is to be known,
then in knowing nothinge at al. And therfore speaking of more hygh knowledge affirmatiue, that in this present life, the elect communly and without special priuiledge and miracle had of god, I say that fyrst thou oughtest to consider that the creature hath his beinge, although imperfect.
then in knowing nothing At all And Therefore speaking of more high knowledge affirmative, that in this present life, the elect communly and without special privilege and miracle had of god, I say that fyrst thou Ought to Consider that the creature hath his being, although imperfect.
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So is it necessarye that with the minde, thou first consider the being of the creature And because thou shalt fynde hym repleate of imperfeccion, being terminable create, temporal, corruptyble and other like,
So is it necessary that with the mind, thou First Consider the being of the creature And Because thou shalt find him replete of imperfection, being terminable create, temporal, corruptible and other like,
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therfore it behoueth the to clense puryfy & take from him al those imperfectyons, and ymagyn him i•finite, interminable, incorruptible and in effect abstract and lift vp aboue al imperfectiō.
Therefore it behooves thee to cleanse puryfy & take from him all those imperfections, and ymagyn him i•finite, interminable, incorruptible and in Effect abstract and lift up above all imperfection.
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Nether yet doth that suffice, but also it is necessary that thou florish and adorne him of al perfection possible, in such wyse that thou conceyue to see him a terne necessary, simple, immutable and infinite.
Neither yet does that suffice, but also it is necessary that thou flourish and adorn him of all perfection possible, in such wise that thou conceive to see him a terne necessary, simple, immutable and infinite.
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Neyther yet doth al that suffise, but moreouer it behoueth the with thought to puryfy and clense of al inperfection the wyl and mynde created, the wysdom created the iustice, bounty, pity, power, charitye, truthe, beauty and al the other vertues and perfections, to which imperfectyon is contrary,
Neither yet does all that suffice, but moreover it behooves thee with Thought to puryfy and cleanse of all inperfection the will and mind created, the Wisdom created the Justice, bounty, pity, power, charity, truth, beauty and all the other Virtues and perfections, to which imperfection is contrary,
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But because those powers, vertues and operacyons with imperfectyō in maner ruleth in vs, wyl not suffer our wittes to conceiue that creature in his being and to clense and spoyle him of al imperfections,
But Because those Powers, Virtues and operations with imperfection in manner Ruleth in us, will not suffer our wits to conceive that creature in his being and to cleanse and spoil him of all imperfections,
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because he seeth a spiritual light, moost pure, most clere, most simple and exellently fair, a terne, immutable, necessary and infinitely perfect, replete of celestial felicite, iustice power, bounty, veryte, wisdom, mercy, charitie and of al the other perfeccions & vertues, infinitely perfect and that in it, in vertue and eminenci be al the colours, odours sauoures, sonndes, songes, swetenes, fairenes, honoures, dignities, treasures, pleasures and felicities of the world, infinitely and without proporcion, more perfect then they be of them selues here.
Because he sees a spiritual Light, most pure, most clear, most simple and excellently fair, a terne, immutable, necessary and infinitely perfect, replete of celestial felicity, Justice power, bounty, verity, Wisdom, mercy, charity and of all the other perfections & Virtues, infinitely perfect and that in it, in virtue and eminenci be all the colours, odours savours, sonndes, songs, sweetness, fairness, honours, dignities, treasures, pleasures and felicities of the world, infinitely and without proportion, more perfect then they be of them selves Here.
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And moreouer it behoueth the to knowe that the being of the creature is a shadow & a most slyght vanite in comparison of gods being, and the difference more.
And moreover it behooves thee to know that the being of the creature is a shadow & a most slyght vanity in comparison of God's being, and the difference more.
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Lykewise I say of our powers, beauty, truth, charity, iustice, wisdome and of al our other vertues, that compared to the diuine they be as most vaine images and shadowes infinitely distaunt from thē of God.
Likewise I say of our Powers, beauty, truth, charity, Justice, Wisdom and of all our other Virtues, that compared to the divine they be as most vain Images and shadows infinitely distant from them of God.
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Also it behoueth to know, that god is not idel, but that he continually worketh as (Christ saith) in such wise, that he hathe not only geuē vnto the world his being,
Also it behooves to know, that god is not idle, but that he continually works as (christ Says) in such wise, that he hath not only given unto the world his being,
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but also continually conserueth al the thynges created, and al the vertues, that of al ye miracles and straunge effectes, we knowledg only God to be author and to him we geue al thankes honor and glory.
but also continually conserveth all the things created, and all the Virtues, that of all you Miracles and strange effects, we knowledge only God to be author and to him we give all thanks honour and glory.
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So lykewyse ought we to knowledge of him al the natural effectes and operacions, and not to extol or praise nature but God only, who geueth and preserueth the being and vertue to all thinges ▪ Neither ought there any other chaunce or fortune to be named,
So likewise ought we to knowledge of him all the natural effects and operations, and not to extol or praise nature but God only, who Giveth and Preserveth the being and virtue to all things ▪ Neither ought there any other chance or fortune to be nam,
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So his wysdome continually seeth, disposeth and ordeineth al things most best, and his boūty lykewise continually communicateth vnto vs his benefytes and graces.
So his Wisdom continually sees, Disposeth and ordaineth all things most best, and his bounty likewise continually Communicateth unto us his benefits and graces.
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For al the giftes and benefits that from the beginninge haue bene made or shalbe made to the creatures, man is bound to knowledge thē as made to him and accordingly therfore to thancke God ▪ And especially the chosen or elect, to whom al creatures do serue, both the predestinate and reprobate.
For all the Gifts and benefits that from the begin have be made or shall made to the creatures, man is bound to knowledge them as made to him and accordingly Therefore to thank God ▪ And especially the chosen or elect, to whom all creatures do serve, both the predestinate and Reprobate.
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And because God doth here manifest and discouer hymself, with his omnipotēt wisdom, truth, iustice, bounty and his other vertues and perfectiōs, not onli in his creatures,
And Because God does Here manifest and discover himself, with his omnipotent Wisdom, truth, Justice, bounty and his other Virtues and perfections, not only in his creatures,
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& scriptures but specially in Christ crucified to the ende that in him & by him, vnderstāding ye great bounty of God, we may render vnto hym all honoure and glorye by oure Sauyoure Iesu Christ. Amen.
& Scriptures but specially in christ Crucified to the end that in him & by him, understanding you great bounty of God, we may render unto him all honour and glory by our Saviour Iesu christ. Amen.
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But here he some what discouereth him selfe by hys creatures, as who will enter into Rome must of force know bi ye pillers, sepultures images and bi the great ruines that he shal finde there, that the Romains in times past hane bene of great power, dominion & wisdom.
But Here he Some what Discovereth him self by his creatures, as who will enter into Room must of force know by you pillars, sepultures Images and by the great ruins that he shall find there, that the Romans in times passed have be of great power, dominion & Wisdom.
& of al hys perfeccions, as far forth as they appeare in his creatures, & that because the creatures be vnyted so to gethers that eche one hangeth on other,
& of all his perfections, as Far forth as they appear in his creatures, & that Because the creatures be vnyted so to gethers that eke one hangs on other,
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And because they can not attayne the infinite euerlasting, they are forced to come to a first supreame intellygence, the whych moueth wythout beyng moued,
And Because they can not attain the infinite everlasting, they Are forced to come to a First supreme intellygence, the which moves without being moved,
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And so by the visyble workes of God (to the regard wherof Dauid calleth vs, sayinge come and behold the workes of the Lord) they attain to consider the inuisyble perfeccyons of god, hys euerlastyng power and Deuinitie as Paule writeth.
And so by the visible works of God (to the regard whereof David calls us, saying come and behold the works of the Lord) they attain to Consider the inuisyble perfeccyons of god, his everlasting power and Devinity as Paul Writeth.
Ther is no creature so bace nor so vyle, in whome there shineth not the glory of God, in which thou maist see hys greate power, wysdome, bounty, beauty & the other perfeccyons.
There is no creature so base nor so vile, in whom there shines not the glory of God, in which thou Mayest see his great power, Wisdom, bounty, beauty & the other perfeccyons.
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But those are of more grosse condicion then is y• owl, which, because he can not behold the sonne, forceth him self and taketh pleasure to behold hym in the sterres.
But those Are of more gross condition then is y• owl, which, Because he can not behold the son, forceth him self and Takes pleasure to behold him in the Stars.
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But know thou fyrst that thys ladder of the creatures to clyme vuto God is peryllous, because that God hauing put in them a certayne beauty and swetenes, to the end that mans vnderstādyng of the taste of the swete running water shuld be prouoked to seke the fountayn or spryng,
But know thou fyrst that this ladder of the creatures to climb vuto God is perilous, Because that God having put in them a certain beauty and sweetness, to the end that men understanding of the taste of the sweet running water should be provoked to seek the fountain or spring,
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Furthermore, this ladder is very hard & imperfect because that by the sinne of our fyrst parentes we are so blynded of syght, that wyth great difficulty we may se god in the darkenes of things created, specyallye because the wyse of the world, couetyng to search al the properties, vertues and qualityes of the creatures, haue entangled them selues with their curious thoughtes to the vayn shadowes of the world, that fyrst thei are attrapped of death or euer they are a little eleuated their mindes towardes God.
Furthermore, this ladder is very hard & imperfect Because that by the sin of our fyrst Parents we Are so blinded of sight, that with great difficulty we may see god in the darkness of things created, specially Because the wise of the world, coveting to search all the properties, Virtues and qualities of the creatures, have entangled them selves with their curious thoughts to the vain shadows of the world, that fyrst they Are attrapped of death or ever they Are a little elevated their minds towards God.
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as at the fyrst step or degree it behoueth to begynne to clyme) and God ▪ For it requireth extreme labour to aryse to the knowledge of the materyall substaunces,
as At the fyrst step or degree it behooves to begin to climb) and God ▪ For it requires extreme labour to arise to the knowledge of the material substances,
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before that with y• thought thou arriue at God, thy wits shalbe in māner so weakened that in the end thou shalte attayn none other but a weake, inperfect & darke concept.
before that with y• Thought thou arrive At God, thy wits shall in manner so weakened that in the end thou shalt attain none other but a weak, imperfect & dark concept.
We might wel leaue our goods for pleasure, & one an other for honour, as in tymes paste certaine Phylosophers haue done, whyche lefte one vyce perceiuing other.
We might well leave our goods for pleasure, & one an other for honour, as in times past certain Philosophers have done, which left one vice perceiving other.
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and for hys onlye laste ende, but he alone to whome the bounty of God is dyscouered, in suche wyse that he may more in hym, thē all the rychesses, pleasures and dygnytyes of the worlde.
and for his only laste end, but he alone to whom the bounty of God is discovered, in such wise that he may more in him, them all the richesses, pleasures and dygnytyes of the world.
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But it behoueth wyth the spirite and supernaturall lyghte to vnderstande hym in Christe, where he dyscouereth hym selfe wyth so greate excessyue bountye, that hee rauysheth and draweth vnto hym the heartes, in suche wyse, that delyuerynge them of the worlde, he saueth them ▪ Lette vs therefore fyxe oure eyes in that deuyne spectacle, to the ende, that feelyng in hym and by hym the bountye of the father, we may render vnto hym all honoure and glorye by our Sauioure Iesu Christ. Amen.
But it behooves with the Spirit and supernatural Light to understand him in Christ, where he dyscouereth him self with so great excessyue bounty, that he ravisheth and draws unto him the hearts, in such wise, that delivering them of the world, he Saveth them ▪ Let us Therefore fyxe our eyes in that divine spectacle, to the end, that feeling in him and by him the bounty of the father, we may render unto him all honour and glory by our Saviour Iesu christ. Amen.
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THere be some the whych denying al supernatural light thinke that in yt world ther is none other Theology or diuitite but yt natural, whiche they cal Metaphylica.
THere be Some the which denying all supernatural Light think that in that world there is none other Theology or diuitite but that natural, which they call Metaphysics.
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Some other, not being able to deny Theology or diuinity to be super•aturall, say that it is grounded vpon the natural, in such wise that (after theyr saying) as yt knoledge intellectiue requyreth the sencytyue,
some other, not being able to deny Theology or divinity to be super•aturall, say that it is grounded upon the natural, in such wise that (After their saying) as that knowledge intellective requireth the sencytyue,
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And that because that albeit after the synne, God left vnto a man a lyght of the natural thynges, necessary to the humaine lyfe and conuenient to our miserable state.
And that Because that albeit After the sin, God left unto a man a Light of the natural things, necessary to the human life and convenient to our miserable state.
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As whether a certayn Philosopher, geuing him self thyrty yeres to studye the knowledge of al the propertyes of the Bee could neuer perfectly attayn hys desyre.
As whither a certain Philosopher, giving him self thyrty Years to study the knowledge of all the properties of the Bee could never perfectly attain his desire.
The others haue geuen thē selues to search the knowledge of al the propertyes, qualytyes, vertues and operacions of euery sensible thing and not only of the base and corruptyble but also of the celestial bodies.
The Others have given them selves to search the knowledge of all the properties, qualytyes, Virtues and operations of every sensible thing and not only of the base and corruptible but also of the celestial bodies.
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The natural reason therfore, that is not healed by fayth, is frenetyke and folysh, as thou mayest wel thinke when thou consyde rest the presumptyon, in that it pretendeth to be the guyd, foundacion and ladder of ye deuine knowleges.
The natural reason Therefore, that is not healed by faith, is frenetyke and foolish, as thou Mayest well think when thou consyde rest the presumption, in that it pretendeth to be the guide, Foundation and ladder of you divine knowledges.
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Albeit that that Phylosophy is now so proud, that wyth the suppressyng and persecutyng of Christ, the gospel, the grace & faith, it hath alwayes magnifyed the carnal man, his light & hys powers.
Albeit that that Philosophy is now so proud, that with the suppressing and persecuting of christ, the gospel, the grace & faith, it hath always magnified the carnal man, his Light & his Powers.
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but that it thynketh good, nether is it possyble to perswade hym in any truth if fyrst declared vnto hym by hys frenetike reasons, it be not conformable to hys blind iudgement.
but that it Thinketh good, neither is it possible to persuade him in any truth if fyrst declared unto him by his frenetike Reasons, it be not conformable to his blind judgement.
Conclude therfore, that Philosophy lyeth low in the darke vale of vnderstandyng, and cannot lift the head to ye high and supernatural thynges, in respect wherof, it is vtterly blynde,
Conclude Therefore, that Philosophy lies low in the dark vale of understanding, and cannot lift the head to you high and supernatural things, in respect whereof, it is utterly blind,
So lykewyse cannot humayn reason nor Phylosophy passe the regiō of the natural thinges ▪ The natural man (as wryteth Paule) vnderstandeth not the thyngs of the spirit and because he is not capax, that is perseneth it not, he mocketh and scorneth it.
So likewise cannot human reason nor Philosophy pass the region of the natural things ▪ The natural man (as writes Paul) understandeth not the things of the Spirit and Because he is not capax, that is perseneth it not, he mocks and scorneth it.
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Yea he persecuteth, banisheth with standeth, denyeth and repugneth the myracles, reuelacyons, prophetes, the grace, fayth, the holye scryptures, God, Christ and his members.
Yea he persecuteth, banisheth with Stands, denyeth and repugneth the Miracles, revelations, Prophets, the grace, faith, the holy Scriptures, God, christ and his members.
And wheras the cleare, sure, and infallyble fayth, by geuyng light of the truth, magnyfying Christ, hys grace and the Gospell, doth adnichilate or bryng to nought the fleshlye man,
And whereas the clear, sure, and infallyble faith, by giving Light of the truth, magnyfying christ, his grace and the Gospel, does adnichilate or bring to nought the fleshly man,
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No nor the symple ignoraunce hath not so much confused the world as y• humayne scyence, wysdome and Philosophy, which maketh men bold, vnshamefast hoote, lyers, proud, contencious, frenetike folysh and wycked.
No nor the simple ignorance hath not so much confused the world as y• human science, Wisdom and Philosophy, which makes men bold, unshamefast hoot, liars, proud, contentious, frenetike foolish and wicked.
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Christ and not the Phylosophy is the only true foundation of his church and of the true supernatural diuinity of the which he is the onli workmaster and not Aristotell, I praye the what hath Aristotle to do with Christ.
christ and not the Philosophy is the only true Foundation of his Church and of the true supernatural divinity of the which he is the only workmaster and not Aristotle, I pray the what hath Aristotle to do with christ.
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Let vs therfore repute the sciences of the world as vain being lyke vnto the harlots, that with theyr flattering wordes and deceites corrupt the mindes.
Let us Therefore repute the sciences of the world as vain being like unto the harlots, that with their flattering words and Deceits corrupt the minds.
how much more the Christian that is al wholy consecrate and dedycate to God ought to flee and eschewe the vayne scyences and only seruing him self of them as of most vise handmaidens, to knit hymself in spyryte and wyth hart & mynde to apply hym self to that pure and immaculate virgin of the holy Theology or deuinity? To the intēt that euerlastingly we may render to God al laud honour and glorye, by oure Sauioure Iesu Christ. Amen.
how much more the Christian that is all wholly consecrate and dedicate to God ought to flee and eschew the vain sciences and only serving him self of them as of most vise handmaidens, to knit himself in Spirit and with heart & mind to apply him self to that pure and immaculate Virgae of the holy Theology or divinity? To the intent that everlastingly we may render to God all laud honour and glory, by our Saviour Iesu christ. Amen.
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And we ought to serue our selues of them in dyuers wayes, for that they fyrst incyte and teach vs to repayre to God, sayinge in him is the cheif boūty, go to him,
And we ought to serve our selves of them in Diverse ways, for that they fyrst incyte and teach us to repair to God, saying in him is the chief bounty, go to him,
Yea, thoughe they do not make the lyuely to know God, yet worke they, as the Samarita•e dyd, yt sent the Samaritanes to Christ, who other wyse made them taste and feele that which the Samaritane had sayd of him vnto them in suche wyse that whē they returned, they confessed, saying:
Yea, though they do not make the lively to know God, yet work they, as the Samarita•e did, that sent the Samaritans to christ, who other wise made them taste and feel that which the Samaritan had said of him unto them in such wise that when they returned, they confessed, saying:
and make the in spirit liuely to vnderstand that whych al ready thou hast red in the dead letter, that thou maist sai vnto y• scriptures, we neuer beleued by thy words the which, being wythout spirite, could not make vs tast fin•ly the great boūty of god.
and make thee in Spirit lively to understand that which all ready thou hast read in the dead Letter, that thou Mayest sai unto y• Scriptures, we never believed by thy words the which, being without Spirit, could not make us taste fin•ly the great bounty of god.
It is true that by thy words, we haue bene prouoked to go to Christ, who speaking vnto vs in spirit, hathe made vs to fele in the ha•t, a more cleare, hy•h and deuyne effecte of that thou hast spokē.
It is true that by thy words, we have be provoked to go to christ, who speaking unto us in Spirit, hath made us to feel in the ha•t, a more clear, hy•h and divine Effect of that thou hast spoken.
Yea I say that for one houres studye, they ought to prai a thousand, & to demaūd of God the true vnderstandyng of theym ▪ And lyke as the Pa•tonistes heald opinion that the sensyble thynges geueth vs occasyon to study in the boke of the minde in whiche (they say) is imprynted al the verity.
Yea I say that for one hours study, they ought to Prayer a thousand, & to demand of God the true understanding of them ▪ And like as the Pa•tonistes healed opinion that the sensible things Giveth us occasion to study in the book of the mind in which (they say) is imprinted all the verity.
This is no lesse then true, that lyke as if thou haddest a frend whom thou hast not tryed (though alwayes thou haste trauayled to proue hym) thou woldest not inwardly know hym for a frynde (though he wer euer in thyue eye) because the profe hath not roted hym in thy minde.
This is no less then true, that like as if thou Hadst a friend whom thou hast not tried (though always thou haste travailed to prove him) thou Wouldst not inwardly know him for a friend (though he were ever in thyue eye) Because the proof hath not roted him in thy mind.
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So albeit the holy scriptures do cal and exhort the to seke God in spyryte, it is yet impossyble yt thou shuldest fynde god in truth in ye scryptures,
So albeit the holy Scriptures do call and exhort thee to seek God in Spirit, it is yet impossible that thou Shouldst find god in truth in you Scriptures,
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As wher god maketh the in spyryte wyth lyuely faythe to feele a •euyne truth. Afterwardes readyng the holy scryptures thou fyndest that crudulyty wrytten that thou haste so conceyued.
As where god makes thee in Spirit with lively faith to feel a •euyne truth. Afterwards reading the holy Scriptures thou Findest that crudulyty written that thou haste so conceived.
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And therof restyng contented, thou con•yrfmst thy self in the fayth of that truth, notwythstandyug that it ought to suffyse the, of the fyrst inspyracyon of the holy ghoste.
And thereof resting contented, thou con•yrfmst thy self in the faith of that truth, notwythstandyug that it ought to suffice thee, of the fyrst Inspiration of the holy ghost.
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And so moreouer because that in Christ is ye end of the law, al the promyses fulfylled and al y• Prophecyes veryfyed the shadowes, fygures and scryptures of the olde Testamēt he that readeth it and seeth all fulfylled in Christ, is forced to satysfy hym selfe of the truthe,
And so moreover Because that in christ is the end of the law, all the promises fulfilled and all y• Prophecies verified the shadows, figures and Scriptures of the old Testament he that readeth it and sees all fulfilled in christ, is forced to satysfy him self of the truth,
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Afterwardes, albeit that in the church of God, to be satysfied grounded and establyshed in the deuyne, celestyal and supernaturall veryty, it behoueth in effect to come to the inward witnes of the holy ghost, without whome we can not know whych scryptures be of God, be holy and whych not.
Afterwards, albeit that in the Church of God, to be satysfied grounded and established in the divine, celestial and supernatural veryty, it behooves in Effect to come to the inward witness of the holy ghost, without whom we can not know which Scriptures be of God, be holy and which not.
They discouer the va•ytyes of the world, our myseries and the boūty of god ▪ And who that studyeth them must of force retyre or wythdraw hym self from ye worldly thoughtes,
They discover the va•ytyes of the world, our miseries and the bounty of god ▪ And who that studieth them must of force retire or wythdraw him self from you worldly thoughts,
and beholding Moses wyth the face couered, and not enteryng into San•ta Sanctorum, but as the true Christian, to whom is geuē the knowledge of God celestyall Reygne or Kyngedome, wythoute parables, that wyth the lyuely tast and feelyng of God in Christe, beholdynge hym wyth lyuelye fayth in the face discouered,
and beholding Moses with the face covered, and not entering into San•ta Sanctorum, but as the true Christian, to whom is given the knowledge of God celestial Reign or Kingdom, without parables, that with the lively taste and feeling of God in Christ, beholding him with lively faith in the face discovered,
and entrynge into Sancta Sanctorum, to se wyth clere supernatural lyght, the high resplendente secretes of god To whom be geuen all laud, honoure and glory by oure Sauyoure Iesu Christ. Amen.
and entering into Sancta Sanctorum, to see with clear supernatural Light, the high resplendente secrets of god To whom be given all laud, honour and glory by our Saviour Iesu christ. Amen.
For wheras gods elect serue thē selues of it to Gods honour, the reprobate contrarywyse serue them selues of it to his dyshonour, through theyr own faute & not of the scryptures, in so much that in respect of theyr wicked maligniti it hath perehaūce done hurt in som waies to ye world,
For whereas God's elect serve them selves of it to God's honour, the Reprobate contrariwise serve them selves of it to his dishonour, through their own fault & not of the Scriptures, in so much that in respect of their wicked maligniti it hath perehaunce done hurt in Some ways to you world,
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Whych was one of the argumēts that caused Plato to condempne letters, sayinge that before scrypture was founde, the menne were much better learened then since,
Which was one of the Arguments that caused Plato to condemn letters, saying that before scripture was found, the men were much better learened then since,
I passe ouer that many haue consumed theyr tyme in the dishonoure of God, in readynge and wrytynge of thynges curyous and peruycious to the health And that many transported of Curiosity, haue wylled to se so many bokes that in the end they remained cōfused with out frute.
I pass over that many have consumed their time in the dishonour of God, in reading and writing of things curious and peruycious to the health And that many transported of Curiosity, have willed to see so many books that in the end they remained confused with out fruit.
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because they geue not true and lyuely lyght of the supernatural thynges, y• cannot otherwyse be knowen of vs but by spyryte, reuelatyon, fayth, spyrytuall taste, lyuely vnderstandyng and sure experiēce.
Because they give not true and lively Light of the supernatural things, y• cannot otherwise be known of us but by Spirit, Revelation, faith, spiritual taste, lively understanding and sure experience.
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& not hauynge practysed, he must reast only in opynyon grounded vpon Arystotle, Plato and the other Philosophers, which moueth hym to beleue theyr wrytyng to be true, being neuertheles in very dede more ignoraūt then is the poore paisaunt or husbandman, that by labouryng of the earth, wythout sekynge letters, fyndeth the operacion of many natural thynges, that proueth hys scyence to be somewhat & theirs none,
& not having practised, he must reast only in opinion grounded upon Aristotle, Plato and the other Philosophers, which moves him to believe their writing to be true, being nevertheless in very deed more ignorant then is the poor paisaunt or husbandman, that by labouring of the earth, without seeking letters, findeth the operation of many natural things, that Proves his science to be somewhat & theirs none,
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So lykewyse one symple ydeot wythout learnynge, if he haue fayth, lyuely taste and spyrytuall vnderstandyng of God, is a greater deuyne then all the learened men of the worlde that be wythout spirite.
So likewise one simple ydeot without learning, if he have faith, lively taste and spiritual understanding of God, is a greater divine then all the learened men of the world that be without Spirit.
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Now therfore it appeareth that of thys erroure, by thynkynge that true Theology or deuynyty consysteth in learnyng, there are innumerable inconueniences growen,
Now Therefore it appears that of this error, by thinking that true Theology or deuynyty Consisteth in learning, there Are innumerable inconveniences grown,
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and chefely that many, wantynge letters, & not hauynge tyme to study, thynkyng that by other wayes it is impossyble to become dyuynes, haue not dysposed them selues to demaund of God with meke hart and feruēt desyre the lyght of the deuyne thyngs.
and chiefly that many, wanting letters, & not having time to study, thinking that by other ways it is impossible to become dyuynes, have not disposed them selves to demand of God with meek heart and fervent desire the Light of the divine things.
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or of that wytte that hath wel studied thē ▪ Behold now therfore whether thys be not a most rawe and wycked opynyon, beinge the verye cause that hath moued me thus to wryte in my natural tongue to thin tent that (knowing the true Theologi to be open to euery language and to the symple) our own nacion shuld not be pryuate, who haue none other but the mother tounge.
or of that wit that hath well studied them ▪ Behold now Therefore whither this be not a most raw and wicked opinion, being the very cause that hath moved me thus to write in my natural tongue to thin tent that (knowing the true Theologians to be open to every language and to the simple) our own Nation should not be private, who have none other but the mother tongue.
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Ther be many that studying the holy scriptures wythout spyryt, lyuely fayth aud supernatural lyght, haue not only not attayued the true knowledge of the boūty of god and theyr owne proper myseryes,
There be many that studying the holy Scriptures without Spirit, lively faith and supernatural Light, have not only not attayued the true knowledge of the bounty of god and their own proper miseries,
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Wheras the supernatural true Theology or deuynyty, shewing the great bounty of God, & declaring in our selues our own miseryes, maketh vs faythful, thankful, iust, humble, modest, gētle, quiet & conformable
Whereas the supernatural true Theology or deuynyty, showing the great bounty of God, & declaring in our selves our own miseries, makes us faithful, thankful, just, humble, modest, gentle, quiet & conformable
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and the spirit for theyr learninge, they presume to be masters of the others as Paule writeth, and so inflambed of theyr scyence, haue s•anndered the world wheras charyty edifieth.
and the Spirit for their learning, they presume to be Masters of the Others as Paul Writeth, and so inflambed of their science, have s•anndered the world whereas Charity Edifieth.
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And being consequently without spirite, they study and vnderstand the holy scriptures accordinge to theyr own iudgmēts, diuersli as their wits & study are variable,
And being consequently without Spirit, they study and understand the holy Scriptures according to their own Judgments, diuersli as their wits & study Are variable,
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& euery one according hys fantasy expoundeth them, thinkinge he hath perfectly and iustly couceiued them, Wherof are growen infinite sectes and he resyes.
& every one according his fantasy expoundeth them, thinking he hath perfectly and justly couceiued them, Whereof Are grown infinite Sects and he resyes.
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In stead of y•, if they had bene good and true deuines, and had had the spirit of gods gift, they had vnderstand thē in truth and veryty, whereof followeth none other •nt v•you of fayth both in spirit & charyty.
In stead of y•, if they had be good and true Divines, and had had the Spirit of God's gift, they had understand them in truth and veryty, whereof follows none other •nt v•you of faith both in Spirit & Charity.
and walking by them to ioyn to the supreme felicity of gods knowledg, because they wanted the spirit, they nether cā arryue at the true and liuely light, taste and spiritual vnderstanding of God nor yet to the true felycyty.
and walking by them to join to the supreme felicity of God's knowledge, Because they wanted the Spirit, they neither can arrive At the true and lively Light, taste and spiritual understanding of God nor yet to the true felycyty.
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Wherof it groweth that they fal to the bottome of infidelyty, in such wise, that thei beleue that ther is none other light, faith or deuinity then that their barrein and dead opinion,
Whereof it grows that they fall to the bottom of infidelyty, in such wise, that they believe that there is none other Light, faith or divinity then that their barren and dead opinion,
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before they haue once tasted of them, they despraise thē These and such other inconuenyences are growen and contynuallye growe throughe them that know not how they ought to vse the holy scryptures in such wyse, y• by their default,
before they have once tasted of them, they despraise them These and such other Inconveniences Are grown and continually grow through them that know not how they ought to use the holy Scriptures in such wise, y• by their default,
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and not of the scripture, they haue perchaunce done hurt to the world, But for that we ought not to condemne the letters (as many haue done) but the men y• knowe not to vse them as they shuld be vsed to the honoure of God.
and not of the scripture, they have perchance done hurt to the world, But for that we ought not to condemn the letters (as many have done) but the men y• know not to use them as they should be used to the honour of God.
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If it wer as they say, we shulde be moost boūden vnto the inuentours of those scyences, syns that by thē we may be good deuynes, and wythout them not.
If it were as they say, we should be most bounden unto the inventors of those sciences, Sins that by them we may be good deuynes, and without them not.
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And then I praye you if they happened to peryshe or those authours to be loste shoulde it not follow that also the world shuld lacke deuinity? And lykewyse if the learned menne i• those scyences be onelye the good deuynes,
And then I pray you if they happened to perish or those Authors to be lost should it not follow that also the world should lack divinity? And likewise if the learned men i• those sciences be only the good deuynes,
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and consequentlye sainctes (the contrarye wherof is clearly seene) then might wel the simple and vnlearned people despayre of al ghostly health and the true and necessari diuinity hange vpon humayne scyences.
and consequently Saints (the contrary whereof is clearly seen) then might well the simple and unlearned people despair of all ghostly health and the true and Necessary divinity hang upon human sciences.
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but rather to be called Metaphisica, y• whiche neyther hath nor geueth so much •yght of God as can suffyse to our saluacion, being a knowledge, that by force of mans wit climinge the degrees of humayne reason, may be attayned.
but rather to be called Metaphysical, y• which neither hath nor Giveth so much •yght of God as can suffice to our salvation, being a knowledge, that by force of men wit climbing the Degrees of human reason, may be attained.
Wheras the true a•d superuatnral Theology or deuynyty is a science of the spirit, a gift and light yt by grace commeth from God aboue, in such wyse, y• not he that hath the pregnaunt wytte, hath moost studyed and is best learned, is greatest deuine,
Whereas the true a•d superuatnral Theology or deuynyty is a science of the Spirit, a gift and Light that by grace comes from God above, in such wise, y• not he that hath the pregnant wit, hath most studied and is best learned, is greatest divine,
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For the humayne sciences do fyl our mindes of smoke and pryde, and occupy them in such wise (that distract with Marta) they be not attentyue wyth Mary to receiue the knowledge of God It is sene by experyence that rather and more lightly the symple haue accepted the gospel then the learned men of ye world.
For the human sciences do fyl our minds of smoke and pride, and occupy them in such wise (that distract with Martha) they be not attentyue with Marry to receive the knowledge of God It is seen by experience that rather and more lightly the simple have accepted the gospel then the learned men of the world.
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Yea where the symple, the ydeotes, the lytle chyldren & the Samarytanes magnified Christ, the learned scrybes and Phariseis persecuted hym to the deathe of the crosse.
Yea where the simple, the ydeotes, the little children & the Samaritans magnified christ, the learned Scribes and Pharisees persecuted him to the death of the cross.
But Christ dying on ye crosse, hath ouerthrowen the vayle of the tēple, so that the resplēdēt treasures of gods wysdome hyd in Christ are manyfested so openly, that the simple and ideotes,
But christ dying on you cross, hath overthrown the Vail of the temple, so that the resplendent treasures of God's Wisdom hid in christ Are manifested so openly, that the simple and Idiots,
yea the Publicanes and commune womē haue vnderstauded them. Wherof Dauid speaketh saying. Thy wordes be open, they lyghten and geue vnderstandyng to the litle ones.
yea the Publicans and commune women have vnderstauded them. Whereof David speaks saying. Thy words be open, they lighten and give understanding to the little ones.
For that Christ is not come as an humayne man to teache vs letters, but is deuinely and spiritually descended to kindle the spirit, light chariti & grace in the hartes of his electe,
For that christ is not come as an human man to teach us letters, but is deuinely and spiritually descended to kindle the Spirit, Light chariti & grace in the hearts of his elect,
And Christe reproued hys Apostles when they letted the chyldren of comming to him though now their be many that wil not allow the holy scriptures to be had in the vulgare tounge, nor red and declared to ye simple,
And Christ reproved his Apostles when they letted the children of coming to him though now their be many that will not allow the holy Scriptures to be had in the Vulgar tongue, nor read and declared to you simple,
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I prayse the (father and Lord of heauen and earth) that thou hast hid these things from the wyse and prudent, and opened them vnto babes, not for that they haue studied,
I praise the (father and Lord of heaven and earth) that thou hast hid these things from the wise and prudent, and opened them unto babes, not for that they have studied,
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but because it hath so pleased the ▪ In this is fulfylled that that God promysed by his prophet Ieremy, that euē to the least of al they shuld know.
but Because it hath so pleased thee ▪ In this is fulfilled that that God promised by his Prophet Ieremy, that even to the least of all they should know.
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And the I haue glorified, and the I shal gloryfy And wilt thou then that Christ, which is y• light of the world, shulde haue neede of the light of Aristotle? That theyr dry, cold and dead Theology serueth to make thē proud, to presume of thē selues, to contend and to deceiue the blynd ignorāt people with perswading thē falsly to reput• thē for diuines yea & to begile them selfes, that albeit yt thei be darkenes in deede,
And the I have glorified, and the I shall Glorify And wilt thou then that christ, which is y• Light of the world, should have need of the Light of Aristotle? That their dry, cold and dead Theology serveth to make them proud, to presume of them selves, to contend and to deceive the blind ignorant people with persuading them falsely to reput• them for Divines yea & to beguile them selves, that albeit that they be darkness in deed,
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and with humility to exercyse our selues iu studying y• holy scriptures, to the intente, that as true and good dyuynes, we maye render vnto God all honoure and glorye by oure sauioure Iesu Christe. Amen.
and with humility to exercise our selves ju studying y• holy Scriptures, to the intent, that as true and good dyuynes, we may render unto God all honour and glory by our Saviour Iesu Christ. Amen.
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The.vii. Sermon. Howe a Christian oughte to make his last wil and testament. IT is commonly the custome of men in their testamētes, and last wyls to sai:
The vii Sermon. Howe a Christian ought to make his last will and Testament. IT is commonly the custom of men in their Testaments, and last wills to sai:
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I leaue, I bequeath, I geue, wythoute once sayinge I take or cari with me wherein certes they be farre deceiued because they take that, whych they ought to leaue be hynde thē,
I leave, I Bequeath, I give, without once saying I take or Cari with me wherein certes they be Far deceived Because they take that, which they ought to leave be hind them,
Men that be either fooles, mad, phrantyke, neyther 〈 ◊ 〉, nor yet know how to make a wyll, by reason they haue not wytte to descerne good from euyll, what is theires,
Men that be either Fools, mad, phrantyke, neither 〈 ◊ 〉, nor yet know how to make a will, by reason they have not wit to discern good from evil, what is theirs,
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Wherefore he that is willing to make a testament effectual (as expedient is to him that will be saued) behoueth to haue very good spiritual iudgment, a liueli faith in Christ,
Wherefore he that is willing to make a Testament effectual (as expedient is to him that will be saved) behooves to have very good spiritual judgement, a liueli faith in christ,
for they •e his, and from hym by grace I acknowledge to haue receyued all, as Paule sayeth, what hast thou, that thou hast not receiued at gods handes.
for they •e his, and from him by grace I acknowledge to have received all, as Paul Saith, what hast thou, that thou hast not received At God's hands.
and euen death self, I confesse (by the vnderstanding that the Lord hath geuen me) that thei haue beue and shalbe his giftes and graces geuen and graunted of a great loue for my wealth and profit:
and even death self, I confess (by the understanding that the Lord hath given me) that they have beue and shall his Gifts and graces given and granted of a great love for my wealth and profit:
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And for so much as I cānot but acknowledge that I haue gone alwaies backward from him so often as I wolde rule my selfe by my blynde iudgement, folyshe wisdome and deuelishe spirite,
And for so much as I cannot but acknowledge that I have gone always backward from him so often as I would Rule my self by my blind judgement, foolish Wisdom and devilish Spirit,
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Wherefore I commit to the highest God my most deare father, and to his gouernance, al the world and specially my self, in him (as I may) I wil help my selfe with myne owne wytte,
Wherefore I commit to the highest God my most deer father, and to his governance, all the world and specially my self, in him (as I may) I will help my self with mine own wit,
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and at hys handes I professe that I haue had al my goodnes, so that if it were gods wil, to take from me al that he hath geuen me, there shuld in me remayne nothynge but onely sinnes:
and At his hands I profess that I have had all my Goodness, so that if it were God's will, to take from me all that he hath given me, there should in me remain nothing but only Sins:
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I were but dampned, if I were mynded to make satisfaction I could not, no nor yet anye sayncte that euer was, ther is none whose loue is so greate to take my sinnes vppon him and satisfy for them,
I were but dampened, if I were minded to make satisfaction I could not, no nor yet any saint that ever was, there is none whose love is so great to take my Sins upon him and satisfy for them,
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I leaue to hym my pride, vnkindenes, vnbeleue, mistrust, arrogancy, enuy, wrath, ambitiō, and al my vnnumerable wickednes, I geue to him my euil thoughtes, affectiōs, and desires:
I leave to him my pride, unkindness, unbelieve, mistrust, arrogance, envy, wrath, ambition, and all my unnumerable wickedness, I give to him my evil thoughts, affections, and Desires:
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but of great loue allowed them for hys, and to consume and burn them in the flame of his deuine loue, he bore them on his innocente shoulders vppon the crosse, (as Peter writeth) and so was offered a sacrifice for vs. Now seing I haue left al my sins to Christ and geuen to God my substaunce,
but of great love allowed them for his, and to consume and burn them in the flame of his divine love, he boar them on his innocent shoulders upon the cross, (as Peter Writeth) and so was offered a sacrifice for us Now sing I have left all my Sins to christ and given to God my substance,
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but yet lacke I treasure to discharge my great dets, and to appeare rych in goddes syght, in consideraciō wher of I beare with me Christes watching, abstinences, trauayles, praiers, persecutions, slaunders, I take with me hys teares, hys swet, hys bloud,
but yet lack I treasure to discharge my great debts, and to appear rich in God's sight, in consideration where of I bear with me Christ's watching, abstinences, travails, Prayers, persecutions, slanders, I take with me his tears, his sweated, his blood,
and al other hys denyne vertues, his gifts and graces, hys treasures, and al that he hath mereted and des•rued, hys lyfe, passion, deathe, resurreccion and assension be mine, ye all yt euer he hath done or shal from henceforthe do is mine,
and all other his denyne Virtues, his Gifts and graces, his treasures, and all that he hath mereted and des•rued, his life, passion, death, resurrection and Ascension be mine, you all that ever he hath done or shall from henceforth doe is mine,
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and what nedeth more to say, if God haue geuen vs his owne sonne, howe hathe not he with him geuen vs al thynges wherfore with faithe I embrace my sweete Iesus for mine owne, he is my rightwysenes, wysdom, raunsome,
and what needeth more to say, if God have given us his own son, how hath not he with him given us all things Wherefore with faith I embrace my sweet Iesus for mine own, he is my rightwiseness, Wisdom, ransom,
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Who shalbe nowe either to accuse or cōdemne me, after that Christ hathe thus clothed me with his innocensy, rightwisenes, holynes, loue, with all his vertuse, graces, treasures, merites, and with his own selfe.
Who shall now either to accuse or condemn me, After that christ hath thus clothed me with his innocensy, rightwiseness, holiness, love, with all his vertuse, graces, treasures, merits, and with his own self.
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who shall deuide me from the loue of God that is in Christe Iesu. It must nedes be that he be saued which wyth lyuynge faythe embraceth Christe for hys owne.
who shall divide me from the love of God that is in Christ Iesu. It must needs be that he be saved which with living faith Embraceth Christ for his own.
And consideringe that the treasures, and merites of Christe are infinite, and able to enryche a thousande worldes, I entende not to carye with me anye other merites,
And considering that the treasures, and merits of Christ Are infinite, and able to enrich a thousande world's, I intend not to carry with me any other merits,
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although I might do it neuer so easely, nay rather wyth Paul wyl I recken al other thynges as myre and dyrt so that I haue Christe, wyth whome alone I wil appeare before God,
although I might do it never so Easily, nay rather with Paul will I reckon all other things as mire and dyrt so that I have Christ, with whom alone I will appear before God,
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and of and by hym wyl I glorye and make boaste, yea God for byd, that I shuld make my auaūte of any thing, saue of the crosse of our Lorde Iesu Christ of whome only hangeth al our health.
and of and by him will I glory and make boast, yea God for bid, that I should make my avaunt of any thing, save of the cross of our Lord Iesu christ of whom only hangs all our health.
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It would be a thing pleasaūt to me, if euerye man shulde make prayer to God for me, not because I myght purchase or haue anye other treasures then those that I haue of Christ,
It would be a thing pleasant to me, if every man should make prayer to God for me, not Because I might purchase or have any other treasures then those that I have of christ,
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but that I might by liuely faith euery day acknowledge, possesse and embrace those y• I haue receyued of Christe and counte them for myne and so enforme my selfe, I my selfe were it not by Christe, shoulde not knowe what to aske,
but that I might by lively faith every day acknowledge, possess and embrace those y• I have received of Christ and count them for mine and so inform my self, I my self were it not by Christ, should not know what to ask,
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for in him is al and without him al other things be but mere vanitie, onely this peticion I make to him, that he vouchsafe euery dai to geue me light and vnderstandinge, that I may haue wyt to accounte and take hys treasures for mine owne.
for in him is all and without him all other things be but mere vanity, only this petition I make to him, that he vouchsafe every day to give me Light and understanding, that I may have wit to account and take his treasures for mine own.
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I am wel assured that in purgatorye I shall not come, bothe because there is founde no other purgatorye but Christe in whome at the full be purged and punished al the synnes of the elected,
I am well assured that in purgatory I shall not come, both Because there is found no other purgatory but Christ in whom At the full be purged and punished all the Sins of the elected,
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Truth it is that if I haue any goodes them must I leaue to the poore flocke of Christe, not because they shoulde praye for me, that am al readye saued,
Truth it is that if I have any goods them must I leave to the poor flock of Christ, not Because they should pray for me, that am all ready saved,
THe Deuel (as Peter wryteth) seketh alwaye to deuoure vs but chefelye he is busye at the houre of death, by reason then it standeth hym in hand so to do for his owne behooue,
THe devil (as Peter writes) seeketh alway to devour us but chiefly he is busy At the hour of death, by reason then it Stands him in hand so to do for his own behoove,
wherefore I thynke good that we shulde search howe to make hym aunsweare and by the assistence and ayde of gods grace to vnderstand him aud get the vpper hande of hym.
Wherefore I think good that we should search how to make him answer and by the assistance and aid of God's grace to understand him and get the upper hand of him.
if he shal perceyue that thou either put trust in thy self, or confidence in thyne owne worckes, he will not •oo in hande to make the despayre and mistrust gods mercy,
if he shall perceive that thou either put trust in thy self, or confidence in thine own works, he will not •oo in hand to make the despair and mistrust God's mercy,
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or wonden out of, and by makyng the to fele thyne offences, otherwise then euer thou dyddest in thy healthe wyll go aboute to take oute of thy harte the passion of Christ,
or wonden out of, and by making thee to feel thine offences, otherwise then ever thou didst in thy health will go about to take out of thy heart the passion of christ,
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But I wyll that al hys temtacions serue the to the honour of God and saluacio• of thy soule as they do serue the turne of the elected, to whom all thynges woorke to gether for theyr wealth, fyrste of all I warne the, that thou maintein not thy self for good but admit and graunte all the euill that he shall reherse of the and thynke, that he hath not saied so muche, but that it is much more and thanke God that now at laste he hathe bene so fauorable, to make the cōsider thy sinnes, wherin he vseth the deuel for an instrument, to the entent that by the knowing of them, thou shuldest take occasion to humble thy selfe,
But I will that all his temptations serve thee to the honour of God and saluacio• of thy soul as they do serve the turn of the elected, to whom all things work to gether for their wealth, First of all I warn thee, that thou maintain not thy self for good but admit and grant all the evil that he shall rehearse of thee and think, that he hath not said so much, but that it is much more and thank God that now At laste he hath be so favourable, to make the Consider thy Sins, wherein he uses the Devil for an Instrument, to the intent that by the knowing of them, thou Shouldst take occasion to humble thy self,
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Thou shalt say to him, that when he caused iniustly Christ to dye, whych was an innocent, he lost al his interprise and inrisdiction, that euer he had or possible might haue ouer man.
Thou shalt say to him, that when he caused injustly christ to die, which was an innocent, he lost all his enterprise and jurisdiction, that ever he had or possible might have over man.
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then Adam annoied and harmed vs, by reason the light of Christ is of more force & effect then the darkenes of our fyrst parent, the goodnes of Christes surmounteth and passeth y• malice of man,
then Adam annoyed and harmed us, by reason the Light of christ is of more force & Effect then the darkness of our fyrst parent, the Goodness of Christ's surmounteth and passes y• malice of man,
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And if haply he shuld say, it is not sufficient for thy saluacion to beleue in Christe, the be houeth to keepe his commaundementes, thou must loue God wythal thy hart,
And if haply he should say, it is not sufficient for thy salvation to believe in Christ, the be hoveth to keep his Commandments, thou must love God withal thy heart,
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that is, that God for thy wealthe hath created the worlde, and semblably preserueth it, in such sort that thou couldest fele in the creatures the loue of God,
that is, that God for thy wealth hath created the world, and semblably Preserveth it, in such sort that thou Couldst feel in the creatures the love of God,
wher be thy workes, whereby thou trustest to be saued? answer, I trust not to be saued bi mi works for they be such that if I shuld haue regard or respect to them.
where be thy works, whereby thou trustest to be saved? answer, I trust not to be saved by mi works for they be such that if I should have regard or respect to them.
and outragiouse synnes that thou hast committed, for prosperites, or aduersities thou hast had, for the great euylles wherin thou art founde at thy deathe,
and outragiouse Sins that thou hast committed, for Prosperities, or adversities thou hast had, for the great evils wherein thou art found At thy death,
rather dothe God practyse them in diuerse such manners, albeit of euerything they be certified to the honoure of God, thou shalt moreouer say to hym thus.
rather doth God practise them in diverse such manners, albeit of everything they be certified to the honour of God, thou shalt moreover say to him thus.
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thou may by syde thys saye to him, the spirit of God beareth witnes to mi spirit, that I am the sonne of god and to him muste I rather truste then to the.
thou may by side this say to him, the Spirit of God bears witness to mi Spirit, that I am the son of god and to him must I rather trust then to thee.
and the circumstaunces of the same, ne hast examyned sufficiently thy conscience, nor yet haste no• •hat pure perfecte greate and vnsayned sorowe for thy synnes that thou of dutye shuldest haue, thou haste not satysfyed for those so great an vnnumerable dettes, that thou haste towarde God, make hym thys aunswere aud say:
and the Circumstances of the same, ne haste examined sufficiently thy conscience, nor yet haste no• •hat pure perfect great and vnsayned sorrow for thy Sins that thou of duty Shouldst have, thou haste not satisfied for those so great an unnumerable debts, that thou haste toward God, make him this answer and say:
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or to saye more truly, thou art al ready iudged and condemned, seing thou beleuest not in Christ, & woldest thou iudge me? trouble thy selfe no longer in prouynge that I haue failed in al,
or to say more truly, thou art all ready judged and condemned, sing thou Believest not in christ, & Wouldst thou judge me? trouble thy self no longer in proving that I have failed in all,
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that can I neuer doo, if I shoulde alwaye stande in the fyre, Christe hathe done that for me on the crosse moreouer Christe is myne, the father hathe geuen hym to me wyth al his merites, al the good worckes, that euer he dyd are myne,
that can I never do, if I should alway stand in the fire, Christ hath done that for me on the cross moreover Christ is mine, the father hath given him to me with all his merits, all the good works, that ever he did Are mine,
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but make answere that he neuer forsoke person that trusted in hym, but because he wold for sake none of vs, he was myneded to be forsaken him selfe on the crosse,
but make answer that he never forsook person that trusted in him, but Because he would for sake none of us, he was myneded to be forsaken him self on the cross,
and saye thus, and al because to deceiue the ▪ Go to thou haste all readye vanquyshed me, I was myneded to bring the into desperaciō, but I coulde not. Thou art saued:
and say thus, and all Because to deceive thee ▪ Go to thou haste all ready vanquished me, I was myneded to bring thee into desperation, but I could not. Thou art saved:
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Haste thou serued God so longe, haste thou done so many good deedes so greate penaunce, geuen so many good ensamples, saued so mani souls and albeit thou haste committed sinnes? yet arte thou cōfessed of them, thou haste done penaunce, thou haste taken pardons, thou haste gone for indulgences, thou kepeste the commaundementes,
Haste thou served God so long, haste thou done so many good Deeds so great penance, given so many good ensamples, saved so mani Souls and albeit thou haste committed Sins? yet art thou confessed of them, thou haste done penance, thou haste taken Pardons, thou haste gone for Indulgences, thou kepeste the Commandments,
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Yea thy good workes be ouer plusse, more then sufficeth, whiche thou maye sel or geue to other, whiche if thou do not the church of Rome shalbe the heyre,
Yea thy good works be over plusse, more then Suffices, which thou may sell or give to other, which if thou do not the Church of Rome shall the heir,
Albeit thou haue admitted synnes, yet seest thou not how thou art wel dispose• at the last, only stād stoutly in the trust of these thy great and many good workes suffer thys sycknes,
Albeit thou have admitted Sins, yet See thou not how thou art well dispose• At the last, only stand stoutly in the trust of these thy great and many good works suffer this sickness,
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and I haue no feare of being dampned, wer it not for my workes, I geue thankes to my Lord Christ Iesus, whych hath geuen me the grace to counte my workes for a thing of nought,
and I have no Fear of being dampened, were it not for my works, I give thanks to my Lord christ Iesus, which hath given me the grace to count my works for a thing of nought,
but by gods grace, thou shalt not be able to do it, I fynde that I am vpon a litle bourd in the sea tossed with myghty wynds and haue embraced and be clepped a strōg pyller or rocke,
but by God's grace, thou shalt not be able to do it, I find that I am upon a little board in the sea tossed with mighty winds and have embraced and be clepped a strong pyller or rock,
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and thou councelest me to leaue it, and to sticke to the rotten thynges whych I shuld do, the windes would carye bothe me and them into the sea ▪ Rather I wyl perish with Christ which is a thyng impossible I then lyue wythout hym, no I can not put my trust holy in Christ vnles fyrst al together I dispayre of my selfe and myne own works.
and thou councelest me to leave it, and to stick to the rotten things which I should do, the winds would carry both me and them into the sea ▪ Rather I will perish with christ which is a thing impossible I then live without him, no I can not put my trust holy in christ unless fyrst all together I despair of my self and mine own works.
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as the Prophet Abacucke told a fore hand, when he sayed, Lord when they shal be neare to the death at the latter ende, betwene thys way and the other, thou wylt make knowen to them Christ and his great benefits,
as the Prophet Habakkuk told a before hand, when he said, Lord when they shall be near to the death At the latter end, between this Way and the other, thou wilt make known to them christ and his great benefits,
and al goodnes without recouery, and be throwen into the depe pit of hel therto remain and abide in fyre euer lastingly ▪ Wherfore me semeth it wer expedient to imagin what way to take, what answere to make, with what reasōs to arme vs, that we may haue the matter to passe on our syde.
and all Goodness without recovery, and be thrown into the deep pit of hell thereto remain and abide in fire ever lastingly ▪ Wherefore me Seemeth it were expedient to imagine what Way to take, what answer to make, with what Reasons to arm us, that we may have the matter to pass on our side.
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ne can be saued, onles first we be absolued and forgeuē, and that must nedes be whilest we be in thys lyfe for afterward is no more redemcion at al. To the glotten was denyed one droppe of water.
ne can be saved, unless First we be absolved and forgiven, and that must needs be whilst we be in this life for afterwards is no more redemption At all To the glotten was denied one drop of water.
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and withall oure rightwisnes, and good workes be not hable to withstād gods rightwisenes, wherfore Dauid sayed, Lord none can be iustified in thy syght,
and withal our rightwiseness, and good works be not able to withstand God's rightwiseness, Wherefore David said, Lord none can be justified in thy sight,
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Lord if thou wilt punish our iniquyties, who shalbe hable to abide? & Iob saith I knowe that man can not be iustified if he stande face to face a fore God.
Lord if thou wilt Punish our iniquities, who shall able to abide? & Job Says I know that man can not be justified if he stand face to face a before God.
As though he shulde saye you are fooles, if you thynke your selfe hable to wythstande the iustice of God, seinge your ryghtwysenes is vnclene and that so muche vnclener,
As though he should say you Are Fools, if you think your self able to withstand the Justice of God, sing your ryghtwysenes is unclean and that so much vnclener,
it is seene that Ezechias, after sentence was geuen vpō him at the benche of iustice, because he appealed to the other trone of mercye had graunted to hym, that he shuld lyue fiftene yeres longer And Dauid by appealynge to mercye caused the sentēce to be reuoked, which was geuen that he shulde dye.
it is seen that Hezekiah, After sentence was given upon him At the bench of Justice, Because he appealed to the other throne of mercy had granted to him, that he should live fiftene Years longer And David by appealing to mercy caused the sentence to be revoked, which was given that he should die.
then hathe iustyce no iurisdiction vppon vs at all, no thoughe it were the greatest synner of the worlde, saye thou to God, I am Christes, thou gauest me to him as Christe sayeth, they were thine,
then hath Justice no jurisdiction upon us At all, no though it were the greatest sinner of the world, say thou to God, I am Christ's, thou Gavest me to him as Christ Saith, they were thine,
Moreouer Christe hathe redemed me, therefore am I hys for manye causes, I wyll therefore stand to his iudgemente, thou haste geuen hym all power in heauen and in earthe as hee hym selfe sayeth, to me is geuen all power in heauen and in earthe,
Moreover Christ hath redeemed me, Therefore am I his for many Causes, I will Therefore stand to his judgement, thou haste given him all power in heaven and in earth as he him self Saith, to me is given all power in heaven and in earth,
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wherefore he maye doo wyth me the thynge that lyketh hym, and as to hym semeth good, he is my iudge as Christ hym selfe sayeth, the father hathe geuen all iudgmente to the sonne, it is therfore his duty to iudge me.
Wherefore he may do with me the thing that liketh him, and as to him Seemeth good, he is my judge as christ him self Saith, the father hath given all iudgmente to the son, it is Therefore his duty to judge me.
and in my hearte thou sayeste to me, that because I truste in the, thou wylte saue me, all readye by thy grace haue I put in the my confidence and hope,
and in my heart thou Sayest to me, that Because I trust in thee, thou wilt save me, all ready by thy grace have I put in the my confidence and hope,
As a woman greate with childe cannot be punished no more can thou, if thou haue Christ in thy harte, or rather (as Christe sayeth) he that be leueth in the son is not iudged he is so assured of hys saluacion, that there nedeth no examinacion to be hadde of him, he is one of Christes mēbers,
As a woman great with child cannot be punished no more can thou, if thou have christ in thy heart, or rather (as Christ Saith) he that be leveth in the son is not judged he is so assured of his salvation, that there needeth no examination to be had of him, he is one of Christ's members,
If it be so that God woulde make there with the a reckenynge, saye to hym howe thou hast made it wyth Christ, for as he put on Christ al our iniquities and sinnes (as Esaye sayeth) and with greate loue accepted them for hys owne,
If it be so that God would make there with the a reckoning, say to him how thou hast made it with christ, for as he put on christ all our iniquities and Sins (as Isaiah Saith) and with great love accepted them for his own,
Lorde if thou haste anye reconing or matter agaynste me, make it with Christ he knoweth wel how to answere aud can declare that he hathe satisfied for them.
Lord if thou haste any reckoning or matter against me, make it with christ he Knoweth well how to answer and can declare that he hath satisfied for them.
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and hath accepted that deuine sacryfyce of the vndefyled lambe Christe Iesus, whyche dyed on the crosse to be obedyente to hys father (as Paule hathe wrytten) al readye is the right wysenes of God satysfyed vp Christe more then suffycyente, and made his sonnes,
and hath accepted that divine sacrifice of the undefiled lamb Christ Iesus, which died on the cross to be obedient to his father (as Paul hath written) all ready is the right wysenes of God satisfied up Christ more then sufficient, and made his Sons,
Yea the true Christians, yt haue Christ in theyr heartes (as Paule sayeth let Christe dwel in our harts) maye pitiouslye lamente and complayne to of God, and saye to him:
Yea the true Christians, that have christ in their hearts (as Paul Saith let Christ dwell in our hearts) may pitiouslye lament and complain to of God, and say to him:
thou hast punished vs more bytterlye then we haue deserued, cōsidering that we offended and not Christe, reasone wolde thou shulde haue punyshed vs, oure wyll,
thou hast punished us more bitterly then we have deserved, considering that we offended and not Christ, reason would thou should have punished us, our will,
and letten a loue that innocent, and iust Christ more deare and intier to me then myne owne soule wherefore I feele more that, that he suffered for me,
and let a love that innocent, and just christ more deer and intier to me then mine own soul Wherefore I feel more that, that he suffered for me,
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Seest thou not that as the blud of Abel cried for vengaunce, so this bloud of Christ calleth for mercy and he cā not but must nedes be heard, one depenes calleth on another I meane the bottomeles abisse of my synnes hath neede of the abisse of Christes passyon and the abisse of Christes passyon calleth to the abisse of the mercye of God.
See thou not that as the blood of Abel cried for vengeance, so this blood of christ calls for mercy and he can not but must needs be herd, one deepens calls on Another I mean the bottomeles abyss of my Sins hath need of the abyss of Christ's passion and the abyss of Christ's passion calls to the abyss of the mercy of God.
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Saye therfore to Christ, O Lorde make thy marcye maruelous and wonderful, thou sauest them that truste in the, cry saue me for thy mercye sake, take and embrace thine ye right wysenes of Christ,
Say Therefore to christ, Oh Lord make thy marcye marvelous and wondered, thou Save them that trust in thee, cry save me for thy mercy sake, take and embrace thine you right wysenes of christ,
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And for so much as our natyue country is not heare vpon the earth, but in heauen is our place of reast (consideringe that al men haue thys desyre to go to heauen) I take it to be expedyente to weigh and po•der how we maye go together.
And for so much as our native country is not hear upon the earth, but in heaven is our place of reast (considering that all men have this desire to go to heaven) I take it to be expedyente to weigh and po•der how we may go together.
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God hathe geuen vs Christ for an only• mirrour, glas, squier, Maister, and guide, wherfore who•so•is willinge to walke thyther I meane to heauen, muste go the same path, that he hathe gone and troden before vs,
God hath given us christ for an only• mirror, glass, squire, Master, and guide, Wherefore who•so•is willing to walk thither I mean to heaven, must go the same path, that he hath gone and trodden before us,
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Commeth down from heauen, that is from hys own pryde, and false excellency, for (as Christ sayeth) no man goeth vp into heauen but he that commeth down, that is the son of man and hys members.
Cometh down from heaven, that is from his own pride, and false excellency, for (as christ Saith) no man Goes up into heaven but he that comes down, that is the son of man and his members.
for whē he seeth by deuine influence, the mekenes of Christ, his liberality, pacience, loue, goodnes, innocēcy, wyth other of his vertues, he is of force constrayned to feele his own pride, vnkindnes, vnpacientnes, wyckednes, vngodlynes, and his other iniquities.
for when he sees by divine influence, the meekness of christ, his liberality, patience, love, Goodness, innocency, with other of his Virtues, he is of force constrained to feel his own pride, unkindness, vnpacientnes, wickedness, ungodliness, and his other iniquities.
but ministred to him occasion and oportunity to offend, ther had not ben a syn in al ye world but he had don it wherfore he wyl attribute to hym self al,
but ministered to him occasion and opportunity to offend, there had not been a sin in all the world but he had dONE it Wherefore he will attribute to him self all,
as though he had committed them in dede so that albeit in Christ, and by Christ he perceiueth him self innocent and safe, not withstanding of him self he taketh it, that he is most damned,
as though he had committed them in deed so that albeit in christ, and by christ he perceives him self innocent and safe, not withstanding of him self he Takes it, that he is most damned,
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and greatest synner of al the world and is forced to say that (whych Paul spake long a go) Christ came into the worlde to saue synners, whereof I am one of the chefe.
and greatest sinner of all the world and is forced to say that (which Paul spoke long a go) christ Come into the world to save Sinners, whereof I am one of the chief.
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and shewed forth to ye world, he liued al together for hys neyghbour, and sought only y• glory of his father and saluacyon of hys brethren, without any regard or respect to hym self (& cause whye is) for that he was so full of loue, grace, fauour, truth, godlines,
and showed forth to you world, he lived all together for his neighbour, and sought only y• glory of his father and salvation of his brothers, without any regard or respect to him self (& cause why is) for that he was so full of love, grace, favour, truth, godliness,
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as Paul sayeth Christ hath not pleased hym selfe he was inflamed in such wyse wyth a feruent desyre to saue the world, for the glory of his father, that he being cleane swalowed vp in God, had no mynde nor consyderacyon of hym self.
as Paul Saith christ hath not pleased him self he was inflamed in such wise with a fervent desire to save the world, for the glory of his father, that he being clean swallowed up in God, had no mind nor consideration of him self.
Next ensueth the thyrd acte, that lyke as ye world persecuted Christ, so it pursue hym and that because in sauynge his neighbour and sekyng the glory of God, he auaunceth and set forthe the grace, the gospell,
Next ensueth the Third act, that like as you world persecuted christ, so it pursue him and that Because in Saving his neighbour and seeking the glory of God, he auaunceth and Set forth the grace, the gospel,
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and because the world repyneth at thys, therfore immediatly foloweth persecutyon, in lyke case therefore as the hoole life of Christ was one contynual persecution because it was godly,
and Because the world repyneth At this, Therefore immediately Followeth persecution, in like case Therefore as the hoole life of christ was one continual persecution Because it was godly,
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so chaūceth fytly and agreably to a true christian, that magnifieth the greate benefyte, whych we haue receiued by Christe, which thing is open and manifest in sundry places of the Actes of the Apostles.
so chanceth fytly and agreeably to a true christian, that magnifieth the great benefit, which we have received by Christ, which thing is open and manifest in sundry places of the Acts of the Apostles.
so that wyth Paule he may say I am crucified with Christe, in such wise also knitte to hym on the crosse, that nothinge is hable to part me from the loue of God, whych is in Christe Iesus.
so that with Paul he may say I am Crucified with Christ, in such wise also knit to him on the cross, that nothing is able to part me from the love of God, which is in Christ Iesus.
Furthermore as Christ dyed on y• crosse so a Christen man, that lyueth in Christ, dieth to the world in such sort, that he passeth not of riches, honour, dignity, kinred, frēds worldly pleasures,
Furthermore as christ died on y• cross so a christian man, that liveth in christ, Dieth to the world in such sort, that he passes not of riches, honour, dignity, kindred, Friends worldly pleasures,
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He besyde this must ryse with Christe in newnes of lyfe, lintug after another maner then be did before that he was regenerate by Christe, because he is be commen spirituall he lyueth to the glory of God.
He beside this must rise with Christ in newness of life, lintug After Another manner then be did before that he was regenerate by Christ, Because he is be come spiritual he liveth to the glory of God.
and desyres, aboue in his celestial country, so that he say with Paul our conuersacion is in heauen, where he enioyeth & taketh pleasure and comforte in God.
and Desires, above in his celestial country, so that he say with Paul our Conversation is in heaven, where he Enjoyeth & Takes pleasure and Comfort in God.
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The.xi. Sermon. Howe God hathe satysfied for oure synnes and hathe purchased Paradyse for vs. GOd by hys absolute and free power myght haue saued vs without any sa•isfaction at al:
The xi Sermon. Howe God hath satysfied for our Sins and hath purchased Paradise for us GOd by his absolute and free power might have saved us without any sa•isfaction At all:
onles first he wer fully satisfied, and sethen he perceyued that we coulde not dooe it our selfes, he was minded to send into the world his sonne to make for vs satisfaction and layed on hym the iniquities of vs al,
unless First he were Fully satisfied, and sethen he perceived that we could not do it our selves, he was minded to send into the world his son to make for us satisfaction and laid on him the iniquities of us all,
as Paule wryteth he toke our infirmities for his own and he hath borne oure iniquities and miseries, bi reason he came into the world as though he had ben an offender he toke a similitude of sin to serue our turne on the behalfe of our sinnes & as though we had ben most innocent,
as Paul writes he took our infirmities for his own and he hath born our iniquities and misery's, by reason he Come into the world as though he had been an offender he took a similitude of since to serve our turn on the behalf of our Sins & as though we had been most innocent,
wherfore Christe beinge accused at the iudgment seat of Ierufalem, made no aunswere was to shewe that they had agaynste him all actyons, in so much as he had ēbraced for hys owne al our synnes.
Wherefore Christ being accused At the judgement seat of Jerusalem, made no answer was to show that they had against him all actyons, in so much as he had embraced for his own all our Sins.
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He was contended that vppon hym shuld come al those infrmies, slaūders & rebukes, which we haue deserued for our syns, which thing Dauid singnified in spirit in the parson of Christ where he sayeth, the rebukes,
He was contended that upon him should come all those infrmies, slanders & rebukes, which we have deserved for our Sins, which thing David singnified in Spirit in the parson of christ where he Saith, the rebukes,
and reproches, wherwith they slaunderd the, fel al vpon me, yea and those curses also, that wer due to vs fel vpō him, (as Paule sayeth) he hath redemed vs from the cursse, in that he became a curst for vs,
and Reproaches, wherewith they slaunderd thee, fell all upon me, yea and those curses also, that were due to us fell upon him, (as Paul Saith) he hath redeemed us from the curse, in that he became a cursed for us,
And lyke a godly shepherd hauyng on hys backe the lost shepe (for he hath his kingdō vpon his shulders) hath he born our synnes on the crosse, (as Peter sayeth) he hath born our synnes in hys body vpon the crosse and tree.
And like a godly shepherd having on his back the lost sheep (for he hath his Kingdom upon his shoulders) hath he born our Sins on the cross, (as Peter Saith) he hath born our Sins in his body upon the cross and tree.
Vpon it as it had bene an altar, to condempne our synnes, wyth the syn that was imputed to hym, was he offered as a sacrifice to be burned in the fyre & flame of gods loue,
Upon it as it had be an altar, to condemn our Sins, with the sin that was imputed to him, was he offered as a sacrifice to be burned in the fire & flame of God's love,
and to the Corinthians Paul writeth, he that knew no syn was made syn for vs. It was gods wyl and mynd, that he which was most innocēt should be don on ye crosse as though he wer not only a synner but euē lyn it self and thus (as Daniell prophesyed was iniquity consumed) and in one day god toke it out of the world, according to ye prophesy of Zachary, wherfore saynt Ihon saieth he appeared to take away our fyns, and saynt Ihon Baptist sayeth of Christ that he is the lambe of God yt taketh away the sins of the world.
and to the Corinthians Paul Writeth, he that knew no sin was made sin for us It was God's will and mind, that he which was most innocent should be dONE on you cross as though he were not only a sinner but even lyn it self and thus (as Daniell prophesied was iniquity consumed) and in one day god took it out of the world, according to you prophesy of Zachary, Wherefore saint John Saith he appeared to take away our fyns, and saint John Baptist Saith of christ that he is the lamb of God that Takes away the Sins of the world.
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nether wold he yeld vp hys spirit tyl fyrst he had bowed down hys head that is vntyl he had moued God, whyche is (as Paul writeth) his head to pardon vs to Christ therefore were our• sins ascribed so that iustly he meryted that death for hys syns, not because he committed them,
neither would he yield up his Spirit till fyrst he had bowed down his head that is until he had moved God, which is (as Paul Writeth) his head to pardon us to christ Therefore were our• Sins ascribed so that justly he merited that death for his Sins, not Because he committed them,
and purchased the the greatest felicity: I make the answere on thys wyse. If case wer that one were led to the gallowes for hys rybaldry and noughtynes,
and purchased the the greatest felicity: I make the answer on this wise. If case were that one were led to the gallows for his rybaldry and noughtynes,
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or rather do more euil, Christ certes died not for the, nor satisfied for thy dets nor yet merited for the paradise to the intēt thou shulde stand idle, commit syn,
or rather do more evil, christ certes died not for thee, nor satisfied for thy debts nor yet merited for the paradise to the intent thou should stand idle, commit sin,
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and become a starke rybald, but that thou, seynge hys great loue, and how greatly synne dyspleased hym seeing he was willynge to dye because to take them out of the world, shuld no more do syn,
and become a stark rybald, but that thou, sing his great love, and how greatly sin displeased him seeing he was willing to die Because to take them out of the world, should no more do sin,
but honour hym, loue him, thanke hym, put thy trust in hym, and work vertuous and good works plenteously, not as a bonde seruaunte to escape hel, sythen Christ hath deliuered the,
but honour him, love him, thank him, put thy trust in him, and work virtuous and good works plenteously, not as a bond servant to escape hell, sythen christ hath Delivered thee,
ne yet to get paradyce, the which Christe hathe purchased for the, but as a uatural sonne for the glorye of God, moued thereto by mocion of faythe, loue,
ne yet to get paradise, the which Christ hath purchased for the, but as a uatural son for the glory of God, moved thereto by motion of faith, love,
More ouer eyther thou beleuest that Christ hath satissied for the or not, if thou beleue not, that he hath delyuered the from hel and gotten the Paradise,
More over either thou Believest that christ hath satissied for thee or not, if thou believe not, that he hath Delivered thee from hell and got the Paradise,
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and to doo for his glory, maruelous workes plenteously aud redily to beleue that we are saued by Christ maketh not vs negligent and naughtye but feruente and holye.
and to do for his glory, marvelous works plenteously and readily to believe that we Are saved by christ makes not us negligent and naughty but fervent and holy.
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& that is because it semeth thē to geue offēce and ingender cōfusion amonge the people, ☞ I cannot denye, that many curiouse persons wyth theyr darcke natural lyght (willing to se thynges supernatural that cannot be sene but by fayth) do fal into thousandes of errours,
& that is Because it Seemeth them to give offence and engender confusion among the people, ☞ I cannot deny, that many curious Persons with their dark natural Light (willing to see things supernatural that cannot be seen but by faith) do fall into thousandes of errors,
Al that they maye imagine by force of wyt, pleasynge to theyr owne corrupt reason (of that hyghe secrete) they thyncke it to be true, wythout other testimonye of holye scripture.
All that they may imagine by force of wit, pleasing to their own corrupt reason (of that high secret) they think it to be true, without other testimony of holy scripture.
Therefore it must be put asyde and (bryngynge hys vnsaciable wyl to an ende) walke by fayth to deuyne secrettes honoring them wythout further dyscussion.
Therefore it must be put aside and (bringing his unsatiable will to an end) walk by faith to divine secrets honouring them without further dyscussion.
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It is our offyce, to be cōtēt, with as much as God hath vouchsafed to open vnto vs in the sacred Scripturs, in the whych, he hath geuen vs lyght sufficyently,
It is our office, to be content, with as much as God hath vouchsafed to open unto us in the sacred Scriptures, in the which, he hath given us Light sufficyently,
Wherfore wilt yu that we holde oure peace of that thyng whych Paule writteth? How can the wordes of the holy gost offend, that haue bene pronounced and wrytten onelye for oure saluacion? If thou be offended therwyth, it is not because it geueth the occasiō but for that thou takest it without any gift.
Wherefore wilt thou that we hold our peace of that thing which Paul Writeth? How can the words of the holy ghost offend, that have be pronounced and written only for our salvation? If thou be offended therewith, it is not Because it Giveth the occasion but for that thou Takest it without any gift.
and by Christ crucified, elected vs to be hys chyldren, and that we be sure in hys handes? It is a thing moste necessarye, to preache those good newes, in the whyche ther is discouered vnto vs the exceadynge goodnes of God, that aboue all other thynges doeth moue vs to be ennamored of hym.
and by christ Crucified, elected us to be his children, and that we be sure in his hands? It is a thing most necessary, to preach those good news, in the which there is discovered unto us the exceeding Goodness of God, that above all other things doth move us to be ennamored of him.
•uowest thou (that whyche in dede doth hurt, althoughe it appeare not to the blynde and frantyke worlde) that anye man preacheth it after yt humayne doctrin? But it maye be thou wylt saye, let vs come therefore to the particulars.
•uowest thou (that which in deed does hurt, although it appear not to the blind and frantic world) that any man Preacheth it After that human Doctrine? But it may be thou wilt say, let us come Therefore to the particulars.
Doeth it not seeme to the offence, to preach that god hath electe some and not other some? He that hereth these wordes, wyll thyncke God to be parciall.
Doth it not seem to the offence, to preach that god hath elect Some and not other Some? He that heareth these words, will think God to be partial.
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Nowe is it not necessary to be knowē that we shal not all be saued, and that many shalbe damned? And consequentlye God hath many electe and manye reiected.
Now is it not necessary to be known that we shall not all be saved, and that many shall damned? And consequently God hath many elect and many rejected.
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For of thy selfe cōmeth thy damnacion, and of God thy saluacion, Yea as often as thou thynckest thy saluacion in anye parte to depende vpon thy selfe, it driueth the, eyther to dyspare or to be exalted in presumptyon.
For of thy self comes thy damnation, and of God thy salvation, Yea as often as thou Thinkest thy salvation in any part to depend upon thy self, it Driveth thee, either to dyspare or to be exalted in presumption.
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wareth colde in well doyng, and sayth, what nede I more to trauayle, God hath immutably determined and resolued all that is to be, I maye passe my tyme in pleasure,
wareth cold in well doing, and say, what need I more to travail, God hath immutably determined and resolved all that is to be, I may pass my time in pleasure,
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Therefore if they shoulde beleue that theyr saluacion and elec•yon dyd not come of them selues (as men that were not moued wyth the zeale of the honor of God) they woulde dwell in Idlenes,
Therefore if they should believe that their salvation and elec•yon did not come of them selves (as men that were not moved with the zeal of the honour of God) they would dwell in Idleness,
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The electe doo neuer become colde, but are the more feruent, by hearynge that their election and saluacion is onely in the handdes of God, they knowe by fayeth, that the Lord loueth them so much (speciallye synce Christe hath dyed for theym on the crosse) that they are sure of theyr saluacion.
The elect do never become cold, but Are the more fervent, by hearing that their election and salvation is only in the handdes of God, they know by Faith, that the Lord loves them so much (specially since Christ hath died for them on the cross) that they Are sure of their salvation.
Yea they feele so much the goodnes of God in Christe, and by Christ, that if it were possyble (whyle that spirituall felynge dyd remayne in them) that they could beleue them selues to be reprobate (for as muche as by thys, god is no lesse good) they would not any thyng the lesse loue hym,
Yea they feel so much the Goodness of God in Christ, and by christ, that if it were possible (while that spiritual feeling did remain in them) that they could believe them selves to be Reprobate (for as much as by this, god is no less good) they would not any thing the less love him,
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And so much more thē the other, do they feare to sinne, by how much more they know y• god dothe in thys presente lyfe, punyshe hys legittimate childrē, more thē the basterdes.
And so much more them the other, do they Fear to sin, by how much more they know y• god doth in this present life, Punish his legitimate children, more them the basterdes.
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and be rych and happy in the thinges of the world, if God haue for sene and determined it? Only in those thinges perteining to the soule, predestinacion hindreth them by making it ashylde to their wicked life.
and be rich and happy in the things of the world, if God have for seen and determined it? Only in those things pertaining to the soul, predestination hindereth them by making it ashylde to their wicked life.
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But know thou that those whiche of such a benefit take occasiō to become worse, (though alredy with theyr hart they dyd the same thinges and wolde haue done it in worke if they had thought them sure of their saluacion) shew thē selues to be reprobate, & not to feele in Christ the great goodnes of God.
But know thou that those which of such a benefit take occasion to become Worse, (though already with their heart they did the same things and would have done it in work if they had Thought them sure of their salvation) show them selves to be Reprobate, & not to feel in christ the great Goodness of God.
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Sathan is he that being transformed into the similitude of an Aungell of lyght, trauayleth to perswade that our eleccion dependeth vpon vs. This was the opinion of Pelagius:
Sathan is he that being transformed into the similitude of an Angel of Light, Travaileth to persuade that our election dependeth upon us This was the opinion of Pelagius:
Then of force muste it be good to be preached, to the end it may be knowen, yt the time is already come of the couenaunt and promised peace that he which hath eares to vnderstād, may vnderstād,
Then of force must it be good to be preached, to the end it may be known, that the time is already come of the Covenant and promised peace that he which hath ears to understand, may understand,
as haue ye shepe of christ yt heare their pastour, It is also good to be spokē of to the ende yt that be not hyd but declared, which (by ye wyll of God & for oure profit) is written therof in holye scripture:
as have you sheep of Christ that hear their pastor, It is also good to be spoken of to the end that that be not hid but declared, which (by you will of God & for our profit) is written thereof in holy scripture:
for it shuld neuer be done, if it be depended vpon them selues And therfore for euery respecte, euerye one shuld stand to gods determinaciō, it it wer but to doo honoure to him.
for it should never be done, if it be depended upon them selves And Therefore for every respect, every one should stand to God's determination, it it were but to do honour to him.
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And therefore he wolde not trust to vs, knowinge we are so vnpefect, yt if we had paradise in our hands we should let it fal to the earth wher nowe we are sure knowinge that al our syns can not let the deuine eleccion,
And Therefore he would not trust to us, knowing we Are so vnpefect, that if we had paradise in our hands we should let it fall to the earth where now we Are sure knowing that all our Sins can not let the divine election,
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But those that are not by Christe regenerate, ar of so base & vyle a minde through sinne, that they cannot thincke God to be so liberall as to geue heauē without our workes.
But those that Are not by Christ regenerate, Are of so base & vile a mind through sin, that they cannot think God to be so liberal as to give heaven without our works.
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and canst thou not thinke he hath geuen the heauen? It is also our greater glory, that God hath loued vs so muche, that hys own selfe hath willed to take the care & charge of our saluacion.
and Canst thou not think he hath given the heaven? It is also our greater glory, that God hath loved us so much, that his own self hath willed to take the care & charge of our salvation.
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If we myght glory of our selues, we should haue wherof to ware proude and prefer our selues afore oure brethren, where otherwyse we should haue occasion to be humble,
If we might glory of our selves, we should have whereof to beware proud and prefer our selves afore our brothers, where otherwise we should have occasion to be humble,
And further such as beleue thē selues to be by grace elected, saued sonnes of God, heyres and sure therof, not only because ther remaineth no more to get (God in Christ hauing geuen them all) but also by the great vnderstandyng they haue of the goodnes of the Lord:
And further such as believe them selves to be by grace elected, saved Sons of God, Heirs and sure thereof, not only Because there remains no more to get (God in christ having given them all) but also by the great understanding they have of the Goodness of the Lord:
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are forced to turne their backes to thē selues, & theyr faces to God, Wher as the cōtrary belefe, wold make y• cōtrary operaciō, they would withdraw them from God,
Are forced to turn their backs to them selves, & their faces to God, Where as the contrary belief, would make y• contrary operation, they would withdraw them from God,
But note them that thinke to haue theyr eleccioon in their owne hands, & thou shalt se that thei are in their owne loue and trust, presumtuous, and full of vice:
But note them that think to have their eleccioon in their own hands, & thou shalt see that they Are in their own love and trust, presumptuous, and full of vice:
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PAul magnifieth oure eleccion, firste in his behalfe that hath elected vs, saying We are elected nether by man nor Angell, bnt by God: Hyer can not he go.
PAul magnifieth our election, First in his behalf that hath elected us, saying We Are elected neither by man nor Angel, but by God: Hyer can not he go.
By the sinne of Adam we were all defyled, infected, in firme, frayle, blynde, malignaunte, full of venum cōtrary to god, enemies & rebels ▪ so that a thyng more myserable coulde not haue binne chosen.
By the sin of Adam we were all defiled, infected, in firm, frail, blind, malignaunte, full of venum contrary to god, enemies & rebels ▪ so that a thing more miserable could not have been chosen.
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Paule doth also magnifye oure election, in respect of the dignitye, to the which we are elected, a•d sayeth, he hath not chosen vs to be hys seruauntes or frendes,
Paul does also magnify our election, in respect of the dignity, to the which we Are elected, a•d Saith, he hath not chosen us to be his Servants or Friends,
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Chryst with al his gyftes, al that is the fathers is the sonnes, therfore al is ours yt is gods, whose goodes we mai dyspose as children their fathers.
Christ with all his Gifts, all that is the Father's is the Sons, Therefore all is ours that is God's, whose goods we mai dispose as children their Father's.
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but hath blessed vs, not wyth wordes onlye, but wyth effectes, not as Isaac blessed Iacob or Esau ▪ but wyth all spirituall blessinge in thinges celestiall.
but hath blessed us, not with words only, but with effects, not as Isaac blessed Iacob or Esau ▪ but with all spiritual blessing in things celestial.
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but he chose vs by mere mercye, accordyng to the decreed purpose of his owne wyll, to the laud and glorye of his mercie, we were not then chosen bycause we were Holye,
but he chosen us by mere mercy, according to the decreed purpose of his own will, to the laud and glory of his mercy, we were not then chosen Because we were Holy,
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nor the eare hath not heard, nor into the hart of man (being carnal) hath at anye tyme enterd, he hath then elected vs to the ende (that regenerate by Christ Iesu) we shuld walke to God by good workes, y• we maie be holye and inreprehēsible, before his presence.
nor the ear hath not herd, nor into the heart of man (being carnal) hath At any time entered, he hath then elected us to the end (that regenerate by christ Iesu) we should walk to God by good works, y• we may be holy and inreprehensible, before his presence.
Therfore it is read, the disciples returning to Christ, and reioisinge with greate gladnes, that euen the veray deuelles were subiecte to them, Chryste amonge the reste of wordes, bade them thei shulde not reioyse of the subiection of the deuels,
Therefore it is read, the Disciples returning to christ, and rejoicing with great gladness, that even the very Devils were Subject to them, Christ among the rest of words, bade them they should not rejoice of the subjection of the Devils,
Let vs pray to God to geue vs lighte and grace, to perceyue it, to the end, that tasting in it (with the spirit) the myghtie goodnes of God, we may render him al laud honor:
Let us pray to God to give us Light and grace, to perceive it, to the end, that tasting in it (with the Spirit) the mighty Goodness of God, we may render him all laud honour:
Christ also knoweth, and knew thē alwayes, that whych was very conuenient since hys father had geuen them to him for that he shulde be theyr gouernor, shepherd,
christ also Knoweth, and knew them always, that which was very convenient since his father had given them to him for that he should be their governor, shepherd,
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But it is not now conuenient, that we may or •an deserue distinctlye, the elect from the reprobate, to the ende we may be more fer•ent in exercisinge charite, withall men,
But it is not now convenient, that we may or •an deserve distinctly, the elect from the Reprobate, to the end we may be more fer•ent in exercising charity, withal men,
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we may only haue ther of an obscure, confused, vncertein and faylyng knowledge by cōiecture of ye outward lyfe and workes, of whom Christ speaking, sayd.
we may only have ther of an Obscure, confused, uncertain and failing knowledge by conjecture of you outward life and works, of whom christ speaking, said.
But for asmuch as we see not the hertes of men, which oftentymes (although wythin they are vngodly and abhominacion itselfe in the syght of God, neuertheles coueringe them with the veyle of hipocrisie maskinge therin) they appeare to be sainctes.
But for as as we see not the herts of men, which oftentimes (although within they Are ungodly and abomination itself in the sight of God, nevertheless covering them with the veil of hypocrisy masking therein) they appear to be Saints.
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because that light which he hath to be in the fauor of God, elect to saluacion, can not growe but onlye of the bountye of God, consydered in Christ, wherof can spring no false nor deceitfull knowledge.
Because that Light which he hath to be in the favour of God, elect to salvation, can not grow but only of the bounty of God, considered in christ, whereof can spring no false nor deceitful knowledge.
and that which is once trewe although it were but for the twincke of an eie must be saide to be euer true, he then which beleueth in Christe, were it but a mynute of an houre, in perceyuynge of hym selfe elect by Christ, seeth that which is true,
and that which is once true although it were but for the twincke of an eye must be said to be ever true, he then which Believeth in Christ, were it but a mynute of an hour, in perceiving of him self elect by christ, sees that which is true,
nor his own worckes, but in christ, and the diuine excellence, and that it be not a certeine trifleinge, lighte, baren and deade opinion, but a liuely faithe.
nor his own works, but in Christ, and the divine excellence, and that it be not a certain trifleinge, Light, baren and dead opinion, but a lively faith.
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Therfore hauing had in that couenaunte lyuely faythe, that God wyll forgeue them as his Chyldren, in suche sorte, that he wyll conducte them to saluacion,
Therefore having had in that Covenant lively faith, that God will forgive them as his Children, in such sort, that he will conduct them to salvation,
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yet is it necessary to saye, that sence God hathe taken theym for hys (as they knowe by the lyuely faythe that they haue hadde thereof) that they shal ouercome that wyckednesse and haue honoure thereby.
yet is it necessary to say, that sense God hath taken them for his (as they know by the lively faith that they have had thereof) that they shall overcome that wickedness and have honour thereby.
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yet we know not if it haue bene a perfect fayth or not, wee feare it to haue bene a certeyne cold opinion and least we were begyled in beleuing to be in gods fauoure & elected of him.
yet we know not if it have be a perfect faith or not, we Fear it to have be a certain cold opinion and lest we were beguiled in believing to be in God's favour & elected of him.
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but also it dothe make them knowe, that it whyche they see, is by diuine inspiracion, that it is the holye spirit whiche testifieth vnto theyr spirite, that thei are the sonnes of God.
but also it doth make them know, that it which they see, is by divine inspiration, that it is the holy Spirit which Testifieth unto their Spirit, that they Are the Sons of God.
Whose testimonye is more clere, open, firme, and certein, then al the outward oracles and miracles of the world, which without the inward testimonie of the spirit, can leaue vs none other thē doutful.
Whose testimony is more clear, open, firm, and certain, then all the outward oracles and Miracles of the world, which without the inward testimony of the Spirit, can leave us none other them doubtful.
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And by saynct Iohn, which sayd also In this we know that Christ is in vs, euen by the holy gost whiche he hathe geuen vs. Therfore sayd Paul, trie your selues, make some profe of your selues, is it possible that ye should not knowe Christ in you,
And by saint John, which said also In this we know that christ is in us, even by the holy ghost which he hath given us Therefore said Paul, try your selves, make Some proof of your selves, is it possible that you should not know christ in you,
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but that they goo somtyme doubtynge, stumbling, and wauering, Bnt they ought wyth the Apostles to pray Christ to augmēt their faith And seke with their good workes continually to make knowē to thē selfs more perfect their saluacion and vocaciō, that therby as by the effectes or fruites they shuld come in to the ful riches of certein perswacion,
but that they goo sometime doubting, stumbling, and wavering, But they ought with the Apostles to pray christ to augment their faith And seek with their good works continually to make known to them selfs more perfect their salvation and vocation, that thereby as by the effects or fruits they should come in to the full riches of certain persuasion,
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and that he knew in whome he beleued, that he looked for the Crowne, that nothynge could seperate hym frō the loue of God, which had elected him before the constitution of the world, that he had the spirite of adopcion of the sonnes of God,
and that he knew in whom he believed, that he looked for the Crown, that nothing could separate him from the love of God, which had elected him before the constitution of the world, that he had the Spirit of adoption of the Sons of God,
nor those thynges which be his, euen as mē not regenerate, they are rustical paysaūts of so abiecte and base a spirite, that they can not beleue that God hath loued them so much, that by the death of his onlye begotten and most intierly beloued sonne, he would saue them, take them for his chyldren, and make them hys hepres:
nor those things which be his, even as men not regenerate, they Are rustical paysaunts of so abject and base a Spirit, that they can not believe that God hath loved them so much, that by the death of his only begotten and most entirely Beloved son, he would save them, take them for his children, and make them his hepres:
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But if God had geuen vs nothyng but our beynge, should not we for that onlye benefite, feele so muche the greate goodnes of God, that we myghte be sure and certayne of our saluacyon? And nowe he in euery creature doth sparkle towardes vs loue, wyth innumerable benefites,
But if God had given us nothing but our being, should not we for that only benefit, feel so much the great Goodness of God, that we might be sure and certain of our salvation? And now he in every creature does sparkle towards us love, with innumerable benefits,
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yea in Christ vpon the Crosse, casteth he the flame of perfecte charitye, and shall not we feele so muche the goodnes of God that we should beleue to be hys electe? If one onlye shoulde be saued I wolde truste suerly to be he,
yea in christ upon the Cross, Cast he the flame of perfect charity, and shall not we feel so much the Goodness of God that we should believe to be his elect? If one only should be saved I would trust surely to be he,
I cold not beleue them, although they dyd alledge al the reasonnes possible, but I wolde euer gyue, more truste to Christe alone, who vpon the crosse, wyth hys bloude and deathe, doeth tel me I am saued, thē I wold to al the rest,
I could not believe them, although they did allege all the reasonnes possible, but I would ever gyve, more trust to Christ alone, who upon the cross, with his blood and death, doth tell me I am saved, them I would to all the rest,
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Yea in that case seing my selfe, by Christe, to be the sonne of God, I wold with Paule excommunicate the very angels as superior to them, if they wold sai the contrary,
Yea in that case sing my self, by Christ, to be the son of God, I would with Paul excommunicate the very Angels as superior to them, if they would sai the contrary,
neither thou oughtest so much to dispayre in thy selfe, as that thou shuldest not muchemore truste in the goodnes of God, knowynge that the Gospel is not the lawe,
neither thou Ought so much to despair in thy self, as that thou Shouldst not muchemore trust in the Goodness of God, knowing that the Gospel is not the law,
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and the other electe) whilest they are in that erroure, they fele in them selues, a certeyne hydden vertue, whyche wyth holdeth and refrayneth them, from doynge worsse, it biteth, nyppeth,
and the other elect) whilst they Are in that error, they feel in them selves, a certain hidden virtue, which with holds and refraineth them, from doing Worse, it bites, nyppeth,
God hath them euer for hys owne, and gouerneth them as hys lawefull Chyldren. And speaking oftē in their hertes he saith y• which he said to his Apostles:
God hath them ever for his own, and Governs them as his lawful Children. And speaking often in their herts he Says y• which he said to his Apostles:
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It is clere (chyflie by the words whych folow) that he ment, that man were he neuer so iust & wise, was so blinde in this world, that he cannot know by the worckes of God, y• is by prosperity or aduersiti,
It is clear (chyflie by the words which follow) that he meant, that man were he never so just & wise, was so blind in this world, that he cannot know by the works of God, y• is by Prosperity or aduersiti,
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whether of him self, he be worthy of hate or loue And this is bicause God giueth his gifts so indifferently, to the good and euell, to theelect and reprobat.
whither of him self, he be worthy of hate or love And this is Because God gives his Gifts so indifferently, to the good and evil, to theelect and Reprobate.
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But I answere, that thentent of Paul was to saye, that thoughe by grace of the Lorde he had ministred the Gospell, in suche sorte, that hys conscyence dyd not rebuke hym of any erroure (which was imputed vnto hym for a sclaunder of false christians) neuertheles he held not him selfe iuste for this,
But I answer, that thentent of Paul was to say, that though by grace of the Lord he had ministered the Gospel, in such sort, that his conscience did not rebuke him of any error (which was imputed unto him for a slander of false Christians) nevertheless he held not him self just for this,
Wyth Paule also a greeth Iob, when he sayde, that although he were iuste, he durste not iudge him selfe so, that is, he durste not holde hym for ryghteous, by hys owne proper ryghtuousenes and worckes,
With Paul also a greeth Job, when he said, that although he were just, he durst not judge him self so, that is, he durst not hold him for righteous, by his own proper ryghtuousenes and works,
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so that firmelye established in the lyuelye faythe of oure saluacyon, we maye as children render him all honoure, laude, and glorye: •y Iesus Christe oure Lorde. Amen.
so that firmly established in the lively faith of our salvation, we may as children render him all honour, laud, and glory: •y Iesus Christ our Lord. Amen.
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SOme saye that it is euell to beleue that we are electe, bycause, that as the beleif to be reprobate, bringeth men in dispeyr so y• belief of elecciō, is cause of presumpciō But the iust & the holy flye both ye one & the other extremiti.
some say that it is evil to believe that we Are elect, Because, that as the belief to be Reprobate, brings men in dispeyr so y• belief of election, is cause of presumption But the just & the holy fly both you one & the other extremiti.
Yea we lacke euer bycause we do not promise of god so much as we should do, he y• beleueth to be saued, becōmeth not proud nether magnifieth him selfe,
Yea we lack ever Because we do not promise of god so much as we should do, he y• Believeth to be saved, becomes not proud neither magnifieth him self,
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Therfore our office is to loue him like chyldren, & not to feare him, as seruauntes, sence that we haue the spirit not of seruitude but of adopciō, of y• sonnes of God.
Therefore our office is to love him like children, & not to Fear him, as Servants, sense that we have the Spirit not of servitude but of adoption, of y• Sons of God.
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Perfect chariti chafeth away al seruile feare, & faith neuer douteth if it be perfecte the feare then of our dānacyon groweth of imperfecciō of our charitye, fayth & hope.
Perfect chariti chafeth away all servile Fear, & faith never doubteth if it be perfect the Fear then of our damnation grows of imperfection of our charity, faith & hope.
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but we synne dayly, therfore it is necessary to stād in doubte, I aunswere that yet thou gost aboute, to builde my hope vpon my workes the whych shuld be no hope but a presumpcion.
but we sin daily, Therefore it is necessary to stand in doubt, I answer that yet thou ghost about, to build my hope upon my works the which should be no hope but a presumption.
If thou woldest say, y• feare of d•mpnaciō causeth mē to abstain frō sinne, therfore it is good I aunswer, that it causeth men to refrayne in their own loue,
If thou Wouldst say, y• Fear of d•mpnacion Causes men to abstain from sin, Therefore it is good I answer, that it Causes men to refrain in their own love,
as it is more vnited to the inward partes, yea that feare geuen to the vngodly, is the scorge of God The electe (knowing that God in this present life doth punyshe more the legittimate childrē then the bastardes) abstaine also by thys feare more thē the other.
as it is more united to the inward parts, yea that Fear given to the ungodly, is the scourge of God The elect (knowing that God in this present life does Punish more the legitimate children then the bastards) abstain also by this Fear more them the other.
But truly the loue of God, the quycke feelynge of hys great goodnes, to beleue firmely by Christ and his grace to be the sones of God, elect and sure in deede, are those thinges whiche mortifie vs to the world and to our selues,
But truly the love of God, the quick feeling of his great Goodness, to believe firmly by christ and his grace to be the Sons of God, elect and sure in deed, Are those things which mortify us to the world and to our selves,
and maketh synne displeasaunt to vs, euen frō the botome of the hert, Therfore wher y• seruice feare maketh Ipocrites, y• sonlyke loue maketh true christiās.
and makes sin displeasant to us, even from the bottom of the heart, Therefore where y• service Fear makes Hypocrites, y• sonlyke love makes true Christians.
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If yu woldest say to beleue, so is a thynge verye perilous because y• hereof they take occasiō to lyue idle yea to geue thē self to alvice, saying I wyll make my paradise in this world,
If thou Wouldst say to believe, so is a thing very perilous Because y• hereof they take occasion to live idle yea to give them self to alvice, saying I will make my paradise in this world,
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but is forced to dyspraise the world, & is rapt to so hygh estate that he falleth to obliuion of the world him selfe and his paradise, setting only God be fore his eies. Therfore sayth saynte Iohn.
but is forced to dyspraise the world, & is rapt to so high estate that he falls to oblivion of the world him self and his paradise, setting only God be before his eyes. Therefore say faint John.
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and by beleuynge in Christe not sted fastly, but to haue only a certaine barraine, idle and a dead opinion therof, the which stādeth in y• worst life, in suche sorte that of that colde and vnfruteful fayth, they maye take occasyon to geue thē to Idelnes, and al vice.
and by believing in Christ not stead fastly, but to have only a certain barren, idle and a dead opinion thereof, the which Stands in y• worst life, in such sort that of that cold and unfruitful faith, they may take occasion to give them to Idleness, and all vice.
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I wold yet answer, that I would soner geue faithe to the holy gost, whiche testifieth in ye hartes of the electe, that thei are the sonnes of God (as Paule wryteth) then to the that woldest put me in doubt of it.
I would yet answer, that I would sooner give faith to the holy ghost, which Testifieth in you hearts of the elect, that they Are the Sons of God (as Paul writes) then to the that Wouldst put me in doubt of it.
I saye, that what so euer it is they knowe better then thou, for that (as Paule saythe) none knoweth what is in mā but the spyryte of man, that is wythin hym Farder I am sure, that the same spyryt whiche saith to me, I am elected is the spyrit of God because the faythe I haue of the eleccion, spryngeth not of my worckes,
I say, that what so ever it is they know better then thou, for that (as Paul say) none Knoweth what is in man but the Spirit of man, that is within him Farder I am sure, that the same Spirit which Says to me, I am elected is the spyrit of God Because the faith I have of the election, springeth not of my works,
But we suppose as thou sayst, that in beleuynge to be electe only by Christe and the goodnes of God, I myghte be begiled (whiche is false and impossyble) yet wolde I styll say, let me be deceyued for it is good to be so begyled, sence I can fynd nothyng, that so much doth kyndel me into a syncere and pure loue of god,
But we suppose as thou Sayest, that in believing to be elect only by Christ and the Goodness of God, I might be beguiled (which is false and impossible) yet would I still say, let me be deceived for it is good to be so beguiled, sense I can find nothing, that so much does kyndel me into a sincere and pure love of god,
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Therfore vsinge it to make me inamored of God, I ought not to be wythdrawen, chifely for y• I am happy, only by that fayth, of ye whyche whosoeuer is voide, is not yet entred in to the kyngdom of God, wher is nothynge but ryghtuousnes peace and Ioie.
Therefore using it to make me enamoured of God, I ought not to be wythdrawen, chifely for y• I am happy, only by that faith, of you which whosoever is void, is not yet entered in to the Kingdom of God, where is nothing but righteousness peace and Joy.
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Finally Paul beleued to be elected as in many places he saythe, yea he gloryed therin (neuerthelesse in God) and so to beleue he induced others, the whiche,
Finally Paul believed to be elected as in many places he say, yea he gloried therein (nevertheless in God) and so to believe he induced Others, the which,
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Therefore if it be not euel, let vs also with Paule, glorivs by God in Christe, who lykewyse induced the Apostles, to beleue y• theyr names were writē in heauen, that theyr heauēly reward was plētuous,
Therefore if it be not evil, let us also with Paul, glorious by God in Christ, who likewise induced the Apostles, to believe y• their names were written in heaven, that their heavenly reward was plenteous,
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& that they shulde iudge the xii. tribes, & therby brought them to beleue they were elect, and that is also sure, that if that belefe had bene euell, he wold not haue caused it.
& that they should judge the xii. tribes, & thereby brought them to believe they were elect, and that is also sure, that if that belief had be evil, he would not have caused it.
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and in beleuing that they were elect, they gaue to God all laude and glorye because they did not beleue to be of the electe for their merites, but for Christes.
and in believing that they were elect, they gave to God all laud and glory Because they did not believe to be of the elect for their merits, but for Christ's.
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but that we ought to hope and beleue to be all readye saued, and dayly to certifie our selues therof bi doinge good worckes, which are a testimonie to vs of oure election,
but that we ought to hope and believe to be all ready saved, and daily to certify our selves thereof by doing good works, which Are a testimony to us of our election,
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and that we shulde also increase in charitye, to take from vs all feare of oure dampnaciō to the end we may serue God without feare, in rightuousnes and holinesse as Zacharie sayde.
and that we should also increase in charity, to take from us all Fear of our damnation to the end we may serve God without Fear, in righteousness and holiness as Zacharias said.
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Wherfore then is it euyll that I bleue stedfastly to be saued by Christ? Let vs beholde then with open eyes of liuely fayeth, Christ vpon the crosse, in whome we se presentelye the goodnes of God in the face in such sort,
Wherefore then is it evil that I bleue steadfastly to be saved by christ? Let us behold then with open eyes of lively Faith, christ upon the cross, in whom we see presently the Goodness of God in the face in such sort,
but he that beleueth not shalbe condempned, and is already iudged, But it is also impossible, that one that doth not beleue to be elected shoulde beleue as he ought to do any of the artycles necessarye to saluacion.
but he that Believeth not shall condemned, and is already judged, But it is also impossible, that one that does not believe to be elected should believe as he ought to do any of the Articles necessary to salvation.
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bycause that it suffyseth not to haue a certeine dead opiuiō that God is, but thou must effectuouslye beleue that he is thy God, yt he loueth the, that he is propiciatory to the, yt he is cōtinually beneficial to y•, that he hath most special cure of the & causeth euery thinge to serue the to saluacion,
Because that it Suffices not to have a certain dead opiuion that God is, but thou must effectuously believe that he is thy God, that he loves thee, that he is propitiatory to thee, that he is continually beneficial to y•, that he hath most special cure of thee & Causes every thing to serve thee to salvation,
Thou canst also neuer earnestly beleue that God is omnipotente, if thou vnderstande not, that cōtinually he vseth his omnipotēcy towards the, in doynge the good.
Thou Canst also never earnestly believe that God is omnipotent, if thou understand not, that continually he uses his omnipotency towards thee, in doing the good.
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and the earth, & that he susteineth & gouerneth all to thy behofe hauing of the most singluler cure? it is nedeful, that with liuely fayth, embrasing al the world for thy owne, thou perceiue effectuallye the goodnes of God, in euerye creature.
and the earth, & that he sustaineth & Governs all to thy behoof having of the most singluler cure? it is needful, that with lively faith, embracing all the world for thy own, thou perceive effectually the Goodness of God, in every creature.
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aud genen to the, wyth al his deuine treasures and graces, if thou dost not beleue, thy selfe to be one of hys lambes? y• canste not beleue (as thou art bounde to do) that he dyed for the,
and genen to thee, with all his divine treasures and graces, if thou dost not believe, thy self to be one of his Lambs? y• Canst not believe (as thou art bound to do) that he died for thee,
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& so he y• perfectly doth vnderstand that Chryst our head is ascēded into heuē & entred for vs in possessiō of paradyse, perceiueth him self risen with Christ,
& so he y• perfectly does understand that Christ our head is ascended into heaven & entered for us in possession of paradise, perceives him self risen with christ,
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& alredy bi hope being ascēded into heauē, practiseth with y• mynde in Paradyse, where Christ is sytting in peace able possessiō of things celestial:
& already by hope being ascended into heaven, Practiseth with y• mind in Paradise, where christ is sitting in peace able possession of things celestial:
but that the sētence shalbe al in thy fauour, hauing to thi iudge, him y• died vpō y• crosse forthe, We cānot liuely beleue y• sēding of y• holy ghost,
but that the sentence shall all in thy favour, having to thy judge, him y• died upon y• cross forth, We cannot lively believe y• sending of y• holy ghost,
and if we do feale it, we shalbe forced with Paul to saye, the spirite of God rendrethe testymony to oure spirite that we are the sonnes of God, therfore heires and saued.
and if we do feal it, we shall forced with Paul to say, the Spirit of God rendrethe testimony to our Spirit that we Are the Sons of God, Therefore Heirs and saved.
Euē so thou must beleue, that thou shalt ryse glorious, and haue life euerlasting, Thē there is no article of oure fayth, y• can be beleued in suche sorte as it ought to be, of those whiche doo not beleue they are elected.
Even so thou must believe, that thou shalt rise glorious, and have life everlasting, Them there is no article of our faith, y• can be believed in such sort as it ought to be, of those which do not believe they Are elected.
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as if there hadde bene no mo but only him selfe in the world, and that Christe for him onlye, wold haue wrought and suffered, no les then he hath done, The which when thou dost beleue, thou shalt perceyue thou art electe.
as if there had be no more but only him self in the world, and that Christ for him only, would have wrought and suffered, no less then he hath done, The which when thou dost believe, thou shalt perceive thou art elect.
Yea he that beleueth not he is electe, can not praye as he ought, beynge withoute fayth, wythout the whiche (after Paul) we cannot effectuously recommend vs to god, bicause y• we must ask in faith,
Yea he that Believeth not he is elect, can not pray as he ought, being without faith, without the which (After Paul) we cannot effectuously recommend us to god, Because y• we must ask in faith,
But who so beleueth he is one of ye elect & therby y• al thynges serue hym to saluacion, euen the verye troubles, he holdeth for a specyall grace & benefyte, in theym perceyuynge the good•es of God, he gyueth hym thankes wyth all his herte.
But who so Believeth he is one of you elect & thereby y• all things serve him to salvation, even the very Troubles, he holds for a special grace & benefit, in them perceiving the good•es of God, he gyveth him thanks with all his heart.
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Who shal he be that committeth hym selfe holy to the gouernaunce of God (as euery one ought to do) if he beleue not that God is hys father, that he pardoneth hym,
Who shall he be that Committeth him self holy to the governance of God (as every one ought to do) if he believe not that God is his father, that he Pardoneth him,
And mai parteli be sene howe false and vngodlye, is the doctrine of the antichristians, that where as it is cheifelye necessarie to beleue that we are elected,
And mai parteli be seen how false and ungodly, is the Doctrine of the Antichristians, that where as it is chiefly necessary to believe that we Are elected,
They Imagyne to haue more loue to the souls, then he, that for to saue theym gaue hys onlye begotten and dearlye beloued sonne vpon the crosse, There are some other, to whome it semeth on the one syde, that God can not erre:
They Imagine to have more love to the Souls, then he, that for to save them gave his only begotten and dearly Beloved son upon the cross, There Are Some other, to whom it Seemeth on the one side, that God can not err:
If such were godly, they shuld quiete and satisfie thē selues, & shuld haue their felicitie in the deuine plesure, wtout searching to assēd anyhier.
If such were godly, they should quiet and satisfy them selves, & should have their felicity in the divine pleasure, without searching to assend anyhier.
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and how incōprehēsible is his wisedome, they wolde not set them selues to dispute wyth god, specially if they knewe howe blynd, darke, frāticke and folishe they be.
and how incomprehensible is his Wisdom, they would not Set them selves to dispute with god, specially if they knew how blind, dark, frantic and foolish they be.
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And who art thou sayd Paul, that wilt dispute with God, answer and contend with God? Paul was returned from the thyrd heauen, where he had heard secrets,
And who art thou said Paul, that wilt dispute with God, answer and contend with God? Paul was returned from the Third heaven, where he had herd secrets,
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O profoūd riches of the wisdome and science of God, how incōprehēsible are his iudgementes? And man, blynd, folyshe and vngodly, is so high minded, that he wil do wronge to God, condēpning him,
Oh profound riches of the Wisdom and science of God, how incomprehensible Are his Judgments? And man, blind, foolish and ungodly, is so high minded, that he will do wrong to God, condemning him,
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euen so we ought to contente vs, to knowe that which God hath, and dothe reuele vs, knowing that he doth loue vs in suche sorte that we haue not wherein to doubte, that he wyll fayle to manifest vnto vs, all those secretes, the knowledge wherof shalbe profytable and necessari.
even so we ought to content us, to know that which God hath, and doth reveal us, knowing that he does love us in such sort that we have not wherein to doubt, that he will fail to manifest unto us, all those secrets, the knowledge whereof shall profitable and Necessary.
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Yea Christ him self said that he had made knowne, all that he hadde heard of the father, oure office is to seke, to taste and fele with the spirite, that which he hath opened to vs,
Yea christ him self said that he had made known, all that he had herd of the father, our office is to seek, to taste and feel with the Spirit, that which he hath opened to us,
and his glory nowe for that God (to beate downe carnall man, to the ende that to him, be geuen al honoure, laude and glorye) hath vouche safed to open in the holy scriptures,
and his glory now for that God (to beat down carnal man, to the end that to him, be given all honour, laud and glory) hath vouch safed to open in the holy Scriptures,
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but to be satisfied and pleased, with somuch as pleaseth the lord, without being curious in wyllyng to know more then that whych pleafeth God to reuele vnto vs,
but to be satisfied and pleased, with So much as Pleases the lord, without being curious in willing to know more then that which pleafeth God to reveal unto us,
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IT is seene by expeience, that of one selfe cause, doth grow sometymes contrary effectes. And is euydent by the sun, whych hardneth myre, and melteth waxe:
IT is seen by expeience, that of one self cause, does grow sometimes contrary effects. And is evident by the sun, which Hardeneth mire, and melts wax:
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The vngodlye perceyuyng that in the deuyne mynde is resolued theyr beynge, to be saued or dampned, they are wroth wyth God, they blaspheme hym wyth their heart they call hym parcyall and vniuste, they gyue them selues to do euell ynoughe, sayinge euerye waye:
The ungodly perceiving that in the divine mind is resolved their being, to be saved or dampened, they Are wroth with God, they Blaspheme him with their heart they call him partial and unjust, they gyve them selves to do evil enough, saying every Way:
that shall be which God hathe infallyblye foresene, and immutably determyned, yea their faltes they cast in the face of God, thynkynge that he is the cause therof, many also despaire of their saluacyon & presume more of them selues,
that shall be which God hath infallibly foreseen, and immutably determined, yea their faltes they cast in the face of God, thinking that he is the cause thereof, many also despair of their salvation & presume more of them selves,
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And thys is for that they knowe not theyr owne greate myserye howe blynde, infirme, frail and vnprofytable, they are to God impotent of them selues to goodnes,
And this is for that they know not their own great misery how blind, infirm, frail and unprofitable, they Are to God impotent of them selves to Goodness,
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and so lyke wise they fele not y• great goodnes of God, nor the benefits of Christ but thinke him to be Irefull, reuengable, disdaineful, proude, parpetual, vniust and malignaunt,
and so like wise they feel not y• great Goodness of God, nor the benefits of christ but think him to be Ireful, reuengable, disdainful, proud, parpetual, unjust and malignant,
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and know not whether it be best to depend al vpon god or not, and it semeth them that it shoulde haue bene beste that in some part it shuld depend vpon them selues:
and know not whither it be best to depend all upon god or not, and it Seemeth them that it should have be best that in Some part it should depend upon them selves:
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They consult sometimes wt the holy scripture or wt thē yt haue yt knowledge of y• truth & they find that it is al in the hands of God, • they iudge (when their eies are somewhat opened to the goodnes of god & theyr owne miseries) that it stādeth wel,
They consult sometime with the holy scripture or with them that have that knowledge of y• truth & they find that it is all in the hands of God, • they judge (when their eyes Are somewhat opened to the Goodness of god & their own misery's) that it Stands well,
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and that so it is beste, but then harkenynge to humane prudence, the whyche not being wholye mortyfyed, wolde haue parte of the glorye to it selfe (so proude it is.) And as that, that is blynd,
and that so it is best, but then Harkening to humane prudence, the which not being wholly mortyfyed, would have part of the glory to it self (so proud it is.) And as that, that is blind,
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Therfore it cōcludeth, that it were better if it dyd depend vpon vs, and chiefly for that men become negligēt, in thynkyng that it depēdeth whol• vpō God, wher thei wold styrre them selues to be feruēt,
Therefore it Concludeth, that it were better if it did depend upon us, and chiefly for that men become negligent, in thinking that it dependeth whol• upon God, where they would stir them selves to be fervent,
And although such finde the contrary in the sacred scriptures, neuertheles they forcethē wyth ye obscure lyghte of theyr blynde prudēce, to draw it out of the texte, expounding it as may best serue to theyr purpose.
And although such find the contrary in the sacred Scriptures, nevertheless they forcethen with you Obscure Light of their blind prudence, to draw it out of the text, expounding it as may best serve to their purpose.
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And on the other partye the great boūty of god in Christ crucyfyed, yt it contenteth them to be so, al in the hand of God, not only for yt it hath so pleased god,
And on the other party the great bounty of god in christ Crucified, that it contents them to be so, all in the hand of God, not only for that it hath so pleased god,
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Wherfore by this benefite, thei ar stirred to loue hym singularly, to thāke, laude, and serue hym as childrē for his mere glori without respecte at all to them selues, their hel or heauen.
Wherefore by this benefit, they Are stirred to love him singularly, to thank, laud, and serve him as children for his mere glori without respect At all to them selves, their hell or heaven.
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yea they know, that who so be leueth in hym shall not be iudged, but shal be so certayne of his saluacion, that he shal not nede to mak• disscussion of his lyfe,
yea they know, that who so be leveth in him shall not be judged, but shall be so certain of his salvation, that he shall not need to mak• disscussion of his life,
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Therfore the elect, sure of theyr saluaciō, wolde not chāge Christ theyr udge wyth any in this world, although it were theyr deare frynd or •ere parent.
Therefore the elect, sure of their salvation, would not change christ their judge with any in this world, although it were their deer frynd or •ere parent.
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Yea if God did put in their arbitrement to haue Christe for theyr iudge or els to be their owne iudges of thē selues, with full power to geue sentence in their fauour althoughe it were not iuste,
Yea if God did put in their arbitrement to have Christ for their judge or Else to be their own judges of them selves, with full power to give sentence in their favour although it were not just,
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Yea if they could let or disturbe the deuine counsayle, or if it were necessary to be dampned they would chuse, rather to be in payne for the wyll of God,
Yea if they could let or disturb the divine counsel, or if it were necessary to be dampened they would choose, rather to be in pain for the will of God,
They holde themselues happye to honoure hym with sufferynge, and wyth beynge wher it pleaseth to theyr lord, they lamente only of the iniuryes they haue done to God,
They hold themselves happy to honour him with suffering, and with being where it Pleases to their lord, they lament only of the injuries they have done to God,
Thys shuld be a hel to them, whē God (if it were possible) wold not dispose them to his glori but to vse them to his honoure they wolde satisfy them selues withall,
This should be a hell to them, when God (if it were possible) would not dispose them to his glori but to use them to his honour they would satisfy them selves withal,
now those are in a continuall paradise by fayth al readye they haue had the sentence geuen in their fauoure, by hope they are ascended into heauē; saying with Paul:
now those Are in a continual paradise by faith all ready they have had the sentence given in their favour, by hope they Are ascended into heaven; saying with Paul:
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In them thē of y• belief, that their elecciō is all in the handes of God, groweth firme 〈 ◊ 〉 and hope to be saued, the loue of god, lei••e 〈 … 〉 pure,
In them them of y• belief, that their election is all in the hands of God, grows firm 〈 ◊ 〉 and hope to be saved, the love of god, lei••e 〈 … 〉 pure,
The seconde maye easelye be cured wyth shewynge them their frailtye, ignorauncy, and malice, and on the other party the omnipotency, infinite sappence, perfect goodnes, pity, mercy and charity of God, shewed in Christe vpon the crosse.
The seconde may Easily be cured with show them their frailty, ignorauncy, and malice, and on the other party the omnipotency, infinite sappence, perfect Goodness, pity, mercy and charity of God, showed in Christ upon the cross.
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it ought to be said to thē, ye shuld thāk God of so much grace, that he hath shewed to you alreadye, in chosynge you frō so base a being, to so high an estate, & you lamēt your selfes:
it ought to be said to them, you should thank God of so much grace, that he hath showed to you already, in choosing you from so base a being, to so high an estate, & you lament your selves:
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Then I would to be sayd, it is no true pity to haue compassiō vpō them, yt are vu godlye, agaynst the deuine goodnes shewed chiefly in Christe crucyfyed.
Then I would to be said, it is no true pity to have compassion upon them, that Are vu godly, against the divine Goodness showed chiefly in Christ Crucified.
Do ye feare yt God, being very rightuousnes, yea charitie it selfe, cā do thē any wrong? But if you lyuely & verilie dyd beleue to be electe by Christ, by mere grace & mercye of God, ye shuld feele in such sorte the deuine goodnes, that ther could not enter into youre minde so vngodly conceyts.
Do you Fear that God, being very righteousness, yea charity it self, can do them any wrong? But if you lively & verily did believe to be elect by christ, by mere grace & mercy of God, you should feel in such sort the divine Goodness, that there could not enter into your mind so ungodly conceits.
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Will ye know more of the deuine secretes then Paul? which rapt to the thirde heauen, heard thyngs so highe and so secrete, that to man it is not lawfull to be spokē of? ioCor. i. It suffised him only to know Christ crucified.
Will you know more of the divine secrets then Paul? which rapt to the Third heaven, herd things so high and so secret, that to man it is not lawful to be spoken of? ioCor. i. It sufficed him only to know christ Crucified.
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Is it not thinke ye inough to you to know Christ crucified, in whom are hydden all the tresures of the wisdome and science of God? And if that suffyce you in Christ is sene none but the electe, the reprobate are wythoute Christe,
Is it not think you enough to you to know christ Crucified, in whom Are hidden all the treasures of the Wisdom and science of God? And if that suffice you in christ is seen none but the elect, the Reprobate Are without Christ,
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& in Christe only ought we to contemplate and behold our eleccion, your offyce shuld be to attend to your selues, to encrese dayly by Christe in greater knowledge of the bounty of god and to make certayne to ye worlde wt good workes, youre vocacion and eleccion,
& in Christ only ought we to contemplate and behold our election, your office should be to attend to your selves, to increase daily by Christ in greater knowledge of the bounty of god and to make certain to you world with good works, your vocation and election,
And so they shal not haue wherof to take occasion to lament, after it must be said to thē for as much as ye do not beleue verely yet to be of the electe, it is a sygne that ye haue not lyuely lyghte of Christ,
And so they shall not have whereof to take occasion to lament, After it must be said to them for as much as you do not believe verily yet to be of the elect, it is a Signen that you have not lively Light of christ,
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And how is it possyble then that you being with out God and wythout the true knowledge of hym, should vnderstand and knowe hys high secretes? It is not possible to know soner the deuine iudgements then God.
And how is it possible then that you being with out God and without the true knowledge of him, should understand and know his high secrets? It is not possible to know sooner the divine Judgments then God.
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Ye be therfore wythout fayth, and I proue that it is true, because that if ye had faith, ye shuld se so clerely that God doth euery thyng wel and can not erre, that you wold aske none other reason.
You be Therefore without faith, and I prove that it is true, Because that if you had faith, you should see so clearly that God does every thing well and can not err, that you would ask none other reason.
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Yea whyle that ye are so wythout lyght supernaturall, beyng thereof not able to conceyue, he that shuld serch to quiet you with reasones, shuld also enter into a fransy with you.
Yea while that you Are so without Light supernatural, being thereof not able to conceive, he that should search to quiet you with Reasons, should also enter into a fransy with you.
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Insatiable is the gyft of folish and franticke curiositie, the godly odo•e, the hygh & iucōprehensible iudgemētes of God and wyth humility, they are content to tast in them by faythe, some drop of the deuyne sapience & goodnes:
Insatiable is the gift of foolish and frantic curiosity, the godly odo•e, the high & iucomprehensible Judgments of God and with humility, they Are content to taste in them by faith, Some drop of the divine sapience & Goodness:
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& how in all thynges he dependeth vpon hym, ye shuld se that he neuer punished them in such sorte yt they deserued not to haue a greater punyshmēt, beyng so frātycke & proude, ye are not capeable nor worthy to haue lyghte of the hygh iudgemēt of God,
& how in all things he dependeth upon him, you should see that he never punished them in such sort that they deserved not to have a greater punishment, being so frantycke & proud, you Are not capable nor worthy to have Light of the high judgement of God,
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And for that it is the iust iudgemēt of God, that for the earnest pain of your hell, ye shuld go euer with your troublesome thoughtes, cōpassyng by such darke & in extricable mases.
And for that it is the just judgement of God, that for the earnest pain of your hell, you should go ever with your troublesome thoughts, compassing by such dark & in extricable mazes.
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And thē whē ye shal haue faith, seinge wyth cleare and supernaturall lyght, that god doth al thynges wel, ye shal no more care for a further reason.
And them when you shall have faith, sing with clear and supernatural Light, that god does all things well, you shall no more care for a further reason.
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And if also thou shuldest seke it, it shulde be wyth a godlye mynde to be so muche the more able the better to beholde God, in hys iuste and holye iudgementes.
And if also thou Shouldst seek it, it should be with a godly mind to be so much the more able the better to behold God, in his just and holy Judgments.
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we are forced to confesse yt God hathe done well to permit the synnes of the electe, that after as the prodygall sonne, of his errour & miseries, toke occasion to open his eies & know him self,
we Are forced to confess that God hath done well to permit the Sins of the elect, that After as the prodygall son, of his error & misery's, took occasion to open his eyes & know him self,
And so was Christe serued of Paul, & of his other mighti chāpions, we muste of force confesse also, that God doth well to permitte the synnes of the reprobat to exercise the elect in vertues,
And so was Christ served of Paul, & of his other mighty champions, we must of force confess also, that God does well to permit the Sins of the Reprobate to exercise the elect in Virtues,
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Then if God in the end of the life, shuld geue light to al. And so at last euery one shuld conuerte, they wold do many more enormious sinnes thē they do.
Then if God in the end of the life, should give Light to all And so At last every one should convert, they would do many more enormous Sins them they do.
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Theire dampnacion serueth also to the electe, in as much as that sernauute whiche when he seeth iustice done to his felowe seruaunte that before woulde haue strangled hym, knoweth the goodues of hys Lorde,
Their damnation serveth also to the elect, in as much as that sernauute which when he sees Justice done to his fellow servant that before would have strangled him, Knoweth the goodues of his Lord,
But let vs thanke God that he hathe elected vs, and pray hym that he geue vs so muche lyght of his goodnes, and so muche feruencye, that althoughe he wold neuer be angry wyth vs, not only we should be content,
But let us thank God that he hath elected us, and pray him that he give us so much Light of his Goodness, and so much fervency, that although he would never be angry with us, not only we should be content,
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IT shuld be no lesse then a very folyshnes when one entendynge to speake of couloures, shoulde brynge in the opynion of one that is borne blynde, and not illumpnate by myracle.
IT should be no less then a very foolishness when one intending to speak of colours, should bring in the opinion of one that is born blind, and not illumpnate by miracle.
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And by aduenture haue talked, of hygh, hydde and deuine secretes, euen as it hath semed well, in their owne blynde and darcke vnderstandynge, hauinge therby their eies euer open, to magnifie man.
And by adventure have talked, of high, hid and divine secrets, even as it hath seemed well, in their own blind and dark understanding, having thereby their eyes ever open, to magnify man.
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Now bicause that of the supernatural matters, ther is so much knowē as is reueled and opened to vs. Therfore loking in the holy scriptures, I find that god hath elected vs by Christe, that is, that God lokinge in the progeny of Adam, saw nothing there that was worthy of oure election:
Now Because that of the supernatural matters, there is so much known as is revealed and opened to us Therefore looking in the holy Scriptures, I find that god hath elected us by Christ, that is, that God looking in the progeny of Adam, saw nothing there that was worthy of our election:
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but tourninge the regarde to his own goodnes and Christes, in whom he was so wel pleased, that by him he did electe vs, he therfore chose vs not because we were holy,
but turning the regard to his own Goodness and Christ's, in whom he was so well pleased, that by him he did elect us, he Therefore chosen us not Because we were holy,
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but (as Paule saieth) bicause he hathe elected, therefore he doeth cal, iustifye and glorifpe vs. In such sorte ▪ that he willed not the end for the begynnyng sake,
but (as Paul Saith) Because he hath elected, Therefore he doth call, justify and glorifpe us In such sort ▪ that he willed not the end for the beginning sake,
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In another place he saieth, y• he hath deliuered and called vs with his holye vocation not after our worckes but accordynge to hys purposed mercie, giuen alreadie to vs before the creaciō of the world:
In Another place he Saith, y• he hath Delivered and called us with his holy vocation not After our works but according to his purposed mercy, given already to us before the creation of the world:
If thou woldest sai, that Paul to the Rom. spake of the eleccion of Iacob & Esau, concerning the fyrst byrth, & not cōcerninge the heauenly inheritaūce.
If thou Wouldst sai, that Paul to the Rom. spoke of the election of Iacob & Esau, Concerning the fyrst birth, & not Concerning the heavenly inheritance.
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I wold answer that Paule with that trope, doth declare the maner of the eternal eleccion to paradise, other wyse the elecciō of Iacob, shuld be in vain, in the which is sene (touching the things of the present life) nothing but calamiti & trouble.
I would answer that Paul with that trope, does declare the manner of the Eternal election to paradise, other wise the election of Iacob, should be in vain, in the which is seen (touching the things of the present life) nothing but calamiti & trouble.
We might also of our selues, seperate vs frō the reprobate, and so our hope shuld not be al wholy in God, our saluaciō could not be certeyn and sure, as Christ saide:
We might also of our selves, separate us from the Reprobate, and so our hope should not be all wholly in God, our salvation could not be certain and sure, as christ said:
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God from the beginning for sawe in vs nothing but repugnancy and rebelliō agaynst his grace, being by the sinne of Adam, the childrene of ire, prone and enclined to all euyl.
God from the beginning for saw in us nothing but repugnancy and rebellion against his grace, being by the sin of Adam, the children of ire, prove and inclined to all evil.
Thē he hath begotten vs voluntarily by mere mercye, and not by our workes: so that the, xii. Apostels dyd not chose Christe, but he chose thē to the Apostelship.
Them he hath begotten us voluntarily by mere mercy, and not by our works: so that the, xii. Apostles did not chosen Christ, but he chosen them to the Apostleship.
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Euen as Paul was called withoute workes by free mercy, because it pleased God: so he was elected to shewe his mercye, and the aboundaunt ryches of his glorie.
Eve as Paul was called without works by free mercy, Because it pleased God: so he was elected to show his mercy, and the aboundaunt riches of his glory.
And the more it displeaseth the carnal man, becauseit cōfoundeth al his glory, so much the more it is pleasing to the spiritual because it magnifieth God, Christ his fre mercy, & the gospel.
And the more it displeaseth the carnal man, becauseit confoundeth all his glory, so much the more it is pleasing to the spiritual Because it magnifieth God, christ his from mercy, & the gospel.
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Sethen what becommeth of them that imagine (although falsely) that it dependith only vpon the goodly workes that they do, to make thē selues elected again, wher on ye other partie, yu shalt se that those which with lyuely faith, beleue to be by the mere mercy of God,
Sethen what becomes of them that imagine (although falsely) that it dependith only upon the goodly works that they do, to make them selves elected again, where on you other party, thou shalt see that those which with lively faith, believe to be by the mere mercy of God,
and by the deathe of Christe, in the noumber of the electe, and sonnes of God (for that they fele in Christe and by Christ, the greate charitie of God) are by strengthe of the spirite and loue, forced to do worckes to bee wondered at:
and by the death of Christ, in the number of the elect, and Sons of God (for that they feel in Christ and by christ, the great charity of God) Are by strength of the Spirit and love, forced to do works to be wondered At:
Of the reprobat, I entend not to dyspute wherfore god hath cast them of, because it is nether nedeful to vs nor profitable to know It serneth to humble vs,
Of the Reprobate, I intend not to dispute Wherefore god hath cast them of, Because it is neither needful to us nor profitable to know It serneth to humble us,
The Christiane oughte to beleue to be one of the chosen, and it ought to suffise hym to haue Christe for hys booke, in the whych he seeth hymselfe electe,
The Christian ought to believe to be one of the chosen, and it ought to suffice him to have Christ for his book, in the which he sees himself elect,
It is inoughe for vs to thynke y• the omnipotencyye of God, beyng infinite, hath neither limites nor bōdes therfore may he do with his creatures with out contradiccion:
It is enough for us to think y• the omnipotencyye of God, being infinite, hath neither Limits nor bonds Therefore may he do with his creatures with out contradiction:
neither by ignoraūce for lacke of foresight and consideracion, neither for defaulte of power, since he can not be letted or weakened, nor his wyl resisted.
neither by ignorance for lack of foresight and consideration, neither for default of power, since he can not be letted or weakened, nor his will resisted.
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that must nedes be that god hath determined, neither is it in our power to chaunge his purpose, disturbe the diuine counsayles, destroye dyuyne ordinaunces,
that must needs be that god hath determined, neither is it in our power to change his purpose, disturb the divine Counsels, destroy divine ordinances,
and that God hathe foreseene and determyned all that is yet to be, so that hys determynacyon and knowledge is al ready passed, in suche sorte, that he can not other wayes, knowe,
and that God hath foreseen and determined all that is yet to be, so that his determynacyon and knowledge is all ready passed, in such sort, that he can not other ways, know,
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for as muche as aboue is no succession or course of tyme, and so iu that selfe instaūt in diuisible, thou woldest haue it possible, not to be any thing and yet a beyng:
for as much as above is no succession or course of time, and so ju that self instant in divisible, thou Wouldst have it possible, not to be any thing and yet a being:
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Because that (if with God there were any time past) euē as that coulde not be whyche God hadde foresene by his infallible precence, and immutably determined:
Because that (if with God there were any time passed) even as that could not be which God had foreseen by his infallible precence, and immutably determined:
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that the eleccion of them that shall be saued (I wyll not say hath ben but standing in that eterni is in beynge becaule that it is were not nowe should not be hereafter, sence there neither is,
that the election of them that shall be saved (I will not say hath been but standing in that eterni is in being becaule that it is were not now should not be hereafter, sense there neither is,
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Then God hauing in his diuine mynde geuen vs paradyse from the beginning, and when he geueth neuer repēteth (as Paule writeth) it is of necessirye to say that the electe be saued.
Then God having in his divine mind given us paradise from the beginning, and when he Giveth never Repenteth (as Paul Writeth) it is of necessirye to say that the elect be saved.
Paule wryteth that the elecciō of God is firme, and the diuine purposes stedfaste, and that the Lorde knoweth his wyth perfect infallible knowledge, whych ought to be to vs a sure foundacyon, whereupon we maye stablyshe vndoubted fayth of our saluaciō.
Paul writes that the election of God is firm, and the divine Purposes steadfast, and that the Lord Knoweth his with perfect infallible knowledge, which ought to be to us a sure Foundation, whereupon we may stablish undoubted faith of our salvation.
To this purpose Paule sayd, that those that God hath knowen for his, and therfore elected & purposed to saue them, those he hath predestynate to be conformable to the Image of his sonne,
To this purpose Paul said, that those that God hath known for his, and Therefore elected & purposed to save them, those he hath predestynate to be conformable to the Image of his son,
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and graces, & afterward doth happely glorify them Therefore from the fyrste to the laste it foloweth, that the electe must nedes he saued. Paule added and sayd:
and graces, & afterwards does happily Glorify them Therefore from the First to the laste it Followeth, that the elect must needs he saved. Paul added and said:
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meaninge, if God hath elected vs, and determined to saue vs, he beynge omnipotente, and hathe taken vp on him this enterprise to saue vs, who shall let him? Yea he would haue sayde, no man,
meaning, if God hath elected us, and determined to save us, he being omnipotent, and hath taken up on him this enterprise to save us, who shall let him? Yea he would have said, no man,
Moreouer God hath geuen hys electe to Christe, and braweth them to hym, and those that go to hym drawen of the father, he chaseth not awaye, as hym selfe sayde:
Moreover God hath given his elect to Christ, and braweth them to him, and those that go to him drawn of the father, he chases not away, as him self said:
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he loseth them not, but knoweth them for hys shepe, he calleth them to hym, they heare hys voyce, he prayeth for them moste effectuously, and is euer hearde.
he loses them not, but Knoweth them for his sheep, he calls them to him, they hear his voice, he Prayeth for them most effectuously, and is ever heard.
If God made suche accompt of yt Hebrues, yt to thend their name shuld not be forgottē on yt earthe, he dyd ordeine, yt if y• first brother died without chyld the seconde was bounde to rayse vp sede to his brother:
If God made such account of that Hebrews, that to The end their name should not be forgotten on that earth, he did ordain, that if y• First brother died without child the seconde was bound to raise up seed to his brother:
thinkest thou yt he wil not make rekning of his elect whose nams are writtē in heauen? Yea, I wyll thou know, that although Christe be he, by whose meanes all ye elect are saued, neuertheles not by his impotēcy, being geuen to hym all power, but because the thynge of it selfe is impossible.
Thinkest thou that he will not make reckoning of his elect whose nams Are written in heaven? Yea, I will thou know, that although Christ be he, by whose means all you elect Are saved, nevertheless not by his impotency, being given to him all power, but Because the thing of it self is impossible.
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but to thend we might be sure of our saluaciō, hath ordeyned yt our dampnacion shal not lye in our own power (beyng his electe) and wyth thys geueth vs such grace, that we may in thys presente life, render him al laude, honour,
but to The end we might be sure of our salvation, hath ordained that our damnation shall not lie in our own power (being his elect) and with this Giveth us such grace, that we may in this present life, render him all laud, honour,
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IT is reade in the holye scriptures, that God put in Saul a wycked spirit to vexe him & a liyng spirit in the mouth of ye prophetes to begyle Achab, & that by Sathan he moued ye hert of Dauid to nūber the people agaynst his precepte.
IT is read in the holy Scriptures, that God put in Saul a wicked Spirit to vex him & a lying Spirit in the Mouth of you Prophets to beguile Ahab, & that by Sathan he moved you heart of David to number the people against his precept.
And although manye helde for vngodlines this maner of speaking, & therfore thei do not only abstayn frō pronoūcing such like words but also go about to expoūd & make thē better, emēdinge them, forcecyng thē selues to bring them after their phantasye, to suche a way, yt they haue a kind of godlines therin.
And although many held for ungodliness this manner of speaking, & Therefore they do not only abstain from pronouncing such like words but also go about to expound & make them better, emendinge them, forcecyng them selves to bring them After their phantasy, to such a Way, that they have a kind of godliness therein.
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or els to imagine wyth the Maniches to be.ii. first beginnings, the one good cause of the good, the other euell cause of ye euell ▪ Neuerthelesse I will not, oughte not may not wyll to be more holye then God, that speaketh in holye scriptures.
or Else to imagine with the Maniches to be ii First beginnings, the one good cause of the good, the other evil cause of you evil ▪ Nevertheless I will not, ought not may not will to be more holy then God, that speaks in holy Scriptures.
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I aunswere, that after the opynyon of some, God doth harden, and so blynde the hearte of a person, in as muche as he forese•th and fore preacheth his hardenes,
I answer, that After the opinion of Some, God does harden, and so blind the heart of a person, in as much as he forese•th and before Preacheth his hardens,
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But wyth those wordes he threatened to punyshe hym, as it is read that he punished mo people for theyr sinnes, wyth blyndyng them, hardenynge them, wyth lettyng them do after theyr desyres of their owne hertes geuinge them ouer into a frowarde mynd, in passions and shamefull effectes.
But with those words he threatened to Punish him, as it is read that he punished more people for their Sins, with blinding them, hardening them, with letting them do After their Desires of their own herts giving them over into a forward mind, in passion and shameful effects.
when suffering, yea geuing them prosperitie, and distributyng his mercy and benefytes, when they ought to open theyr eyes to so greate be•ignityes of hym,
when suffering, yea giving them Prosperity, and distributing his mercy and benefits, when they ought to open their eyes to so great be•ignityes of him,
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when he taketh from them, or gyueth thē not hys grace, nor the vnderstanding of hys wil because that in such case, it is force that mā wil remayne blynd and indurate,
when he Takes from them, or gyveth them not his grace, nor the understanding of his will Because that in such case, it is force that man will remain blind and indurate,
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& that euery thynge serue them, to the dyshonor of God, where as if they hadde that inward grace euē of theyr synnes, they shuld ta•e occasiō to honour him, god doth blynd men,
& that every thing serve them, to the dishonour of God, where as if they had that inward grace even of their Sins, they should ta•e occasion to honour him, god does blind men,
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so that god in wt drawing his lyght of his grace, blyndeth the hert of infydels, in suche sorte, that not onely the gospel is hyd from them (as Paul writeth) and they erre,
so that god in with drawing his Light of his grace, blinds the heart of Infidels, in such sort, that not only the gospel is hid from them (as Paul Writeth) and they err,
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but standynge in that darckenes, they cānot beleue, And so also doeth he harden, not for that he geueth prosperity or aduersity (of the which the elect also are partakers) nor because he withdraweth not the grace, but the swetenes and the sensuall felyng therof, of the which many saintes wer voyde:
but standing in that darkness, they cannot believe, And so also doth he harden, not for that he Giveth Prosperity or adversity (of the which the elect also Are partakers) nor Because he withdraweth not the grace, but the sweetness and the sensual feeling thereof, of the which many Saints were void:
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Where fore myght not god execute iustly, the same sentence, as concerning blyndyng and hardening, vpon others wyth wythdrawynge hys grace? And on the other partye (as they are preserued) that shalbe not amisse to preserue him in life for a few mo daies to be serued of hym,
Where before might not god execute justly, the same sentence, as Concerning blinding and hardening, upon Others with withdrawing his grace? And on the other party (as they Are preserved) that shall not amiss to preserve him in life for a few more days to be served of him,
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as of an instrument of wrathe prepared from the begynnyng, to excercise his people in vertue, to thende that delyuering them so diuinelye, they myghte knowe the great goodnes, power, & iustice of god.
as of an Instrument of wrath prepared from the beginning, to Exercise his people in virtue, to The end that delivering them so divinely, they might know the great Goodness, power, & Justice of god.
but shall endue thē wyth such grace, that al thynges shal serue them to saluaciō, euen sinne, in the whych god wil neuer lette them fall, but for theyr benefyte.
but shall endue them with such grace, that all things shall serve them to salvation, even sin, in the which god will never let them fallen, but for their benefit.
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Therfore we may take leisure & lyue a vicious life after our owne way, for we shalbe saued always, a moment of time is enough for vs to repent & be saued, sence it is in our power.
Therefore we may take leisure & live a vicious life After our own Way, for we shall saved always, a moment of time is enough for us to Repent & be saved, sense it is in our power.
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God wil not suffer yt they be tēpted aboue their power, yea euery thing worketh & serueth well to their saluaciō. Seuē times in a dai y• iust shal fal & rise againe, because God is with thē,
God will not suffer that they be tempted above their power, yea every thing works & serveth well to their salvation. Seuē times in a day y• just shall fall & rise again, Because God is with them,
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If they erre, he dothe correcte and chasten them as chyldren, as it is reade of Dauid, to them he doth not impute theyr synne, he doth quicken and glorify thē,
If they err, he doth correct and chasten them as children, as it is read of David, to them he does not impute their sin, he does quicken and Glorify them,
yea all that he hath suffered wrought and shall worcke, is for the electe, whom he loueth in so excessiue maner, that he doth atribute to hym selfe al that is done to them, God then beyng gratified with the elect in Christ, doth geue vnto them his spirite, the linelye lyghte of hym, faythe, hope, with al the reste of vertues & graces essencial & necessary to saluacion.
yea all that he hath suffered wrought and shall work, is for the elect, whom he loves in so excessive manner, that he does attribute to him self all that is done to them, God then being gratified with the elect in christ, does give unto them his Spirit, the linelye Light of him, faith, hope, with all the rest of Virtues & graces essencial & necessary to salvation.
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And moreouer he geueth them grace to vse in the honor of god, and be serued in his glorye, of all the gyftes and graces which may be commune both to the good,
And moreover he Giveth them grace to use in the honour of god, and be served in his glory, of all the Gifts and graces which may be commune both to the good,
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& to ye euel, to be vsed well & euel, as riches, honour, dignitye, healthe, long lyfe, chyldrē, frindes, sciēce, the gyfts of the tonge, to do miracles and suche lyke.
& to the evil, to be used well & evil, as riches, honour, dignity, health, long life, children, Friends, science, the Gifts of the tongue, to do Miracles and such like.
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and in all aduersitie, then when they haue suche things wyth the prosperitye of y• world, sence that by the grace which god geueth them, al thynges worke to good.
and in all adversity, then when they have such things with the Prosperity of y• world, sense that by the grace which god Giveth them, all things work to good.
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but damne and punyshe vs. He is not also compelled of his perfect goodnes, mercy and charyty to not haue created the worlde, he myghte nowe brynge it to nothinge,
but damn and Punish us He is not also compelled of his perfect Goodness, mercy and Charity to not have created the world, he might now bring it to nothing,
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And although it be writtē y• God hath •ure of al, calleth al, wold saue all, dyed for all, doeth illumynate all, dothe rayne and power his grace vpon all, & lyke sentences:
And although it be written y• God hath •ure of all, calls all, would save all, died for all, doth illumynate all, doth rain and power his grace upon all, & like sentences:
Therfore sayde Christe to the Apostles, to you it is geuen to knowe the misteryes of the kyngdome of heuen, Paule said lykewyse, that the faith which is the gift of God, is not al mēs.
Therefore said Christ to the Apostles, to you it is given to know the Mysteres of the Kingdom of heaven, Paul said likewise, that the faith which is the gift of God, is not all men's.
and praye we him that he geue vs so much light of his goodnes, that in euerye place & tyme we may render him perfect land, honoure and glory ▪ by Iesu Christ our Lorde. Amen.
and pray we him that he give us so much Light of his Goodness, that in every place & time we may render him perfect land, honour and glory ▪ by Iesu christ our Lord. Amen.
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Fyrst, al though the beyng of the creatures, compared to the beyng of god (by beyng infinitely far from the perfecciō of the diuine essence) is but a shadowe, yea rather no beynge,
Fyrst, all though the being of the creatures, compared to the being of god (by being infinitely Far from the perfection of the divine essence) is but a shadow, yea rather not being,
because that beinge not let, they muste of necessiti worke according to the vertue that thei haue in the disposition of thinges possible or sufferable directlye set before them as it is fene in burninge,
Because that being not let, they must of necessiti work according to the virtue that they have in the disposition of things possible or sufferable directly Set before them as it is fene in burning,
The thyrde are operacions animall, as to see, heare, and taste, and suche lyke, of the whych speakyng, I saye that albeit it be in the power of man not to heare a voyce that is present wythout closynge hys eares,
The Third Are operations animal, as to see, hear, and taste, and such like, of the which speaking, I say that albeit it be in the power of man not to hear a voice that is present without closing his ears,
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and so of the other lyke operacyous, neuerthelesse it is in hys lybertye to shut vp those sēces, in the presence of the obiectes or present thyngs y• delyght hym,
and so of the other like operacyous, nevertheless it is in his liberty to shut up those Senses, in the presence of the objects or present things y• delight him,
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& to wythdraw hym selfe frome them, and so not to moue, or to moue to one syde or another, softlye or strongly as he wyll, the whych the other anymalles or lyuynge soules can not do, beinge necessytate, to moue accordyng to their apetytes.
& to wythdraw him self from them, and so not to move, or to move to one side or Another, softly or strongly as he will, the which the other anymalles or living Souls can not do, being necessytate, to move according to their apetytes.
cc pc-acp vvi pno31 n1 p-acp pno32, cc av xx pc-acp vvi, cc pc-acp vvi p-acp crd n1 cc j-jn, av-j cc av-j c-acp pns31 vmb, dt r-crq dt j-jn n2 cc j-vvg n2 vmb xx vdi, vbg vvi, pc-acp vvi vvg p-acp po32 n2.
But speakynge of the foure operacyons whych are humayne, as to thynke one or an other thynge, to speake or not in thys maner or 〈 ◊ 〉 yt, to lerne thys or that scyence, to gouerne hym selfe or others in thys waye or in the other,
But speaking of the foure operations which Are human, as to think one or an other thing, to speak or not in this manner or 〈 ◊ 〉 that, to Learn this or that science, to govern him self or Others in this Way or in the other,
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yea not to do, or else to do always more or les to thys or that person (in case he haue goods in power) to fast watche, praye, to heare the word of God, to communicate or not,
yea not to doe, or Else to do always more or less to this or that person (in case he have goods in power) to fast watch, pray, to hear the word of God, to communicate or not,
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and so of all the other like operacions, I saye, that they are in the power of man, that is that men (without other special grace and miracle but only duringe the generall influence of God) haue in their power to do them,
and so of all the other like operations, I say, that they Are in the power of man, that is that men (without other special grace and miracle but only during the general influence of God) have in their power to do them,
cc av pp-f d dt j-jn j n2, pns11 vvb, cst pns32 vbr p-acp dt n1 pp-f n1, cst vbz d n2 (p-acp j-jn j n1 cc n1 cc-acp av-j p-acp dt j n1 pp-f np1) vhb p-acp po32 n1 pc-acp vdi pno32,
aud reuerence hym, wythal thy hearte, to order all thy lyfe to his glorye, to obeye and commit thy selfe wholy to his gouernaūce wyth mortifying and denying thy selfe, the fleshe and his owne prudence,
and Reverence him, withal thy heart, to order all thy life to his glory, to obey and commit thy self wholly to his governance with mortifying and denying thy self, the Flesh and his own prudence,
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and that thys is true, let thē proue to make experience in them selues, in deuoringe theym to haue more knoweledge of god then they haue, to haue in hym greater faythe and hope,
and that this is true, let them prove to make experience in them selves, in deuoringe them to have more knowledge of god then they have, to have in him greater faith and hope,
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wherof it foloweth that being not in yt power of infidels, and not regenerate by Christ to loue God wyth al theyr hearte no nor aboue al other thynges, that also it is not in theyr power, not to loue the thynges created,
whereof it Followeth that being not in that power of Infidels, and not regenerate by christ to love God with all their heart no nor above all other things, that also it is not in their power, not to love the things created,
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and more ouer it lyeth not in theyr power, not to hate their enemi•s, so yt thou maist se• howe it is in theyr power to loue them specyally spyrytuallye in Christ:
and more over it lies not in their power, not to hate their enemi•s, so that thou Mayest se• how it is in their power to love them specially spyrytuallye in christ:
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Therefore all be it, it is in hys libertye not to kyll hys enemye and so to do hym good, neuerthelesse it is not in his power, to refrayne from kyllynge hym,
Therefore all be it, it is in his liberty not to kill his enemy and so to do him good, nevertheless it is not in his power, to refrain from killing him,
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The vngodlye myghte, wyth all hys connyng and power consyder all those thynges that serue to the dysprayse of the worlde, to the mortifyinge of them selues, to the louing of theyr neyghbour and also god:
The ungodly might, with all his conning and power Consider all those things that serve to the dysprayse of the world, to the mortifying of them selves, to the loving of their neighbour and also god:
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yet by no meanes should they come to such lyght of the goodnesse of God, of theyr owne myseryes and vanyty of the worlde, that they should loue God to the hate of theym selues,
yet by no means should they come to such Light of the Goodness of God, of their own miseries and vanyty of the world, that they should love God to the hate of them selves,
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for want of y• liuely light of him, but being as he is carnal & in hys own loue he is moued to woorcke, onlye for hys owne interest, he sinneth then, not for doing almosse and lyke woorckes,
for want of y• lively Light of him, but being as he is carnal & in his own love he is moved to woorcke, only for his own Interest, he Sinneth then, not for doing almosse and like woorckes,
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for that he cānot but sinne, yea and euer doth synne contynuallye, because that althoughe he absteyne from homicide, thefte and committing such like iniquities, neuerthelesse he sinneth euer continually, in leauing behind him the loue of God wythall hys hearte,
for that he cannot but sin, yea and ever does sin continually, Because that although he abstain from homicide, theft and committing such like iniquities, nevertheless he Sinneth ever continually, in leaving behind him the love of God withal his heart,
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as he ought to loue his neyghbour as hym self, to worcke for the health of hys neyghboure & the glorye of God as he is bounde, absteining for hys honoure from all synne.
as he ought to love his neighbour as him self, to work for the health of his neighbour & the glory of God as he is bound, abstaining for his honour from all sin.
Their synnes are then innumerable, and yet they thincke in confessyon to number them al being then al the worckes of the carnal, synne and worthye of punyshmente:
Their Sins Are then innumerable, and yet they think in Confessi to number them all being then all the works of the carnal, sin and worthy of punishment:
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nor he that is not, worke to his creatyon, so the carnall man, that in Adam is dead, and as though he were not can not worke towardes hys regeneracyō and creation,
nor he that is not, work to his creation, so the carnal man, that in Adam is dead, and as though he were not can not work towards his regeneration and creation,
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yea euen as a humane bodye wythout the soule can not moue but downwarde, so the dead soule without the spirite & Christe, his life, can not lifte hym selfe vp,
yea even as a humane body without the soul can not move but downward, so the dead soul without the Spirit & Christ, his life, can not lift him self up,
uh av c-acp dt j n1 p-acp dt n1 vmb xx vvi cc-acp av-j, av dt j n1 p-acp dt n1 cc np1, po31 n1, vmb xx vvi pno31 n1 a-acp,
It is nedeful then that God creatinge in vs a cleane hert do geuē vs a new hert, as Dauid dyd pray and God did promise bi his prophets, wyth oute me, sayth Christe, ye can do nothynge, that is spiritual, holi and grateful to God.
It is needful then that God creating in us a clean heart do given us a new heart, as David did pray and God did promise by his Prophets, with out me, say Christ, you can do nothing, that is spiritual, holy and grateful to God.
Likewise they thinke, as they that best serue obtein most fauour of their Lord, & those yt haue loste it, the more they humble them selues, the soner they recouer it:
Likewise they think, as they that best serve obtain most favour of their Lord, & those that have lost it, the more they humble them selves, the sooner they recover it:
euen as we wer before he called vs. These that are not regenerate, be wyth Saincte Peter in a darke prison, bounde wyth manye cheynes, in the power of the Deuell, a sleepe in synne,
even as we were before he called us These that Are not regenerate, be with Saint Peter in a dark prison, bound with many chains, in the power of the devil, a sleep in sin,
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and wylte thou that they bee saued by them selues? No, the Lorde hym selfe muste needes awake hym, the euell tree canne not brynge forthe good frute, as Christe sayde, no more canne the vngodlye good worckes.
and wilt thou that they be saved by them selves? No, the Lord him self must needs awake him, the evil tree can not bring forth good fruit, as Christ said, no more can the ungodly good works.
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Therefore canne we do no spirituall worckes, yea euen as Paule saythe, all the effectes and desyres of the fleshe are death, vncleane are all oure worckes whych procede of our corrupte nature,
Therefore can we do not spiritual works, yea even as Paul say, all the effects and Desires of the Flesh Are death, unclean Are all our works which proceed of our corrupt nature,
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yet not for this he shuld leaue to heare the worde of God, to praye, to take counsayle, to seeke to bee corrected, to do almes and lyke woorcks, not for that he doothe deserue grace but punyshmente,
yet not for this he should leave to hear the word of God, to pray, to take counsel, to seek to be corrected, to do alms and like woorcks, not for that he doth deserve grace but punishment,
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and not the seruauntes of the deuell nor of sinne because that althoughe in them remaineth the concupiscence of sinne, neuertheles they do not consente to it, they obey not vnto it.
and not the Servants of the Devil nor of sin Because that although in them remains the concupiscence of sin, nevertheless they do not consent to it, they obey not unto it.
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It dothe not reigne in theym, but they haue so much lyght of god, & so much spirit (which helpeth their infirmitie) that thei are stirred to the glory of god, thoughe not wholye as they wolde,
It doth not Reign in them, but they have so much Light of god, & so much Spirit (which Helpeth their infirmity) that they Are stirred to the glory of god, though not wholly as they would,
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The regenerate by Christ are prone and readye to the good, god hathe illustrate their mind and toutched their herte, in such maner that wyth all their soul, voluntarely frely and gladly, they do holye worckes, to the glory of god,
The regenerate by christ Are prove and ready to the good, god hath illustrate their mind and touched their heart, in such manner that with all their soul, voluntarily freely and gladly, they do holy works, to the glory of god,
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so that as god counsayled the soules of them that dyd elect Dauid to content thē selues in their herte to haue him for their kynge, fo he moueth the hert of the regenerate, willingly to haue god for theyr god, to cōmit them to his gouernaūce,
so that as god counseled the Souls of them that did elect David to content them selves in their heart to have him for their King, fo he moves the heart of the regenerate, willingly to have god for their god, to commit them to his governance,
nor styrre in any waye to the glorye of god, as they are holden, but only for their carnal cōmodity, by yt whych al men not regenerate, are called fleshe, not only the body,
nor stir in any Way to the glory of god, as they Are held, but only for their carnal commodity, by that which all men not regenerate, Are called Flesh, not only the body,
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but the soule, the wil, desires and thoughtes, wythal the rest, so after that they are regenerate, they be fre from synne, (for that they can work to the glory of god) and are seruauntes of ryghteousnes.
but the soul, the will, Desires and thoughts, withal the rest, so After that they Are regenerate, they be from from sin, (for that they can work to the glory of god) and Are Servants of righteousness.
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neuertheles, where before they were called fleshly men, and flesh for that they sought not but theyr own proper thynges, afterward they are called spirituall men and spirite, in as muche as they seke the glory of God, the which they maye do,
nevertheless, where before they were called fleshly men, and Flesh for that they sought not but their own proper things, afterwards they Are called spiritual men and Spirit, in as much as they seek the glory of God, the which they may do,
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It is veri true this, yt god some time doth let his electe & holy men fal, with drawing his diuine light for a time (yet for their benefits) therfore we are not absolutely and wholy fre from the power to synne,
It is very true this, that god Some time does let his elect & holy men fall, with drawing his divine Light for a time (yet for their benefits) Therefore we Are not absolutely and wholly from from the power to sin,
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So thē as the carnal, before their regeneracion are in such sort the seruauntes of sinne, that they cā not but sinne, not therfore absolutely & without condicion,
So them as the carnal, before their regeneration Are in such sort the Servants of sin, that they can not but sin, not Therefore absolutely & without condition,
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And this is, for that the wil cā not worke, but of wyl (therfore willinglye) but if it were possible that of any outward power it were forced thē by that violēce, it shuld worcke not voluntarilye.
And this is, for that the will can not work, but of will (Therefore willingly) but if it were possible that of any outward power it were forced them by that violence, it should work not voluntarily.
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although when thei come to y• yeres of discression, & begyn to discerne the good from the euel, they perceiue the sinnes that they do, euery way they do thē volūtarely, delighting therin,
although when they come to y• Years of discretion, & begin to discern the good from the evil, they perceive the Sins that they do, every Way they do them voluntarily, delighting therein,
yet euery way they wold do them, beinge their wyll so malignaūt, as it is. Their wyll then is not vyolented or forced to do euel of ani outward power,
yet every Way they would do them, being their will so malignant, as it is. Their will then is not vyolented or forced to do evil of ani outward power,
av d n1 pns32 vmd vdi pno32, vbg po32 n1 av j, c-acp pn31 vbz. po32 n1 av vbz xx vvd cc vvd pc-acp vdi n-jn pp-f fw-la j n1,
And so the other party, the regenerate by the gladsome, entier, lyuely, & enflamed light that they haue of the boūty of god, thei are forced to eleuate thē selues, wt an amorous violēce (Therfore volūtarily,
And so the other party, the regenerate by the gladsome, entire, lively, & inflamed Light that they have of the bounty of god, they Are forced to elevate them selves, with an Amoros violence (Therefore voluntarily,
EVen as Christ entring into y• holy city of Ierusalē, the whole citi was moued so moueth the city of the soule when Christ eutreth therin, specially, sence from that as from a fort and strong municioned rocke he hathe the greate deuyl to chase awaye.
EVen as christ entering into y• holy City of Ierusalē, the Whole city's was moved so moves the City of the soul when christ eutreth therein, specially, sense from that as from a fort and strong municioned rock he hath the great Devil to chase away.
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And if in the lunatycke sōne, there was a greate commocion, when Christ oute of his bodye wold haue drawen the malignaunte spirite yt had possessed hym:
And if in the lunatycke son, there was a great commotion, when christ out of his body would have drawn the malignaunte Spirit that had possessed him:
so he that of a vile sinner, is made the sōne of God chaūgeth thoughtes, effectes, desyres and wyll, chaungeth frenshipes, practises, wordes, worckes and life,
so he that of a vile sinner, is made the son of God changeth thoughts, effects, Desires and will, changeth frenshipes, practises, words, works and life,
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for that diyng to the world, he beginneth to lyne to him self, And if when Christ dyd enter into the temple he purged it from those that bought and sold, thyncke if whē he entreth into the spiritual temple, he clenseth it from euery vnclennes of sinne, there resteth not in it any thyng of dampnacion, he healeth it moste perfectly,
for that dying to the world, he begins to line to him self, And if when christ did enter into the temple he purged it from those that bought and sold, think if when he entereth into the spiritual temple, he Cleanseth it from every uncleanness of sin, there rests not in it any thing of damnation, he heals it most perfectly,
so that if the vncleane woman was healed, at the touche of the hemme of Christs garment, yu mayst thinke what it is whē Christ in spirite entryng into the soule,
so that if the unclean woman was healed, At the touch of the hem of Christ garment, thou Mayest think what it is when christ in Spirit entering into the soul,
euē to the smalest mote whych yu couldest not se before, so whē in the soule do enter the beames of lyght of the diuine grace, the sinnes are perceyued in more cleare maner.
even to the Smallest mote which thou Couldst not see before, so when in the soul do enter the beams of Light of the divine grace, the Sins Are perceived in more clear manner.
so the sinner when he conuerteth & begynneth with the spirit to taste the diuine goodnes, he beginneth also to know his malice, pride and ingratitude with the rest his vnlawful sinnes.
so the sinner when he Converts & beginneth with the Spirit to taste the divine Goodness, he begins also to know his malice, pride and ingratitude with the rest his unlawful Sins.
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The lyuelye flame muste nedes breake forth, or els beyng smoudered it quēcheth and the fountaynes that contynuallye receiue rūning water must of force ouer flowe:
The lively flame must needs break forth, or Else being smoudered it quenches and the fountains that continually receive running water must of force over flow:
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so they that haue in them the holye gost, by the testimony wherof they are sure to be the sonnes of God, haue contynuallye one suche and so entire, sincere & pure gladnes (which groweth of the liuely knowledge yt they haue of the greate goodnes of god) that they cā not expresse it,
so they that have in them the holy ghost, by the testimony whereof they Are sure to be the Sons of God, have continually one such and so entire, sincere & pure gladness (which grows of the lively knowledge that they have of the great Goodness of god) that they can not express it,
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Therfore not being able to wthold thē selues, they spring & leape for ioy with Iohn Baptist, with his mother they make exclamaciō, & as to Zacharye, so are their tōges losed:
Therefore not being able to wthold them selves, they spring & leap for joy with John Baptist, with his mother they make exclamation, & as to Zacharye, so Are their tongues losed:
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so yt although in praysyng of god they perceiue with Moses that they stammer and are of an vnlearned tōg, neuertheles with the Apostles, they can not kepe scilence of that which they haue herd, sene,
so that although in praising of god they perceive with Moses that they stammer and Are of an unlearned tonge, nevertheless with the Apostles, they can not keep silence of that which they have heard, seen,
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& felt, wyth the spirit, they must nedes speake by the superabundaūce of loue, that they haue, they desire wyth the woman of Samarye, that euery one shoulde taste that which they them selues haue had experiēce of.
& felt, with the Spirit, they must needs speak by the superabundance of love, that they have, they desire with the woman of Samaria, that every one should taste that which they them selves have had experience of.
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but triumphing in al, thei perseuer and go forth euen to the deth, they feele in such sorte in the herte the charity of god, that not onlye it is swete to thē to suffer for his loue,
but triumphing in all, they persever and go forth even to the death, they feel in such sort in the heart the charity of god, that not only it is sweet to them to suffer for his love,
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Therfore wyth hym they pardon al men, beyng ready to shed their bloud and put theyr lyfe for their enemies, & with Paul also to be accursed from Christe.
Therefore with him they pardon all men, being ready to shed their blood and put their life for their enemies, & with Paul also to be accursed from Christ.
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And this because that as to Stenen, so the heauens are opened to them, in suche sorte, that in spirite with clere & supernatural lyght of fayth, they se the glory of god, in hauing geuen his only begottē & dearly beloued sōne for them vpon the crosse, they rest also quiet as the shyp when Christ entered into it, they haue the peace of cōscyence, knowing with certeyne fayth, that god by Christ & by hys mercy, hath pardoned them.
And this Because that as to Stenen, so the heavens Are opened to them, in such sort, that in Spirit with clear & supernatural Light of faith, they see the glory of god, in having given his only begotten & dearly Beloved son for them upon the cross, they rest also quiet as the ship when christ entered into it, they have the peace of conscience, knowing with certain faith, that god by christ & by his mercy, hath pardoned them.
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These suche for that they walke accordyng to the vocacion of god, haue honour of euery enterprise that they take in hand, they can not be letted or resisted, no more thē God.
These such for that they walk according to the vocation of god, have honour of every enterprise that they take in hand, they can not be letted or resisted, no more them God.
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althoughe their mind be conuersaunt in heauen, neuertheles descendyng by Christiā pytye, to fele the miseryes of theyr brethren, they laboure also to drawe them to Christ,
although their mind be conversant in heaven, nevertheless descending by Christian pity, to feel the miseries of their brothers, they labour also to draw them to christ,
And finally although with the Apostels, they neuer remayne wyth Christ and wyth the Canauite, whiche woulde not departe for his vngentle wordes, neuertheles they are prompte and ready for his honour and glorye, to leaue wyth the Samaritane hys swete presence.
And finally although with the Apostles, they never remain with christ and with the Canaanite, which would not depart for his ungentle words, nevertheless they Are prompt and ready for his honour and glory, to leave with the Samaritan his sweet presence.
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Thys hole sermō must be warelye red, & well vnderstan• Ihon. xvii. Ihon. vi. Mat. xiii. ded, or els it muste be takē but as persuasiue not as doctryne.
This hold sermon must be warely read, & well vnderstan• John xvii. John vi. Mathew xiii. dead, or Else it must be taken but as persuasive not as Doctrine.
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Thys is not spoke• too declar yt it is possible for gods electe to be holly geuē to sin, but yf it were possible, yet should the• recouer yt pestileuce.
This is not spoke• too declare that it is possible for God's elect to be holly given to since, but if it were possible, yet should the• recover that pestileuce.
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