Fouretene sermons of Barnardine Ochyne, concernyng the predestinacion and eleccion of god: very expediente to the settynge forth of hys glorye among hys creatures. Translated out of Italian in to oure natyve younge by A.C.
☞ I cannot denye, that many curiouse persons wyth theyr darcke natural lyght (willing to se thinges supernatural that cannot be sene but by fayth) do fal into thousandes of errours,
☞ 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 a syde and (bryngynge hys vnsaciable wyl to an ende) walke by fayth to deuyne secrettes honoryng thē wythout further dyscussion.
Therefore it must be put a side and (bringing his unsatiable will to an end) walk by faith to divine secrets honouring them without further dyscussion.
It is our offyce, to be cōtēt, with as much as God hath vouchafed to open vnto vs in the sacred Scripturs, in the whych, he hath gyuen 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.
The trueth is displeasaunt to the false christians, they fynde offence of the gospell, and Iustificacion by Christe, shoulde it then be kepte in silence? 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 gyueth the occaciō but for that thou takest it without any gift.
The truth is displeasant to the false Christians, they find offence of the gospel, and Justification by Christ, should it then be kept in silence? 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 gyveth the occasion but for that thou Takest it without any gift.
and by Christ crucified, elected vs to be hys children, and that we be suer in hys handes? It is a thing moste necessarye, to preache those good newes, in the whyche ther is dyscouered 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,
Knowest thou (that whyche in dede doth hurt, althoughe it appeare not to the blynde and frantyke worlde) that anye man preacheth it after ye humaine doctrine? But it maye be thou wylt saye, let vs come therefore to the particulars.
Knowest thou (that which in deed does hurt, although it appear not to the blind and frantic world) that any man Preacheth it After you human Doctrine? But it may be thou wilt say, let us come Therefore to the particulars.
Doeth it not seme 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 thee, 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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for to smite to the earth the wisdome of man and to make him al humble and subiecte to God Now, is it not necessary to be knowē that we shal not all be saued,
for to smite to the earth the Wisdom of man and to make him all humble and Subject to God Now, is it not necessary to be known that we shall not all be saved,
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Yea as often as thou thynckest thy saluacion in anye parte to depende vpon thy selfe, it dryueth the, eyther to dyspare or to be exallted in presumpcyon.
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 exallted in presumption.
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waxeth 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,
Waxes 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 should beleue that theyr saluacion and electyon dyd not come of them selues (as men that were not mouyd wyth the zeale of the honor of God) they would dwell in Idlenes,
Therefore if they should believe that their salvation and election 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 do neuer become could, but are the more feruent, by hearynge that their election and saluacion is onely in the handdes of God, they know by fayeth, that the lorde louyth theim so much (specially synce Christe hath dyed for theym on the crosse) that they are suer of theyr saluacion.
The elect doe never become could, 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 louyth them so much (specially since Christ hath died for them on the cross) that they Are sure of their salvation.
Yea they feale somuch the goodnes of God in Christe, and by Christ, that if it weare possyble (whyle that spirituall felyng dyd remayne in them) that they cold 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 feal So much the Goodness of God in Christ, and by christ, that if it wear 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 so sinne, by how much more they know yt god doeth in thys present lyfe, punyshe hys legitimate childrē, more thē the basterdes.
And so much more them the other, do they Fear so sin, by how much more they know that 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 forsene and determined it? Only in those thinges perteining to the soule, predestinacion hindreth them by making it a shylde to their wicked life.
and be rich and happy in the things of the world, if God have forseen and determined it? Only in those things pertaining to the soul, predestination hindereth them by making it a shylde to their wicked life.
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But know thou that those whiche of such a benefit take occasiō to become worse, (though already with their 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 Aungel 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,
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 profite) is written therof in holye scripture:
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:
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And therefore he woulde not truste to vs, knowinge wee are so vnperfect, that if we had paradise in our handes, we should let it fal to therth where now we are sure knowinge that al our sinnes cā not let the diuine eleccion,
And Therefore he would not trust to us, knowing we Are so unperfect, that if we had paradise in our hands, we should let it fall to therth 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, are of so base & vyle a mind through sinne, that they can not thinke 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 can not think God to be so liberal as to give heaven without our works.
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and canst not thou thinke he hath geuen the heauen? It is also our greater glorie, that God hath loued vs somuche, that his owne selfe hath wylled to take the care & charge of our saluation.
and Canst not thou 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 glorye of ourselues, we should haue wherof to waxe proude and prefer our selues afore oure brethern, where otherwyse we should haue occasion to be humble,
If we might glory of ourselves, we should have whereof to wax proud and prefer our selves afore our brother, 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 vnderstanding 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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But note them that thinke to haue theyr eleccion in their owne handes, & thou shalt se that thei are in their owne loue and trust, presumtuous, and full of vyce:
But note them that think to have their election 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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and sayth, he hath not chosen vs to be hys seruauntes or frendes, but to be hys children, nothyng to god can be more nyghe, entire and dere, thē his children,
and say, he hath not chosen us to be his Servants or Friends, but to be his children, nothing to god can be more High, entire and dear, them his children,
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but he chose vs by mere mercie, accordynge to the decreed purpose of his owne wyll, to the laud and glorie 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 hard, nor into the hart of man (being carnal) hath at any tyme entred, he hath then elected vs, to the ende (that regenerate bi Christe Iesu) we shuld walke to God by good workes, yt we may be hollie and inreprehēsible, before his presence.
nor the ear hath not hard, 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, that we may be holly 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, Chryst 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 thende, that tastinge in it (with the spirite) the myghtie goodnes of God, we may rēder him al laude, 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, & knew thē alwaies, yt which was very cōueniēt, sence his father had geuē thē to him for that he shulde be theyr gouernor, shepherd,
christ also Knoweth, & knew them always, that which was very convenient, sense 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 can deserue distinctlye, the elect from the reprobate, to the ende we may be more fervent in exercisinge charite, with all men,
But it is not now convenient, that we may or can deserve distinctly, the elect from the Reprobate, to the end we may be more fervent in exercising charity, with all men,
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we may only haue therof an obscure, confused, vncertein, and faylyng knowledge by cōiecture of ye outward lyfe and workes, of whom Christ speaking, sayd.
we may only have thereof an Obscure, confused, uncertain, and failing knowledge by conjecture of you outward life and works, of whom christ speaking, said.
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But forasmuch as we see not the hertes of men, which often times (although within they are vngodly and abhominacion it selfe in the syght of God, neuertheles coueringe them with the veyle of hipocrisie maskinge therin) they apeare to be sainctes.
But forasmuch as we see not the herts of men, which often times (although within they Are ungodly and abomination it self in the sight of God, nevertheless covering them with the veil of hypocrisy masking therein) they appear to be Saints.
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bicause ye light which he hath to be in ye fauor of God, elect to saluaciō, cā not grow but onlye of the bounty of God, considered in Christ, wherof can spring no false nor deceitfull knowledge.
Because you Light which he hath to be in you 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 whiche beleueth in Christe, were it but a minute of an houre, in perceyuing of him 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 minute 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 wyl 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 them for his (as they knowe by the lyuely faythe that they haue hadde thereof) that they shall ouercome that wyckednes 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 knowe not if it haue bene a perfect fayth or not, we feare it to haue bene a certeine cold opinion and leste we were begiled in beleuing to be in gods fouor and 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 fouor and elected of him.
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but also it dothe make them knowe, that it whiche 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 testimonie is more clere, open, firme, and certeine, then al the outward oracles and miracles of the world, which without the inward testimonie of the spirit, can leaue vs none other thē doubtful.
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 seke with their good workes continually to make knowē to thē selfes more perfect their saluation and vocation, that therby as by the effectes or fruites they shuld come into the ful riches of certeine perswacion,
And seek with their good works continually to make known to them selves more perfect their salvation and vocation, that thereby as by the effects or fruits they should come into the full riches of certain persuasion,
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and that he knewe in whome he beleued, that he loked for the Crowne, that nothynge colde seperate hym frō the loue of God, whiche had elected him before the constitution of the worlde, 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 cold 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,
we are suer we know God, and that we liue in him, worldlie and carnall beastes are they, which know not God in the holye gost, nor those thynges which be his,
we Are sure we know God, and that we live in him, worldly and carnal beasts Are they, which know not God in the holy ghost, nor those things which be his,
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euen as men not regenerate, they are rustical paysaūtes 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 only begotten and most intierly beloued sonne, he would saue them, take them for his chyldren, and make them his heyres:
even as men not regenerate, they Are rustical paysauntes 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 Heirs:
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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 myght be sure and certayne of our saluacion? And nowe he in euery creature dothe sparkle towardes vs loue, with 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 doth sparkle towards us love, with innumerable benefits,
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yea in Christe vpon the Crosse, casteth he the flame of perfecte charitye, and shall not wee feele so muche the goodnes of God that wee should beleue to be his electe?
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?
althoughe thei did alledge al the reasonnes possible, but I wolde euer giue, more truste to Christe alone, who vpon the crosse, with his bloude and deathe, doeth tel me I am saued, thē I wold to al the rest,
although they did allege all the reasonnes possible, but I would ever give, 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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Therfore where thou saieste, thou mayst sinne, it is true, and peraduēture thou shalt sinne. Neuertheles if thou be the electe, thou shalt algates ryse againe and be saued:
Therefore where thou saieste, thou Mayest sin, it is true, and Peradventure thou shalt sin. Nevertheless if thou be the elect, thou shalt algates rise again and be saved:
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and by Christ saued, neither thou oughtest so much to dispayre in thy selfe, as that thou shuldest not much more trust in ye goodnes of god, knowyng that the Gospel is not the law,
and by christ saved, neither thou Ought so much to despair in thy self, as that thou Shouldst not much more trust in you 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 certeine hyddē vertue, whiche withholdeth and refrayneth them, from doyng worsse, it biteth, nippeth,
and the other elect) whilst they Are in that error, they feel in them selves, a certain hidden virtue, which withholdeth and refraineth them, from doing Worse, it bites, nippeth,
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and reprehēdeth them of the euel fact, and doth enduce and spurre them to conuert. There remaineth euer a certeine hate of sin, although they be sometime ouercome of frailtye.
and reprehendeth them of the evil fact, and does induce and spur them to convert. There remains ever a certain hate of since, although they be sometime overcome of frailty.
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God hath them euer for his owne, and gouerneth them as his lawefull Childrene. And speaking oftē in their herts he saith that 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 that which he said to his Apostles:
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It is clere (chyflie by the wordes 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 workes of God, yt is by prosperity or aduersity,
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, that is by Prosperity or adversity,
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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 Gospel, in suche sorte, that his conscience dyd not rebuke him of any erroure (whiche 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,
With Paule also agreeth 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 his owne proper ryghteousnes and workes,
With Paul also agreeth 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 righteousness and works,
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so that firmely establyshed in the lyuelye faythe of oure saluacion, we maye as chyldren render hym all honoure, laude, and glorye: by Iesus Christ 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: by Iesus christ our Lord. Amen
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Therefore our office is to loue him like childrene, and not to feare him, as seruauntes, sence that we haue the spirite not of seruitude but of adoption, of ye sonnes of God.
Therefore our office is to love him like children, and not to Fear him, as Servants, sense that we have the Spirit not of servitude but of adoption, of the Sons of God.
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but sence it is al in yt hādes of God, therfore beholding not oure selues, but hys goodnes discouered in Christ vpō the crosse we may be suer and certeine of our saluacion.
but sense it is all in that hands of God, Therefore beholding not our selves, but his Goodness discovered in christ upon the cross we may be sure and certain of our salvation.
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Perfect charitie chaseth away al seruile feare, & faith neuer douteth if it be perfect: the feare then of our damnaciō groweth of imperfectiō of our charitie, faith and hope.
Perfect charity chases away all servile Fear, & faith never doubteth if it be perfect: the Fear then of our damnation grows of imperfection of our charity, faith and hope.
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I aunswere, that it causeth men to refrayne in their owne loue, as doth the fear of death wherby they become dayly more sensuall in them selues, and therfore truely, worse inwardly.
I answer, that it Causes men to refrain in their own love, as does the Fear of death whereby they become daily more sensual in them selves, and Therefore truly, Worse inwardly.
The electe (knowinge that God in this present lyfe doth punyshe more the legittimate chyldrē then the bastardes) abstaine also by this feare more then the other.
The elect (knowing that God in this present life does Punish more the legitimate children then the bastards) abstain also by this Fear more then the other.
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But truly the loue of God, the quicke feelynge of hys greate goodnes, to beleue firmely by Christ and his grace to be the sonnes of God, elect and sure in deede, are those thinges whiche mortifie vs to the worlde and to ourselues,
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 ourselves,
and maketh synne displeasaunt to vs, euen frō the botome of the hert. Therfore where the seruile feare maketh Ipocrites, the son-lyke loue maketh true christians.
and makes sin displeasant to us, even from the bottom of the heart. Therefore where the servile Fear makes Hypocrites, the son-lyke love makes true Christians.
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but is forced to dyspraise the worlde, & is rapt to so highe estate that he falleth to obliuion of the world, him selfe and his paradise, setting only God before his eies. Therfore sayeth sainte 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 before his eyes. Therefore Saith saint John.
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and by beleuinge in Christ not stedfastlye, but to haue only a certaine barraine, idle and a dead opinion therof, the which stādeth in ye worste life, in suche sorte that of that colde and vnfrutefull faythe, they may take occasion to geue thē to Idelnes, and all vyce.
and by believing in christ not steadfastly, but to have only a certain barren, idle and a dead opinion thereof, the which Stands in the 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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But now not of that perfecte faith, the which is effectuous in doinge worckes by loue, beinge an enflamed lyghte, the whiche is neuer withoute burninge.
But now not of that perfect faith, the which is effectuous in doing works by love, being an inflamed Light, the which is never without burning.
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I wold yet answere, that I wolde soner geue faithe to the holy gost, whiche testifieth in ye hartes of the electe, that thei are the sonnes of God (as Paule writeth) 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 Writeth) 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 saithe) none knoweth what is in mā but the spirite of man, that is within hym.
I say, that what so ever it is they know better then thou, for that (as Paul Saith) none Knoweth what is in man but the Spirit of man, that is within him.
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Farder I am suer, that the same spirit whithc saith to me, I am elected is the spirite of God bicause the faithe I haue of my election, springeth not of my worckes,
Farder I am sure, that the same Spirit whithc Says to me, I am elected is the Spirit of God Because the faith I have of my election, springs not of my works,
But we suppose as thou sayst, that in beleuinge to be electe onlye by Christe and the goodnes of God, I myghte be begiled (whiche is false and impossible) yet wolde I still saye, let me be deceiued for it is good to be so begiled, sence I can finde no thinge, that so much doth kindel me into a sincere 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 no thing, that so much does kindel me into a sincere and pure love of God,
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Therfore vsinge it to make me inamored of God, I oughte not to be withdrawen, chifelie for yt I am happye, onlie bi that faythe, of ye whiche whosoeuer is voide, is not yet entred in to the kingdome of God, where is nothinge but ryghtuousnes peace and Ioie.
Therefore using it to make me enamoured of God, I ought not to be withdrawn, chifelie for that 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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Finalli Paule beleued to be elected as in many places he saythe, yea he gloried therin (neuerthelesse in God) and so to beleue he induced others, the which,
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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Therfore if it be not euel, let vs also with Paule, glori vs by God in Christe, who likewyse induced the Apostles, to beleue yt theyr names were writē in heauen, that theyr heauenli reward was plētuous,
Therefore if it be not evil, let us also with Paul, glori us by God in Christ, who likewise induced the Apostles, to believe that their names were written in heaven, that their heauenli reward was plenteous,
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& that they shulde iudge the xii. tribes, & therby brought them to beleue thei were electe, and that is also suer, 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 bicause 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 oureselues therof bi doing 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 oureselues 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 Zachary said.
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Wherfore then is it euyll that I beleue stedfastly to be saued by Christ? Let vs beholde then wyth open eyes of liuely fayth, Christe vpon the crosse, in whome we se presentlye the goodnes of God in the face in suche sorte,
Wherefore then is it evil that I believe 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,
FAyth is very necessarye, because that withoute it, not onlye God cānot bee pleased, but he that beleueth not shall be condempned, and is already iudged.
Faith is very necessary, Because that without it, not only God cannot be pleased, but he that Believeth not shall be condemned, and is already judged.
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bicause that it suffiseth not to haue a certeine dead opinion that Godi• but thou muste effectuously beleue that he is thy God, yt he loueth the, that he is propiciatory to the, yt he is cōtinually beneficial to the, 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 opinion that Godi• 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 thee, that he hath most special cure of thee & Causes every thing to serve thee to salvation,
Thou canst also neuer earnestlie beleue that God is omnipotente, if thou vnderstande not, that continually he vseth his omnipotēcie towards the, in doinge 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 geuen to the, with al his deuine treasures and graces, if thou dost not beleue, thy selfe to be one of his lambes, yu causte not beleue (as thou arte bounde to do) that he died for the,
and given to thee, with all his divine treasures and graces, if thou dost not believe, thy self to be one of his Lambs, thou causte not believe (as thou art bound to do) that he died for thee,
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& so he yt perfectly doth vnderstand that Christe our head is ascēded into heauē & entred for vs in possessiō of paradise, perceiueth him self risen with Christ,
& so he that 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 ascended into heauē, practiseth with yt minde in Paradise, where Christ is sitting in peaceable possessiō of thinges celestial:
& already by hope being ascended into heaven, Practiseth with that mind in Paradise, where christ is sitting in peaceable possession of things celestial:
and if we do feale it, we shalbe forced with Paule to saye, the spirite of God rendrethe testimony 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.
as if there hadde bene no mo but onlye him selfe in the world, and that Christ for him onlye, wold haue wrought and suffered, no les then he hath done.
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.
Yea he that beleueth not he is electe, can not praye as he oughte, beinge withoute faithe, withoute the whiche (after Paul) we can not effecteously recommende vs to god, bicause yt we must aske 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 can not effecteously recommend us to god, Because that we must ask in faith,
euen the verye troubles, he holdeth for a speciall grace and benefite, in them perceiuinge the goodnes of God, he giueth him thanckes with all his herte.
even the very Troubles, he holds for a special grace and benefit, in them perceiving the Goodness of God, he gives him thanks with all his heart.
Who shal he be that committeth him selfe holy to the gouernaunce of God (as euery one oughte to do) if he beleue not that God is his father, that he pardoneth him,
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,
If he know not him selfe to be a sonne, he shal feare as aseruaunt and in all his worckes haue respecte to him selfe, his paines, displeasures, incommodites, dishonoures,
If he know not him self to be a son, he shall Fear as aseruaunt and in all his works have respect to him self, his pains, displeasures, incommodites, dishonoures,
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And mai parteli be sene howe false and vngodlye, is the doctrine of the antechristians, that where as it is cheiflye necessarie to beleue that we are elected,
And mai parteli be seen how false and ungodly, is the Doctrine of the antechristians, that where as it is chiefly necessary to believe that we Are elected,
If such were godly, they shuld quiete and satisfie thē selues, & shuld haue their felicitie in the deuine plesure, wtout searching to assēd any hler.
If such were godly, they should quiet and satisfy them selves, & should have their felicity in the divine pleasure, without searching to assend any hler.
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howe irreprehensible is his wyll, and howe incōprehensible is his wisedome, they wold not set them selues to dispute with God, specially if they knewe howe blynd, darke, frāticke and folyshe they be.
how irreprehensible is his will, 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.
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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euen so we ought to contente vs, to knowe that which God hath, and dothe reuele vs, knowing that he doth loue vs in such sorte, that we haue not wherin to doubte, that he wyll fayle to manifest vnto vs, all those secretes, the knowledge wherof shalbe profitable 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 selfe 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 vouchesafed, 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 vouchsafed, to open in the holy Scriptures,
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neither to thinke nor suspect, that God hath erred, nor ought to desyre any other waye, but to be satisfied and pleased, with so much as pleaseth the Lorde, without beinge curious, in wyllynge to knowe more,
neither to think nor suspect, that God hath erred, nor ought to desire any other Way, but to be satisfied and pleased, with so much as Pleases the Lord, without being curious, in willing to know more,
The vngodlye perceiuing that in the deuine minde is resolued theire beinge, to be saued or dampned, they are wroth wt God, thei blaspheme him with their hearte, they cal him parciall and vniuste, they giue them selues to do euell Inoughe, 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 give them selves to do evil Enough, saying every Way:
that shalbe which God hath infalliblye foresene, & immutabli determined, yea their faltes thei cast in the face of god, thinking yt he is the cause therof, many also despaire of their saluacion & presume more of them selues,
that shall which God hath infallibly foreseen, & immutabli 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 so likewise they fele not ye great goodnes of God, nor the benefits of Christ but thincke him to be Irefull, reuengable, disdaineful, proude, parpetuall, vniust and malignaunt, as them selfes are.
and so likewise they feel not you great Goodness of God, nor the benefits of christ but think him to be Ireful, reuengable, disdainful, proud, parpetuall, unjust and malignant, as them selves Are.
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& they find that it is al in the handes of God, & they iudge (whē their eies are somewhat opened to the goodnes of God & their own miseries) that it stādeth wel,
& 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 harkeninge to humane prudence, the whiche not beinge wholye mortified, 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 mortified, 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 chieflye for that men become negligent, in thinkinge that it depēdeth wholi vpō God:
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 wholi upon God:
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And although such finde the contrary in the sacred scriptures, neuertheles they force thē with the obscure lighte of their blynde prudēce, to draw it out of the texte, expounding it as may beste serue to their purpose.
And although such find the contrary in the sacred Scriptures, nevertheless they force them with the 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 partie the great boūtie of god in Christ crucified, that it cōtenteth them to be so, all in the hande 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 are stired to loue him singulerly, to thāke, lande, and serue hym as childrē for his mere glory wythout respecte at all to them selues, their hel or heauē.
Wherefore by this benefit, they Are stirred to love him singularly, to thank, land, and serve him as children for his mere glory without respect At all to them selves, their hell or heaven.
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yea they know, that who so beleueth in hym shall not be iudged, but shall be so certeine of his saluacion, that he shall not nede to make discussion of his lyfe,
yea they know, that who so Believeth in him shall not be judged, but shall be so certain of his salvation, that he shall not need to make discussion of his life,
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Yea if God did put in theyr arbitrement to haue Christe for theire 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 colde let or disturbe the deuine counsayle, or if it were necessarye to be dampned they wold chuse, rather to be in paine for the will of God,
Yea if they cold 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 them selues happye to honoure him with sufferinge, and wyth beinge where it pleaseth to their lord, they lamente onlye of the iniuries they haue done to God,
They hold them selves 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,
This shuld be a hel to them, when God (if it were possible) wold not dispose them to his glori but to vse them to his honoure they wolde satisfy them selues with all,
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 with all,
now these are in a continuall paradise by faithe allreadye they haue had the sentence geuen in their fauour, by hope they are ascended into heauē, sayinge with Paul:
now these Are in a continual paradise by faith already they have had the sentence given in their favour, by hope they Are ascended into heaven, saying with Paul:
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The seconde maye easelye be cured with shewinge them theire frailtie, ignorauncie, and malice, and on the other partie the omnipotencie, infinite sapience, perfecte goodnes, pitie, mercy and chariti of God, shewed in Christe vpon the crosse.
The seconde may Easily be cured with show them their frailty, ignorance, and malice, and on the other party the omnipotency, infinite sapience, perfect Goodness, pity, mercy and chariti of God, showed in Christ upon the cross.
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Of the firste, I do not despaire vtterli, but I know well it is verie difficile to cure thē, but God is of power, of the stones to rayse vp childern to Abrahā, they haue nede to be praied for,
Of the First, I do not despair vtterli, but I know well it is very difficile to cure them, but God is of power, of the stones to raise up children to Abrahā, they have need to be prayed for,
THere are manye, the which althoughe of God thei haue had their being, & manye other benefites, neuerthelesse they thanke him not, but are vngratefull.
THere Are many, the which although of God they have had their being, & many other benefits, nevertheless they thank him not, but Are ungrateful.
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it ought to be sayd to thē, ye shuld thāke God of so much grace, that he hath shewed to you already, in chosinge you frō so base a being, to so high an estate, & you lamēt your selues:
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 wold to be sayed, it is no true pitie to haue compassion vpon them, that are vngodlye, againste the deuine goodnes, shewed cheifly in Christe crucified.
Then I would to be said, it is no true pity to have compassion upon them, that Are ungodly, against the divine Goodness, showed chiefly in Christ Crucified.
Do ye feare yt God, being verye rightuousnes, yea charitie it selfe, can do thē ani wrong? But if you liueli and verilie did beleue to be electe by Christe, by mere grace & mercye of God, ye shulde feale in suche sort the deuine goodnes, that there cold not enter into youre minde so vngodlie conceytes.
Do you Fear that God, being very righteousness, yea charity it self, can do them ani wrong? But if you liueli and verily did believe to be elect by Christ, by mere grace & mercy of God, you should feale in such sort the divine Goodness, that there could not enter into your mind so ungodly conceits.
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Will ye knowe more of the deuine secretes then Paule? which rapt to the thirde heauen, heard thinges so highe and so secrete, that to man it is not lawfull to be spokē of? It suffised him onlie 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? It sufficed him only to know christ Crucified.
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Is it not thincke ye inough to you to knowe Christ crucified, in whom are hidden all the treasures of the wisdome and science of God? And if that suffice you, in Christe is sene non but the electe, the rereprobate are withoute 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 non but the elect, the rereprobate Are without Christ,
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& in Christe only ought we to contemplate and beholde our election, your office shuld be to attende to your selues, to encrease dailye bi Christe, in greater knowledge of the bounti of God, and to make certeine to ye world with good worckes, youre vocation and election,
& 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 bounti of God, and to make certain to you world with good works, your vocation and election,
And so thei shal not haue wherof to take occasion to lament, after it must be sayd to thē for as muche as ye do not beleue verelyet be of the electe, it is a signe, that ye haue not liuely 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 verelyet be of the elect, it is a Signen, that you have not lively Light of christ,
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And howe is it possible thē, that you beyng with out God, and without the true knowledge of him, shulde vnderstande and knowe his high secretes? It is not possible to know soner the deuine iudgements then God.
And how is it possible them, 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 without faith, and I proue that it is true, because that if ye had faith, ye shuld se so clerelye that God doth euerithing wel and can not erre, that you wold aske non 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 euerithing well and can not err, that you would ask non other reason.
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Yea while that ye are so withoute lighte supernaturall, beinge therof not able to conceiue, he that shuld serch to quiet you with resones, shulde also enter into a fransi 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 resones, should also enter into a fransi with you.
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Insatiable is the golfe of folish and frantike curiositi, the godlye adore the high & incōprehensible iudgemētes of God and with humilitie, thei are contente to tast in them bi faithe, some drop, of the deuine sapience & goodnes:
Insatiable is the golf of foolish and frantic curiositi, the godly adore the high & incomprehensible 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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and how in al thinges he depēdeth vpō him ye shuld se yt he neuer punished thē in suche sorte, that they deserue not to haue a greater punyshemēt, being so franticke & proud, ye are not capeable nor worthy to haue lyghte of the hygh iudgemēt of God,
and how in all things he dependeth upon him you should see that he never punished them in such sort, that they deserve not to have a greater punishment, being so frantic & 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 peine of your hel, ye shuld go euer with your troublesome thoughtes, cōpassinge by such darke & inextricable mases.
And for that, it is the just judgement of God, that for the earnest peine of your hell, you should go ever with your troublesome thoughts, compassing by such dark & inextricable mazes.
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we are forced to confesse yt God hath done well to permit the sinnes of the electe, that after as the prodigall 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 prodigal 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 doeth well to permitte the sinnes of the reprobate to excercise the elect in vertues,
And so was Christ served of Paul, & of his other mighty champions, we must of force confess also, that God doth 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 all, And so at last euery one shuld conuerte, thei wold do manie 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 dampnation serueth also to the electe, in as much as that seruaunte whiche when he seeth iustice done to his felowe seruaunte that before woulde haue strangled hym, knoweth the goodnes of his Lorde,
Their damnation serveth also to the elect, in as much as that servant which when he sees Justice done to his fellow servant that before would have strangled him, Knoweth the Goodness of his Lord,
IT shuld be no lesse then a very folyshenes, when one entendinge to speake of colores, shuld brynge in the opinion of one that is borne blynd, and not illuminate by miracle.
IT should be no less then a very folyshenes, when one intending to speak of colores, should bring in the opinion of one that is born blind, and not illuminate by miracle.
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And by aduenture haue talked, of high, hydde & deuine secretes, euen as it hath semed well, in their owne blind and darcke vnderstāding, hauinge therby their eies euer open, to magnifie man.
And by adventure have talked, of high, hid & 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 lokinge in the holy scriptures, I find that God hath elected vs by Chryste, that is, that God lokinge in the progeny of Adam, saw nothing there that was worthy of our 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:
but tourninge the regarde to his own goodnes and Christes, in whom he was so wel pleased, that bi him he did electe vs, he therfore chose vs not because we were holie,
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 hath elected, therfore he doeth call, iustifie and glorifie vs. In suche sorte, that he willed not the end for the beginninge sake,
but (as Paul Saith) Because he hath elected, Therefore he doth call, justify and Glorify us In such sort, that he willed not the end for the begin sake,
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In a nother place he saieth, yt he hath deliuered and called vs with his holye vocarion not after oure worckes but accordinge to his pourposed mercie, giuen all readie to vs before the creaciō of the world:
In a neither place he Saith, that he hath Delivered and called us with his holy vocarion not After our works but according to his purposed mercy, given all ready to us before the creation of the world:
& not cōcerninge the heauenly inheritaūce, I wold answere that Paule with that trope, dothe declare the maner of the eternal eleccion to paradise, otherwyse the elecciō of Iacob, shuld be in vaine, in the which is sene (touching the thinges of the present life) nothing but calamitie & trouble.
& not Concerning the heavenly inheritance, I would answer that Paul with that trope, doth declare the manner of the Eternal election to paradise, otherwise the election of Iacob, should be in vain, in the which is seen (touching the things of the present life) nothing but calamity & trouble.
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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 certeine and suer, as Chryst said:
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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The Hebrues dyd mo warckes thē the gentils, and neuertheles he did chose the gentils, and reproued the Iewes, that soughte to be iustified by theyr workes.
The Hebrews did more warckes them the Gentiles, and nevertheless he did chosen the Gentiles, and reproved the Iewes, that sought to be justified by their works.
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God from the beginning for sawe in vs nothing but repugnancie and rebelliō agaynst his grace, being by the sinne of Adam, the children of ire, proue, 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.
Euen as Paul was called withoute workes by free mercy, because it pleased God: so he was elected to shewe his mercie, 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.
Se then 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,
See then 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,
not seruile, for they see them selues heyres, but the worckes of a sonne, sincere and pure to the glorie of their lyuely father, beynge preuented by loue.
not servile, for they see them selves Heirs, but the works of a son, sincere and pure to the glory of their lively father, being prevented by love.
The christiane ought to beleue to be one of the chosen, and it ought to suffise hym to haue Christe for his booke, in the which he seeth hym selfe 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 him self elect,
It is inoughe for vs to thynke yt the omnipotencie 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 that the omnipotency of God, being infinite, hath neither Limits nor bonds, Therefore may he do with his creatures with out contradiction:
but wyth iust and irreprehēsible counsayle, albe it the iustice of his iudgementes be to vs incomprehensible, and that none is in hell, but by hys owne wyckednes:
but with just and irreprehensible counsel, albe it the Justice of his Judgments be to us incomprehensible, and that none is in hell, but by his own wickedness:
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neither by ignoraunce 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 diuine 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 determined all that is yet to be, so that hys determinacion and knoweledge is already passed, in suche sorte, that he can not otherwayes knowe,
and that God hath foreseen and determined all that is yet to be, so that his determination and knowledge is already passed, in such sort, that he can not otherways know,
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for as muche as aboue is no succession or course of tyme, and so in that selfe instaunt indiuisible, thou woldest haue it possible, not to be any being and yet a beyng:
for as much as above is no succession or course of time, and so in that self instant indivisible, thou Wouldst have it possible, not to be any being and yet a being:
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Because that (if wyth God there were any time past) euē as that coulde not, not be whiche God had foresene by his infallible prescience, and immutably determined:
Because that (if with God there were any time passed) even as that could not, not be which God had foreseen by his infallible prescience, and immutably determined:
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Therfore thou sayest, that all may be saued, which argueth yet that the electe may be dāned, and so thou muste nedes confesse, that God may also be beguiled,
Therefore thou Sayest, that all may be saved, which argue yet that the elect may be damned, and so thou must needs confess, that God may also be beguiled,
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it can not be verefied by no sentence compound nor deriued, sence that in God cā be no mutaciō nor successiō Therfore if he be elect, he must nedes be saued,
it can not be verified by no sentence compound nor derived, sense that in God can be no mutation nor succession Therefore if he be elect, he must needs be saved,
and it must nedes be sayd, that the eleccion of them that shall be saued (I wyll not say hath ben but standyng in that eternitie) is in beynge because that if it were not nowe, it shulde not be hereafter, sence there neither is,
and it must needs be said, that the election of them that shall be saved (I will not say hath been but standing in that eternity) is in being Because that if it were not now, it should not be hereafter, sense there neither is,
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Then God hauinge in his diuine mynde geuen vs paradise frome the beginninge, and when he geueth neuer repēteth (as Paule writeth) it is of necessitie to saye that the electe be saued.
Then God having in his divine mind given us paradise from the begin, and when he Giveth never Repenteth (as Paul Writeth) it is of necessity to say that the elect be saved.
Paule writeth that the eleccion of God is firme, and the diuine purposes stedfaste, and that the Lorde knoweth his wyth perfect infallible knoweledge, which ought to be to vs a sure foundacion, whereupon we maye stablyshe vndoubted fayth of our saluaciō.
Paul Writeth 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 hathe knowen for his, and therfore elected & purposed to saue them, those he hathe predestinate 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 predestinate to be conformable to the Image of his son,
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and the lyghte of him, faythe, hope, and charitie, and all other christiane vertues apparelynge them, he dothe enrich them wyth many gyftes, treasures,
and the Light of him, faith, hope, and charity, and all other christian Virtues apparelling them, he doth enrich them with many Gifts, treasures,
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meanyng, if God hath elected vs, and determined to saue vs, he beynge omnipotente, and hath taken vpon hym thys enterprise to saue vs, who shal let hym? Yea he would haue sayde, no man,
meaning, if God hath elected us, and determined to save us, he being omnipotent, and hath taken upon him this enterprise to save us, who shall let him? Yea he would have said, no man,
Moreouer God hath geuen his electe to Chryste, and draweth 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 draws 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.
yea it is vnpossible, for christ speakyng of the false prophets which shuld be in the kyngdome of Antichrist, sayde they shoulde seduce the verye electe,
yea it is unpossible, for Christ speaking of the false Prophets which should be in the Kingdom of Antichrist, said they should seduce the very elect,
If God made suche accompt of the Hebrues, that to thend their name shoulde not be forgotten on the earth, he dyd ordeine, that if the fyrste brother died wythout chylde, the second was bounde to rayse vp sede to his brother:
If God made such account of the Hebrews, that to The end their name should not be forgotten on the earth, he did ordain, that if the First brother died without child, the second was bound to raise up seed to his brother:
thinkest thou yt he wil not make rekening of his elect whose names are written in heauen? Yea, I wyll thou know, that although Christe be he, by whose meanes al ye elect are saued, neuerthelesse not by his impotencie, beyng geuen to hym all power,
Thinkest thou that he will not make reckoning of his elect whose names 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,
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but to thende we myght be sure of oure saluacion, hath ordeined that oure dampnacion shal not lye in our owne power (beynge his electe) and with thys geueth vs suche grace, that we may in this present lyfe, render hym all 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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but also go about to expoūd & make thē better, emēdinge them, forcinge them selues to brynge them after their phātasie, to suche a way, yt they haue a kynde of godlines therin.
but also go about to expound & make them better, emendinge them, forcing them selves to bring them After their fantasy, to such a Way, that they have a kind of godliness therein.
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I aunswere, that after the opinion of some, God doth harden, and so blynde the herte of a person, in as muche as he foreseeth and forepreacheth 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 Foreseeth and forepreacheth 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 blynding them, hardenynge them, with lettyng them do after theyr desyres of theyr owne hertes, geuinge them ouer into a frowarde mynde, 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 sufferyng, yea geuing them prosperitie, and distributinge his mercy and benefites, when they oughte to open theyr eyes to so greate benignities of hym,
when suffering, yea giving them Prosperity, and distributing his mercy and benefits, when they ought to open their eyes to so great benignities of him,
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and be inuited therby to repent and chaūge theyr lyfe, they, of this bountie of God take occasion to become worse, euery daye more blynde and indurate.
and be invited thereby to Repent and change their life, they, of this bounty of God take occasion to become Worse, every day more blind and indurate.
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because that in such case, it is force that man remayne blynd and indurate, and that euery thynge serue them, to the dishonor of god, wher as if they had that inward grace euen of theyr synnes, they should take occasion to honour hym.
Because that in such case, it is force that man remain blind and indurate, and that every thing serve them, to the dishonour of god, where as if they had that inward grace even of their Sins, they should take occasion to honour him.
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so that god in withdrawinge the lyght of his grace, blindeth the hertes of infidels, in such sorte, that not only the gospel is hyd from them (as Paul writeth) and they erre,
so that god in withdrawing thee Light of his grace, blinds the herts of Infidels, in such sort, that not only the gospel is hid from them (as Paul Writeth) and they err,
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And so also doth he harden, not for that he geueth prosperitie or aduersitie (of the which the electe also are partakers) nor because he withdraweth not the grace,
And so also does 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,
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Wherfore myght not god execute iustlye, the same sentence, as concerning blyndyng and hardening, vpon others, wyth wythdrawinge hys grace? And on the other partie (as they are preserued) that shal be not amisse to preserue him in life for a few mo daies to be serued of hym,
Wherefore might not god execute justly, the same sentence, as Concerning blinding and hardening, upon Others, with wythdrawinge his grace? And on the other party (as they Are preserved) that shall be 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 frome the beginninge, to exercise his people in vertue, to thende that deliueryng them so diuinely, they myght knowe the great goodnes, power, & iustice of god.
as of an Instrument of wrath, prepared from the begin, 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 suche grace, that al thynges shal serue them to saluaciō, euen synne, in the which god wyll neuer let them fall, but for theyr benefite.
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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and knowyng that god saueth not but by mercye, and damneth not but iustlie, so much the more are they moued to lyue in pure feare, to humble them selues,
and knowing that god Saveth not but by mercy, and damneth not but justly, so much the more Are they moved to live in pure Fear, to humble them selves,
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Therfore we may take leisure & lyne a vicious life after our owne way, for we shal be saued alwaies, a moment of time is enough for vs to repent & be saued, sence it is in our power.
Therefore we may take leisure & line a vicious life After our own Way, for we shall be saved always, a moment of time is enough for us to Repent & be saved, sense it is in our power.
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It is no doute yt god hath created the world for his electe, so that if god had forsene that none should haue bene saued, he would not haue created it.
It is no doubt that god hath created the world for his elect, so that if god had forseen that none should have be saved, he would not have created it.
If they erre, he dothe correcte and chasten them as chyldren, as it is read of Dauid, to them he doth not impute their sinne, he doth quicken and glorify them,
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 attribute to him selfe al that is done to them.
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.
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God then beyng gratified with the electe in Christ, doth geue vnto them his spirite, the lyuely lyghte of hym, faythe, hope, with all the reste of vertues & graces essencial & necessary to saluacion.
God then being gratified with the elect in christ, does give unto them his Spirit, the lively 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 maye be comune 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 Common both to the good,
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& to the euel, to be vsed wel & euel, as riches, honour, dignitie, healthe, long lyfe, chyldrē, frindes, sciēce, the giftes 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 thinges wyth the prosperitie of the world, sence that bithe grace which god geueth them, all thinges worke to good.
and in all adversity, then when they have such things with the Prosperity of the world, sense that bithe 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 hys perfecte goodnes, mercie and charitie, 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 that God hath cure of all, calleth all, wolde saue al, died for al, doth illuminate al, dothe raine and power his grace vpon all, & lyke sentences:
And although it be written that God hath cure of all, calls all, would save all, died for all, does illuminate all, doth rain and power his grace upon all, & like sentences:
Therfore saide Christe to the Apostels, to you it is geuen to knowe the misteries of the kingdome of heauen, Paule said likewise, that the saith which is the gifte 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 Says 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 euery place and time we mai render him perfecte lande, honoure and glorye, by Ihesu Christe oure Lorde. Amen.
and pray we him that he give us so much Light of his Goodness, that in every place and time we mai render him perfect land, honour and glory, by Jesus Christ our Lord. Amen.
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Fyrst, although 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,
Fyrst, although 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,
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 sene 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 seen in burning,
The thyrde are operacions animall, as to see, heare, and taste, and suche lyke, of the which speakinge, I saye, that albeit, it be in the power of man, not to heare a voyce that is present wythout closinge his 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 operacions, neuerthelesse it is in hys libertie to shut vp those sences, in the presence of the obiectes or present thynges yt delyght hym,
and so of the other like operations, nevertheless it is in his liberty to shut up those Senses, in the presence of the objects or present things that delight him,
cc av pp-f dt n-jn av-j n2, av pn31 vbz p-acp po31 n1 pc-acp vvi a-acp d n2, p-acp dt n1 pp-f dt n2 cc j n2 pn31 vvb pno31,
But speakinge, of the foure operacions whiche are humaine, as to thincke one or an other thinge, to speake or not, in this maner or in that, to lerne this or that science, to gouerne him selfe or others in this 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 in that, to Learn this or that science, to govern him self or Others in this Way or in the other,
p-acp vvg, pp-f dt crd n2 r-crq vbr j, c-acp pc-acp vvi crd cc dt j-jn n1, pc-acp vvi cc xx, p-acp d n1 cc p-acp d, pc-acp vvi d cc d n1, pc-acp vvi pno31 n1 cc n2-jn p-acp d n1 cc p-acp dt n-jn,
yea not to do, or else to do, always more or lesse, to this or that person, (in case he haue goods in power) to fast watch, 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,
uh xx p-acp n1, cc av pc-acp vdi, av av-dc cc av-dc, p-acp d cc d n1, (p-acp n1 pns31 vhb n2-j p-acp n1) pc-acp vvi n1, vvb, pc-acp vvi dt n1 pp-f np1, pc-acp vvi cc xx,
and so of all the other like operacions, I saye, that they are in the power of man, that is that men (without •ther special grace and miracle but only d•ringe 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 •ther special grace and miracle but only d•ringe 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 av j n1 cc n1 cc-acp av-j vvg dt j n1 pp-f np1) vhb p-acp po32 n1 pc-acp vdi pno32,
and reuerence hym, with all thy hert, to order all thy lyfe to his glory, to obey and commit hym selfe wholy to his gouernaūce wyth mortifiyng and deniyng him selfe, the fleshe and his owne prudence,
and Reverence him, with all thy heart, to order all thy life to his glory, to obey and commit him self wholly to his governance with mortifiyng and denying him self, the Flesh and his own prudence,
cc vvi pno31, p-acp d po21 n1, pc-acp vvi d po21 n1 p-acp po31 n1, pc-acp vvi cc vvi pno31 n1 av-jn p-acp po31 n1 p-acp vvg cc vvg pno31 n1, dt n1 cc po31 d n1,
and that thys is true, let thē proue to make experience in them selues, indeuoringe them 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, indeuoringe them to have more knowledge of god then they have, to have in him greater faith and hope,
cc cst d vbz j, vvb pno32 vvi pc-acp vvi n1 p-acp pno32 n2, j-vvg pno32 pc-acp vhi dc n1 pp-f n1 cs pns32 vhb, pc-acp vhi p-acp pno31 jc n1 cc n1,
wherof it foloweth that being not in ye power of infidels, and not regenerate by Christe to loue God with al theire harte no nor aboue al other thinges, that also it is not in theire power, not to loue the thinges created,
whereof it Followeth that being not in the 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,
c-crq pn31 vvz d vbg xx p-acp dt n1 pp-f n2, cc xx vvn p-acp np1 pc-acp vvi np1 p-acp d po32 n1 dx ccx p-acp d j-jn n2, cst av pn31 vbz xx p-acp po32 n1, xx pc-acp vvi dt n2 vvn,
Therefore all be it, it is in his libertie, not to kylle his enemye, and so to do him good, neuerthelesse it is not in his power, to refraine frome kyllinge 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,
av av-d vbb pn31, pn31 vbz p-acp po31 n1, xx pc-acp vvi po31 n1, cc av pc-acp vdi pno31 j, av pn31 vbz xx p-acp po31 n1, pc-acp vvi p-acp vvg pno31,
The vngodlye mighte, wyth all his conninge and power consider all those thynges that serue to the dyspraise of the worlde, to the mortifiynge of theyr selues, to the louing of theyr neighbour and also God:
The ungodly might, with all his conning and power Consider all those things that serve to the dyspraise of the world, to the mortifiynge of their selves, to the loving of their neighbour and also God:
dt j n1, p-acp d po31 j-jn cc n1 vvb d d n2 cst vvb p-acp dt n1 pp-f dt n1, p-acp dt n-vvg pp-f po32 n2, p-acp dt j-vvg pp-f po32 n1 cc av np1:
yet by no meanes should they come to suche lyght of the goodnesse of God, of theyr owne miseries and vanitie of the worlde, that they should loue God, to the hate of them selues,
yet by no means should they come to such Light of the Goodness of God, of their own misery's and vanity of the world, that they should love God, to the hate of them selves,
av p-acp dx n2 vmd pns32 vvi p-acp d vvi pp-f dt n1 pp-f np1, pp-f po32 d n2 cc n1 pp-f dt n1, cst pns32 vmd vvi np1, p-acp dt n1 pp-f pno32 n2,
for want of ye liuely light of him, but being as he is carnal & in his owne loue he is moued to worcke, onlye for his owne intereste, he sinneth then, not for doinge almoste and like worckes,
for want of you lively Light of him, but being as he is carnal & in his own love he is moved to work, only for his own Interest, he Sinneth then, not for doing almost and like works,
p-acp n1 pp-f pn22 j n1 pp-f pno31, cc-acp vbg c-acp pns31 vbz j cc p-acp po31 d n1 pns31 vbz vvn pc-acp vvi, av-j p-acp po31 d n1, pns31 vvz av, xx c-acp vdg av cc j n2,
yea and euer doth sinne continuallye, because that althoughe he absteine from homicide, thefte and committing such like iniquities, neuerthelesse he sinneth euer continually, in leauing behind him the loue of God with all his herte,
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 with all his heart,
uh cc av vdz n1 av-j, c-acp cst cs pns31 vvi p-acp n1, n1 cc vvg d j n2, av pns31 vvz av av-j, p-acp vvg p-acp pno31 dt n1 pp-f np1 p-acp d po31 n1,
Theire sinnes are then innumerable, and yet they thincke in confession to number them al beinge then al the worckes of the carnal, sinne and worthye of punishmente:
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:
po32 n2 vbr av j, cc av pns32 vvb p-acp n1 pc-acp vvi pno32 d vbg av d dt n2 pp-f dt j, n1 cc j pp-f n1:
or worcke toward his resurrecciō, nor he that is not, worcke to his creation, so the carnall man, that in Adam is deade, and as though he were not can not worcke towardes his regeneraciō and creation,
or work towards his resurrection, 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,
cc vvi p-acp po31 n1, ccx pns31 cst vbz xx, n1 p-acp po31 n1, av dt j n1, cst p-acp np1 vbz j, cc c-acp cs pns31 vbdr xx vmb xx vvi p-acp po31 n1 cc n1,
yea euen as a humane bodye wythout the soule can not moue but downewarde, so the dead soule without the spirite & Christe, his life, can not lifte him 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 geue vs a new hert, as Dauid did praie and God did promise bi his prophetes with oute me, saithe Christ, ye can do nothinge, that is spiritual, holi and grateful to God.
It is needful then that God creating in us a clean heart do give us a new heart, as David did pray and God did promise by his Prophets with out me, Saith christ, you can do nothing, that is spiritual, holy and grateful to God.
Christe then is wholye our rightuousnes, & this is the more riche noble and happi rightuousnes, thē if we were iuste bi our selues, yea none shuld be iuste,
Christ then is wholly our righteousness, & this is the more rich noble and happi righteousness, them if we were just by our selves, yea none should be just,
np1 av vbz av-jn po12 n1, cc d vbz dt av-dc j j cc fw-la n1, pno32 cs pns12 vbdr j p-acp po12 n2, uh pix vmd vbi j,
Likewise they thinke, as they that best serue obtein most fauour of their lord, & those that 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 were before he called vs. These that are not regenerate, bee wyth Saincte Peter in a darcke prison, bounde with manye cheynes, in the power of the Deuyll, a slepe in sinne,
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,
av c-acp pns12 vbdr a-acp pns31 vvd pno12 d cst vbr xx vvn, vbb p-acp n1 np1 p-acp dt j n1, vvn p-acp d n2, p-acp dt n1 pp-f dt n1, dt vvi p-acp n1,
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,
av vmb pns12 vdi xx j n2, uh av c-acp np1 vvb, d dt n2 cc n2 pp-f dt n1 vbr n1, j vbr d po12 n2 r-crq vvi pp-f po12 j n1,
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 worcke, not for that he dothe deserue grace but punyshemente,
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 work, not for that he doth deserve grace but punishment,
av xx p-acp d pns31 vmd vvi pc-acp vvi dt n1 pp-f np1, pc-acp vvi, pc-acp vvi n1, pc-acp vvi pc-acp vbi vvn, pc-acp vdi n2 cc av-j vvi, xx p-acp cst pns31 vdz vvi n1 p-acp n1,
and not the seruauntes of the deuell nor of sinne because that althoughe in them remaineth the concupiscence of sinne, neuerthelesse thy 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 thy doe not consent to it, they obey not unto it.
cc xx dt n2 pp-f dt n1 ccx pp-f n1 c-acp d cs p-acp pno32 vvz dt n1 pp-f n1, av po21 n1 xx vvi p-acp pn31, pns32 vvb xx p-acp pn31.
but they haue so much lyght of god, & so much spirite (which helpeth their infirmitie) that they are stirred to the glorie of god, thoughe not wholy as they wolde,
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,
cc-acp pns32 vhb av av-d vvi pp-f n1, cc av d n1 (r-crq vvz po32 n1) cst pns32 vbr vvn p-acp dt n1 pp-f n1, cs xx av-jn c-acp pns32 vmd,
The regenerate bi Christe are prone and readie to the good, god hathe illustrate their mind and toutched their herte, in suche maner that with all their soule, voluntarely frely,
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,
dt j-vvn p-acp np1 vbr j cc j p-acp dt j, n1 vhz vvb po32 n1 cc vvd po32 n1, p-acp d n1 cst p-acp d po32 n1, av-jn av-j,
and gladly, they do holye worckes, to the glory of god, so that as god counsailed the soules of them that did electe Dauid to content thē selues in their herte to haue him for their kinge,
and gladly, they do holy works, to the glory of god, 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,
nor styrre in any waye to the glory of god, as they are holden, but only for their carnall cōmoditie, by ye which 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 you which all men not regenerate, Are called Flesh, not only the body,
ccx vvi p-acp d n1 p-acp dt n1 pp-f n1, c-acp pns32 vbr vvn, cc-acp av-j c-acp po32 j n1, p-acp pn22 r-crq d n2 xx vvn, vbr vvn n1, xx av-j dt n1,
but the soule, the wyl, desires and thoughtes, with al the rest, so after that they are regenerate, they be fre from sinne, (for that they can worke to the glory of god) and are seruauntes of ryghteousnes.
but the soul, the will, Desires and thoughts, with all 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.
cc-acp dt n1, dt n1, n2 cc n2, p-acp d dt n1, av p-acp cst pns32 vbr vvn, pns32 vbb p-acp p-acp n1, (p-acp cst pns32 vmb vvi p-acp dt n1 pp-f n1) cc vbr n2 pp-f n1.
neuertheles, where before they wer called fleshly men, and fleshe, for that they sought not but theyr owne 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,
av, c-crq c-acp pns32 vbdr vvn j n2, cc n1, c-acp cst pns32 vvd xx p-acp po32 d j n2, av pns32 vbr vvn j n2 cc n1, p-acp c-acp d c-acp pns32 vvi dt n1 pp-f np1, dt r-crq pns32 vmb vdi,
It is very true this, yt god some time doth let his electe & holy men fal, withdrawing his diuine light for a time (yet for their benefites) therfore we are not absolutelie and wholy fre from the power to sinne,
It is very true this, that god Some time does let his elect & holy men fall, withdrawing his divine Light for a time (yet for their benefits) Therefore we Are not absolutely and wholly from from the power to sin,
pn31 vbz av j d, pn31 n1 d n1 vdz vvi po31 vvi cc j n2 vvi, vvg po31 j-jn n1 p-acp dt n1 (av p-acp po32 n2) av pns12 vbr xx av-j cc av-jn p-acp p-acp dt n1 p-acp n1,
So then as the carnal, before their regeneracion are in such sort the seruauntes of sinne, that they cā not but sinne, not therfore absolutelye & without condicion,
So then 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,
av av c-acp dt j, c-acp po32 n1 vbr p-acp d n1 dt n2 pp-f n1, cst pns32 vmb xx p-acp n1, xx av av-j cc p-acp n1,
And this is, for that the wyl cā not worke, but of wyl (therfore wyllingly) 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.
cc d vbz, c-acp cst dt n1 vmb xx vvi, cc-acp pp-f n1 (av av-j) p-acp cs pn31 vbdr j cst pp-f d j n1 pn31 vbdr vvn pno32 p-acp d n1, pn31 vmd vvi xx av-jn.
although when thei come to ye yeres of discression, & begyn to discerne the good frome the euel, they perceiue the sinnes that they do, euery way they do thē volūtarilye, delighting therin,
although when they come to you 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 waye they wold do them, beinge their wyll so malignaūte, as it is. Their wyll then is not violented or forced to do euel of ani outward power,
yet every Way they would do them, being their will so malignaunte, as it is. Their will then is not violented or forced to do evil of ani outward power,
av d n1 pns32 vmd vdi pno32, vbg po32 n1 av vvb, 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 partie, the regenerate by the gladsome, entier, liuelye, & 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,
so moueth the citie of the soule when Christe entreth therein, specially, sence from that as from a fort & strong municioned rocke he hath the greate deuyll to chase away.
so moves the City of the soul when Christ entereth therein, specially, sense from that as from a fort & strong municioned rock he hath the great Devil to chase away.
av vvz dt n1 pp-f dt n1 c-crq np1 vvz av, av-j, n1 p-acp d c-acp p-acp dt n1 cc j vvn n1 pns31 vhz dt j n1 pc-acp vvi av.
And if when Christe did enter in to the temple he purged it from those that bought and solde, thincke if when he entreth into the spiritual temple, he clenseth it from euery vnclennes of sinne, there restith not in it any thinge of dampnacion, he healeth it moste perfectlye,
And if when Christ did enter in to 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 restith not in it any thing of damnation, he heals it most perfectly,
cc cs c-crq np1 vdd vvi p-acp p-acp dt n1 pns31 vvd pn31 p-acp d cst vvd cc vvn, vvb cs c-crq pns31 vvz p-acp dt j n1, pns31 vvz pn31 p-acp d n1 pp-f n1, pc-acp vvd xx p-acp pn31 d n1 pp-f n1, pns31 vvz pn31 av-ds av-j,
so that if the vncleane woman was healed, at the touche of the hemme of Christes garment, yu mayst thinke what it is when Christ in spirite entring in to the soule,
so that if the unclean woman was healed, At the touch of the hem of Christ's garment, thou Mayest think what it is when christ in Spirit entering in to the soul,
euē to the smalest mote which yu couldest not se before, so whē in the soule do enter the beames of lyght of the diuine grace, the sinnes are perceiued 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.
The liuelye flame muste needes breake forth, or els beinge smoudered it quēcheth & the foūtaines yt cōtinuallye receiue rūning water must of force ouerflow:
The lively flame must needs break forth, or Else being smoudered it quenches & the fountains that continually receive running water must of force overflow:
dt j n1 vmb av vvi av, cc av vbg vvn pn31 vvz cc dt n2 pn31 av-j vvi vvg n1 vmb pp-f n1 vvi:
so thei that haue in thē ye holy gost, by yt testimonie wherof they are sure to be the sōnes of god, haue cōtinually one such & so entire, sincere,
so they that have in them the holy ghost, by that testimony whereof they Are sure to be the Sons of god, have continually one such & so entire, sincere,
av pns32 cst vhb p-acp pno32 dt j n1, p-acp pn31 n1 c-crq pns32 vbr j pc-acp vbi dt n2 pp-f n1, vhb av-j crd d cc av j, j,
and pure gladnes (whiche groweth of the liuely knowledge yt they haue of the greate goodnes of god) yt thei cā not expresse it, nor thei cānot cōprehēd thē selfes.
and pure gladness (which grows of the lively knowledge that they have of the great Goodness of god) that they can not express it, nor they cannot comprehend them selves.
Therfore not being able to wt hold thē selues, they springe & leape for ioye wt Ihon Baptist, wt his mother they make exclamaciō, & as to Zacharie, so are their tōges losed:
Therefore not being able to with hold them selves, they spring & leap for joy with John Baptist, with his mother they make exclamation, & as to Zacharias, so Are their tongues losed:
av xx vbg j p-acp p-acp vvi pno32 n2, pns32 n1 cc vvi p-acp n1 p-acp np1 np1, p-acp po31 n1 pns32 vvb n1, cc c-acp p-acp np1, av vbr po32 n2 vvd:
so yt although in praising of god thei perceiue wt Moses that they stāmer and are of an vnlearned tonge, neuertheles with the Apostels, they can not kepe scilence of that which they haue heard, sene,
so that although in praising of god they perceive with Moses that they stammer and Are of an unlearned tongue, nevertheless with the Apostles, they can not keep silence of that which they have herd, seen,
av pn31 cs p-acp vvg pp-f n1 pns32 vvb p-acp np1 cst pns32 vvi cc vbr pp-f dt j n1, av p-acp dt n2, pns32 vmb xx vvi n1 pp-f d r-crq pns32 vhb vvn, vvn,
& felt, with the spieite, they must nedes speake by the superabundaūce of loue, that they haue, they desyre with the woman of Samarye, that euery one should taste that which they them selues haue had experiēce of.
& felt, with the spieite, 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.
cc vvd, p-acp dt n1, pns32 vmb av vvi p-acp dt n1 pp-f n1, cst pns32 vhb, pns32 vvi p-acp dt n1 pp-f np1, cst d crd vmd vvi d r-crq pns32 pno32 n2 vhb vhn n1 pp-f.
but triumphing in al, they perseuer and go furth euen to the death, thei feele in such sorte in the herte the charitie of god, that not onlie it is swete to them 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,
cc-acp vvg p-acp d, pns32 vvb cc vvi av av-j p-acp dt n1, pns32 vvb p-acp d n1 p-acp dt n1 dt n1 pp-f n1, cst xx av-j pn31 vbz j p-acp pno32 pc-acp vvi p-acp po31 n1,
And this, because that as to Steuen, so the heauens are opened to them, in suche sorte, that in spirite with clere & supernatural lyght of fayth, they see the glory of god, in hauing geuen his only begottē & dearely beloued sōne for them vpon the crosse, they rest also quiet as the shyp when Christ entred into it, they haue the peace of cōscience, knowyng with certeine fayth, that god by Christe & by hys mercie, hath pardoned them.
And this, Because that as to Stephen, 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.
These suche for that they walke according 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 minde be conuersaunt in heauē, neuerthelesse, descending by christian pitie, to fele the miseries of their brethern, they laboure also to drawe them to Christ,
although their mind be conversant in heaven, nevertheless, descending by christian pity, to feel the misery's of their brother, they labour also to draw them to christ,
And finally, although with the Apostelles, they euer remaine wyth Christe and wyth the Cananite, whiche woulde not departe for his vngentle wordes, neuertheles they are promte and readie for his honoure and glorye, to leaue wyth the Samaritane hys swete presence.
And finally, although with the Apostles, they ever remain with Christ and with the Canaanite, which would not depart for his ungentle words, nevertheless they Are promte and ready for his honour and glory, to leave with the Samaritan his sweet presence.
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but maketh it worcke thynges merueylous and inexplicable, for the loue of God: to whome be euer all laude, honoure and glorie by Iesu Christe oure Lord Amē.
but makes it work things marvelous and inexplicable, for the love of God: to whom be ever all laud, honour and glory by Iesu Christ our Lord Amen.
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This muste be warly red and well vnderstāded or it is not true. But if yu vnderstande what it is to beleue in christ with a liuely faith thē there is no daunger at al. i. Iho. v.
This must be warly read and well understanded or it is not true. But if thou understand what it is to believe in Christ with a lively faith them there is no danger At all i. Who v.
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This is not spoken to declare that it is possible for gods elect to be wholy geuē to synne. but if it were possible, yet should they recouer that pestilence.
This is not spoken to declare that it is possible for God's elect to be wholly given to sin. but if it were possible, yet should they recover that pestilence.
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