Certaine godly and very profitable sermons of faith, hope and charitie. First set foorth by Master Barnardine Occhine, of Siena in Italy, and now lately collected, and translated out of the Italian tongue, into the English by William Phiston of London student. Published for the profit of such as desire to vnderstand the truth of the gospell.
That as of the light which men haue of God groweth all their goodnesse, so of being blinde of his so great goodnesse, commeth all their infelicitie and euill. Sermon. 1. THere is no bodie that sinneth in that hée respecteth the euill.
That as of the Light which men have of God grows all their Goodness, so of being blind of his so great Goodness, comes all their infelicity and evil. Sermon. 1. THere is no body that Sinneth in that he respecteth the evil.
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And this, inasmuch as sinne is so filthy that it can-not entise, moue, nor drawe vnto it the will which hath obiected vnto it goodnesse, and is moued onely thereby.
And this, inasmuch as sin is so filthy that it cannot entice, move, nor draw unto it the will which hath objected unto it Goodness, and is moved only thereby.
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in such sort that the carnall people, not pearcing with their sight into the foule panch thereof, are moued to goe vnto wickednesse, by the outwarde light,
in such sort that the carnal people, not piercing with their sighed into the foul paunch thereof, Are moved to go unto wickedness, by the outward Light,
But if hée sawe the hearte of the deuill, in séeking our dampnation, hée shoulde sée that hée deceiueth him, by procuring him vnder a fourme of goodnesse.
But if he saw the heart of the Devil, in seeking our damnation, he should see that he deceiveth him, by procuring him under a Form of Goodness.
All errours there-fore and vyces, euen the venemous hatreds whiche are founde in the wicked, doe growe of that pestilent spring the cause of all euill, (that is) of the disordinate loue whiche men beare towardes themselues, to their kinsfolkes, to worldlye honour, to apparell and other benefites of this present lyfe, thorowe the losse and damage whereof they are moued to hate those whiche haue done them iniury.
All errors Therefore and vices, even the venomous hatreds which Are found in the wicked, do grow of that pestilent spring the cause of all evil, (that is) of the disordinate love which men bear towards themselves, to their kinsfolks, to worldly honour, to apparel and other benefits of this present life, thorough the loss and damage whereof they Are moved to hate those which have done them injury.
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And there-fore wee must of necessitie say, that there is none so vngodlye whiche is moued to sinne except sinne doth shewe it selfe to him vnder a visarre or image of goodnesse.
And Therefore we must of necessity say, that there is none so ungodly which is moved to sin except sin does show it self to him under a visarre or image of Goodness.
and happie, and the way of vyce is poore, miserable, vnquiet, daungerous, foule and vnfortunate, full of pr••kes, suspicyous, doubtefull, grieued with torme••es and paines of hell,
and happy, and the Way of vice is poor, miserable, unquiet, dangerous, foul and unfortunate, full of pr••kes, suspicyous, doubtful, grieved with torme••es and pains of hell,
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and choose the way of vertue, if they had the lig•• of the trueth, and did sée at least but onelye the sensuall pleasures and displeasures which are founde in the way of vyces and the way of vertue.
and choose the Way of virtue, if they had the lig•• of the truth, and did see At least but only the sensual pleasures and displeasures which Are found in the Way of vices and the Way of virtue.
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as that he being most carnall séeketh to leaue the extremitie of vyces, and to walke by a mediocritie of vertues, what thinkest thou will be done? If a man,
as that he being most carnal seeketh to leave the extremity of vices, and to walk by a mediocrity of Virtues, what Thinkest thou will be done? If a man,
but also by their fowlenesse, by their doubtfull cares, insatiable desires, vayne hopes, griefes, feares suspitions, displeasures, infamyes, dishonours, reproofes, losses, prickings, torments, vexations,
but also by their fowlenesse, by their doubtful Cares, insatiable Desires, vain hope's, griefs, fears suspicions, displeasures, infamies, dishonours, reproofs, losses, prickings, torments, vexations,
but especially if they haue had in horrour the dishonour of God. Séeing then, that onely the wayes of true vertues are profitable for the chiefest felycitie,
but especially if they have had in horror the dishonour of God. Seeing then, that only the ways of true Virtues Are profitable for the chiefest felycitie,
and are in themselues most blessed, yea and the wayes of false, humaine, and carnal vertues are lesse miserable then the wayes of vyces, we must needes say that all vyces doe growe of ignorance, the spring and roote of all errours and euilles.
and Are in themselves most blessed, yea and the ways of false, human, and carnal Virtues Are less miserable then the ways of vices, we must needs say that all vices do grow of ignorance, the spring and root of all errors and evils.
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and so much is a man happye, as he is adorned with true vertues, neither can the saincts of God, in what state soeuer they be founde, be rightly called miserable,
and so much is a man happy, as he is adorned with true Virtues, neither can the Saints of God, in what state soever they be found, be rightly called miserable,
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as neither the wicked can be called happie, although the blinde, foolish, frantike, false, lying, and miserable world saieth, and iudgeth the contrary.
as neither the wicked can be called happy, although the blind, foolish, frantic, false, lying, and miserable world Saith, and Judgeth the contrary.
As also in iudging the wise naught, and fooles good, it is deceyued, for it must néedes bée, that a man in asmuch as he is good, in somuch he must in déede be wise,
As also in judging the wise nought, and Fools good, it is deceived, for it must needs been, that a man in as as he is good, in So much he must in deed be wise,
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Then séeing that man is not moued to doe any thing, by euill, but by good onely, the whiche good is not found but onelye of those whiche walke by the wayes of vertues,
Then seeing that man is not moved to do any thing, by evil, but by good only, the which good is not found but only of those which walk by the ways of Virtues,
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as also the euill is onelye founde of those which walke by the pathes of vyces, we must néedes say, that they which leaue vertue for vyce, sinne thorow ignoraunce:
as also the evil is only found of those which walk by the paths of vices, we must needs say, that they which leave virtue for vice, sin thorough ignorance:
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as of their chiefe and principall head, lyke as all our true and wholsome light doth grow and hath the first beginning of the light which we haue of God,
as of their chief and principal head, like as all our true and wholesome Light does grow and hath the First beginning of the Light which we have of God,
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Therfore as good fathers, aboue all other things, desire & are delyghted, that their children doe acknowledge the great loue that their fathers haue borne vnto them:
Therefore as good Father's, above all other things, desire & Are delighted, that their children do acknowledge the great love that their Father's have born unto them:
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euen so the contrary doth highly displease them, knowing yt it is impossible, that their children should perceiue and taste the great bountifulnesse and loue of their parents towardes them,
even so the contrary does highly displease them, knowing that it is impossible, that their children should perceive and taste the great bountifulness and love of their Parents towards them,
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but inasmuch as it includeth also with that confidence the very knowledge of God, whereon dependeth Faith, Hope, Charitie, and all other Christian vertues.
but inasmuch as it includeth also with that confidence the very knowledge of God, whereon dependeth Faith, Hope, Charity, and all other Christian Virtues.
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I say that Faith (according to the iudgement of Saint Paul ) is a substance (that is) a certeine substanciall and sure possession of things promised which are hoped for,
I say that Faith (according to the judgement of Saint Paul) is a substance (that is) a certain substantial and sure possession of things promised which Are hoped for,
and an euidence of things inuisible, which cannot of vs be comprehnded, except we be exalted vp aboue all that which our blinde, and humaine reason can doe.
and an evidence of things invisible, which cannot of us be comprehnded, except we be exalted up above all that which our blind, and human reason can do.
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It is a lyght, which lifteth vp, and rauisheth aboue all sensible things, and beyond that any man is able to make discourse, to comprehende the breadthe, lengthe, height and depth of those things which are to vs incomprehensible with naturall eyes.
It is a Light, which lifts up, and ravisheth above all sensible things, and beyond that any man is able to make discourse, to comprehend the breadth, length, height and depth of those things which Are to us incomprehensible with natural eyes.
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It is a heauenly Ladder, with which men ascende to the knowledge of the truth supernaturall, where-vnto no man can attaine with the Ladder of humaine reason.
It is a heavenly Ladder, with which men ascend to the knowledge of the truth supernatural, whereunto no man can attain with the Ladder of human reason.
It is a quickening, cléere and fierye lyght, which purgeth our heartes and delyuereth vs from the darke and inextricable Laborynthes of the vayne shadowes of this worlde, by which we guyde our blynde reason,
It is a quickening, clear and fiery Light, which Purgeth our hearts and Delivereth us from the dark and inextricable Laborynthes of the vain shadows of this world, by which we guide our blind reason,
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It is a spirituall wedding and matrimony betwéene Christ and the Soule, which béeing our Mediatour, the soule is vnyted and transformed in Christ, in such perfecte manner, that all that which it hath becommeth to be of Christ,
It is a spiritual wedding and matrimony between christ and the Soul, which being our Mediator, the soul is vnyted and transformed in christ, in such perfect manner, that all that which it hath becomes to be of christ,
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It is a lyght so cleare and high, that darkening others, it maketh vs sée riches in pouertie, glorye in confusion, safetie in daunger, peace in persecution, rest in trauayle, felicitie in miserye, and lyfe in death.
It is a Light so clear and high, that darkening Others, it makes us see riches in poverty, glory in confusion, safety in danger, peace in persecution, rest in travail, felicity in misery, and life in death.
He that beléeueth, hath a spirituall tasting of God, by meanes whereoff he feeleth his diuine goodnesse, in such sorte, that it bréedeth in him a feruent desire to honour GOD:
He that Believeth, hath a spiritual tasting of God, by means whereof he feeleth his divine Goodness, in such sort, that it breedeth in him a fervent desire to honour GOD:
and séeing that wée can-not speake of him in such manner as we ought, and as is conuenient for him, we desire at least, with our owne bloud to testifie vnto the world how great the goodnesse of God is.
and seeing that we cannot speak of him in such manner as we ought, and as is convenient for him, we desire At least, with our own blood to testify unto the world how great the Goodness of God is.
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Faith maketh vs conceiue Christ spiritually, and by force of the spirite to be borne againe, with lyfting vs vp vnto God, it maketh vs put of the old Adam and his concupiscences,
Faith makes us conceive christ spiritually, and by force of the Spirit to be born again, with lifting us up unto God, it makes us put of the old Adam and his concupiscences,
Faith iustifieth, pacifieth the minde and conscience, maketh mery, causeth to reioice & in such sort, that we glory euen in shame This is such that it renueth vs, regenerateth vs, quickeneth, maketh noble, enricheth, saueth sanctifieth, preserueth defendeth, obteineth that which it demaundeth.
Faith Justifieth, pacifieth the mind and conscience, makes merry, Causes to rejoice & in such sort, that we glory even in shame This is such that it Reneweth us, regenerateth us, Quickeneth, makes noble, enricheth, Saveth Sanctifieth, Preserveth defendeth, obtaineth that which it demandeth.
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for the sauegard of the world, made Sara to conceiue, & that Abraham offered his owne sonne to God, caused Moises to worke so manye wonders in Aegypt, and in the Wildernes.
for the safeguard of the world, made Sarah to conceive, & that Abraham offered his own son to God, caused Moses to work so many wonders in Egypt, and in the Wilderness.
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Therefore they doe not onely peruert good workes, whereoff this is the true mother, but they persecute it, with speaches, which idle and lycentious persons do vse.
Therefore they do not only pervert good works, whereof this is the true mother, but they persecute it, with Speeches, which idle and licentious Persons do use.
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But let vs pray vnto the Lord yt he would delyuer them from those most thicke and palpable darkenesse, that hauing the true and liuely light of God, they may yéeld him all praise, honor & glory, through Iesus Christ our Lord. Amen.
But let us pray unto the Lord that he would deliver them from those most thick and palpable darkness, that having the true and lively Light of God, they may yield him all praise, honour & glory, through Iesus christ our Lord. Amen.
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the which, bicause it is bleare-eyed and blinde from the truth supernaturall and reuealed, and therefore they thinke, that the lyght of Faith is small,
the which, Because it is blear-eyed and blind from the truth supernatural and revealed, and Therefore they think, that the Light of Faith is small,
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and kindeled as of a litle candle, so yt according to their fantasie, not onely the vnderstanding doth sée better the truth of the first naturall principles of things, which bée of themselues euident, and with reason made manifest;
and kindled as of a little candle, so that according to their fantasy, not only the understanding does see better the truth of the First natural principles of things, which been of themselves evident, and with reason made manifest;
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but also that corporall eyes doe better sée those things which are layed before them, then we do sée (according to their opinion) the things supernaturall:
but also that corporal eyes do better see those things which Are laid before them, then we do see (according to their opinion) the things supernatural:
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with the light of Faith. It should of necessitie be therefore (as they doe iudge) that Faith is alwayes suspitious and doubtful, neuer cléere, certaine & euident, séeing that the light is so imperfect.
with the Light of Faith. It should of necessity be Therefore (as they do judge) that Faith is always suspicious and doubtful, never clear, certain & evident, seeing that the Light is so imperfect.
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But they would not say so, if they had proued to haue that Faith inspired into them, which is supernaturall, diuine, full of lyght and cléere, which doubteth not,
But they would not say so, if they had proved to have that Faith inspired into them, which is supernatural, divine, full of Light and clear, which doubteth not,
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whereas humane Faith hath the testimony of men, & of their vniuersities of learning, diuine Faith hath the Prophets, the Apostles, the Euangelistes, the Martirs, the Saincts, the Angells, the holy Church, Christ, the holy Ghost,
whereas humane Faith hath the testimony of men, & of their universities of learning, divine Faith hath the prophets, the Apostles, the Evangelists, the Martyrs, the Saints, the Angels, the holy Church, christ, the holy Ghost,
so that the wise of this world do not sée with so great clearenesse ye truth declared in the chiefe principles of their Sciences, as the illuminate Christians doe:
so that the wise of this world do not see with so great clearness you truth declared in the chief principles of their Sciences, as the illuminate Christians do:
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the truth therefore reuealed, and the articles of faith, which humane reason can haue, thorough the sinne of their first parents, is weake, féeble and blinde,
the truth Therefore revealed, and the Articles of faith, which humane reason can have, through the sin of their First Parents, is weak, feeble and blind,
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Seing then that, whereas the light of humane reason is but naturall and purchased, and therefore it is obscure, blinde and grosse, insomuch that it tosseth about like a wallet about ones neck.
Sing then that, whereas the Light of humane reason is but natural and purchased, and Therefore it is Obscure, blind and gross, insomuch that it tosses about like a wallet about ones neck.
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But the light of Faith, as that which is supernaturall, inspired, heauenly, most pure, cleare, perfect and diuine, lighteneth and pearceth thorough the whole soule:
But the Light of Faith, as that which is supernatural, inspired, heavenly, most pure, clear, perfect and divine, lighteneth and pierceth through the Whole soul:
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They are therefore blinde and in a very darke night, to whom the clearenesse of the Gospell doth not shine, and we are 〈 ◊ 〉 to yéeld God most high thankes,
They Are Therefore blind and in a very dark night, to whom the clearness of the Gospel does not shine, and we Are 〈 ◊ 〉 to yield God most high thanks,
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so when Christ the Sunne of righteousnesse, with the beames of a cleare Faith shall enter into our soules, he shall quench in vs and diminish, the light of humane wisedome:
so when christ the Sun of righteousness, with the beams of a clear Faith shall enter into our Souls, he shall quench in us and diminish, the Light of humane Wisdom:
and eternall truth is, whereas Faith with his cléere light, doth not onely pearce in to the very marrow of the holy Scriptures, but séeth God and his secretes.
and Eternal truth is, whereas Faith with his clear Light, does not only pierce in to the very marrow of the holy Scriptures, but seeth God and his secrets.
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Humane reason séeth not, but onely the things that be of this present lyfe, where-as Faith, hauing a farre greater light séeth those things which be of the other life and a great waye further off.
Humane reason seeth not, but only the things that be of this present life, whereas Faith, having a Far greater Light seeth those things which be of the other life and a great Way further off.
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And finally, where Faith sheweth vs God with so cleare a lyght, then for his honour we leaue gladlye all riches, plesures, dignitie, glory, our own life,
And finally, where Faith shows us God with so clear a Light, then for his honour we leave gladly all riches, pleasures, dignity, glory, our own life,
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Being then that the foundation of humane creatures of all their loue and knowledge is of necessitie such that forsaking the world, they forsake in themselues al light loue, iudgement, reason, vertue and strength,
Being then that the Foundation of humane creatures of all their love and knowledge is of necessity such that forsaking the world, they forsake in themselves all Light love, judgement, reason, virtue and strength,
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whereas inuincible Faith, forasmuch as it is grounded onely in God: in condempnations and in torments, sheweth it selfe most cleare, most constant and strong.
whereas invincible Faith, forasmuch as it is grounded only in God: in condempnations and in torments, shows it self most clear, most constant and strong.
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and how much the more God (to whom faith hath regarde) is obiected more perfect, mightie, stedfast, a present and déere friende to the soule, which are thinges that can-not be séene with corporall eyes.
and how much the more God (to whom faith hath regard) is objected more perfect, mighty, steadfast, a present and dear friend to the soul, which Are things that cannot be seen with corporal eyes.
And further, howe much the light of faith, and of Christ (the light of the worlde and the sonne of righteousnesse) is more cleare then the light of the sunne:
And further, how much the Light of faith, and of christ (the Light of the world and the son of righteousness) is more clear then the Light of the sun:
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so much with more clearenesse and certeintie is séene the trueth reuealed to them that haue perfect faith, not according as we sée those thinges whiche are before our eyes,
so much with more clearness and certainty is seen the truth revealed to them that have perfect faith, not according as we see those things which Are before our eyes,
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although the light of the Church triumphant is more cleare then the light of the Church Militant, yet (as Paul affirmeth) the Angels haue had in some parte light from the Church Militant.
although the Light of the Church triumphant is more clear then the Light of the Church Militant, yet (as Paul Affirmeth) the Angels have had in Some part Light from the Church Militant.
& alreadie thorough Hope in possession of heauen, sayed not, we shalbe saued, but we are made safe thorough Hope. The light there-fore of Faith dimmeth all other lights of this present life, Faith doubteth not,
& already through Hope in possession of heaven, said not, we shall saved, but we Are made safe through Hope. The Light Therefore of Faith dims all other lights of this present life, Faith doubteth not,
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Thou wilt say, but we sée in some respectes the contrary by experience, that where as spirituall men doe often doubt of thinges supernatural, the carnal doubt not,
Thou wilt say, but we see in Some respects the contrary by experience, that where as spiritual men do often doubt of things supernatural, the carnal doubt not,
yet oftentimes we doe not sée plainlye the trueth, not for defecte of the light of Faith, but bicause the eye of the minde being turmoyled also with worldly thinges, is not in order to sée the sincere and pure trueth of God.
yet oftentimes we do not see plainly the truth, not for defect of the Light of Faith, but Because the eye of the mind being turmoiled also with worldly things, is not in order to see the sincere and pure truth of God.
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yea with-out it we be in darkenes, and when we begin to beléeue, then God openeth vnto vs the Heauens, with reuealing to vs his diuine secreates (as it appeareth by Christ when he was baptised) and sheweth vs the truth with this so cleare light, that they that haue a true & perfect faith do not care for any other humaine reason, nor miracles.
yea without it we be in darkness, and when we begin to believe, then God Openeth unto us the Heavens, with revealing to us his divine secrets (as it appears by christ when he was baptised) and shows us the truth with this so clear Light, that they that have a true & perfect faith do not care for any other human reason, nor Miracles.
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Also with Paul they séeke not to be better clarified, to compare their Faith with the Saintes, and all is thorough the great inward light which they haue.
Also with Paul they seek not to be better clarified, to compare their Faith with the Saints, and all is through the great inward Light which they have.
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What thinges a Christian is bounde to beleeue. Sermon. 4. THe first and chiefest summe of things necessarie for a Christian man to beleue, consisteth first in that he beleeueth in God.
What things a Christian is bound to believe. Sermon. 4. THe First and chiefest sum of things necessary for a Christian man to believe, Consisteth First in that he Believeth in God.
nor yet doth it suffice for thy iustification, that without Faith thou make confession of all that is contained in the said Créede: but thou must beléeue.
nor yet does it suffice for thy justification, that without Faith thou make Confessi of all that is contained in the said Creed: but thou must believe.
& as of him thou feelest al ye good things thou hast, to come, so to him alone thou dost render all thankes, thou accountest him to be the first beginning and the last end, and therefore to be God.
& as of him thou Feel all the good things thou hast, to come, so to him alone thou dost render all thanks, thou Accountest him to be the First beginning and the last end, and Therefore to be God.
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Thou must also liuely beléeue, not onely that he is the father of Christ, and of the elect, whiche thorough Iesus Christ are adopted for to be the sonnes of God,
Thou must also lively believe, not only that he is the father of christ, and of the elect, which through Iesus christ Are adopted for to be the Sons of God,
if with a liuely Faith thou beléeue that in truth he is thy father, and that all the creatures together that be, cannot pluck of one haire from thy head without his will.
if with a lively Faith thou believe that in truth he is thy father, and that all the creatures together that be, cannot pluck of one hair from thy head without his will.
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Wherefore they be greatly deceyued which doe not acknowledge al to be of God, but to come by chaunce, Fortune, Nature, of the Heauens, of Men, Angels, or Diuels.
Wherefore they be greatly deceived which do not acknowledge all to be of God, but to come by chance, Fortune, Nature, of the Heavens, of Men, Angels, or Devils.
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Moreouer we ought to beléeue that he is ye creatour of heauen and of earth (that is) of all creatures both celestiall and terrestriall, those that he hath created, them hée preserueth, gouerneth, ordereth and guydeth to the end,
Moreover we ought to believe that he is the creator of heaven and of earth (that is) of all creatures both celestial and terrestrial, those that he hath created, them he Preserveth, Governs, Ordereth and guideth to the end,
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but that he is thy God, and such a father, that he will doe to thée all good thinges which be possible and conuenient to bée done, that he is thy best father,
but that he is thy God, and such a father, that he will do to thee all good things which be possible and convenient to been done, that he is thy best father,
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And for because in olde time they annoynted high Priestes, Kinges and Prophets, therefore Christ being sent into the world from the father, to do the office of a high Prophet, Priest, and King, hath also béene ordayned and annoynted with a spirituall vnction, filling a tunne full of his gyftes and graces,
And for Because in old time they anointed high Priests, Kings and prophets, Therefore christ being sent into the world from the father, to do the office of a high Prophet, Priest, and King, hath also been ordained and anointed with a spiritual unction, filling a tun full of his Gifts and graces,
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for as much as he was the chiefest Prophete, Priest and King, and hath done the office of euery of them moste perfectlye, there-fore hée is called Christ.
for as much as he was the chiefest Prophet, Priest and King, and hath done the office of every of them most perfectly, Therefore he is called christ.
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Moreouer that as an onely mediatour betwixt God and vs, hath offered vp himselfe vppon the crosse to the father for the elect, and that he is accepted of GOD for such a diuine sacrifice, that he pacifyeth his anger, and reconcyleth him vnto them.
Moreover that as an only Mediator betwixt God and us, hath offered up himself upon the cross to the father for the elect, and that he is accepted of GOD for such a divine sacrifice, that he pacifyeth his anger, and reconcyleth him unto them.
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It is not sufficyent that thou beléeue that Iesus is Christe, the chiefe Prophet, Priest and king of the elect, but also thou must liuely beléeue that he is thy Christ, that is, the chiefest Prophet Priest and king ouer thée.
It is not sufficient that thou believe that Iesus is Christ, the chief Prophet, Priest and King of the elect, but also thou must lively believe that he is thy christ, that is, the chiefest Prophet Priest and King over thee.
Also if thou shalt féele that for thy sake he hath offered him-selfe vppon the Crosse, that he hath pacyfied the father, that he prayeth for thée, that hée is heard, that he presenteth thée vnto God,
Also if thou shalt feel that for thy sake he hath offered himself upon the Cross, that he hath pacyfied the father, that he Prayeth for thee, that he is herd, that he presents thee unto God,
Thou shalt there-fore truely beléeue in Christ, when with thy spirite thou shalt féele, that he illuminateth thée as a prophet, gouerneth thée as a King,
Thou shalt Therefore truly believe in christ, when with thy Spirit thou shalt feel, that he illuminateth thee as a Prophet, Governs thee as a King,
But Christ was neuer any enimie to God nor straunger, but was alwayes full of light, of perfection, vertue, treasures, giftes and graces, full of the spirite and of diuinitie, he is a spring that euer floweth,
But christ was never any enemy to God nor stranger, but was always full of Light, of perfection, virtue, treasures, Gifts and graces, full of the Spirit and of divinity, he is a spring that ever flows,
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and all the graces whiche the electe haue, they receiue of his fulnesse, therefore in the holy Scriptures he is not onelye called the first begotten sonne, but also the onely begotten sonne of God:
and all the graces which the elect have, they receive of his fullness, Therefore in the holy Scriptures he is not only called the First begotten son, but also the only begotten son of God:
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Thou shalt then euen lyuely beléeue, that he is the onely sonne of God, when thou shalt féele that thou by his meanes and not by any other, hast receiued all those graces & good things that thou hast.
Thou shalt then even lively believe, that he is the only son of God, when thou shalt feel that thou by his means and not by any other, hast received all those graces & good things that thou hast.
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It is also néedefull to beléeue, that he is our Lord, for that, as it is written, God hath giuen vs vnto Christ, all the electe are his flocke, hee maye order them, as him listeth.
It is also needful to believe, that he is our Lord, for that, as it is written, God hath given us unto christ, all the elect Are his flock, he may order them, as him lists.
Then he which truly beleeueth that Christ is his Lord and head, which féeling with his spirite, his most full and totall dominion, which renouncing to leane to his owne carnall wisedome, to his owne strength,
Then he which truly Believeth that christ is his Lord and head, which feeling with his Spirit, his most full and total dominion, which renouncing to lean to his own carnal Wisdom, to his own strength,
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First that hée was conceiued of the substaunce of the Virgin Mary, & therefore that he was very man of the séede of Dauid & of Abraham, as had bene prophecied before time:
First that he was conceived of the substance of the Virgae Marry, & Therefore that he was very man of the seed of David & of Abraham, as had be prophesied before time:
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Thou must also beleeue, that he was borne of the Virgin Mary, for except thou beléeue this, thou canst not beléeue the miracles which he did in this lyfe,
Thou must also believe, that he was born of the Virgae Marry, for except thou believe this, thou Canst not believe the Miracles which he did in this life,
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and wherefore it is not sayd in the Crede, that we must beléeue, that the wise men came to worship him, that he was circumcised, that he fled into Aegypt, that he was lost and found againe in the Temple, that he was baptised of Saint Ihon, that he fasted fortie dayes and fortie nights, that he called the Apostles, that he preached, wrought miracles,
and Wherefore it is not said in the Crede, that we must believe, that the wise men Come to worship him, that he was circumcised, that he fled into Egypt, that he was lost and found again in the Temple, that he was baptised of Saint John, that he fasted fortie days and fortie nights, that he called the Apostles, that he preached, wrought Miracles,
I will aunswere that in the Crede, there is no mention made, but onely of those principall things which belong properly to the substance of our saluation, the faith of the which is substantial and sufficient to a true Christian.
I will answer that in the Crede, there is no mention made, but only of those principal things which belong properly to the substance of our salvation, the faith of the which is substantial and sufficient to a true Christian.
but much more that we should beleeue lyuely, that albeit he was innocent, yet he with our sinnes, thorough the wil of his father being attributed vnto him, appeared before the iudgement seate of man,
but much more that we should believe lively, that albeit he was innocent, yet he with our Sins, through the will of his father being attributed unto him, appeared before the judgement seat of man,
whereas, lyke a wicked doer, he was willyng to be condempned, that we thorough Christ as innocent, might appeare safe before the Tribunall seate of God, in whose sight we wer blame worthy.
whereas, like a wicked doer, he was willing to be condemned, that we through christ as innocent, might appear safe before the Tribunal seat of God, in whose sighed we were blame worthy.
for that he was accursed which hanged on the Crosse, and Christ for to delyuer vs from curses, wherein we were thorough sinne incorporated, chose that cursed death,
for that he was accursed which hanged on the Cross, and christ for to deliver us from curses, wherein we were through sin incorporated, chosen that cursed death,
and for our sakes ouercame it, and so delyuereth vs from his curse, yea and from death it selfe, inasmuch as to the Elect, thorough Christ there is no more death, but lyfe.
and for our sakes overcame it, and so Delivereth us from his curse, yea and from death it self, inasmuch as to the Elect, thorough christ there is no more death, but life.
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But that sufficeth not, for thou must beléeue lyuely, and féele with thy spirite that he suffered for thée, that he was crucified and dyed for thée, to thy benifite, and for thy saluation.
But that Suffices not, for thou must believe lively, and feel with thy Spirit that he suffered for thee, that he was Crucified and died for thee, to thy benefit, and for thy salvation.
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Where Dauid maketh mention of the soule and of the body, & therefore the soule of Christ was neuer in the graue in those three dayes the which he continued dead,
Where David makes mention of the soul and of the body, & Therefore the soul of christ was never in the graven in those three days the which he continued dead,
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but also that he suffered in his minde, the tormenting of the dampned, bicause that for to satisfie for our sins, it was néedeful that he should suffer all punishment, that was due vnto vs,
but also that he suffered in his mind, the tormenting of the dampened, Because that for to satisfy for our Sins, it was needful that he should suffer all punishment, that was due unto us,
but he ouercame desperation with all the sins, and lykewise death with all sorrowes: but hée felte the payne of the desperate, with-out hauing in him anye fault.
but he overcame desperation with all the Sins, and likewise death with all sorrows: but he felt the pain of the desperate, without having in him any fault.
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And although this was before that he was buryed and dead, and therefore should be sayd by order thus, He suffered vnder Pontius Pilate, he was crucified, descended into Hell, dyed and was buryed, yet there is oftentimes vsed in the holy Scriptures to speake first of that which was done afterward.
And although this was before that he was buried and dead, and Therefore should be said by order thus, He suffered under Pontius Pilate, he was Crucified, descended into Hell, died and was buried, yet there is oftentimes used in the holy Scriptures to speak First of that which was done afterwards.
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vnto whom (as Saint Peter saith) he preached the Gospel, inasmuch as he made them sée, in a most cleare sort, that which he had wrought & suffered for their saluation.
unto whom (as Saint Peter Says) he preached the Gospel, inasmuch as he made them see, in a most clear sort, that which he had wrought & suffered for their salvation.
It is néedefull also to beléeue lyuely, that he rose againe the third day, which when with thy spirit thou shalt féele, thou shalt not feare death, séeing that in Christ,
It is needful also to believe lively, that he rose again the third day, which when with thy Spirit thou shalt feel, thou shalt not Fear death, seeing that in christ,
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it was conuenient that he should ascende into heauen, for our profit, to giue vs hope of our heauenly countrey, seeing that he is entred in possession for vs, for to stande also before the father for his Elect,
it was convenient that he should ascend into heaven, for our profit, to give us hope of our heavenly country, seeing that he is entered in possession for us, for to stand also before the father for his Elect,
and hath ordeined him to be aboue all princedome, power, vertue and domination, and hath giuen him a name aboue all other names, hath made him the head of the Church,
and hath ordained him to be above all princedom, power, virtue and domination, and hath given him a name above all other names, hath made him the head of the Church,
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And if it be sayd (according to Saint Paul ) it is decréed that men must dye, how then shall he come to iudge the quicke? Paul himselfe doth aunswere, that those which then shall be alyue, shal sodeinely be chaunged, being made of corruptible incorruptible,
And if it be said (according to Saint Paul) it is decreed that men must die, how then shall he come to judge the quick? Paul himself does answer, that those which then shall be alive, shall sodeinely be changed, being made of corruptible incorruptible,
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We must more-ouer beléeue in the Holy Ghost, and this bicause, albeit Christ dyed for vs, rose againe, ascended into Heauen, was our Aduocate and prayed for vs,
We must moreover believe in the Holy Ghost, and this Because, albeit christ died for us, rose again, ascended into Heaven, was our Advocate and prayed for us,
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yet we could not be saued, if God with his holye Spirite did not open our hearts, made vs to vnderstand and be partakers of these so great benefits thorough Christ done to vs. So that as thorough Christ all giftes and graces bée offered vs from GOD,
yet we could not be saved, if God with his holy Spirit did not open our hearts, made us to understand and be partakers of these so great benefits through christ done to us So that as thorough christ all Gifts and graces been offered us from GOD,
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And therefore he which beléeueth that Christ dyed, and that not vainly, beléeueth also that there be fruites of his passion and death which is the saluation of the Elect:
And Therefore he which Believeth that christ died, and that not vainly, Believeth also that there be fruits of his passion and death which is the salvation of the Elect:
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Thou must also beléeue the Communion of Saincts, that is, thou must liuely féele that thou art pertaker, together with thy bretheren of all the giftes and graces of Christ the head of the Church:
Thou must also believe the Communion of Saints, that is, thou must lively feel that thou art partaker, together with thy brethren of all the Gifts and graces of christ the head of the Church:
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and be sory in their mishappe as members and good brothers doe together, and forasmuch as the benefites which Christ doth to his Church, is not that they should be proper to one man alone,
and be sorry in their mishap as members and good Brother's do together, and forasmuch as the benefits which christ does to his Church, is not that they should be proper to one man alone,
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Thou must beléeue the remission of sinnes, that is, not onely that God, of his mere lyberalytie and gratious goodnesse, thorough Christ crucified, which hath made satisfaction for vs, pardoneth the sinnes of his Elect,
Thou must believe the remission of Sins, that is, not only that God, of his mere lyberalytie and gracious Goodness, through christ Crucified, which hath made satisfaction for us, Pardoneth the Sins of his Elect,
It is néedefull also to beléeue liuelye the resurrection of the flesh, which if it were so, we would not accompt this world for our countrey, we would not set our loue vppon it, we woulde not feare death,
It is needful also to believe lively the resurrection of the Flesh, which if it were so, we would not account this world for our country, we would not Set our love upon it, we would not Fear death,
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and if thou wilt say vnto me, why is it not sayd that we should also beléeue the euerlasting death of the dampned? I aunswere that héere is not spoken but onely of those things which must with a lyuely Faith be beléeued,
and if thou wilt say unto me, why is it not said that we should also believe the everlasting death of the dampened? I answer that Here is not spoken but only of those things which must with a lively Faith be believed,
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and the Elect can-not lyuely beléeue nor féele in themselues any thing, but those benefites which God hath promised them, whereof the holy Ghost speaketh vnto them, and witnesseth in their heartes.
and the Elect cannot lively believe nor feel in themselves any thing, but those benefits which God hath promised them, whereof the holy Ghost speaks unto them, and Witnesseth in their hearts.
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Now these be the Articles which we are bounde to beleeue, and they be so knit and lynked together, that a man cannot beléeue one of them lyuely with-out the other,
Now these be the Articles which we Are bound to believe, and they be so knit and lynked together, that a man cannot believe one of them lively without the other,
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as Paul saith, and lykewise Christ, and he that beléeueth lyuely in Christ, & thorough Faith and the holy Ghost féeleth and accepteth his great benefite, beléeueth that God is the Father almightie, Creator of all things:
as Paul Says, and likewise christ, and he that Believeth lively in christ, & thorough Faith and the holy Ghost feeleth and Accepteth his great benefit, Believeth that God is the Father almighty, Creator of all things:
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There be many which of their owne fantasie haue added other Articles, and such as bée no other but their owne doctrines, the which it is but lost time to consider off.
There be many which of their own fantasy have added other Articles, and such as been no other but their own doctrines, the which it is but lost time to Consider off.
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They woulde prophecie and vnderstande more then the Apostles, excéeding the lymits of Faith, and all is bicause they haue not a liuely Faith in the light supernaturall, whiche if they had they shoulde sée wonderfull things reuealed by God, which would content them and cause them to séeke, not to vnderstand newe thinges,
They would prophecy and understand more then the Apostles, exceeding the Limits of Faith, and all is Because they have not a lively Faith in the Light supernatural, which if they had they should see wonderful things revealed by God, which would content them and cause them to seek, not to understand new things,
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but to growe in greater light of thinges reuealed, that they might be able to render thankes more largely vnto God, to whom be alwayes all praise, honour and glory, thorough Iesus Christ our Lord. Amen.
but to grow in greater Light of things revealed, that they might be able to render thanks more largely unto God, to whom be always all praise, honour and glory, through Iesus christ our Lord. Amen.
THose which doe neuer sée the trueth supernaturall and reuealed with a light inspired and cleare of Faith, but onely haue had in them a certaine opinion,
THose which do never see the truth supernatural and revealed with a Light inspired and clear of Faith, but only have had in them a certain opinion,
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and a humaine and purchased Faith, for their light being very obscure and imperfect, they neuer haue béene cleare, sure and certaine of those thinges which they beléeue.
and a human and purchased Faith, for their Light being very Obscure and imperfect, they never have been clear, sure and certain of those things which they believe.
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yea they doe imagine, that doubting is inwarde and a thing substancial to Faith, in such sort that they thincke there can be no beliefe without doubting And to maintaine this their opinion with all, they bring this reason.
yea they do imagine, that doubting is inward and a thing substantial to Faith, in such sort that they think there can be no belief without doubting And to maintain this their opinion with all, they bring this reason.
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as there is of the first naturall princyples of thinges, this they may proue by reasons demonstratiue which doe binde fast and stablish the vnderstanding:
as there is of the First natural princyples of things, this they may prove by Reasons demonstrative which do bind fast and establish the understanding:
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The trueth which such men beleeue, is onely perswaded thē by probable reasons, ye which bicause they make not any necessary conclusion, bée very weake,
The truth which such men believe, is only persuaded them by probable Reasons, you which Because they make not any necessary conclusion, been very weak,
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forasmuch as they shewe not clearely & plainly ye truth, this therfore their Faith being bleareyed, it must of necessitie be always suspecting & in doubt,
forasmuch as they show not clearly & plainly the truth, this Therefore their Faith being bleareyed, it must of necessity be always suspecting & in doubt,
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But they wold not say so if they had experienced to haue a true Faith, for yt the light therof is so great, yt euery one which hath Faith, if it be perfect, is safe, sure & clearly certified of the truth,
But they would not say so if they had experienced to have a true Faith, for that the Light thereof is so great, that every one which hath Faith, if it be perfect, is safe, sure & clearly certified of the truth,
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so spiritual men & those which by Faith be regenerated, if they be perfect in the same Faith, are more firme, sure, cleare & certeine of the truth supernaturall & reuealed,
so spiritual men & those which by Faith be regenerated, if they be perfect in the same Faith, Are more firm, sure, clear & certain of the truth supernatural & revealed,
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And although spirituall men also doe sometimes doubt, this is bicause of their little Faith, & for yt, they giuing eare to carnall wisdome do locke the eyes of Faith against the trueth reuealed, whiche resisting against the holy ghost,
And although spiritual men also do sometime doubt, this is Because of their little Faith, & for that, they giving ear to carnal Wisdom do lock the eyes of Faith against the truth revealed, which resisting against the holy ghost,
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wherefore if we doubt, it is not so much for the little light which we haue of Faith, as for that we doe not alwayes and continually behold the trueth supernaturall with the cleare light of a true Faith: yea, we would oftentimes sée & discerne it with our blinde natural light:
Wherefore if we doubt, it is not so much for the little Light which we have of Faith, as for that we do not always and continually behold the truth supernatural with the clear Light of a true Faith: yea, we would oftentimes see & discern it with our blind natural Light:
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and vnderstand that it doth not by and by appeare true which we sée alredy with the light of Faith. And if those which haue but once séene with a cleare light of Faith ye truth, do proue afterwards of infidelity,
and understand that it does not by and by appear true which we see already with the Light of Faith. And if those which have but once seen with a clear Light of Faith you truth, do prove afterwards of infidelity,
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if they by chance do rise againe, they themselues will then say, we ought not to doubt, séeing that we haue séene so clearely the trueth, we be assured that it is so, as God with the cleare light of Faith doth plainly shewe vs. Faith then being perfect with Abraham doubteth not,
if they by chance do rise again, they themselves will then say, we ought not to doubt, seeing that we have seen so clearly the truth, we be assured that it is so, as God with the clear Light of Faith does plainly show us Faith then being perfect with Abraham doubteth not,
& if that with Mary the virgin it maruaileth, yet it doubteth not, it wauereth not to and fro like young children, it stutteth not nor stackereth as a thing that is weake,
& if that with Marry the Virgae it maruaileth, yet it doubteth not, it wavereth not to and from like young children, it stutteth not nor stackereth as a thing that is weak,
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THere be many & especially they of the kingdome of Antichrist, which beléeue yt it is euil yt euery one indifferently, especially women, vnlearned folke, idiotes & simple persons,
THere be many & especially they of the Kingdom of Antichrist, which believe that it is evil that every one indifferently, especially women, unlearned folk, Idiots & simple Persons,
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But they say ye euery such one ought to beléeue simply, that is to say grosly & blindly, with-out any discussing or consideration, that which hath béene taught them by their parents,
But they say you every such one ought to believe simply, that is to say grossly & blindly, without any discussing or consideration, that which hath been taught them by their Parents,
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and by their Prelates, bicause that (as they say) those cannot erre, yea they perswade, that euery one must flye all thoughts and desires, which shoulde happen, willing them to be lightened thorough Faith as a temptation & instigation of Satan.
and by their Prelates, Because that (as they say) those cannot err, yea they persuade, that every one must fly all thoughts and Desires, which should happen, willing them to be lightened through Faith as a temptation & instigation of Satan.
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yea they will that the Psalmes, their Masses, the prayers, euen those things which Christ taught, the Godly precepts or commaundements, the Articles of the Faith and all other things necessarie to saluation, should be learned & taught in the Latine tongue,
yea they will that the Psalms, their Masses, the Prayers, even those things which christ taught, the Godly Precepts or Commandments, the Articles of the Faith and all other things necessary to salvation, should be learned & taught in the Latin tongue,
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They thincke that in the end, their Bulles, Briefes, indulgēces, absolutions, blessings, excommunications, yea and their contractes made of things of this world, will be the better kept close,
They think that in the end, their Bulls, Briefs, Indulgences, absolutions, blessings, excommunications, yea and their contracts made of things of this world, will be the better kept close,
It is very true that those which be alreadye in a true Faith and thereby certaine that they be in the trueth, ought to refuse all other fantasies contrary as the instigation of the diuel:
It is very true that those which be already in a true Faith and thereby certain that they be in the truth, ought to refuse all other fantasies contrary as the instigation of the Devil:
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Seing then that true Faith is euer ioyned with clearnesse, it must néeds be said, that as it is not euil but good, to séeke for to haue Faith, and to gro• therin,
Sing then that true Faith is ever joined with clearness, it must needs be said, that as it is not evil but good, to seek for to have Faith, and to gro• therein,
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And that whiche is contained in the holye scriptures is it any thing els, but the benefites which God hath done for vs, the riches which he hath promised vs,
And that which is contained in the holy Scriptures is it any thing Else, but the benefits which God hath done for us, the riches which he hath promised us,
& that which he requireth of vs? Then tell me, is not euery one bound to vnderstand & know al those things aforesaid? Hath Christ paraduenture spoken only to the learned? or such things that the vnlearned can not vnderstand? Was Christ so proud vppon earth, that he 〈 ◊ 〉 to teach,
& that which he requires of us? Then tell me, is not every one bound to understand & know all those things aforesaid? Hath christ Peradventure spoken only to the learned? or such things that the unlearned can not understand? Was christ so proud upon earth, that he 〈 ◊ 〉 to teach,
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To this ende was giuen to the Apostles the gifte of tongues, and they were enioyned that they shoulde goe preaching the Gospel thorough all the worlde.
To this end was given to the Apostles the gift of tongues, and they were enjoined that they should go preaching the Gospel through all the world.
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but nowe séeing that the common Italian tongue is no more Latine, we ought to haue those things which be necessary to be knowne brought into a tongue which may be vnderstoode, which thing I say were also conuenient in all other nations.
but now seeing that the Common Italian tongue is no more Latin, we ought to have those things which be necessary to be known brought into a tongue which may be understood, which thing I say were also convenient in all other Nations.
as that by their greater prudence & humaine wisedome (which being compared to God is but foolishnesse) they are further of from God, aduersaryes and enemies of Christ, of grace, of Faith, and of the Gospel,
as that by their greater prudence & human Wisdom (which being compared to God is but foolishness) they Are further of from God, Adversaries and enemies of christ, of grace, of Faith, and of the Gospel,
As it hath béen séene by experience, that where as the simple people haue receiued the Gospel and beléeued in Christ, the worldly wise men haue not beléeued, but haue persecuted him.
As it hath been seen by experience, that where as the simple people have received the Gospel and believed in christ, the worldly wise men have not believed, but have persecuted him.
and not by diuine reuelation, contrarye to saint Paul, which would, that the interpretation and vnderstanding of the holy scriptures, shoulde be the gift of God.
and not by divine Revelation, contrary to saint Paul, which would, that the Interpretation and understanding of the holy Scriptures, should be the gift of God.
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nor hauing patience to tary with humblenesse, vntill the Lord giue you the right vnderstanding, ye haue expounded them falselye and vngodly, according to your owne fantasie,
nor having patience to tarry with humbleness, until the Lord give you the right understanding, you have expounded them falsely and ungodly, according to your own fantasy,
And if we feared not that it would be accompted vnto vs for a great impietie, we would not onely forbid vnto the vnlearned the studye of holy Scriptures,
And if we feared not that it would be accounted unto us for a great impiety, we would not only forbid unto the unlearned the study of holy Scriptures,
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but we woulde burne the Epistles of Saint Paul and the Gospell, bicause we would not suffer men to haue any further knowledge, séeing of studying them, doe grow euery day new Heretickes.
but we would burn the Epistles of Saint Paul and the Gospel, Because we would not suffer men to have any further knowledge, seeing of studying them, do grow every day new Heretics.
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Is it possible that you should be so blinde, peruerse & obstinate, that you see not how in the questions of your schoole Doctors, ther is but a lytle Diuinitie,
Is it possible that you should be so blind, perverse & obstinate, that you see not how in the questions of your school Doctors, there is but a little Divinity,
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Who doth not sée the obscure, thicke & palpable darkenesse in which we were, and the great lyght which God hath giuen vs of himselfe, within these few yeares? Not with any new doctrine but with the verye same which Christ preached, the Apostles, the Prophetes,
Who does not see the Obscure, thick & palpable darkness in which we were, and the great Light which God hath given us of himself, within these few Years? Not with any new Doctrine but with the very same which christ preached, the Apostles, the prophets,
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And that all the false perswasions of the worlde can doe no hurt to such as be lyghtened with the truth, that is, to them which be illuminated? Whereof are you then afraide,
And that all the false persuasions of the world can do no hurt to such as be lightened with the truth, that is, to them which be illuminated? Whereof Are you then afraid,
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But you, as those which know, yt your doctrine consisteth in deceipts and falshoode, fearing least you should be discouered, with making your selues suspected, doe not onely flye as hastely as you can all counsell,
But you, as those which know, that your Doctrine Consisteth in Deceits and falsehood, fearing lest you should be discovered, with making your selves suspected, do not only fly as hastily as you can all counsel,
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And it is manifest, that in persecuting so grieuouslye the true Christians, they are not moued by zeale of the honour of God, séeing that in other things they shew no such sparkle of zeale.
And it is manifest, that in persecuting so grievously the true Christians, they Are not moved by zeal of the honour of God, seeing that in other things they show no such sparkle of zeal.
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And withall this they would, that the people leauing Christ, should ground their faith vppon them, hauing for their rule, not the holy scriptures but their words.
And withal this they would, that the people leaving christ, should ground their faith upon them, having for their Rule, not the holy Scriptures but their words.
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They would also that men should haue, in stéede of Christ & of the Apostles (albeit they haue not their spirit) their zeale, their doctrine, their vertues, their lyfe,
They would also that men should have, in steed of christ & of the Apostles (albeit they have not their Spirit) their zeal, their Doctrine, their Virtues, their life,
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so that being lightened with the truth, we may render to our heauenly and diuine Father, all praise, honour and glory, thorough Iesus Christ our Lord, Amen.
so that being lightened with the truth, we may render to our heavenly and divine Father, all praise, honour and glory, through Iesus christ our Lord, Amen.
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How euery one may be tryed whether he be in a true Faith, or no. Sermon. 7. THere be some, which for to try themselues to be in a true Faith, do say to themselues, We beléeue in such sort as our forefathers haue taught vs:
How every one may be tried whither he be in a true Faith, or no. Sermon. 7. THere be Some, which for to try themselves to be in a true Faith, do say to themselves, We believe in such sort as our Forefathers have taught us:
wherefore we maye bée sure to be in a true Faith. But tell me, might it not be possible, that your fathers and mothers would willingly deceiue you? And much the rather vnwillingly they béeing deceiued,
Wherefore we may been sure to be in a true Faith. But tell me, might it not be possible, that your Father's and mother's would willingly deceive you? And much the rather unwillingly they being deceived,
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After that, if when they would be tried to be in a true Faith, it shuld suffice them to know those things, which were taught them of their parents, they should follow yt, which ye heritikes, ye Turks, the Idolaters,
After that, if when they would be tried to be in a true Faith, it should suffice them to know those things, which were taught them of their Parents, they should follow that, which you Heretics, you Turks, the Idolaters,
and all those, which beléeue according as their parents haue taught thē (whether their faith be true or false) thinking not onely to be excused before God,
and all those, which believe according as their Parents have taught them (whither their faith be true or false) thinking not only to be excused before God,
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and by their parents instructed in that Faith: and moreouer that they sée a great multitude of people that beléeue as they doe, especially those with whome they be conuersant.
and by their Parents instructed in that Faith: and moreover that they see a great multitude of people that believe as they do, especially those with whom they be conversant.
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Now this Faith also is altogether humane, blinde, full of darknesse & weake, grounded so féebly, that if the multitude faile, the Faith also will faile.
Now this Faith also is altogether humane, blind, full of darkness & weak, grounded so feebly, that if the multitude fail, the Faith also will fail.
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But this their Faith is very weak, féeble and vnperfect, inasmuch as there be but a very fewe Christians which haue séene miracles, the true Christians haue perceiued that it is but mens talke the which doe easelye beguyle them and bée lyes, and for that theyr Faith is grounded vppon mens wordes, it hath a féeble foundation.
But this their Faith is very weak, feeble and unperfect, inasmuch as there be but a very few Christians which have seen Miracles, the true Christians have perceived that it is but men's talk the which do Easily beguile them and been lies, and for that their Faith is grounded upon men's words, it hath a feeble Foundation.
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likewise with the Antichristians, if these myracles were the foundation of Faith, and that it sufficed to haue a certain humaine opiniō, that in their religion haue ben wrought myracles.
likewise with the Antichristians, if these Miracles were the Foundation of Faith, and that it sufficed to have a certain human opinion, that in their Religion have been wrought Miracles.
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And I say, that the true successors of Christe and of the Apostles, and the true Pastors, be those whiche with the spirite of God in preaching the Gospel doe féede the hungry soules, with the sincere,
And I say, that the true Successors of Christ and of the Apostles, and the true Pastors, be those which with the Spirit of God in preaching the Gospel do feed the hungry Souls, with the sincere,
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All the heretykes euen the very Antichristians, haue their Churche, and euery of them doe thinke that their Church is the Church of Christ, they all haue their Prelates,
All the Heretics even the very Antichristians, have their Church, and every of them do think that their Church is the Church of christ, they all have their Prelates,
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If then it were sufficient to beléeue as their Church beléeueth, it might of necessitie be saide that the Faith of Heretikes and of Antichristians were true.
If then it were sufficient to believe as their Church Believeth, it might of necessity be said that the Faith of Heretics and of Antichristians were true.
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It is néedefull therefore first to vnderstande, that our Church is the Church of Christ: and that our Prelates be no Mummers or Masking Apostles, but their true successours.
It is needful Therefore First to understand, that our Church is the Church of christ: and that our Prelates be no Mummers or Masking Apostles, but their true Successors.
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nor other outward glystering showe of the worlde, but we must sée if they haue the spirite, a lyuelye Faith, Hope and Charitie, and this may be knowne by their fruites and by their workes,
nor other outward glistering show of the world, but we must see if they have the Spirit, a lively Faith, Hope and Charity, and this may be known by their fruits and by their works,
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I knowe not how it is possible, that any one of those which are practised in the kingdome of Antichrist, can perswade themselues, that theirs is the Church of Christ,
I know not how it is possible, that any one of those which Are practised in the Kingdom of Antichrist, can persuade themselves, that theirs is the Church of christ,
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Some others there be which thinke themselues tryed to be in a true Faith, for yt they beléeue according as they finde it written in the holy scriptures.
some Others there be which think themselves tried to be in a true Faith, for that they believe according as they find it written in the holy Scriptures.
But first, if they haue not the spirite and light supernaturall, they shall neuer be sure and certain, that that which is written in the olde and newe Testament, is of God:
But First, if they have not the Spirit and Light supernatural, they shall never be sure and certain, that that which is written in the old and new Testament, is of God:
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For if that the tryall of our Faith depended vppon the holy scriptures, the simple which doe not vnderstande them could not be tryed of their Faith. Those also which were before Moyses time,
For if that the trial of our Faith depended upon the holy Scriptures, the simple which do not understand them could not be tried of their Faith. Those also which were before Moses time,
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and therefore before the holy Scriptures were written, coulde not haue bene tryed of their Faith. If also the bookes were lost, it muste of necessitie bée that all true and perfecte Faith shoulde decay.
and Therefore before the holy Scriptures were written, could not have be tried of their Faith. If also the books were lost, it must of necessity been that all true and perfect Faith should decay.
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and onely such thinges as bée conformable there-to, as though humaine reason were the rule of Faith, and the iudge of thinges that be diuine and supernaturall.
and only such things as been conformable thereto, as though human reason were the Rule of Faith, and the judge of things that be divine and supernatural.
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These woulde not say so, if they vnderstoode that thorough the sinne of our first Parentes, our humaine reason (if by Faith it be not healed) is weake, blynde, franticke and foolish,
These would not say so, if they understood that through the sin of our First Parents, our human reason (if by Faith it be not healed) is weak, blind, frantic and foolish,
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There haue bene also whiche haue thought and saide that when a man by his industry doth all that he can to haue Faith, that is, that he studyeth the holy Scriptures,
There have be also which have Thought and said that when a man by his industry does all that he can to have Faith, that is, that he studieth the holy Scriptures,
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and disposeth himselfe to heare the worde of God, and frameth him-selfe by all the meanes he can to the trueth, with praying to God that he would lighten him, that in such a case hauing done that is possible for him to do, he may be sure & certaine that he is in the trueth,
and Disposeth himself to hear the word of God, and frameth himself by all the means he can to the truth, with praying to God that he would lighten him, that in such a case having done that is possible for him to do, he may be sure & certain that he is in the truth,
But let vs graunt that an Infidell should doe by his endeauour all that he can, doe we not sée that all his workes, his thoughtes, affections, force and desires, shall be not onely vaine, vnprofitable,
But let us grant that an Infidel should do by his endeavour all that he can, do we not see that all his works, his thoughts, affections, force and Desires, shall be not only vain, unprofitable,
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therefore to them which aske it with Faith, and not to them which aske it without Faith. We cannot therfore by such meanes be tryed that our Faith is true, which if we could, we might partly glory in our selues, contrary to the doctrine of Saint Paul. And I say that to bée tryed, that our Faith is the true Faith, we had néede to haue a true and lyuely Faith: bicause that in such a case, there is in vs a supernaturall lyght,
Therefore to them which ask it with Faith, and not to them which ask it without Faith. We cannot Therefore by such means be tried that our Faith is true, which if we could, we might partly glory in our selves, contrary to the Doctrine of Saint Paul. And I say that to been tried, that our Faith is the true Faith, we had need to have a true and lively Faith: Because that in such a case, there is in us a supernatural Light,
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Let vs pray therefore vnto ye Lord that for his méere goodnesse, and for the death of his déere sonne, he would giue vs his true and supernatural light,
Let us pray Therefore unto you Lord that for his mere Goodness, and for the death of his dear son, he would give us his true and supernatural Light,
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THere haue bene many, which not hauing experienced euer an inspyred and supernaturall Faith, beléeuing that ther is not found in the worlde any other but a humane and purchased Faith,
THere have be many, which not having experienced ever an inspired and supernatural Faith, believing that there is not found in the world any other but a humane and purchased Faith,
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lyke vnto theirs, and that men were tryed sufficiently of the truth of a Christian Faith, if they be throughly weried in assaying to proue with reasons,
like unto theirs, and that men were tried sufficiently of the truth of a Christian Faith, if they be thoroughly wearied in assaying to prove with Reasons,
as they haue the more of it, and busying themselues so in the considering of this, they haue left that which was necessary, that is, to humble themselues before God,
as they have the more of it, and busying themselves so in the considering of this, they have left that which was necessary, that is, to humble themselves before God,
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and this is when such men that haue not yet a lyuely Faith, by such reasons comming into some opinion of ye thinges of Christ, doe humble themselues to pray vnto God, that he would giue them a cléere lyght of the truth:
and this is when such men that have not yet a lively Faith, by such Reasons coming into Some opinion of the things of christ, do humble themselves to pray unto God, that he would give them a clear Light of the truth:
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And also doe séeme vnto those, which haue Faith to be confirmed there-in the more. They also serue to conuince those which bée contentious and stubborne.
And also do seem unto those, which have Faith to be confirmed therein the more. They also serve to convince those which been contentious and stubborn.
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I aunswere and saye that there be manye, amongst which, this is one, forasmuch as there can bée no lye so artificiall that it consisteth on euerye parte,
I answer and say that there be many, among which, this is one, forasmuch as there can been no lie so artificial that it Consisteth on every part,
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So that séeing that all is verified in Christ, we should haue iust occasiō to accept none other Messias. Moreouer it is séene by experience, that a Christian,
So that seeing that all is verified in christ, we should have just occasion to accept none other Messias. Moreover it is seen by experience, that a Christian,
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if he be a perfect Christian, in Christ and thorough Christ séeth himselfe free, as he is in déede, from all euills both of this present lyfe and of the lyfe to come,
if he be a perfect Christian, in christ and through christ seeth himself free, as he is in deed, from all evils both of this present life and of the life to come,
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and he is no perfect Christian if thorough Christ he be not forced to say, that séeing that Christ hath delyuered the worlde from all euilles and giuen vs all good thinges, that he is the true Messias:
and he is no perfect Christian if through christ he be not forced to say, that seeing that christ hath Delivered the world from all evils and given us all good things, that he is the true Messias:
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Wherefore we must néedes say that some men are saued, and that by grace, and for that none can tel vs this but Christe, in as much as all other sectes and opinyons say that men are saued wholly,
Wherefore we must needs say that Some men Are saved, and that by grace, and for that none can tell us this but Christ, in as much as all other Sects and opinions say that men Are saved wholly,
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Also that God hath so loued sinners, that for their saluation, he hath appointed his owne Sonne to suffer death on the Crosse, which is an acte of so high and excéeding loue, that if such a secret thing, God,
Also that God hath so loved Sinners, that for their salvation, he hath appointed his own Son to suffer death on the Cross, which is an act of so high and exceeding love, that if such a secret thing, God,
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but altogether diuine and spirituall, and so was his lyfe and doctrine. It is also manifest, that Christ willyngly tooke vpon him a shamefull and bitter death,
but altogether divine and spiritual, and so was his life and Doctrine. It is also manifest, that christ willingly took upon him a shameful and bitter death,
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yet he neuer shewed any signe of impatience, yea vppon the Crosse, with-out any trouble of the flesh, he shewed himselfe diuine altogether euen till he gaue vp the ghost,
yet he never showed any Signen of impatience, yea upon the Cross, without any trouble of the Flesh, he showed himself divine altogether even till he gave up the ghost,
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Is it not manifest, séeing that Christ vpon the crosse being naked, spoyled, and depriued of al riches, pleasures, honours, dignities, friendes fauours, strength and helpe of the worlde, humbled, brought to nothing,
Is it not manifest, seeing that christ upon the cross being naked, spoiled, and deprived of all riches, pleasures, honours, dignities, Friends favours, strength and help of the world, humbled, brought to nothing,
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hath vanquished and ouercome death, the world, the flesh, sinnes, the Diuells, and all the enimyes of God? which he could not possibly haue done with-out the fauour of God.
hath vanquished and overcome death, the world, the Flesh, Sins, the Devils, and all the enemies of God? which he could not possibly have done without the favour of God.
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Christ also where-as in the flesh he séemed weake, arising againe, and ascending into Heauen to the right hande of his Father, shewed him-selfe so stronge in Spirite, that twelue vnlearned and simple Disciples, with-out eloquence, with-out learning, with out humane industrie and subtiltie, with-out strength,
christ also whereas in the Flesh he seemed weak, arising again, and ascending into Heaven to the right hand of his Father, showed himself so strong in Spirit, that twelue unlearned and simple Disciples, without eloquence, without learning, with out humane industry and subtlety, without strength,
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notwithstanding that all the armed men with their whole force resisted them, and with learning, wisedome, treasures, honoures, dignityes, and all other meanes which the worlde possible coulde deuise.
notwithstanding that all the armed men with their Whole force resisted them, and with learning, Wisdom, treasures, honours, dignities, and all other means which the world possible could devise.
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An innumerable sorte of Christians haue forsaken riches, pleasures, friendes, parentes, their countrey, fauours, honours, dignities, the worlde, themselues and all,
an innumerable sort of Christians have forsaken riches, pleasures, Friends, Parents, their country, favours, honours, dignities, the world, themselves and all,
but also for that where-as in pleasures, riches, honoures, and benefites of this present lyfe, they neuer finde reste, béeing naked of worldlye thinges, onely in Christe crucified they finde the greatest felycitye that canne bée,
but also for that whereas in pleasures, riches, honours, and benefits of this present life, they never find rest, being naked of worldly things, only in Christ Crucified they find the greatest felycitye that can been,
And the longe, continuall, cruell, irkesome, hatefull, dolorous, irremediable, bitter and shameful captiuitie of the Hebrewes or Iewes, for the sinne which they committed in crucifying the Sonne of God.
And the long, continual, cruel, irksome, hateful, dolorous, irremediable, bitter and shameful captivity of the Hebrews or Iewes, for the sin which they committed in crucifying the Son of God.
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Of the meane how to be delyuered from all superstition. Sermon. 9. ALbeit that men by the sinne of their first parents, be fallen into great ignoraunce,
Of the mean how to be Delivered from all Superstition. Sermon. 9. ALbeit that men by the sin of their First Parents, be fallen into great ignorance,
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but those which haue bene blynde of these so great benefites of Christ, and haue not knowen the Iustice of God, the peruersenesse of their sinnes, with their vnablenesse to arise out of them, presuming of thēselues haue gone imagining after their own fantasie, diuers wayes to pacifie the wrath of God:
but those which have be blind of these so great benefits of christ, and have not known the justice of God, the perverseness of their Sins, with their unableness to arise out of them, presuming of themselves have gone imagining After their own fantasy, diverse ways to pacify the wrath of God:
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and this with afflicting their bodyes with abstinence, nakednesse, fastings, watching, silence kéeping, sackecloth, beatings, pilgrimages and other paynes with solytarines, with chaunging of garments, with diuers Idolatryes, Sacrifices, words and workes.
and this with afflicting their bodies with abstinence, nakedness, Fastings, watching, silence keeping, Sackcloth, beatings, Pilgrimages and other pains with solitariness, with changing of garments, with diverse Idolatries, Sacrifices, words and works.
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so that in déede they haue bene more superstitious, which being in loue of themselues & more proude, haue sought by one meane to flye the wrath of God,
so that in deed they have be more superstitious, which being in love of themselves & more proud, have sought by one mean to fly the wrath of God,
as a pestilent thing and diuelish, worthy of all reproofe and shame, but they imbrace it as a holy and diuine thing, worthy all prayse, honour and glory,
as a pestilent thing and devilish, worthy of all reproof and shame, but they embrace it as a holy and divine thing, worthy all praise, honour and glory,
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and to haue knowledge of the first spring and beginning, we muste vnderstande that there is but one onelye God, from whome procéedeth all our goodnesse,
and to have knowledge of the First spring and beginning, we must understand that there is but one only God, from whom Proceedeth all our Goodness,
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or could haue any good thing, but onely from GOD, therefore of him alone they must desire graces, in him onely they must truste, of him alone they ought to meditate, him onely to thanke,
or could have any good thing, but only from GOD, Therefore of him alone they must desire graces, in him only they must trust, of him alone they ought to meditate, him only to thank,
Christ therefore and not the Angells or men, is hée who alone, and not with the helpe of anye creature, in the whole and also in parte, hath made satisfaction for our sinnes, reconciled vs to the Father, with pacifying his anger, hée alone hath whollye opened Heauen to vs, hath made vs to be adopted the Sonnes of God,
christ Therefore and not the Angels or men, is he who alone, and not with the help of any creature, in the Whole and also in part, hath made satisfaction for our Sins, reconciled us to the Father, with pacifying his anger, he alone hath wholly opened Heaven to us, hath made us to be adopted the Sons of God,
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and made vs his heires, with meriting for vs not onely heauen, but graces, giftes and spirituall benefits, things corporal and temporal whatsoeuer we had, haue, and shall haue.
and made us his Heirs, with meriting for us not only heaven, but graces, Gifts and spiritual benefits, things corporal and temporal whatsoever we had, have, and shall have.
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nor that we should painte the writinges vpon doores, but that we might by meanes of his woord know him, call vppon him, giue him thankes, obey him, praise him,
nor that we should paint the writings upon doors, but that we might by means of his word know him, call upon him, give him thanks, obey him, praise him,
and of the sonne, and of the holy ghost, bicause that Christ hath so ordeined, neuerthelesse it is a great superstition to beléeue that in these wordes is such a singuler vertue, that he which is baptised with them, is in any part saued thereby:
and of the son, and of the holy ghost, Because that christ hath so ordained, nevertheless it is a great Superstition to believe that in these words is such a singular virtue, that he which is baptised with them, is in any part saved thereby:
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In like manner it is most wicked superstitiō to beléeue, that in these wordes, Hoc est corpus meum, that is, this is my body, is any particuler vertue,
In like manner it is most wicked Superstition to believe, that in these words, Hoc est corpus meum, that is, this is my body, is any particular virtue,
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Forasmuch as Sacraments be Sacraments by the vertue of Christ: and the consecrating, like as the institution of Sacraments is the office of Christ: the high Priest:
Forasmuch as Sacraments be Sacraments by the virtue of christ: and the consecrating, like as the Institution of Sacraments is the office of christ: the high Priest:
and our office is manifested in this, that we doe yt which Christ hath ordeyned, and that we administer and vse the Sacramentes according to that which Christ hath appointed.
and our office is manifested in this, that we do that which christ hath ordained, and that we administer and use the Sacraments according to that which christ hath appointed.
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Christ hath not ordeined that we shoulde consecrate with saying these wordes, yea, he himselfe hath not consecrated with saying, Hoc est corpus meum, but hauing consecrated already, he expressed with those wordes, what we ought to take and eate.
christ hath not ordained that we should consecrate with saying these words, yea, he himself hath not consecrated with saying, Hoc est corpus meum, but having consecrated already, he expressed with those words, what we ought to take and eat.
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Likewise those be superstitious which beleue, that in the Letanie, in the Procession, in the ringing of the Bell, in ye exorcisme, in the water of Baptisme, in the holy Water, in the holy Oyle,
Likewise those be superstitious which believe, that in the Letanie, in the Procession, in the ringing of the Bell, in the exorcise, in the water of Baptism, in the holy Water, in the holy Oil,
wherefore they go to visite them, do worshippe their Images, and haue more deuotion to one then to an other They be also superstitious which praye or make supplications for the dead,
Wherefore they go to visit them, do worship their Images, and have more devotion to one then to an other They be also superstitious which pray or make supplications for the dead,
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and so be also those superstitious which haue confidence in Indulgences, Pardons, remissions, absolutions, and blessings of the Pope and of his members.
and so be also those superstitious which have confidence in Indulgences, Pardons, remissions, absolutions, and blessings of the Pope and of his members.
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or do attribute vnto creatures more then the naturall vertue that they haue frō God, some singuler vertue imagined of their owne heads, without hauing witnesse of God and his woord,
or do attribute unto creatures more then the natural virtue that they have from God, Some singular virtue imagined of their own Heads, without having witness of God and his word,
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therefore all obseruation of place, time, number, or creature, is superstitious, if it bée wt confidence to obtain by some supernaturall grace which is of man:
Therefore all observation of place, time, number, or creature, is superstitious, if it been with confidence to obtain by Some supernatural grace which is of man:
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The first and chiefest cause then whereoff groweth all superstition, is the ignorance or want of the the knowledge of Christ, him we cannot know by any our righteousnes, health, treasures, or goodnesse, as he is.
The First and chiefest cause then whereof grows all Superstition, is the ignorance or want of the the knowledge of christ, him we cannot know by any our righteousness, health, treasures, or Goodness, as he is.
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whilest that theyr parents hauing no care, doe sléepe, so that they be letted, and vertues in them choaked, in such sort that they cannot become perfect.
whilst that their Parents having no care, do sleep, so that they be letted, and Virtues in them choked, in such sort that they cannot become perfect.
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neither in woorde nor in déede, by anye meanes, for that they haue in them the roote of sinne by their nature béeing corrupt in Adam, there will spring and grow vp in them vnbridled lustes,
neither in word nor in deed, by any means, for that they have in them the root of sin by their nature being corrupt in Adam, there will spring and grow up in them unbridled lusts,
It is very true yet that he will not worke so much lewdenesse otherwise, as if he were practised with the vngodly and haue had time and occasion to doe euill as much he would.
It is very true yet that he will not work so much Lewdness otherwise, as if he were practised with the ungodly and have had time and occasion to do evil as much he would.
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therefore not néedefull that wickednesse shoulde bée taught vs, as it is necessary that we shoulde be instructed in vertue, which for that as it is not naturall, must bée sought with great paines.
Therefore not needful that wickedness should been taught us, as it is necessary that we should be instructed in virtue, which for that as it is not natural, must been sought with great pains.
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But I say first, that in the world we haue no other true vertues, but Christian vertues, inasmuch as they alone haue for their ende God & his glorie, all other be wicked,
But I say First, that in the world we have no other true Virtues, but Christian Virtues, inasmuch as they alone have for their end God & his glory, all other be wicked,
& therefore with so great paines yt to possesse them perfectly all the whole trauaile of our lyfe time is not sufficient, the true Christian vertues, be so high, ritch, precious, happie, glorious and excellent, that they cannot by vs be purchased & gotten,
& Therefore with so great pains that to possess them perfectly all the Whole travail of our life time is not sufficient, the true Christian Virtues, be so high, rich, precious, happy, glorious and excellent, that they cannot by us be purchased & got,
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but are giuen by God to his elect, thorough his méere goodnesse and grace, and his liberalitie is so great, that hée doth not at any time giue vs one, but all good gifts.
but Are given by God to his elect, through his mere Goodness and grace, and his liberality is so great, that he does not At any time give us one, but all good Gifts.
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But for bicause in the world we haue none other true goodnesse then that which is diuine (as Christ said) neither is ther any other true loue, truth, wisdome, righteousnesse, strength, perfection,
But for Because in the world we have none other true Goodness then that which is divine (as christ said) neither is there any other true love, truth, Wisdom, righteousness, strength, perfection,
or vertue, then yt which is diuine, therfore we bée so much vertuous, as we doe participate of God, which cōmunicateth himselfe to his children, with all his vertues,
or virtue, then that which is divine, Therefore we been so much virtuous, as we do participate of God, which Communicateth himself to his children, with all his Virtues,
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and maketh himselfe so to be within them, that they are strong with his strenth, righteous, with his righteousnes, wise with his wisdome, good with his goodnesse,
and makes himself so to be within them, that they Are strong with his strength, righteous, with his righteousness, wise with his Wisdom, good with his Goodness,
So that, as where there is no light, must of necessitie bée darknesse, so hée that hath no fayth, must néedes be without vertues, and full of all vices:
So that, as where there is no Light, must of necessity been darkness, so he that hath no faith, must needs be without Virtues, and full of all vices:
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and like as where the Sunne shineth cannot bée darknesse, yea, of necessitie there must bée the lyght, brightnesse and beames of the Sunne, with the heate and vertue thereoff:
and like as where the Sun shines cannot been darkness, yea, of necessity there must been the Light, brightness and beams of the Sun, with the heat and virtue thereof:
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Of fayth groweth the peace of the minde, and of the consience, of it doth growe the contentation of the minde, health lyfe, our righteousnesse, felicitie, and all our goodnesse.
Of faith grows the peace of the mind, and of the conscience, of it does grow the contentation of the mind, health life, our righteousness, felicity, and all our Goodness.
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Therefore to haue all vertues, wée must néedes labour to haue fayth, and to bée most perfect in all vertues and goodnesse, wée must grow and become perfect in fayth inasmuch as all other vertues doe grow in vs, according to the measure of fayth.
Therefore to have all Virtues, we must needs labour to have faith, and to been most perfect in all Virtues and Goodness, we must grow and become perfect in faith inasmuch as all other Virtues do grow in us, according to the measure of faith.
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Let vs laboure therefore to beholde GOD, and his perfection with a cleare and liuely lyght, in Christ crucified, in whom hée discouereth himselfe in a high degrée,
Let us labour Therefore to behold GOD, and his perfection with a clear and lively Light, in christ Crucified, in whom he Discovereth himself in a high degree,
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so that wée béeinge taught of him by fayth, and of his diuine vertues, wée may render to him all honour and glorie through Iesus Christ, our Lorde. Amen.
so that we being taught of him by faith, and of his divine Virtues, we may render to him all honour and glory through Iesus christ, our Lord. Amen.
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but should deserue ye greater punishment, and by this meane craueth for the greater grace and fauour, that he might so much the better be able to serue to the honour of God,
but should deserve you greater punishment, and by this mean craveth for the greater grace and favour, that he might so much the better be able to serve to the honour of God,
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& also that God bestowing so great gifts vpon one which was so froward an enemie to him, doth declare vnto the world, his so large mercie, liberalitie,
& also that God bestowing so great Gifts upon one which was so froward an enemy to him, does declare unto the world, his so large mercy, liberality,
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as the goodnesse and mercy of God, therfore by their meanes he estméeing God as his singuler Benefactor & Father, doth not onely praise and giue him thanks for all things,
as the Goodness and mercy of God, Therefore by their means he estméeing God as his singular Benefactor & Father, does not only praise and give him thanks for all things,
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It appeareth also to many that loue doth most highly honour God, inasmuch as when a man hath set his loue vppon God, he holdeth euer the eye of his minde open, stedfast and fixed vpon his glory, according to which with a right intent, he ordereth all his lyfe.
It appears also to many that love does most highly honour God, inasmuch as when a man hath Set his love upon God, he holds ever the eye of his mind open, steadfast and fixed upon his glory, according to which with a right intent, he Ordereth all his life.
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inasmuch as they be all spirituall sisters, indissolubly vnited and knit together, it is impossible that one of them should be possessed without all the other.
inasmuch as they be all spiritual Sisters, indissolubly united and knit together, it is impossible that one of them should be possessed without all the other.
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Therefore all those which desire to honour God most highly, and therby to haue al vertues, in the chiefest degrée perfect, ought to labour to haue a supreme light and spiritual feeling of God:
Therefore all those which desire to honour God most highly, and thereby to have all Virtues, in the chiefest degree perfect, ought to labour to have a supreme Light and spiritual feeling of God:
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except he loue him, put his trust and confidence in him, ascribe to him all goodnesse, commendeth him, giue him thanks, humbl•th himselfe vnt him, is ready to suffer for his honour & glory,
except he love him, put his trust and confidence in him, ascribe to him all Goodness, commends him, give him thanks, humbl•th himself vnt him, is ready to suffer for his honour & glory,
Seing then yt to honor God highly, we must haue of his supreme light, with hūbling our selues vnto God, let vs beséech him yt he wold graunt it vs,
Sing then that to honour God highly, we must have of his supreme Light, with humbling our selves unto God, let us beseech him that he would grant it us,
So yt according to their fantasie, for to haue Faith, to grow and be stablished therein, the determination of a man & the resoluing of himself, to be willing to beleeue auaileth much, which (according to thē) is in our power,
So that according to their fantasy, for to have Faith, to grow and be established therein, the determination of a man & the resolving of himself, to be willing to believe avails much, which (according to them) is in our power,
& those which with greater vyolēce & force of their own wils do endeauour them-selues to beleeue ye truth which God hath reuealed vnto vs, haue the greater Faith (as they say) & are ye more stedfast and firme therin.
& those which with greater violence & force of their own wills do endeavour themselves to believe you truth which God hath revealed unto us, have the greater Faith (as they say) & Are you more steadfast and firm therein.
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And if the agreement or following of things naturall & of this present life dependeth not on the will, much lesse doth the allowing of things supernaturall and of the other life,
And if the agreement or following of things natural & of this present life dependeth not on the will, much less does the allowing of things supernatural and of the other life,
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Wherefore there were certeine, which séeing that Faith depended not immediately vppon the will, sayd that it was in our power, onely inasmuch as it might commaunde the vnderstanding, which went on pondering all those reasons which serue to declare the true Faith of Christ, the which they beléeue groweth of humane reasons,
Wherefore there were certain, which seeing that Faith depended not immediately upon the will, said that it was in our power, only inasmuch as it might command the understanding, which went on pondering all those Reasons which serve to declare the true Faith of christ, the which they believe grows of humane Reasons,
and that no man beléeueth but it is with some pledge, as if our reson were the rule of Faith, and therefore the Quéene and Iudge of the secrets of God.
and that no man Believeth but it is with Some pledge, as if our Reason's were the Rule of Faith, and Therefore the Queen and Judge of the secrets of God.
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yet is foolishnesse) yea & the most learned in the holye Scriptures, being without spirite and a liuely Faith, which doth not grow or depend vppon humane reasons,
yet is foolishness) yea & the most learned in the holy Scriptures, being without Spirit and a lively Faith, which does not grow or depend upon humane Reasons,
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so blinde concerning diuine matters, & so féeble of strength yt we can not by any meanes be lifted vp of our selues, to so great a light as the light of a true and liuely Faith is, which should not be a light inspired & supernatural,
so blind Concerning divine matters, & so feeble of strength that we can not by any means be lifted up of our selves, to so great a Light as the Light of a true and lively Faith is, which should not be a Light inspired & supernatural,
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The Law, the Prophets, nor the hauing of the holy scriptures be not sufficient: It is not sufficient to be learned in them, to haue heard the Gospell preached, neither miracles:
The Law, the prophets, nor the having of the holy Scriptures be not sufficient: It is not sufficient to be learned in them, to have herd the Gospel preached, neither Miracles:
Yea the testimonie of Saints is not sufficient, as appeareth in Iohn Baptist, who albeit for the most part testified vnto his disciples that Iesus (and not he) was Christ,
Yea the testimony of Saints is not sufficient, as appears in John Baptist, who albeit for the most part testified unto his Disciples that Iesus (and not he) was christ,
Yea the outward testimonie of Christ is not sufficient, as it appeareth in the Scribes and Phariseyes, which did not beléeue although Christ himselfe bare witnesse.
Yea the outward testimony of christ is not sufficient, as it appears in the Scribes and Phariseyes, which did not believe although christ himself bore witness.
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We muste therefore haue the testimony of the holy Ghost, he must open our mindes, touch our hearts, lighten vs inwardly and stablish vs. For which cause Christ did not only preach & work miracles,
We must Therefore have the testimony of the holy Ghost, he must open our minds, touch our hearts, lighten us inwardly and establish us For which cause christ did not only preach & work Miracles,
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as was necessary to ye ende yt we might haue Faith. It is séene by ye Apostles, yt they neuer did beleue perfectly vntil they were filled with ye holy Ghost.
as was necessary to you end that we might have Faith. It is seen by you Apostles, that they never did believe perfectly until they were filled with you holy Ghost.
neither on our own studie, good wit, wisdome, knowledge, or humane prudēce. And this, bicause ther is no certaine imprinting made in our fātasie, by seing, hearing, or féeling:
neither on our own study, good wit, Wisdom, knowledge, or humane prudence. And this, Because there is no certain imprinting made in our fantasy, by sing, hearing, or feeling:
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I aunswere, thou oughtest so much to hope yt thou shalt obtaine it, as God of his great liberalitie, on whō Faith dependeth without any proportiō, doth loue thee more then thou louest thy selfe.
I answer, thou Ought so much to hope that thou shalt obtain it, as God of his great liberality, on whom Faith dependeth without any proportion, does love thee more then thou love thy self.
neither shal be worthy of such merit in any wise, yt God should increase or preserue their Faith. And further I say yt if God were willing to enter into iudgement with them,
neither shall be worthy of such merit in any wise, that God should increase or preserve their Faith. And further I say that if God were willing to enter into judgement with them,
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& with-out Christ to examine their life and to weigh their workes with thy ballaunce of his Iustice, it should be soūd that they were worthie of great punishment,
& without christ to examine their life and to weigh their works with thy balance of his justice, it should be found that they were worthy of great punishment,
for yt they haue sinned, at least in leauing things vndone, inasmuch as in all their actions & déedes, in all their life, through euery estate, place,
for that they have sinned, At least in leaving things undone, inasmuch as in all their actions & Deeds, in all their life, through every estate, place,
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And it is a most wicked matter to attribute vnto ye Saints, yt which is fit for none but for ye son of god, he alone it is who hath purchased for ye elect, heauē,
And it is a most wicked matter to attribute unto you Saints, that which is fit for none but for you son of god, he alone it is who hath purchased for you elect, heaven,
Thou wilt say, and what can we doe to haue it? I aunswere and say, that first we ought to labour to haue a certeine feruent desire and longing for Faith, without which we cannot heartely séeke for it, nor craue it of God.
Thou wilt say, and what can we do to have it? I answer and say, that First we ought to labour to have a certain fervent desire and longing for Faith, without which we cannot heartily seek for it, nor crave it of God.
It should also be néedful for the wicked to know that they be ignoraunt thereoff, for that they appearing to haue it, as it chaunceth with the Hipocrites, superstitious people,
It should also be needful for the wicked to know that they be ignorant thereof, for that they appearing to have it, as it chanceth with the Hypocrites, superstitious people,
& so the godly ought to consider, that their faith is small, for that a man doth not breathe toward grace, inasmuch as he doth not come to the knowledge of his miseries,
& so the godly ought to Consider, that their faith is small, for that a man does not breathe towards grace, inasmuch as he does not come to the knowledge of his misery's,
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& is so blinde, proude, and affected to himselfe, that with his foolish reason of an enuious Faith, not onely he doth not goe vnto Faith, but maketh a bulwarke against it.
& is so blind, proud, and affected to himself, that with his foolish reason of an envious Faith, not only he does not go unto Faith, but makes a bulwark against it.
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so that they goe foorth and serue to that ende which he hath created them it must néedes be beléeued that hée will not forsake the soule for which hée created and conserueth al things,
so that they go forth and serve to that end which he hath created them it must needs be believed that he will not forsake the soul for which he created and conserveth all things,
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then in his creatures, therfore we ought to be diligent, industrious, and carefull in the study of them, inasmuch as they doe auayle greatly vnto fayth, especially,
then in his creatures, Therefore we ought to be diligent, Industria, and careful in the study of them, inasmuch as they do avail greatly unto faith, especially,
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and the large and great promises which he doth make vnto vs, for that as by reading a writing, wherein a creadible and honest man is become thy debter of a thousand Crowns, giueth thée his promise and fayth that he will pay thée them,
and the large and great promises which he does make unto us, for that as by reading a writing, wherein a creadible and honest man is become thy debtor of a thousand Crowns, gives thee his promise and faith that he will pay thee them,
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God could immediately lighten his, yet to the intent that loue might be exercised amongest vs orderly in giuing it, the Ministers of his woorde be appointed:
God could immediately lighten his, yet to the intent that love might be exercised amongst us orderly in giving it, the Ministers of his word be appointed:
but perticulerly the consideration of Christ vpon the the Crosse is profitable, wherfore Saint Iohn hauing briefly written the passion of Christ, sayde.
but particularly the consideration of christ upon the the Cross is profitable, Wherefore Saint John having briefly written the passion of christ, said.
And bicause we cannot haue trust in any person whome we despise, as is séene with the fellow Countrymen and naturall brothers of Christ, which beléeued not in him,
And Because we cannot have trust in any person whom we despise, as is seen with the fellow Countrymen and natural Brother's of christ, which believed not in him,
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and pride, for bicause that as Christ sayde, he coulde not trust in, and séeke the glory of the worlde, yea, we ought to repent vs of yt which is past.
and pride, for Because that as christ said, he could not trust in, and seek the glory of the world, yea, we ought to Repent us of that which is passed.
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But vnderstand, that whereas to haue worldly thinges, is néedefull to haue strength, diligence, science, wisdome, prudēce, towardnesse, subtiltie, craft, actiuitie, sleightes, and humane artes:
But understand, that whereas to have worldly things, is needful to have strength, diligence, science, Wisdom, prudence, towardness, subtlety, craft, activity, sleights, and humane arts:
If then we woulde haue lyght, let vs go to Christ the light of the worlde and our onely Master, inasmuch as, without that his spirit, without his fauour, grace and inwarde worde, the which is neuer without fruites, we cannot doe any thing that is acceptable before God.
If then we would have Light, let us go to christ the Light of the world and our only Master, inasmuch as, without that his Spirit, without his favour, grace and inward word, the which is never without fruits, we cannot do any thing that is acceptable before God.
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¶ Of the true Caball. Sermon. xiii. GOD vpon ye mount Synai gaue by Moses a lawe vnto the worlde, and that so perfect a one, yt to the perfection theroff could nothing be added, inasmuch as it is contained all thinges profitable and necessary to saluation.
¶ Of the true Caball. Sermon. xiii. GOD upon the mount Sinai gave by Moses a law unto the world, and that so perfect a one, that to the perfection theroff could nothing be added, inasmuch as it is contained all things profitable and necessary to salvation.
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yet the Hebaewes saye, that hée was forbidden to expresse with letters, the great treasures of the wisedome and knowledge of GOD, the which were hidden vnder a coueringe of the letter reuealed to Moses himselfe.
yet the Hebaewes say, that he was forbidden to express with letters, the great treasures of the Wisdom and knowledge of GOD, the which were hidden under a covering of the Letter revealed to Moses himself.
wherefore vntill the time of Esdras, the Caball, that is the reuealed and secrat vnderstanding of the holy Scriptures, was (as they say) onely in the custody of certeine old men, whereoff when one dyed, they chose an other in his place,
Wherefore until the time of Ezra, the Caball, that is the revealed and Secret understanding of the holy Scriptures, was (as they say) only in the custody of certain old men, whereof when one died, they chosen an other in his place,
By vertue of this name they had their so greate light, wrought all their myracles, and obtayned all that they desired and craued, as afterward Christ promised to his Apostles.
By virtue of this name they had their so great Light, wrought all their Miracles, and obtained all that they desired and craved, as afterwards christ promised to his Apostles.
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and saluation, power to become the sonnes of God, to work miracles, and to obtayne all things, by that name of Iesus, it is vnderstoode of Iesus himselfe.
and salvation, power to become the Sons of God, to work Miracles, and to obtain all things, by that name of Iesus, it is understood of Iesus himself.
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whē they wrought myracles, and lykewise in Moses and the other Saintes. They therefore did not receiue grace by vertue of words, but by vertue of Christ.
when they wrought Miracles, and likewise in Moses and the other Saints. They Therefore did not receive grace by virtue of words, but by virtue of christ.
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as were the Apostles, Moses, the Prophets, & other great Saints. In Christ himself consisteth al vertue of ye true Caball, hidden from vs before time,
as were the Apostles, Moses, the prophets, & other great Saints. In christ himself Consisteth all virtue of the true Caball, hidden from us before time,
nor yet Christ, but it consisteth in possessinge thorough fayth and in spirite Iesus. Whereof bicause the Hebrewes are ignoraunt, therefore they be without the true Caball.
nor yet christ, but it Consisteth in possessing through faith and in Spirit Iesus. Whereof Because the Hebrews Are ignorant, Therefore they be without the true Caball.
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And onely those which haue Iesus in their hearts, be the true Cabalistes, for that they first by knowing Christ, doe know all shinges, inasmuch as in him bée hidden al ye treasures of the wisdome & knowledge of God.
And only those which have Iesus in their hearts, be the true Cabalists, for that they First by knowing christ, do know all shinges, inasmuch as in him been hidden all the treasures of the Wisdom & knowledge of God.
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Those thinges which doe not appertaine vnto them to know (as for ye day when ye sonne of god shal come to iudge the world) Christ himselfe confesseth that ye Father hath not reuealed to him.
Those things which do not appertain unto them to know (as for you day when you son of god shall come to judge the world) christ himself Confesses that the Father hath not revealed to him.
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The holy ghost instructeth the elect of God, & them yt haue Christ in their hearts of all ye which is expedient for their saluation, & we ought to desire no more.
The holy ghost Instructeth the elect of God, & them that have christ in their hearts of all the which is expedient for their salvation, & we ought to desire no more.
as Paul did write, therefore they which by faith do possesse him, do know all the diuine secrets of God, profitable therefore & néedfull to serue to ye glory of God,
as Paul did write, Therefore they which by faith do possess him, do know all the divine secrets of God, profitable Therefore & needful to serve to you glory of God,
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albeit he was crucified thorough infirmitie, yet he is risen againe most mightie in vertue, yea, all power hath bene giuen him both in heauen & in earth,
albeit he was Crucified through infirmity, yet he is risen again most mighty in virtue, yea, all power hath be given him both in heaven & in earth,
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but greater, as he himself promised, Other vertues haue their limits, but vnto faith all things are possible, & to him that beleeueth & hath Christ in his heart:
but greater, as he himself promised, Other Virtues have their Limits, but unto faith all things Are possible, & to him that Believeth & hath christ in his heart:
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therefore he which hath Christ by fayth in his heart, as his brother, the sonne of GOD, heire and Lorde of all, it is profitable inough for him in all thinges, both in his saluation,
Therefore he which hath christ by faith in his heart, as his brother, the son of GOD, heir and Lord of all, it is profitable enough for him in all things, both in his salvation,
but being a slaue also of his immoderate affectitions & passsions, shall euer be turmoyled, offended, disquieted and tumnbled on the waueringe whéele of vayne shaddowes of the worlde.
but being a slave also of his immoderate affectitions & passions, shall ever be turmoiled, offended, disquieted and tumnbled on the wavering wheel of vain shadows of the world.
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Euen so a man whilest that he maketh his course in this presēt life, if he be wtout faith, he is afraid of euery thing, he cannot be safe by any meanes, he hath all the diuells for his enemyes, the world, the flesh, and himselfe.
Eve so a man whilst that he makes his course in this present life, if he be without faith, he is afraid of every thing, he cannot be safe by any means, he hath all the Devils for his enemies, the world, the Flesh, and himself.
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after that, distrusting him, he presumeth of himselfe, wherfore he remaineth feeble and impotent, and so much the more as that falling from that high diuine libertie, hée remayneth bounde with the yron cheynes of humaine affections,
After that, distrusting him, he Presumeth of himself, Wherefore he remains feeble and impotent, and so much the more as that falling from that high divine liberty, he remaineth bound with the iron chains of human affections,
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And then béeing exalted aboue the vaine shadowes of this worlde, hauing GOD for our God, wée néede not feare, saying with Paul if God be with vs, who shall be against vs:
And then being exalted above the vain shadows of this world, having GOD for our God, we need not Fear, saying with Paul if God be with us, who shall be against us:
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& this bicause, as Stephen did the Heauens being open and séeing Christ in their fauour, they know that God is their father, who hath so singular a care of them, that euery thing shal serue to their saluation.
& this Because, as Stephen did the Heavens being open and seeing christ in their favour, they know that God is their father, who hath so singular a care of them, that every thing shall serve to their salvation.
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Wherefore they liue without any seruile feare, without suspition, anguish, vexation and worldly misery, frée from all disdaine, troubles aduersities and euills, with Christ walking safe, vppon the raging waues of the sea of this present life, can not be hurt.
Wherefore they live without any servile Fear, without suspicion, anguish, vexation and worldly misery, free from all disdain, Troubles adversities and evils, with christ walking safe, upon the raging waves of the sea of this present life, can not be hurt.
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But we be like vnto Peter, bicause that when we be in a smal ship of worldly prosperitie, we séeke sometimes to go vnto him vppon the waues of aduersities:
But we be like unto Peter, Because that when we be in a small ship of worldly Prosperity, we seek sometime to go unto him upon the waves of adversities:
and afterwards when we be there, for that we faint in Faith and distrust in our selues of diuine grace, fearing not to denye him in persecutions, we begin to be drowned therin.
and afterwards when we be there, for that we faint in Faith and distrust in our selves of divine grace, fearing not to deny him in persecutions, we begin to be drowned therein.
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yea he giueth them Christ with all his vertues, graces, victories, triumphs and felicities, he which beléeueth is found alwayes and in euery estate happy,
yea he gives them christ with all his Virtues, graces, victories, Triumphos and felicities, he which Believeth is found always and in every estate happy,
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so that in pouertie, hée is founde rich, in persecution, quyet, in daungers, safe, in necessitie, liberall, in sicknesse, hayle, in infamie and dishonour of the world, glorious, and in miseries, happy.
so that in poverty, he is found rich, in persecution, quiet, in dangers, safe, in necessity, liberal, in sickness, hail, in infamy and dishonour of the world, glorious, and in misery's, happy.
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When a man hath Faith he feareth not death, yea seeing that to dye is none other but to passe into a more happy estate, accounting death for life, he séeketh and desireth for it, with Paul. Vnto him that beleeueth euery thing is possible:
When a man hath Faith he fears not death, yea seeing that to die is none other but to pass into a more happy estate, accounting death for life, he seeketh and Desires for it, with Paul. Unto him that Believeth every thing is possible:
Sinnes do not raigne in them, doe not preuayle against them, which by Faith be ingrafted in Christ, there is none that can remaine with-out pricks of conscience but he that hath a liuely Faith, whose sinnes be pardoned thorough Christ.
Sins do not Reign in them, do not prevail against them, which by Faith be ingrafted in christ, there is none that can remain without pricks of conscience but he that hath a lively Faith, whose Sins be pardoned through christ.
which appeareth in Pilate to whom being sayd, that if he let goe Christ, he should not be Caesars friend, he being ouercome with feare of the worlde (as one that depended not vppon God,
which appears in Pilate to whom being said, that if he let go christ, he should not be Caesars friend, he being overcome with Fear of the world (as one that depended not upon God,
Faith as a thing that is aboue nature and custome, doth ouercome the concupiscences, beateth downe to the ground vnbridled passions, confoundeth carnall wisedome and mortifieth wholly the carnall man,
Faith as a thing that is above nature and custom, does overcome the concupiscences, beats down to the ground unbridled passion, confoundeth carnal Wisdom and mortifieth wholly the carnal man,
It appeareth by ye wise men who came from the East, how much Faith is able to doe, séeing that when they hauing vnderstanding that Christ was borne, immediately and without any difficultie, leauing their pleasaunt countrey,
It appears by you wise men who Come from the East, how much Faith is able to do, seeing that when they having understanding that christ was born, immediately and without any difficulty, leaving their pleasant country,
And albeit not finding by the way, but in darke Ierusalem, that they were moued to séeke Iesus, wisdome moued them yt they should not follow ye way any further,
And albeit not finding by the Way, but in dark Ierusalem, that they were moved to seek Iesus, Wisdom moved them that they should not follow you Way any further,
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yet Faith preuayling in thē they ceased not, yea knowing how much it would displease Herode, to vnderstand yt the King of the Iewes was born, they ceased not to confesse and say openly, with zeale & lybertie, that Christ was borne, with enquiring of the place:
yet Faith prevailing in them they ceased not, yea knowing how much it would displease Herod, to understand that the King of the Iewes was born, they ceased not to confess and say openly, with zeal & liberty, that christ was born, with inquiring of the place:
Faith is so constant, might ye and in••••ble, that if it sawe Christ dead vppon the Crosse in the middest of two Theeues, forsaken of all men, denyed, scourged & wronged, it would in no wise be offended at him, it would not faint,
Faith is so constant, might you and in••••ble, that if it saw christ dead upon the Cross in the midst of two Thieves, forsaken of all men, denied, scourged & wronged, it would in no wise be offended At him, it would not faint,
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The vertue of Faith, appeareth in Ioseph and Nicodemus, seing that at such time as he coulde not with-out great daunger and shame, shew himselfe a friend of Iesus, being knowen for one of his louing Disciples, craued of Pilate the body of Iesus, and buried it honourably, trusting to haue life by him who had séene death.
The virtue of Faith, appears in Ioseph and Nicodemus, sing that At such time as he could not without great danger and shame, show himself a friend of Iesus, being known for one of his loving Disciples, craved of Pilate the body of Iesus, and buried it honourably, trusting to have life by him who had seen death.
And that I must néedes more say, Faith is so mightie, that it ouercommeth euen God, inasmuch as, he is forced to doe vnto vs those graces, which with a liuely Faith we are promised to haue of him, otherwise it must néedes be said, ye the goodnesse of God were limitted and bounded out,
And that I must needs more say, Faith is so mighty, that it Overcometh even God, inasmuch as, he is forced to do unto us those graces, which with a lively Faith we Are promised to have of him, otherwise it must needs be said, you the Goodness of God were limited and bounded out,
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and further if all creatures were our enimies, hauing true Faith in God we should be in euery respect so mightie ye we should triumph ouer all the enimies of God.
and further if all creatures were our enemies, having true Faith in God we should be in every respect so mighty the we should triumph over all the enemies of God.
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Let vs pray him therefore that he would giue vs this Faith, so that we my render to him, all praise honour and glory, thorough Iesus Christ our Lord, Amen.
Let us pray him Therefore that he would give us this Faith, so that we my render to him, all praise honour and glory, through Iesus christ our Lord, Amen.
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¶ Of the triumph of the Truth. Sermon. 15. THe Truth is so mightie, that not onely it cannot be extinguished nor ouercome, but preuayleth alwayes against the enimyes thereoff and triumpheth aboue all things.
¶ Of the triumph of the Truth. Sermon. 15. THe Truth is so mighty, that not only it cannot be extinguished nor overcome, but prevaileth always against the enemies thereof and Triumpheth above all things.
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and as being most mightie confoundeth and ouercommeth them all, but also comforteth, giueth a minde and strength, to al those which loue it & wil draw néere vnto it,
and as being most mighty confoundeth and Overcometh them all, but also comforts, gives a mind and strength, to all those which love it & will draw near unto it,
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so that ye innocent feareth not to appeare before the tribunall seate of Iustice, yea he that hath truth on his side, shall appeare safe before the Iudgement seate of God.
so that you innocent fears not to appear before the tribunal seat of justice, yea he that hath truth on his side, shall appear safe before the Judgement seat of God.
Truth alwayes kéepeth company with those that suffer thorough loue, and giueth them Hope, comforteth them, bringeth them consolation, it is a shield, with which they may be defended from all the strikings and wounds of the world:
Truth always Keepeth company with those that suffer through love, and gives them Hope, comforts them, brings them consolation, it is a shield, with which they may be defended from all the strikings and wounds of the world:
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and moreouer, it maketh persecutions pleasaunt, causeth that in miseries they bée happy, and lastly with discouering it selfe, it doth not onely delyuer from false miseries,
and moreover, it makes persecutions pleasant, Causes that in misery's they been happy, and lastly with discovering it self, it does not only deliver from false misery's,
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and afterward hauing put this seale amongst many others, within a while after wouldst séeke it out and know which it was, the way should be to proue all, with the print made in that waxe,
and afterwards having put this seal among many Others, within a while After Wouldst seek it out and know which it was, the Way should be to prove all, with the print made in that wax,
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So lykewise that thing is truth, which fitteth the vnderstanding, or true according to the very perfect propertie (after some mens opinion) which we haue of that thing:
So likewise that thing is truth, which fits the understanding, or true according to the very perfect property (After Some men's opinion) which we have of that thing:
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But for ye God in his maiestie, dwelleth in a light which we cannot come vnto and that only in Christ in whome dwelleth all the fulnesse of his diuinitie, is shewed vs by Ged,
But for you God in his majesty, dwells in a Light which we cannot come unto and that only in christ in whom dwells all the fullness of his divinity, is showed us by Ged,
So that in Christ, as in him who is the ende of the Law, not onely be verified and fulfilled all shadowes, figures, sacrifices, oracles, prophecies & scriptures of the olde Testament,
So that in christ, as in him who is the end of the Law, not only be verified and fulfilled all shadows, figures, Sacrifices, oracles, prophecies & Scriptures of the old Testament,
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He himselfe said that he had made knowen to vs all that which he had heard from the Father, in such sort that in him is verified that, which Esaye had prophecied before, that is, that the ende béeing shortened righteousnesse shoulde flowe.
He himself said that he had made known to us all that which he had herd from the Father, in such sort that in him is verified that, which Isaiah had prophesied before, that is, that the end being shortened righteousness should flow.
and among the Corinthians, he adiudged not good to vnderstande anye other thing but Christ, him alone he preached, tasted, and had before the eyes of his minde, him onely he studyed, knewe,
and among the Corinthians, he adjudged not good to understand any other thing but christ, him alone he preached, tasted, and had before the eyes of his mind, him only he studied, knew,
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All truthes therefore profitable and necessary to saluation, be in Christ, & in him alone men ought to séeke them as in their proper spring, there can be in vs no very truth,
All truths Therefore profitable and necessary to salvation, be in christ, & in him alone men ought to seek them as in their proper spring, there can be in us no very truth,
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except Christ lyuing in vs, we bée pertakers of him, who is truth it selfe. Forasmuch as man of himselfe and without Christ, is a lyar and vanitie it selfe.
except christ living in us, we been partakers of him, who is truth it self. Forasmuch as man of himself and without christ, is a liar and vanity it self.
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In that, first, lyke as the Iewes kylled Christ, so also (as Christ expressed) the Diuell theyr Father was lykewise a man••ear from the beginning, and this inasmuch as séeing that for the sinnes of the first parents, he was come to seduce the whole world thinking that in such a case, God would not vouchsafe to send his owne sonne by tempting man, hée thought to hinder the comming of Christ, and to darken his glory.
In that, First, like as the Iewes killed christ, so also (as christ expressed) the devil their Father was likewise a man••ear from the beginning, and this inasmuch as seeing that for the Sins of the First Parents, he was come to seduce the Whole world thinking that in such a case, God would not vouchsafe to send his own son by tempting man, he Thought to hinder the coming of christ, and to darken his glory.
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when they fought in heauen with Michael and with the good Angells, that is, for that they woulde not acknowledge their saluation to be thorough Christ, they would not accept him for their Lorde and head, they stroue against him,
when they fought in heaven with Michael and with the good Angels, that is, for that they would not acknowledge their salvation to be through christ, they would not accept him for their Lord and head, they strove against him,
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but God said vnto him, of this woman, by whose meanes thou thinkest to haue triumph ouer Christ, shall spring seede, that is Christ, who with tearing downe all thy force, shall breake thy heade,
but God said unto him, of this woman, by whose means thou Thinkest to have triumph over christ, shall spring seed, that is christ, who with tearing down all thy force, shall break thy head,
and shall declare vnto the world the great vertue, power and glory of Christ. Also the great Diuell sought afterwarde meanes, that in the world were multiplied so many,
and shall declare unto the world the great virtue, power and glory of christ. Also the great devil sought afterward means, that in the world were multiplied so many,
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But God in sauing ye Arke, framed by ye meanes of Noe, figuring & shewing, yt he would likewise saue his church & his elect by the meanes of Christ, declared vnto ye world more manifestly the glory of Christ.
But God in Saving the Ark, framed by you means of No, figuring & showing, that he would likewise save his Church & his elect by the means of christ, declared unto you world more manifestly the glory of christ.
The Diuel also hauing afterward vnderstoode, that Christ must descend of Abraham, thorough Isaac and Iacob, with intent to extinguish and roote out all his stocke,
The devil also having afterwards understood, that christ must descend of Abraham, through Isaac and Iacob, with intent to extinguish and root out all his stock,
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And forbicause hée could not by this meane obteine his entent, be sought yet to hinder the incarnation of the worde, by causing all the male children of the Hebrewes to be slayne,
And For because he could not by this mean obtain his intent, be sought yet to hinder the incarnation of the word, by causing all the male children of the Hebrews to be slain,
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but GOD in sauing Moses who delyuered the people from Pharaos bondage with so greate signes, figured the true delyueraunce of the people of God, from the tyrannie of the Diuell, which is wrought by Christ,
but GOD in Saving Moses who Delivered the people from Pharaohs bondage with so great Signs, figured the true deliverance of the people of God, from the tyranny of the devil, which is wrought by christ,
Sathan also ceased not, after that the Hebrewes had passed the red sea, still to hinder that Christ should not come into the world, to assay by diuerse meanes for to bring thē to death,
Sathan also ceased not, After that the Hebrews had passed the read sea, still to hinder that christ should not come into the world, to assay by diverse means for to bring them to death,
Also when as afterward in the lande of promise they had with their sinnes & vnfaythfulnesse, (as it were) cancelled and raced out quite the remembraunce of Christ.
Also when as afterwards in the land of promise they had with their Sins & unfaithfulness, (as it were) canceled and razed out quite the remembrance of christ.
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And lastly when the Scribes and Phareses with all their humaine traditions and Ceremonies, concerning the face of Moses, had darkend the glorye of Christ,
And lastly when the Scribes and Phareses with all their human traditions and Ceremonies, Concerning the face of Moses, had darkend the glory of christ,
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then the sonne of God appearing vpon the earth, ye Angells, the shepheardes, the starre, the wise men, Anna, Symion, discouered him to bée the Sauiour of the world.
then the son of God appearing upon the earth, you Angels, the shepherds, the star, the wise men, Anna, Symion, discovered him to been the Saviour of the world.
and then it came to passe, that not onely Saint Iohn magnified Christ, with saying, beholde the Lambe of GOD which taketh awaye the sinnes of the worlde: and sayde.
and then it Come to pass, that not only Saint John magnified christ, with saying, behold the Lamb of GOD which Takes away the Sins of the world: and said.
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Hee is Christ, not I, neither am I worthy to vnbuckle his shooes, but also his Father from heauen declared vnto all the worlde, that he was his beloued sonne.
He is christ, not I, neither am I worthy to unbuckle his shoes, but also his Father from heaven declared unto all the world, that he was his Beloved son.
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The Scribes and Pharesies laboured with false reportes and slaunders to spotte his innocencie, and Christ with his pure doctrine and holy lyfe, shewed himselfe euerye daye more cléere, bright and pure:
The Scribes and Pharisees laboured with false reports and slanders to spot his innocence, and christ with his pure Doctrine and holy life, showed himself every day more clear, bright and pure:
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At last they deuised with murmurings, backbitinges, infamyes, with slaunders, false accusations, and witnesses, with wicked iudgements, with abuses, beatinges, with settinge him at naught,
At last they devised with murmurings, backbitings, infamies, with slanders, false accusations, and Witnesses, with wicked Judgments, with Abuses, beatings, with setting him At nought,
as rybalde, and with hanginge him vppon the Crosse betwéene two théeues, as the principal and last they thought with so shamefull a death to extinguishe all his fame, name, creadite,
as rybalde, and with hanging him upon the Cross between two thieves, as the principal and last they Thought with so shameful a death to extinguish all his fame, name, creadite,
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And for that they coulde not persecute him any more in the flesh, therefore they beganne to persecute him in his elect, with whome hée was still abidinge with his spirite, but on the daye which wée call Pentecoste hée so filled them with lyght, zeale, strength,
And for that they could not persecute him any more in the Flesh, Therefore they began to persecute him in his elect, with whom he was still abiding with his Spirit, but on the day which we call Pentecost he so filled them with Light, zeal, strength,
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they were forbidden with many threates by the Princes of the Iewes, to preach Christ any more, but they coulde not refrayne from it, they sayde that they coulde not holde theyr peace of that which they had hearde and séene,
they were forbidden with many Treats by the Princes of the Iewes, to preach christ any more, but they could not refrain from it, they said that they could not hold their peace of that which they had heard and seen,
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Finally, the Antechristians, as those which be aboue all others the greatest enemyes of Christ, haue deuised with all possible craft, subtiltie, peruersnesse, malice, deceite,
Finally, the Antechristians, as those which be above all Others the greatest enemies of christ, have devised with all possible craft, subtlety, perverseness, malice, deceit,
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and fayned holynesse, with superstitions, and Idolatryes, dissemblinges, flatteryes, promises, giftes, and not sufficiencie, false reportes, infamies, threateninges, persecutions, tyrannies,
and feigned holiness, with superstitions, and Idolatries, dissemblings, flatteries, promises, Gifts, and not sufficiency, false reports, infamies, threatenings, persecutions, Tyrannies,
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And furthermore they haue laboured to bring to naught the fayth of Christ, with al dishonestie, simonie, extortion, treasons, hatreds, partialitie, warres, and sinnes of the worlde.
And furthermore they have laboured to bring to nought the faith of christ, with all dishonesty, simony, extortion, treasons, hatreds, partiality, wars, and Sins of the world.
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therefore it must néedes be sayd, and beléeued, that like as the persecution agaynst Christ made by Antechrist and by his members, hath bene the most wicked, cruell, and diuellish of all others:
Therefore it must needs be said, and believed, that like as the persecution against christ made by Antichrist and by his members, hath be the most wicked, cruel, and devilish of all Others:
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as that they be matters of the more importaunce, and as the persecutions which by them are made, by béeing made vnder a forme or coulour of goodnesse, be more cruell and durable.
as that they be matters of the more importance, and as the persecutions which by them Are made, by being made under a Form or colour of Goodness, be more cruel and durable.
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It is true that those things which the false Christians, and especially the Papistes doe to the true bretheren and members of Christ, be more cruell, inasmuch as they be more repugning against the truth, and inasmuch as they be most carnall, with Herode they would not lose their kingdome, their glory, dignitie, treasures, pleasures,
It is true that those things which the false Christians, and especially the Papists do to the true brethren and members of christ, be more cruel, inasmuch as they be more repugning against the truth, and inasmuch as they be most carnal, with Herod they would not loose their Kingdom, their glory, dignity, treasures, pleasures,
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although vnder a pretence of honouring God. They be also, not onely enimies and that ciuill enimies, but familyar and inward enimies, therefore the worst.
although under a pretence of honouring God. They be also, not only enemies and that civil enemies, but familiar and inward enemies, Therefore the worst.
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Which thing considering with my selfe and seing that in the world, especially in this our age, there be so manye faithes, opinions, sectes, heresies, religions, diuers rights, lawes, rules and sorts of lyuing,
Which thing considering with my self and sing that in the world, especially in this our age, there be so many Faith's, opinions, Sects, heresies, Religions, diverse rights, laws, rules and sorts of living,
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wherefore so great dissentions, discordes, enmities, hatreds, infamies and persecutions, I went on thinking how there might be anye meane to vnyte all men together, in a vniforme true Faith and Religion.
Wherefore so great dissensions, discords, enmities, hatreds, infamies and persecutions, I went on thinking how there might be any mean to vnyte all men together, in a uniform true Faith and Religion.
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And although some haue proued and sought to doe the selfe same thing and could not, I did not therefore dispayre, knowing that God with his grace can doe this & a greater matter:
And although Some have proved and sought to do the self same thing and could not, I did not Therefore despair, knowing that God with his grace can do this & a greater matter:
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and so much the rather for that I know, yt lyke as it is necessary yt those which come to an agréement about ye principles of a science, do agrée also about all conclusions whereon the first principle do depende:
and so much the rather for that I know, that like as it is necessary that those which come to an agreement about you principles of a science, do agree also about all conclusions whereon the First principle doe depend:
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and all the sectes that be founde, doe agrée in the first and chiefe poynt of true Religion, wheron dependeth all our saluation that is in beléeuing in God,
and all the Sects that be found, do agree in the First and chief point of true Religion, whereon dependeth all our salvation that is in believing in God,
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Wherefore I am of opinion not onely that it were possible, but easie to vnyte all persons in a true Faith, and I meruaile greatly how it were possible, that they should all beléeue in the selfe same God,
Wherefore I am of opinion not only that it were possible, but easy to vnyte all Persons in a true Faith, and I marvel greatly how it were possible, that they should all believe in the self same God,
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but without Christ we can haue no sufficient light of god, for that Christ alone is the lyuely Image of God, his countenaunce, in the which is discouered to vs sufficiently, the lyght of the world, the way and meane to goe vnto God:
but without christ we can have no sufficient Light of god, for that christ alone is the lively Image of God, his countenance, in the which is discovered to us sufficiently, the Light of the world, the Way and mean to go unto God:
and onely those which sée and know Christ, doe sée and knowe the Father. Wherefore Paul writing to the Galathians, sayed vnto them that they coulde not knowe God, when they were without Christ.
and only those which see and know christ, doe see and know the Father. Wherefore Paul writing to the Galatians, said unto them that they could not know God, when they were without christ.
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Now forasmuch as Christ is he who hath made manifest vnto the world the vnspeakeable name of God, Iehoua, which onely signifieth God himselfe, without any respect vnto creatures:
Now forasmuch as christ is he who hath made manifest unto the world the unspeakable name of God, Iehoua, which only signifies God himself, without any respect unto creatures:
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but of them which sée him by all his righteousnesse, sanctification, wisedome, and saluation, as the Euangelistes, and true Christians, onely doe see him.
but of them which see him by all his righteousness, sanctification, Wisdom, and salvation, as the Evangelists, and true Christians, only do see him.
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Not hauing or accounting therefore Christ for any theyr righteousnesse and saluation, they know him not so as they ought to knowe him to bée theyr Sauiour.
Not having or accounting Therefore christ for any their righteousness and salvation, they know him not so as they ought to know him to been their Saviour.
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All those therefore be deceiued, who willing to vnite and knitte in one accorde all sectes in one true fayth, doe cease to drawe men vnto the true knowledge and Faith of Christ and of GOD,
All those Therefore be deceived, who willing to unite and knit in one accord all Sects in one true faith, do cease to draw men unto the true knowledge and Faith of christ and of GOD,
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and doe labour to vnite and ioyne them togeather in outwarde woorkes and Ceremonies, in as much as the true knowledge and fayth in Christ, importeth all.
and do labour to unite and join them together in outward works and Ceremonies, in as much as the true knowledge and faith in christ, imports all.
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How that the greater part of those that thinke themselues Christians, in truth are none. Sermon. 17. IT is séene by experience, that the desire to doe a thing helpeth much to the dooing thereoff.
How that the greater part of those that think themselves Christians, in truth Are none. Sermon. 17. IT is seen by experience, that the desire to do a thing Helpeth much to the doing thereof.
inasmuch as if one desire to become good, he commendeth himselfe to God, and goeth on séeking by all meanes and wayes that he possibly can for to be good.
inasmuch as if one desire to become good, he commends himself to God, and Goes on seeking by all means and ways that he possibly can for to be good.
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therfore they be not chaunged, so they doe interprete after their owne fashion. The not desiring it therefore groweth of this, that we séeme to our selues Christians, although wée bée not:
Therefore they be not changed, so they do interpret After their own fashion. The not desiring it Therefore grows of this, that we seem to our selves Christians, although we been not:
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for euery body woulde conclude my reasons, although they were without any foundation: forasmuche as he that speaketh a gratefull and pleasaunt thing, is readily allowed.
for every body would conclude my Reasons, although they were without any Foundation: forasmuch as he that speaks a grateful and pleasant thing, is readily allowed.
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Many there be which confesse Christ with their mouthes, but fewe with their heart, so that very fitly their euill workes will confirme and further myne indissoluble reasons.
Many there be which confess christ with their mouths, but few with their heart, so that very fitly their evil works will confirm and further mine indissoluble Reasons.
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Now therefore this opinion is not sufficient to be a good Christian, and to come to saluation, inasmuch as, this is an obscure fayth, full of darkenesse, vnstéedfast, which alwayes wauereth, stackereth,
Now Therefore this opinion is not sufficient to be a good Christian, and to come to salvation, inasmuch as, this is an Obscure faith, full of darkness, vnstéedfast, which always wavereth, stackereth,
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and doubteth, it séeth not the truth with a cléere and supernaturall lyght, it is a barren fayth, vnfruitefull, colde, idle, earthly, carnall, humaine, purchased and dead, which standeth with euery great sinne,
and doubteth, it seeth not the truth with a clear and supernatural Light, it is a barren faith, unfruitful, cold, idle, earthly, carnal, human, purchased and dead, which Stands with every great sin,
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yea, euen the Diuells, inasmuch as they beléeue that God is Almightie, that he hath made the worlde, that Christ is his sonne conceiued by the holy Ghost, borne of the Virgin Mary, crucifyed, dead and the rest of the Articles.
yea, even the Devils, inasmuch as they believe that God is Almighty, that he hath made the world, that christ is his son conceived by the holy Ghost, born of the Virgae Marry, Crucified, dead and the rest of the Articles.
But there is found an other fayth, which commeth downe from heauen, altogeather diuine, supernaturall, cléere, full of lyght, burning, zealous, liuely,
But there is found an other faith, which comes down from heaven, altogether divine, supernatural, clear, full of Light, burning, zealous, lively,
which thou shalt first know, for that he which hath a purchased Faith, contēteth himselfe with that, chiefely the learned, he thinketh to haue inough by them,
which thou shalt First know, for that he which hath a purchased Faith, contents himself with that, chiefly the learned, he Thinketh to have enough by them,
and this bicause he féeleth not with that Faith, the goodnesse of God, wherefore they abide so colde, without hauing any certeine feruent desire to haue more lyght of Faith. But an inspired Faith, is a firie light, which therefore maketh thée to féele the goodnesse of God, causeth that in thée is euer raysed vp more desire to taste it, thou thinkest that thou hast an infinite Sea,
and this Because he feeleth not with that Faith, the Goodness of God, Wherefore they abide so cold, without having any certain fervent desire to have more Light of Faith. But an inspired Faith, is a firy Light, which Therefore makes thee to feel the Goodness of God, Causes that in thee is ever raised up more desire to taste it, thou Thinkest that thou hast an infinite Sea,
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Faith also that is purchased, as that which doubteth, goeth on séeking now this way and then that way by reasons to be tryed, where against also many times they resist, striue and gaine saye.
Faith also that is purchased, as that which doubteth, Goes on seeking now this Way and then that Way by Reasons to be tried, where against also many times they resist, strive and gain say.
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Wherefore Paul being lightened by Christ was so sure in the truth, that he neded not to go to the Apostles for conference to certifie his Faith: and lyke-wise when Christ lyghtened him, he stoode not to dispute with him,
Wherefore Paul being lightened by christ was so sure in the truth, that he needed not to go to the Apostles for conference to certify his Faith: and likewise when christ lightened him, he stood not to dispute with him,
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Lykewise also ye Eunuch replyed not to Saint Philip, nor the Centurion to Saint Peter. There is not founde in all the Scriptures any of them that haue replyed or withstood,
Likewise also you Eunuch replied not to Saint Philip, nor the Centurion to Saint Peter. There is not found in all the Scriptures any of them that have replied or withstood,
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Dost thou think that the wise men tooke counsell whether they shoulde beléeue that Christ was borne or not, they were sure theroff, thorough Faith, onely they enquired of the place.
Dost thou think that the wise men took counsel whither they should believe that christ was born or not, they were sure theroff, thorough Faith, only they inquired of the place.
Humane Faith as béeing féeble and weak, is easely hurt and offended, yea many times it waxeth féeble and fainteth thorough the infidelytie of his neighbour,
Humane Faith as being feeble and weak, is Easily hurt and offended, yea many times it Waxes feeble and fainteth through the infidelytie of his neighbour,
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as is seene by experience in many children, who haue denyed Christ, bicause their parents denyed him and this was for that their Faith depended vppon them.
as is seen by experience in many children, who have denied christ, Because their Parents denied him and this was for that their Faith depended upon them.
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And some other say, I went to Rome, and thorough the great enormities and abuses which I haue found there, especially in the Prelates, I haue loste the Faith. And they saye true,
And Some other say, I went to Room, and through the great enormities and Abuses which I have found there, especially in the Prelates, I have lost the Faith. And they say true,
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for Faith inspired is so cléere, yt he which hath it, whatsoeuer he should séeme vnto the world, he shall by all meanes continue stedfast in Faith, otherwise if thou couldest bring all ye perswasions of ye world, it could nothing help thée.
for Faith inspired is so clear, that he which hath it, whatsoever he should seem unto the world, he shall by all means continue steadfast in Faith, otherwise if thou Couldst bring all you persuasions of the world, it could nothing help thee.
& with darkening Christ, his grace, his gospell, and his glory. Humaine fayth maketh men superstitious, wheras diuine fayth maketh them sincere, simple, and pure.
& with darkening christ, his grace, his gospel, and his glory. Human faith makes men superstitious, whereas divine faith makes them sincere, simple, and pure.
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Yea, whereas infidelitie maketh a man dumbe, fayth, loaseth his tongue, as is plainely séene in Zacharias. Wherefore Paul writing to the Corinthians, sayde:
Yea, whereas infidelity makes a man dumb, faith, loaseth his tongue, as is plainly seen in Zacharias. Wherefore Paul writing to the Corinthians, said:
Likwise a purchased fayth doth not make the minde quyet, but such be euer full of doubtfull cares, pensiuenes, feares, suspitions, vaine hopes and passions.
Likewise a purchased faith does not make the mind quiet, but such be ever full of doubtful Cares, pensiveness, fears, suspicions, vain hope's and passion.
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Also a purchased fayth maketh not a man so ioyfull and happie, as an inspired fayth doth, which maketh him to reioyce, to sing & leape with an vnspeakable ioy,
Also a purchased faith makes not a man so joyful and happy, as an inspired faith does, which makes him to rejoice, to sing & leap with an unspeakable joy,
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yea, it maketh vs féeble and fainte, and the diuine fayth maketh more strong, as is séene by experience in Paul, who in them became more full of force.
yea, it makes us feeble and faint, and the divine faith makes more strong, as is seen by experience in Paul, who in them became more full of force.
If a great multitude of arrowes were shotte at a man, and hée with a Target or Buckler defended them all off, thou mast perceiue that that is a good Buckler:
If a great multitude of arrows were shot At a man, and he with a Target or Buckler defended them all off, thou mast perceive that that is a good Buckler:
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So lykewise those that haue the shield of Faith inspired, are defended from all the arrowes of the iniuryes of the world, they come not néere their hearts, they know thorough Faith that so it pleaseth God to haue it, and that al is for their commoditie and beatitude:
So likewise those that have the shield of Faith inspired, Are defended from all the arrows of the injuries of the world, they come not near their hearts, they know through Faith that so it Pleases God to have it, and that all is for their commodity and beatitude:
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but those which haue onely the shield of purchased Faith, euery small iniury casteth them downe to the ground, they blaspheme and would reuenge, forbicause they do not féele through Faith in déede, the goodnesse of God.
but those which have only the shield of purchased Faith, every small injury Cast them down to the ground, they Blaspheme and would revenge, For because they do not feel through Faith in deed, the Goodness of God.
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and this bicause a purchased Faith, maketh not a man to féele the goodnesse of god, in such sort that for & thorough ye very méere glory of God, he forsaketh all.
and this Because a purchased Faith, makes not a man to feel the Goodness of god, in such sort that for & through you very mere glory of God, he Forsaketh all.
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Alwayes in such men the worlde can moue more then God. They well may leaue ye garment, but it is for honour & also for plesure, but not wholly for God:
Always in such men the world can move more then God. They well may leave you garment, but it is for honour & also for pleasure, but not wholly for God:
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bicause they doe not féele with lyuely Faith his great goodnesse, as the righteous doe, who for the glory of God doe leaue with the woman of Samaria their pitcher of worldly pleasures, the swéetenesse of this lyfe and themselues.
Because they do not feel with lively Faith his great Goodness, as the righteous doe, who for the glory of God do leave with the woman of Samaria their pitcher of worldly pleasures, the sweetness of this life and themselves.
and the excessiue loue of the father manifested vnto vs in the death of his déere & only begotten sonne, by whose meanes he hath saued vs, adopted vs for his sonnes, made vs his heires,
and the excessive love of the father manifested unto us in the death of his dear & only begotten son, by whose means he hath saved us, adopted us for his Sons, made us his Heirs,
& brothers & members of Christ, thorough his liuely faith, supernaturall light, & spiritual knowledge of ye goodnes & mercy of God, groweth in vs, Fayth, Hope, Charitie, humilitie, patience, loue of our neighbour, mortifying of our selues,
& Brother's & members of christ, through his lively faith, supernatural Light, & spiritual knowledge of the Goodness & mercy of God, grows in us, Faith, Hope, Charity, humility, patience, love of our neighbour, mortifying of our selves,
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wherefore it is necessary, that according to the measure of faith, & of ye light which we haue of god, by ye meanes of Christ, we be more or lesse perfect in all vertues.
Wherefore it is necessary, that according to the measure of faith, & of the Light which we have of god, by the means of christ, we be more or less perfect in all Virtues.
as when one is marryed, poore, sicke, a seruaunt, ignoble, and lykewise of all other estates, he ought not to dispayre of habilitye, to be perfect therein,
as when one is married, poor, sick, a servant, ignoble, and likewise of all other estates, he ought not to despair of hability, to be perfect therein,
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but also to giue God thanks for his singuler grace, séeing that whereas many doe not vnderstande and knowe their calling, he is certeyne and sure that it pleaseth God, that then it is profitable for him to be in that estate,
but also to give God thanks for his singular grace, seeing that whereas many do not understand and know their calling, he is certain and sure that it Pleases God, that then it is profitable for him to be in that estate,
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And so by the contrarye, there is nothing so high, so noble and famous, in the sight of the world, which béeing wrought without fayth is not abhominable before God.
And so by the contrary, there is nothing so high, so noble and famous, in the sighed of the world, which being wrought without faith is not abominable before God.
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and thinke that they bée the children of God, which he hath giuen thée, to the ende that thou shouldest gouerne, lighten, and teach them diuine manners:
and think that they been the children of God, which he hath given thee, to the end that thou Shouldst govern, lighten, and teach them divine manners:
and very perfect Christian Religion, woulde robbe thée of Charitie, and of Christ, and would cause thée to departe from thy vocation which GOD hath appoynted, from the obedience to GOD, from his seruice, to the intent that thou béeinge a backeslider mightest serue the Diuell and thy selfe? GOD will be serued of vs in obedience according to his worde,
and very perfect Christian Religion, would rob thee of Charity, and of christ, and would cause thee to depart from thy vocation which GOD hath appointed, from the Obedience to GOD, from his service, to the intent that thou being a backeslider Mightest serve the devil and thy self? GOD will be served of us in Obedience according to his word,
for thine estate beeing frée, is more apt to honour God, and by GOD thou art therevnto called, thou must take héede yet that by honest meanes thou becommest frée,
for thine estate being free, is more apt to honour God, and by GOD thou art thereunto called, thou must take heed yet that by honest means thou becomest free,
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and be assured thorough fayth, that God with his diuine grace will not nor doth not forsake such as with obedience to him doe walke thorough his pathes,
and be assured through faith, that God with his divine grace will not nor does not forsake such as with Obedience to him do walk through his paths,
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Inasmuch as he which is without true Religion and fayth, it must néedes be that he is ignoraunt of true wisedome, of true righteousnesse, strength, charitie, temperaunce, and all other vertues.
Inasmuch as he which is without true Religion and faith, it must needs be that he is ignorant of true Wisdom, of true righteousness, strength, charity, temperance, and all other Virtues.
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as in this our age, the corruptions of the most part (accounted for most holy Lawes) be greater, their libertie and power more tyrannicall, their willes more vnbrideled,
as in this our age, the corruptions of the most part (accounted for most holy Laws) be greater, their liberty and power more tyrannical, their wills more unbridled,
and flatterers which serue them in stéede of mightie men are great in aboundaunce, so that we may say with the Phariseyes & high Priestes of the Iewes, which of the great men haue beléeued in Christ? there is none but the simple and poore people that beléeue in him.
and Flatterers which serve them in steed of mighty men Are great in abundance, so that we may say with the Phariseyes & high Priests of the Iewes, which of the great men have believed in christ? there is none but the simple and poor people that believe in him.
Also the Iudges, Aduocates, Procurators and Notaries might be good men, and doe offices and déedes of great charitie, it is true that they ought to be of another sort then they commonly are.
Also the Judges, Advocates, Procurators and Notaries might be good men, and do Offices and Deeds of great charity, it is true that they ought to be of Another sort then they commonly Are.
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And lykewise also a man might be a souldiour and yet a good Christian, as was the Centurion: but it so hard, that it is next neighbour to a thing impossible.
And likewise also a man might be a soldier and yet a good Christian, as was the Centurion: but it so hard, that it is next neighbour to a thing impossible.
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The lyke I say of other honest estates of the world, in which euerye one that is founde therein by the will of God, ought to turne vnto his sayd Lord God all his intents, thoughts, will, actions,
The like I say of other honest estates of the world, in which every one that is found therein by the will of God, ought to turn unto his said Lord God all his intents, thoughts, will, actions,
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Séeing then that in euery honest estate we may be perfect Christians, it is our dutie to content our selues with that estate in which it hath pleased God that wée shoulde bée,
Seeing then that in every honest estate we may be perfect Christians, it is our duty to content our selves with that estate in which it hath pleased God that we should been,
and of the wisedome of those that be guyded with the prudence and wisedome of God. Sermon. 19. THere is found in the worlde a prudence and wisedome which is carnall, profane, humane and diuelish:
and of the Wisdom of those that be guided with the prudence and Wisdom of God. Sermon. 19. THere is found in the world a prudence and Wisdom which is carnal, profane, humane and devilish:
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and forasmuch as ye greater part of men, leauing off to be gouerned with spirituall prudence and wisedome, be gouerned with carnall, by which they fal headlong into great daungers:
and forasmuch as the greater part of men, leaving off to be governed with spiritual prudence and Wisdom, be governed with carnal, by which they fall headlong into great dangers:
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and if it sometimes hath respect vnto God, that is a farre off, and vnperfectly: it cannot fixe stedfastly the eyes vppon God, nor account him for his last end,
and if it sometime hath respect unto God, that is a Far off, and unperfectly: it cannot fix steadfastly the eyes upon God, nor account him for his last end,
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but it is offended at his great lyght, is constrained to holde downe the face and to get it away with the Bats flying about into the darke & inextricable dennes of the vayne shadowes of the worlde, with seeking to rest in them,
but it is offended At his great Light, is constrained to hold down the face and to get it away with the Bats flying about into the dark & inextricable dens of the vain shadows of the world, with seeking to rest in them,
lykewise those be fooles, which béeing desirous to goe vnto God and to felycitie, which is not founde but in him alone, doe choose to lyue and to bée gouerned after carnall prudence and wisedome. But manye will saye:
likewise those be Fools, which being desirous to go unto God and to felycitie, which is not found but in him alone, do choose to live and to been governed After carnal prudence and Wisdom. But many will say:
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Wouldest thou not that wée shoulde profite our selues with that humaine prudence and wisedome which GOD hath giuen vs, at the least yet in worldlye thinges? thinkest thou that GOD woulde haue giuen it vs,
Wouldst thou not that we should profit our selves with that human prudence and Wisdom which GOD hath given us, At the least yet in worldly things? Thinkest thou that GOD would have given it us,
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Doest thou thinke that wée woulde lyue by chaunce, and not gouerne our selues according to the wisedome that God hath giuen vs? surelye wée maye not deale so foolishly.
Dost thou think that we would live by chance, and not govern our selves according to the Wisdom that God hath given us? surely we may not deal so foolishly.
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but also ye ignorāce of creatures, which if they knew him, he néede not so be shewed forth vnto vs for to be our last ende as he is, we would not so be perswaded to séeke & enioy this wisdome as we do, without hauing respect to the honor of God.
but also you ignorance of creatures, which if they knew him, he need not so be showed forth unto us for to be our last end as he is, we would not so be persuaded to seek & enjoy this Wisdom as we do, without having respect to the honour of God.
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Knowest thou what prudēce & wisdom that is which God giueth, and is commended in the holy scriptures, it is that which guyding vs, we sée God, to be God,
Knowest thou what prudence & Wisdom that is which God gives, and is commended in the holy Scriptures, it is that which guiding us, we see God, to be God,
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& by al other meanes possible, which may turne to their gaine, without hauing any litle respect to the honour of God, do séeke to haue & to vse things, not to the glory of God, but to their own benefit.
& by all other means possible, which may turn to their gain, without having any little respect to the honour of God, do seek to have & to use things, not to the glory of God, but to their own benefit.
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But I would thou shouldest vnderstande, that those which be gouerned with humaine wisedome, be fooles, not onelye for bicause they forsake to be guyded on the contrarye, respecting the ende, but also respecting the meanes:
But I would thou Shouldst understand, that those which be governed with human Wisdom, be Fools, not only for Because they forsake to be guided on the contrary, respecting the end, but also respecting the means:
inasmuch as although one woulde, with-out hauing anye respecte vnto GOD, make him-selfe happye in this world by such meanes as he can, he ought not in anye wise be guyded after humane and carnall wisedome:
inasmuch as although one would, without having any respect unto GOD, make himself happy in this world by such means as he can, he ought not in any wise be guided After humane and carnal Wisdom:
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Now in such a case, if this man would make himselfe happy in this present life, he must liue after the fashion of brute beastes, with taking day by day, all those pleasures that hée could obtaine, without fainting therefore,
Now in such a case, if this man would make himself happy in this present life, he must live After the fashion of brutus beasts, with taking day by day, all those pleasures that he could obtain, without fainting Therefore,
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for that, immediately when this man would begin to héede that, to heape vp, and make gardeines in the aire, with that his carnall wisedome, he should enter into a thousand cares, pensiuenesse, thoughts, trauailes, feares, suspitions, hatreds, passions, torments, miseryes and hellishnesse;
for that, immediately when this man would begin to heed that, to heap up, and make gardens in the air, with that his carnal Wisdom, he should enter into a thousand Cares, pensiveness, thoughts, travails, fears, suspicions, hatreds, passion, torments, miseries and hellishness;
and so he should he most miserable, not onely by béeing without God, but also by being ignorant of himselfe, with his owne proper wisedome, of ye small felicitie which he might haue in this life, in such sort as other liuing creatures haue.
and so he should he most miserable, not only by being without God, but also by being ignorant of himself, with his own proper Wisdom, of the small felicity which he might have in this life, in such sort as other living creatures have.
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Wherefore they be of all other most foolish & miseable, who leauing the bridle in yt hands of a carnal wisedome, do commit themselues wholly to ye wicked, pernitious & franticke gouernaunce there-off,
Wherefore they be of all other most foolish & miseable, who leaving the bridle in that hands of a carnal Wisdom, do commit themselves wholly to you wicked, pernicious & frantic governance thereof,
And know that this humane wisedome is so stiffe-necked, that it cannot yeelde it selfe to vnderstande the truth which if it could be capable off, it should no more be carnall,
And know that this humane Wisdom is so Stiffnecked, that it cannot yield it self to understand the truth which if it could be capable off, it should no more be carnal,
but spirituall, so that humane wisedome is none other but an incurable phrensie, & more-ouer it is so blynde of it selfe, that not onely it hath taken in hande to order the worlde, with disordering it euerye day more and more,
but spiritual, so that humane Wisdom is none other but an incurable frenzy, & moreover it is so blind of it self, that not only it hath taken in hand to order the world, with disordering it every day more and more,
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But wilt thou sée if it be méere foolishnesse? then thinke and consider, that albeit in Christ all the treasures of the wisedome and knowledge of God doe consist,
But wilt thou see if it be mere foolishness? then think and Consider, that albeit in christ all the treasures of the Wisdom and knowledge of God do consist,
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This humaine Faith is it that hath alwayes persecuted grace, and the Gospell, and with deuising euery daye new sortes of lyuing after the owne fantasie, hath filled the world with superstitions, idolatryes, sectes, heresies and wicked religions.
This human Faith is it that hath always persecuted grace, and the Gospel, and with devising every day new sorts of living After the own fantasy, hath filled the world with superstitions, idolatries, Sects, heresies and wicked Religions.
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THere be found two sortes of desperation, one most holye, as when a man despayreth of himselfe, of his owne strength, of his owne cunning, prudence, wisedome, deuise and goodnesse, distrusteth himselfe in all his workes,
THere be found two sorts of desperation, one most holy, as when a man despaireth of himself, of his own strength, of his own cunning, prudence, Wisdom, devise and Goodness, distrusteth himself in all his works,
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And what worser thing can a man doe, then to distrust of that so great and infinite goodnesse, loue and mercie of God, made manifest to vs most highly in Christ? The sinne of desperation so much displeaseth God, that if we should goe on duely considering thereof, we shoulde finde that what great workes God hath wrought from the beginning of the worlde euen vntill now, all hath bene for to eleuate and drawe our Hope vnto him,
And what Worse thing can a man do, then to distrust of that so great and infinite Goodness, love and mercy of God, made manifest to us most highly in christ? The sin of desperation so much displeaseth God, that if we should go on duly considering thereof, we should find that what great works God hath wrought from the beginning of the world even until now, all hath be for to elevate and draw our Hope unto him,
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He hath created man so noble, excellent and worthy, and the worlde for to serue him, to the intent that men séeing themselues so loued of God, they might trust in him.
He hath created man so noble, excellent and worthy, and the world for to serve him, to the intent that men seeing themselves so loved of God, they might trust in him.
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bicause yt he should first thoroughly trye his owne strength, and seeing that they were not sufficient for him, béeinge altogether distrusting in himselfe, might be lifted vp with Hope vnto God.
Because that he should First thoroughly try his own strength, and seeing that they were not sufficient for him, being altogether distrusting in himself, might be lifted up with Hope unto God.
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He chased him out of earthly Paradise, bicause ye tasting of the troubles of the world, he might be moued to recommend himselfe vnto God, and to trust in him.
He chased him out of earthly Paradise, Because you tasting of the Troubles of the world, he might be moved to recommend himself unto God, and to trust in him.
He confounded ye languages, bicause that béeing disparsed thoroughout the whole world, and in euery part, trying and féeling the diuine prouidence & goodnesse of God, they might put in him all their trust.
He confounded you languages, Because that being dispersed throughout the Whole world, and in every part, trying and feeling the divine providence & Goodness of God, they might put in him all their trust.
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He would that those most holy Patriarches should be euer straungers & pilgrimes amongest vnknowne & enuious Nations, in perpetuall daungers and necessitie,
He would that those most holy Patriarchs should be ever Strangers & Pilgrims amongst unknown & envious nations, in perpetual dangers and necessity,
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He would also that his people should be oppressed in Aegypt, persecuted by Pharao, and that abiding in the desert dy forty yeares, they should be fed with Manna, bicause that experiencing so meruaylously the goodnesse of God, they might learne to distrust of the worlde, and to trust in God:
He would also that his people should be oppressed in Egypt, persecuted by Pharaoh, and that abiding in the desert die forty Years, they should be fed with Manna, Because that experiencing so marvelously the Goodness of God, they might Learn to distrust of the world, and to trust in God:
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and seeinge him iustly condemned to bée ledde vnto execution, is moued with such pitie towardes him, that for to raunsome him, to satisfie for his iustice, appoyntinge in his place his owne beloued and onelye begotten sonne, caused him to dye,
and seeing him justly condemned to been led unto execution, is moved with such pity towards him, that for to ransom him, to satisfy for his Justice, appointing in his place his own Beloved and only begotten son, caused him to die,
euen so wée, if we dispayre of the mercye of GOD, seeinge that he hath appoynted his owne sonne vnto the crosse for to satisfie for our sinnes, we doe vnto GOD a most great iniury,
even so we, if we despair of the mercy of GOD, seeing that he hath appointed his own son unto the cross for to satisfy for our Sins, we do unto GOD a most great injury,
& being frantick or out of his wits, thought himselfe to be haile, & would take no medicines, that his madnesse should more hurt him then all other sicknesse:
& being frantic or out of his wits, Thought himself to be hail, & would take no medicines, that his madness should more hurt him then all other sickness:
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and to trust in God, then not to haue committed any other sinne, but to distrust in God Desperation also is most euill, not onely bicause a desperate person doth not allow any remedye,
and to trust in God, then not to have committed any other sin, but to distrust in God Desperation also is most evil, not only Because a desperate person does not allow any remedy,
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Seeing then that desperation is so horrible a vice, let vs pray the Lord that he would deliuer vs from it, with giuing vs grace that we may haue stéedfast hope in him,
Seeing then that desperation is so horrible a vice, let us pray the Lord that he would deliver us from it, with giving us grace that we may have stéedfast hope in him,
And this, bicause al those things yt can be desired in any persō, to the intent that in the same person all our hopes ought of vs to be placed, are founde in God.
And this, Because all those things that can be desired in any person, to the intent that in the same person all our hope's ought of us to be placed, Are found in God.
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and that in such sorte, that although we haue cause to feare, yet we may hope that he chastiseth vs as a Father, we haue not therefore any cause to feare that he forsaketh or condempneth vs:
and that in such sort, that although we have cause to Fear, yet we may hope that he Chastiseth us as a Father, we have not Therefore any cause to Fear that he Forsaketh or Condemneth us:
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he hath vtterly purposed to chaūge our wills, to giue vs a newe heart, to make vs walke thorough his pathes, to cause vs to obserue his preceptes, to make vs doe good woorkes and to saue vs. And moreouer to haue of vs such a most singuler care, that all things that we shall doe,
he hath utterly purposed to change our wills, to give us a new heart, to make us walk through his paths, to cause us to observe his Precepts, to make us do good works and to save us And moreover to have of us such a most singular care, that all things that we shall do,
and hath promised thée so, that he hath also bestowed vpon thée many benefites, and still dayly doth, in the ende for thy benifite, he offered his owne sonne to dye, in such a case, wouldst thou not trust him? yes truely.
and hath promised thee so, that he hath also bestowed upon thee many benefits, and still daily does, in the end for thy benefit, he offered his own son to die, in such a case, Wouldst thou not trust him? yes truly.
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Now we ought much more to doe and saye the same of God, in as much as his loue is greater then all the loue of men, his wordes more stéedfast, his promises more firme,
Now we ought much more to do and say the same of God, in as much as his love is greater then all the love of men, his words more stéedfast, his promises more firm,
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and therefore was disobedient vnto him, it séemed vnto him yt the earth, & not god susteyned him, notwithstanding after yt he was cast into the Sea,
and Therefore was disobedient unto him, it seemed unto him that the earth, & not god sustained him, notwithstanding After that he was cast into the Sea,
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and we thinke that creatures, and not God doth susteyne vs. God beeing willing to make vs sure of our saluation, coulde not giue vs any greater knowledge & signe of our saluation,
and we think that creatures, and not God does sustain us God being willing to make us sure of our salvation, could not give us any greater knowledge & Signen of our salvation,
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Christ hanging vppon the Crosse, forsooke himselfe, aboue the senses of man, and woulde concerning his passion, be abandoned euen of his Father, to the intent that wée might haue confidence in him,
christ hanging upon the Cross, forsook himself, above the Senses of man, and would Concerning his passion, be abandoned even of his Father, to the intent that we might have confidence in him,
And what néede I say more, the power of Aegypt, the strength of the world, is nothing els but a most vaine réede, whervnto if any man leane, by and by it breaketh, with hurting those that would rest theron.
And what need I say more, the power of Egypt, the strength of the world, is nothing Else but a most vain reed, whereunto if any man lean, by and by it breaks, with hurting those that would rest theron.
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If the thinges of the strong men of the worlde, as Iob did write, be lyke a spiders web, what shall those be which are most weak? All the wisdome of the world in the sight God as Paul sayth, is nothinge but foolishnesse, the goodnesse thereoff abhomination.
If the things of the strong men of the world, as Job did write, be like a spiders web, what shall those be which Are most weak? All the Wisdom of the world in the sighed God as Paul say, is nothing but foolishness, the Goodness thereof abomination.
¶ Whereoff it groweth that men with hope, doe not depend wholly vpon God.. Sermon. 3. MEn haue many desires, amongst which, this is principal, yt they would be like vnto god.
¶ Whereof it grows that men with hope, do not depend wholly upon God.. Sermon. 3. MEn have many Desires, among which, this is principal, that they would be like unto god.
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We all would, if it were possible, be as GOD, Lordes ouer all, know all thinges, haue power and dominion ouer all, be in euery place and time, & most happye:
We all would, if it were possible, be as GOD, lords over all, know all things, have power and dominion over all, be in every place and time, & most happy:
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and to conclude, we would haue a beeing that were infinitly noble, perfect, and excellent, without passions immortal, euerlasting, necessary, without depending vppon any, and most diuine.
and to conclude, we would have a being that were infinitely noble, perfect, and excellent, without passion immortal, everlasting, necessary, without depending upon any, and most divine.
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and by being deceiued by the vnbrideled & blinde loue which we beare vnto our selues, in beléeuing and thinking that we can and know howe to helpe our selues,
and by being deceived by the unbridled & blind love which we bear unto our selves, in believing and thinking that we can and know how to help our selves,
cc p-acp vbg vvn p-acp dt j-vvn cc j n1 r-crq pns12 vvb p-acp po12 n2, p-acp vvg cc vvg cst pns12 vmb cc vvb c-crq pc-acp vvi po12 n2,
So that albeit it should happen, that we being forsakē of all creatures, shoulde be driuen to haue refuge vnto God, we shoulde not altogether recommend our selues in any wise with our whole hearts vnto him,
So that albeit it should happen, that we being forsaken of all creatures, should be driven to have refuge unto God, we should not altogether recommend our selves in any wise with our Whole hearts unto him,
av cst cs pn31 vmd vvi, cst pns12 vbg vvn pp-f d n2, vmd vbi vvn pc-acp vhi n1 p-acp np1, pns12 vmd xx av vvi po12 n2 p-acp d n1 p-acp po12 j-jn n2 p-acp pno31,
And héere may be séene the great ignoraunce, blyndenesse, & pride of man, for that hauing their béeing and all beatitudes from God, by whom alone he may trust for and haue all benefites, doth leaue him,
And Here may be seen the great ignorance, blindness, & pride of man, for that having their being and all Beatitudes from God, by whom alone he may trust for and have all benefits, does leave him,
cc av vmb vbi vvn dt j n1, n1, cc n1 pp-f n1, c-acp cst vhg po32 vbg cc d n2 p-acp np1, p-acp ro-crq av-j pns31 vmb vvi p-acp cc vhb d n2, vdz vvi pno31,
and doth rest with his Hope on vayne shadowes of this world, which of themselues béeing most vayne and depending onely vppon God, can not of themselues doe any good.
and does rest with his Hope on vain shadows of this world, which of themselves being most vain and depending only upon God, can not of themselves do any good.
cc vdz vvi p-acp po31 n1 p-acp j n2 pp-f d n1, r-crq pp-f px32 vbg av-ds j cc vvg av-j p-acp np1, vmb xx pp-f px32 vdb d j.
And so much the more as with his spirit, with a speciall illuminating to his elect, he maketh them more properly féele, that it is not their owne spirit.
And so much the more as with his Spirit, with a special illuminating to his elect, he makes them more properly feel, that it is not their own Spirit.
cc av av-d dt av-dc c-acp p-acp po31 n1, p-acp dt j n-vvg p-acp po31 j-vvn, pns31 vvz pno32 av-dc av-j vvi, cst pn31 vbz xx po32 d n1.
For this cause also Christ would, both in his passion and in other things, except in sinne, be made lyke vnto his bretheren, to the intent yt knowing that Christ our high Priest hath experience our miseries, we might thinke that he will haue compassion on vs,
For this cause also christ would, both in his passion and in other things, except in sin, be made like unto his brethren, to the intent that knowing that christ our high Priest hath experience our misery's, we might think that he will have compassion on us,
At all times therefore when we consider of God without Christ, by diuers respectes we can-not haue a true Hope in him, inasmuch as he appeareth to be a very great way off from vs, vnlike vs,
At all times Therefore when we Consider of God without christ, by diverse respects we cannot have a true Hope in him, inasmuch as he appears to be a very great Way off from us, unlike us,
p-acp d n2 av c-crq pns12 vvb pp-f np1 p-acp np1, p-acp j n2 pns12 j vhb dt j n1 p-acp pno31, av c-acp pns31 vvz pc-acp vbi dt av j n1 a-acp p-acp pno12, av-j pno12,
so onely by him, we may lyfte vp to God all our Hope, let vs fixe our selues stedfastly therefore vppon Christ with the eye of a lyuely Faith, to the ende that thorough him our Hope béeing lyfted vnto Heauen, wée maye yéelde vnto the Father all prayse, honour and glorye, thorough Iesus Christ our Lord. Amen.
so only by him, we may lift up to God all our Hope, let us fix our selves steadfastly Therefore upon christ with the eye of a lively Faith, to the end that through him our Hope being lifted unto Heaven, we may yield unto the Father all praise, honour and glory, through Iesus christ our Lord. Amen.
and thys bicause they haue their will and arbitrement frée, and be wise as they think, they giue themselues to marke what they can doe, they will knowe and be willyng to doe that good thing, to perseuer and continue therein, chiefly thorough the meanes of their owne good deuices:
and this Because they have their will and arbitrement free, and be wise as they think, they give themselves to mark what they can do, they will know and be willing to do that good thing, to persever and continue therein, chiefly through the means of their own good devices:
cc d c-acp pns32 vhb po32 n1 cc n1 j, cc vbi j c-acp pns32 vvb, pns32 vvb px32 pc-acp vvi r-crq pns32 vmb vdi, pns32 vmb vvi cc vbi j pc-acp vdi d j n1, pc-acp vvi cc vvi av, av-jn p-acp dt n2 pp-f po32 d j n2:
or of the Virgin Mary. They wickedly imagine, that the Saints and Saintesses, whilest they were in this present life, did workes which wer in themselues of such goodnesse and excellencie, that by them they did merite, not onely that glory in which they are,
or of the Virgae Marry. They wickedly imagine, that the Saints and Saintesses, whilst they were in this present life, did works which were in themselves of such Goodness and excellency, that by them they did merit, not only that glory in which they Are,
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but that also moreouer they deserued to be heard, when they béeing in Paradice doe pray for vs. This also is not true Hope, séeing in some parte it is founded vppon mennes workes.
but that also moreover they deserved to be herd, when they being in Paradise do pray for us This also is not true Hope, seeing in Some part it is founded upon men's works.
cc-acp cst av av pns32 vvd pc-acp vbi vvn, c-crq pns32 vbg p-acp n1 vdb vvi p-acp pno12 d av vbz xx j vvb, vvg p-acp d n1 pn31 vbz vvn p-acp ng2 n2.
Lykewise to speake of worldly thinges, I say yt those be no true Hopes, which beeing mens guides they hope to haue preseruation or recouery of health, by meanes of Phisitians or Medicines, with putting confidence therein, to haue and obtaine iudgement, fauourable toward them, by meanes of Iudges, Aduocates, procurators, friends, kinsfolke, fauours, gifts, sleights or reasons:
Likewise to speak of worldly things, I say that those be no true Hope's, which being men's guides they hope to have preservation or recovery of health, by means of Physicians or Medicines, with putting confidence therein, to have and obtain judgement, favourable towards them, by means of Judges, Advocates, procurators, Friends, kinsfolk, favours, Gifts, sleights or Reasons:
av pc-acp vvi pp-f j n2, pns11 vvb pn31 d vbi dx j ng1, r-crq vbg ng2 n2 pns32 vvb pc-acp vhi n1 cc n1 pp-f n1, p-acp n2 pp-f n2 cc n2, p-acp vvg n1 av, pc-acp vhi cc vvi n1, j p-acp pno32, p-acp n2 pp-f n2, n2, n2, n2, n1, n2, n2, n2 cc n2:
or by their wisedome, to get friends, fauours, honours, dignities, rayment, knowledge, vertues, and other worldly things, with their owne wit being the guyde,
or by their Wisdom, to get Friends, favours, honours, dignities, raiment, knowledge, Virtues, and other worldly things, with their own wit being the guide,
cc p-acp po32 n1, pc-acp vvi n2, n2, n2, n2, n1, n1, n2, cc j-jn j n2, p-acp po32 d n1 vbg dt n1,
wherefore such as they be, doe often remaine with confusion, being vaine, and no true Hopes. There be also many which although they hope to haue of God temporall benefites, goods corporal and spiritual and heauen it selfe,
Wherefore such as they be, do often remain with confusion, being vain, and no true Hope's. There be also many which although they hope to have of God temporal benefits, goods corporal and spiritual and heaven it self,
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and that by no meanes, either of Saints or merits, but onely by the méere grace of God and by the merites and intercession of Christ, neuerthelesse their hope is not true,
and that by no means, either of Saints or merits, but only by the mere grace of God and by the merits and Intercession of christ, nevertheless their hope is not true,
cc cst p-acp dx n2, d pp-f n2 cc n2, cc-acp av-j p-acp dt j n1 pp-f np1 cc p-acp dt n2 cc n1 pp-f np1, av po32 n1 vbz xx j,
inasmuch as true Hope, being the Theologicall and diuine vertue, like as it hath God onely for the foundation euen so it hath him alone for the refuge and ende.
inasmuch as true Hope, being the Theological and divine virtue, like as it hath God only for the Foundation even so it hath him alone for the refuge and end.
av c-acp j vvb, vbg dt j cc j-jn n1, av-j c-acp pn31 vhz n1 av-j p-acp dt n1 av av pn31 vhz pno31 av-j p-acp dt n1 cc n1.
so when our hopes be set on pleasures, treasures, honours, dignities and felicities, without being directed and eleuated vnto God, they are no true Hopes, but false, vayne and deceiptful.
so when our hope's be Set on pleasures, treasures, honours, dignities and felicities, without being directed and elevated unto God, they Are no true Hope's, but false, vain and deceitful.
av c-crq po12 n2 vbb vvn p-acp n2, n2, n2, n2 cc n2, p-acp vbg vvn cc vvn p-acp np1, pns32 vbr dx j ng1, cc-acp j, j cc j.
lyke as if, for an example, I hope to haue at Gods hand some temporall benefite, either corporall or spirituall, this hope in me is nothing els but a spirituall desire that I haue of the foresayd things,
like as if, for an Exampl, I hope to have At God's hand Some temporal benefit, either corporal or spiritual, this hope in me is nothing Else but a spiritual desire that I have of the foresaid things,
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for the glory of God, and not for mine owne gayne, with a sure and certaine expectation that God will giue it me when it is for his glory, not for any merite of mine,
for the glory of God, and not for mine own gain, with a sure and certain expectation that God will give it me when it is for his glory, not for any merit of mine,
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nor therefore be hoped for, bicause they account aduersitie to be a naughtie thing, yet notwithstanding spirituall men which know that aduersitie is good,
nor Therefore be hoped for, Because they account adversity to be a naughty thing, yet notwithstanding spiritual men which know that adversity is good,
ccx av vbi vvn p-acp, c-acp pns32 vvb n1 pc-acp vbi dt j n1, av a-acp j n2 r-crq vvb d n1 vbz j,
so that a good Christian maye congruentlye saye, I hope that GOD of his méere goodnesse and grace, will giue mée aduersitie, with graunting me patience:
so that a good Christian may congruentlye say, I hope that GOD of his mere Goodness and grace, will give me adversity, with granting me patience:
Then séeing that Hope is nothing els but a godlye and spirituall desire that wée haue of things for the glory of GOD, with a sure and certayne expectation, that GOD for Christ and his méere goodnesse, will giue them vs,
Then seeing that Hope is nothing Else but a godly and spiritual desire that we have of things for the glory of GOD, with a sure and certain expectation, that GOD for christ and his mere Goodness, will give them us,
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And this, bicause that such desires and spirituall expectations, hauing not for foundation refuge and ende any other but GOD, it must néedes bee sayed that they are of God: wherefore not vayne.
And this, Because that such Desires and spiritual Expectations, having not for Foundation refuge and end any other but GOD, it must needs be said that they Are of God: Wherefore not vain.
cc d, c-acp cst d n2 cc j n2, vhg xx p-acp n1 n1 cc n1 d n-jn p-acp np1, pn31 vmb av vbi vvn cst pns32 vbr pp-f np1: q-crq xx j.
Seeing then yt the hope of this world is most vayne and deceiptfull, and the diuine Hope sure and certeine, let vs pray vnto the Lord that he woulde giue vs grace, to put all our trust in him, to the ende we may render vnto him all praise, honour and glory, thorough Iesus Christ our Lord, Amen.
Seeing then that the hope of this world is most vain and deceitful, and the divine Hope sure and certain, let us pray unto the Lord that he would give us grace, to put all our trust in him, to the end we may render unto him all praise, honour and glory, through Iesus christ our Lord, Amen.
vvg av pn31 dt n1 pp-f d n1 vbz av-ds j cc j, cc dt j-jn n1 j cc j, vvb pno12 vvi p-acp dt n1 cst pns31 vmd vvi pno12 vvi, pc-acp vvi d po12 n1 p-acp pno31, p-acp dt n1 pns12 vmb vvi p-acp pno31 d n1, n1 cc n1, p-acp np1 np1 po12 n1, uh-n.
according to which he feeleth himselfe called by God, that he may be able to liue of his trauayle, dooing all to the profite of his neighbour and glory of God, without enuie, vaine glory, pride, couetousnesse,
according to which he feeleth himself called by God, that he may be able to live of his travail, doing all to the profit of his neighbour and glory of God, without envy, vain glory, pride, covetousness,
and vice, euerye one also ought in vsing theyr sayd trade, not to be ouermuch carefull, with beeing in such sort attentiue and labourous, yt they would kill themselues, bring theyr lyfe in ieopardy weaken themselues,
and vice, every one also ought in using their said trade, not to be overmuch careful, with being in such sort attentive and laborous, that they would kill themselves, bring their life in jeopardy weaken themselves,
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but his purpose was onely to condemne and forbid the carefulnesse of those, which gather riches together for couetousnesse and a distrust that they haue in God.
but his purpose was only to condemn and forbid the carefulness of those, which gather riches together for covetousness and a distrust that they have in God.
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but stand stil lifted vp vnto God with hope alwayes, as is his duetie to doe, acknowledge that the bread which hée getteth is not obtayned by any his owne strength, wit, diligence,
but stand still lifted up unto God with hope always, as is his duty to do, acknowledge that the bred which he gets is not obtained by any his own strength, wit, diligence,
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Likewise a Christian when he is sicke, may and ought to vse medicines, and Phisitians, without hauing therfore any confidence in them, but in looking & hoping for help wholy by God.
Likewise a Christian when he is sick, may and ought to use medicines, and Physicians, without having Therefore any confidence in them, but in looking & hoping for help wholly by God.
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yea but he ought to trauaile by all meanes that he knoweth & can to séeke the health and profit of his neighbour & the glorye of God, without putting any confidence in his own workes.
yea but he ought to travail by all means that he Knoweth & can to seek the health and profit of his neighbour & the glory of God, without putting any confidence in his own works.
uh cc-acp pns31 vmd pc-acp vvi p-acp d n2 cst pns31 vvz cc vmb p-acp vvi dt n1 cc n1 pp-f po31 n1 cc dt n1 pp-f np1, p-acp vvg d n1 p-acp po31 d n2.
And whereas the good by theyr spirituall & holy workes, may and ought to take occasion to thinke and beléeue that God loueeh them, séeing that he hath giuen them grace to doe such good workes,
And whereas the good by their spiritual & holy works, may and ought to take occasion to think and believe that God loueeh them, seeing that he hath given them grace to do such good works,
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& thereby to thinke that they are the elect of God, and to hope for theyr saluation, the wicked also by their sinnes may take occasion to trust for saluation, inasmuch as they may & ought to beléeue, that God hath suffered them to fall, to ye intent that knowing the better theyr frailtie, ignorance,
& thereby to think that they Are the elect of God, and to hope for their salvation, the wicked also by their Sins may take occasion to trust for salvation, inasmuch as they may & ought to believe, that God hath suffered them to fallen, to the intent that knowing the better their frailty, ignorance,
cc av pc-acp vvi cst pns32 vbr dt j-vvn pp-f np1, cc pc-acp vvi p-acp po32 n1, dt j av p-acp po32 n2 vmb vvi n1 pc-acp vvi p-acp n1, av c-acp pns32 vmb cc pi pc-acp vvi, cst np1 vhz vvn pno32 pc-acp vvi, p-acp dt n1 cst vvg dt jc po32 n1, n1,
then he yt hath prosperitie, forasmuch as like as the first, by those giftes that he hath receiued, séeing that God loueth him ought to hope for better,
then he that hath Prosperity, forasmuch as like as the First, by those Gifts that he hath received, seeing that God loves him ought to hope for better,
so ye second, séeing that by that aduersitie, god giueth him so fit occasion to exercise himselfe in al vertue, ought wt eleuating his Hope, to thinke that God loueth him most singulerly,
so you second, seeing that by that adversity, god gives him so fit occasion to exercise himself in all virtue, ought with elevating his Hope, to think that God loves him most singularly,
av pn22 vvb, vvg cst p-acp d n1, n1 vvz pno31 av j n1 pc-acp vvi px31 p-acp d n1, vmd p-acp j-vvg po31 n1, pc-acp vvi cst np1 vvz pno31 av-ds av-j,
The elect therefore if they haue prosperitie and benefits of this present lyfe, they doe not put theyr confidence in them, knowinge that they bée most vaine shaddowes, giuen them by GOD for to rayse them vppe to the consideration of Gods diuine goodnesse,
The elect Therefore if they have Prosperity and benefits of this present life, they do not put their confidence in them, knowing that they been most vain shadows, given them by GOD for to raise them up to the consideration of God's divine Goodness,
and that the LORDE doth giue them that aduersitie for theyr benefite, they be so muche the more enforced to tourne them vnto GOD and to confirme their hope in him.
and that the LORD does give them that adversity for their benefit, they be so much the more Enforced to turn them unto GOD and to confirm their hope in him.
cc cst dt n1 vdz vvi pno32 d n1 p-acp po32 n1, pns32 vbb av av-d dt av-dc j-vvn pc-acp vvi pno32 p-acp np1 cc pc-acp vvi po32 n1 p-acp pno31.
so lykewise how much the more they are in trybulations, so much the more, they thinking that hée is their enemie, doe absent themselues from him, with theyr Hope, and do distrust in him.
so likewise how much the more they Are in tribulations, so much the more, they thinking that he is their enemy, do absent themselves from him, with their Hope, and do distrust in him.
av av c-crq d dt av-dc pns32 vbr p-acp n2, av av-d dt av-dc, pns32 vvg cst pns31 vbz po32 n1, vdb vvi px32 p-acp pno31, p-acp po32 n1, cc vdb vvi p-acp pno31.
Let vs pray therfore vnto God, that he woulde giue vs grace to acknowledge that all doodnesse commeth from him, to the ende that wée béeing most zealous of his honour,
Let us pray Therefore unto God, that he would give us grace to acknowledge that all doodnesse comes from him, to the end that we being most zealous of his honour,
knowing that he would not obey him, although he threatened him death, to the intent that cōmitting so manifest an errour, he might open his eyes to acknowledge himselfe, and to craue pardon:
knowing that he would not obey him, although he threatened him death, to the intent that committing so manifest an error, he might open his eyes to acknowledge himself, and to crave pardon:
Adam, where art thou? open thine eyes a lyttle, and see into what great miseries thou art fallen, from a most high and perfect felicitie, to the intent that thou mayst craue pardon at thy most pitiful & most gentle Father.
Adam, where art thou? open thine eyes a little, and see into what great misery's thou art fallen, from a most high and perfect felicity, to the intent that thou Mayest crave pardon At thy most pitiful & most gentle Father.
for to comfort them, & draw them vnto him, he promised yt of the very same woman, should spring ye blessed séede Christ, which should take away al the strength and force of the Serpent with breaking in sunder his head.
for to Comfort them, & draw them unto him, he promised that of the very same woman, should spring you blessed seed christ, which should take away all the strength and force of the Serpent with breaking in sunder his head.
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and should haue néede of tillinge, for to bringe foorth fruites, to the intent that man béeing willing to liue, should be constrayed, not to remaine in idlenesse.
and should have need of tilling, for to bring forth fruits, to the intent that man being willing to live, should be constrayed, not to remain in idleness.
cc vmd vhi n1 pp-f vvg, c-acp pc-acp vvi av n2, p-acp dt n1 cst n1 vbg j pc-acp vvi, vmd vbi vvn, xx pc-acp vvi p-acp n1.
he chased them also out of Paradise, to the intent that trying the miseryes of this world, they should be so much the more stirred vp to remember the felicitie that they had lost,
he chased them also out of Paradise, to the intent that trying the miseries of this world, they should be so much the more stirred up to Remember the felicity that they had lost,
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God did determine, and that for the benefit of man, to sende the floude, but he tolde Noe of it an hundreth yeares before, to the intent that they might haue time to repent,
God did determine, and that for the benefit of man, to send the flood, but he told No of it an Hundredth Years before, to the intent that they might have time to Repent,
God would that his people should be so oppressed in Aegypt, to the intent that in deliuering them they myght feele so much the more his diuine goodnesse and mercie.
God would that his people should be so oppressed in Egypt, to the intent that in delivering them they might feel so much the more his divine Goodness and mercy.
np1 vmd d po31 n1 vmd vbi av vvn p-acp np1, p-acp dt n1 cst p-acp vvg pno32 pns32 vmd vvi av av-d dt av-dc po31 j-jn n1 cc n1.
Lastlye, he vsed with vs great mercy, in sending Christ his onely begotten sonne, who albeit for the space of thirtie and thrée yeares, he shewed himselfe most pitifull vnto sinnners,
Lastly, he used with us great mercy, in sending christ his only begotten son, who albeit for the Molle of thirtie and thrée Years, he showed himself most pitiful unto Sinners,
& suffered ye which of duetie we ought to haue suffered, this was a very great mercifulnes, yt after sinne committed, hath saued Adam & all his posteritie.
& suffered you which of duty we ought to have suffered, this was a very great mercifulness, that After sin committed, hath saved Adam & all his posterity.
cc vvd pn22 r-crq pp-f n1 pns12 vmd pc-acp vhi vvn, d vbds dt j j n1, pn31 p-acp n1 vvn, vhz vvn np1 cc d po31 n1.
His mercy it is that preserueth vs frō innumerabe sinnes and euills, into which we should fall if that were not ready to helpe vs, that preuenteth vs, maketh vs riche, deliuereth and saueth vs. If tenne onelye righteous men had bene in Sodome, God woulde not haue destroyed ye filthy citie, so euer is his mercy.
His mercy it is that Preserveth us from innumerabe Sins and evils, into which we should fallen if that were not ready to help us, that preventeth us, makes us rich, Delivereth and Saveth us If tenne only righteous men had be in Sodom, God would not have destroyed you filthy City, so ever is his mercy.
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WHo is it that is not astonied in considering the bottomelesse profunditie of Gods diuine Iudgement? Séeing Christ vppon the Crosse, altogether tormented, next vnto deaths dore, betrayed of Iudas, denyed of Peter, forsaken of the rest of his Disciples, persecuted of the Iewes, scorned of the Gentiles, euery bodye fell from the Faith,
WHo is it that is not astonished in considering the bottomless profundity of God's divine Judgement? Seeing christ upon the Cross, altogether tormented, next unto death's door, betrayed of Iudas, denied of Peter, forsaken of the rest of his Disciples, persecuted of the Iewes, scorned of the Gentiles, every body fell from the Faith,
The others had talked with Christ, heard the Gospell his doctrine, seene his innocent lyfe, his excéeding charitie, his excellent wisdome, profound humilitie, and other his diuine vertues:
The Others had talked with christ, herd the Gospel his Doctrine, seen his innocent life, his exceeding charity, his excellent Wisdom, profound humility, and other his divine Virtues:
and on the other part a Thiefe or robber béeing blynde and ignoraunt, without (peraduenture) euer hauing séene or read the holy Scriptures, with out miracles, being with such great paine and sorrow vpon the Cross,
and on the other part a Thief or robber being blind and ignorant, without (Peradventure) ever having seen or read the holy Scriptures, with out Miracles, being with such great pain and sorrow upon the Cross,
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He is set for an exāple to all the world, to the intent that none shoulde euer dispayre of the grace of God, seing that a Théefe, who for his wickednesse was punished euen with death,
He is Set for an Exampl to all the world, to the intent that none should ever despair of the grace of God, sing that a Thief, who for his wickedness was punished even with death,
Was it not a great matter, that in the same day, when Christ with so great zeale shed his bloud, that then he opened the windowes of his diuine treasures,
Was it not a great matter, that in the same day, when christ with so great zeal shed his blood, that then he opened the windows of his divine treasures,
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and other his diuine vertues, whereby he was moued and stirred vp, (the inwarde lyght which was graunted him thorough grace béeing his guyde,) to beléeue that this Iesus who suffered in such sorte, was the Sonne of GOD.
and other his divine Virtues, whereby he was moved and stirred up, (the inward Light which was granted him through grace being his guide,) to believe that this Iesus who suffered in such sort, was the Son of GOD.
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forasmuch thou shouldst saue both thy selfe and vs. Hée also excused innocent Christ with saying, this man hath not sinned, he suffereth for vs and for our faults, béeing constrained therto by his owne méere goodnesse and loue,
forasmuch thou Shouldst save both thy self and us He also excused innocent christ with saying, this man hath not sinned, he suffers for us and for our Faults, being constrained thereto by his own mere Goodness and love,
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There can bée done vnto a Lorde or noble man nothing more gratefull, then when hée were slaundered and accused of all his subiectes and countreymen, that one would excuse him, defende him,
There can been done unto a Lord or noble man nothing more grateful, then when he were slandered and accused of all his Subjects and countrymen, that one would excuse him, defend him,
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for that thy kingdome is not of this world, but when thou shalt be in thy heauenly inheritaunce and glory, purchased for vs with thy precious bloud, be mindfull of me, not of my sinnes,
for that thy Kingdom is not of this world, but when thou shalt be in thy heavenly inheritance and glory, purchased for us with thy precious blood, be mindful of me, not of my Sins,
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after thine owne similitude, remember that thou camest downe from Heauen for mée, that thou hast taken humaine fleshe vppon thée, that thou hast prayed, hast taken paines,
After thine own similitude, Remember that thou camest down from Heaven for me, that thou hast taken human Flesh upon thee, that thou hast prayed, hast taken pains,
Iustice would yt I should be damned, but I know by Faith that I shall not be damned, O Lord thou canst not forget that I am one of those for which thou sheddest thy bloud,
justice would that I should be damned, but I know by Faith that I shall not be damned, Oh Lord thou Canst not forget that I am one of those for which thou sheddest thy blood,
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O what great strength and constancie was this in him, seeing that he béeing on the crosse in such great tormēts, lifting vp his minde aboue himselfe, he remembred with how great loue of Christ,
O what great strength and constancy was this in him, seeing that he being on the cross in such great torments, lifting up his mind above himself, he remembered with how great love of christ,
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and with what temperaunce, he settled himselfe wholly vppon the good will of God, ascribing with great iustice, glory & honour vnto God, to himselfe confusion and punishment,
and with what temperance, he settled himself wholly upon the good will of God, ascribing with great Justice, glory & honour unto God, to himself confusion and punishment,
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He craued that he might lyue in his remembraunce and Christ promised him Heauen, saying, Verily I say vnto thée, that this day thou shalt be with me in Paradice. He added vnto the promise, this worde verily, to the intent that he might be assured thereoff:
He craved that he might live in his remembrance and christ promised him Heaven, saying, Verily I say unto thee, that this day thou shalt be with me in Paradise. He added unto the promise, this word verily, to the intent that he might be assured thereof:
What aunswere did Christ make then? Assure thy selfe that although thou hast bene euer hethertoo a wicked person, notwithstanding, I say not a thousand yeres hence,
What answer did christ make then? Assure thy self that although thou hast be ever hitherto a wicked person, notwithstanding, I say not a thousand Years hence,
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It was no small priuiledge, that one so vyle a Théefe, amongst all the other electe, was appoynted by God to suffer punishment vppon the crosse with Christ,
It was no small privilege, that one so vile a Thief, among all the other elect, was appointed by God to suffer punishment upon the cross with christ,
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And this, bicause that whilest hée was an enimie to Christ, and most earnest in séeking to peruert the honour of God, vppon a sodaine God conuerted him,
And this, Because that whilst he was an enemy to christ, and most earnest in seeking to pervert the honour of God, upon a sudden God converted him,
And this, first bicause he was a young man, and his bloud boyled in him, he was proud for that he was a Iew, & further of the Tribe of Beniamin, vnto whom Ierusalem fell by lot,
And this, First Because he was a young man, and his blood boiled in him, he was proud for that he was a Iew, & further of the Tribe of Benjamin, unto whom Ierusalem fell by lot,
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He sawe that Christ had bene, not onely by the Iewes but also by the consent of the Gentiles iudged to the death and crucified, it séemed vnto him that Christ was contrary to Moses, and to the Law,
He saw that christ had be, not only by the Iewes but also by the consent of the Gentiles judged to the death and Crucified, it seemed unto him that christ was contrary to Moses, and to the Law,
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for that lyke as hée was according to the righteousnesse of the Law vnblameable, so he was most wicked, inasmuch as he persecuted Christ our righteousnrsse.
for that like as he was according to the righteousness of the Law unblameable, so he was most wicked, inasmuch as he persecuted christ our righteousnrsse.
In the meane while that Paule went with so great anger vnto Damascus, Christ assaulted him by the way, he vsed vyolence with him, and by force conuerted him.
In the mean while that Paul went with so great anger unto Damascus, christ assaulted him by the Way, he used violence with him, and by force converted him.
But as for Paule, he called him, when he was most his enimie, to giue vs to vnderstand, that those which be righteous by the righteousnesse of the Lawe,
But as for Paul, he called him, when he was most his enemy, to give us to understand, that those which be righteous by the righteousness of the Law,
Paule then béeing nigh vnto Damascus, was on a sodaine wholy compassed about with a great light, which came from heauen, in token of the great inwarde lyght which he ought to haue, by that that he being astonied fel vnto the ground, to note that he must fall from all confidence in himselfe.
Paul then being High unto Damascus, was on a sudden wholly compassed about with a great Light, which Come from heaven, in token of the great inward Light which he ought to have, by that that he being astonished fell unto the ground, to note that he must fallen from all confidence in himself.
And he perceiued a voyce which sayth vnto him, Saule, Saule, why persecutest thou me? It is a pleasant thing when we be in extreme miseries, to bée called by our right names, of our true friends,
And he perceived a voice which say unto him, Saule, Saule, why Persecutest thou me? It is a pleasant thing when we be in extreme misery's, to been called by our right names, of our true Friends,
but to note that Paule béeing in the profunditie of erroures, lulled a sléepe vnder the shaddow of the lawe, had néede of a singuler calling for to be awaked,
but to note that Paul being in the profundity of errors, lulled a sleep under the shadow of the law, had need of a singular calling for to be awaked,
why persecutest thou mée? knowest thou not that thou persecutest one who neuer offended thée? one that is thy friende, one that for thee came downe from Heauen, one that dyed for thée vpon the Crosse,
why Persecutest thou me? Knowest thou not that thou Persecutest one who never offended thee? one that is thy friend, one that for thee Come down from Heaven, one that died for thee upon the Cross,
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& would dye a thousand times, if it were so expedient, persecutest thou one so déere a friende of thine, that albeit thou hast offended him most highly,
& would die a thousand times, if it were so expedient, Persecutest thou one so dear a friend of thine, that albeit thou hast offended him most highly,
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yet notwithstandinge, without any thy forwarde disposition, doth not onelye pardon thee, but hath elected thée for one of his principal Capitaynes? Then Paul sayde, who art thou Lorde? as if he should say, I perceiue a voyce, I heare woordes, I féele that one talketh with mée,
yet notwithstanding, without any thy forward disposition, does not only pardon thee, but hath elected thee for one of his principal Captains? Then Paul said, who art thou Lord? as if he should say, I perceive a voice, I hear words, I feel that one talketh with me,
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I haue read that GOD talked with Adam, with Noe, with Abraham, with Moses, with Samuel, & with many others, it might be that thou art God thou which talkest with mee? looke howe thou hast cast me to the earth sodaynely. Then Christ aunswered and sayde:
I have read that GOD talked with Adam, with Noah, with Abraham, with Moses, with Samuel, & with many Others, it might be that thou art God thou which talkest with me? look how thou hast cast me to the earth suddenly. Then christ answered and said:
As if he woulde saye, reade my Gospell, consider all my lyfe, and thou shalt finde that it hath bene continuallye and alwayes, full of reproches, infamyes, labours, persecutions and crosses,
As if he would say, read my Gospel, Consider all my life, and thou shalt find that it hath be continually and always, full of Reproaches, infamies, labours, persecutions and Crosses,
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but forasmuch as thou persecutest mine elect, whiche beeing soule of my soule, and heart of my heart, are to me more déere then mine owne lyfe, I cannot abide that thou shouldest persecute them.
but forasmuch as thou Persecutest mine elect, which being soul of my soul, and heart of my heart, Are to me more dear then mine own life, I cannot abide that thou Shouldst persecute them.
but that thou wouldest I shoulde suffer more, worke thine anger vpon me, and let my déere brethren alone, who be so precious and déere vnto me, yt with mine owne death I haue giuen them lyfe.
but that thou Wouldst I should suffer more, work thine anger upon me, and let my dear brothers alone, who be so precious and dear unto me, that with mine own death I have given them life.
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It is a thing very hard & daungerous to fight agaynst Christ, who vnto the wicked & to those that be rebelling agaynst him, is a rocke of offence and a stumblinge blocke:
It is a thing very hard & dangerous to fight against christ, who unto the wicked & to those that be rebelling against him, is a rock of offence and a stumbling block:
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Then béeing perfectly illuminated, he sawe how greatly blinde his prudence had bene, his wisedome foolish, his pietie vngodly, his righteousnesse vniust, his goodnes mischieuous, his charitie cruell, his innocencie spotted,
Then being perfectly illuminated, he saw how greatly blind his prudence had be, his Wisdom foolish, his piety ungodly, his righteousness unjust, his Goodness mischievous, his charity cruel, his innocence spotted,
And likewise Christ made of him a glorious and diuine conquest, inasmuch as where he went to attach the elect of God, he himselfe was attached of Christ.
And likewise christ made of him a glorious and divine conquest, inasmuch as where he went to attach the elect of God, he himself was attached of christ.
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He woulde haue bond them, & himselfe was bound with the golden cheines of charitie: brought vnto Hierusalem, & was euē rauished and lifted vp vnto the third heauen:
He would have bound them, & himself was bound with the golden chains of charity: brought unto Jerusalem, & was even ravished and lifted up unto the third heaven:
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His conuersion also was wonderfull, not onely bicause Christ stayed him on a sodain from so great an anger & violence, with which he went to the dishonour of God:
His conversion also was wonderful, not only Because christ stayed him on a sudden from so great an anger & violence, with which he went to the dishonour of God:
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When he was for Christ reuiled, apprehended, bounde, and imprisoned, hée accompted himselfe moste happye, then when he was taken vppe to the thirde Heauen.
When he was for christ reviled, apprehended, bound, and imprisoned, he accounted himself most happy, then when he was taken up to the Third Heaven.
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Writing his Epistles & béeing willing to giue authoritie to his word, he called himselfe most often Paul in bondes for Christ, adiudging himselfe greater,
Writing his Epistles & being willing to give Authority to his word, he called himself most often Paul in bonds for christ, adjudging himself greater,
and his charitie was perfect, therefore he sayd, who shal seperate me frō the loue of God? he had such zeale and loue of soules for the honour of God, that he desired to be accursed from Christ,
and his charity was perfect, Therefore he said, who shall separate me from the love of God? he had such zeal and love of Souls for the honour of God, that he desired to be accursed from christ,
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& enriched with so great light, vertues, giftes, and graces, so that in him is verefied that which was aforesayd, that whereas sinne doth abound, grace doth superabound.
& enriched with so great Light, Virtues, Gifts, and graces, so that in him is verified that which was aforesaid, that whereas sin does abound, grace does superabound.
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and when they are done also by those which loue God, notwithstanding, albeit those outward workes do grow of loue, they are not therefore loue it selfe, but the effects theroff.
and when they Are done also by those which love God, notwithstanding, albeit those outward works do grow of love, they Are not Therefore love it self, but the effects theroff.
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when they read or meditate on any deuout thing, haue a certeine tast, and doe feele a certeine pleasaunt swéetnesse therein, doo beléeue that the hauing of such lyke tast and féelinge, is the louing of God:
when they read or meditate on any devout thing, have a certain taste, and do feel a certain pleasant sweetness therein, do believe that the having of such like taste and feeling, is the loving of God:
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It is very-true, that they which loue God truely, for that they féele with the spirite that they be of the elect, that God loueth them, that he is theyr Father,
It is very-true, that they which love God truly, for that they feel with the Spirit that they be of the elect, that God loves them, that he is their Father,
Lykewise also to loue God bicause he hath giuen to thée, gyueth to thée, or bicause thou hopest yt he will giue to thée ryches, children, honours, pleasures,
Likewise also to love God Because he hath given to thee, gyveth to thee, or Because thou hopest that he will give to thee riches, children, honours, pleasures,
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Lyke as the naturall loue is none other but a naturall inclynation, whiche all creatures haue vnto theyr owne béeing, whereoff it groweth that they naturally haue a longinge after, doe desire,
Like as the natural love is none other but a natural inclination, which all creatures have unto their own being, whereof it grows that they naturally have a longing After, do desire,
In lyke sorte sensuall loue is an inclynation which all lyuinge sensible creatures haue vnto pleasure, wherof it groweth that they desire and bée moued to séeke for those thinges which woulde cause it,
In like sort sensual love is an inclination which all living sensible creatures have unto pleasure, whereof it grows that they desire and been moved to seek for those things which would cause it,
And lykewise humane & reasonable loue, is nothing els but an inclynation which men haue vnto honestye, whereoff it groweth that they desire and be moued to séeke for vertues, be pleased and delyghted therein.
And likewise humane & reasonable love, is nothing Else but an inclination which men have unto honesty, whereof it grows that they desire and be moved to seek for Virtues, be pleased and delighted therein.
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Nowe the true and spirituall loue of GOD is nothinge else but a spirytuall inclynation whiche the Sayntes haue vnto the glorye of GOD, the which groweth of a liuely feeling that they haue of the goodnesse of God,
Now the true and spiritual love of GOD is nothing Else but a spiritual inclination which the Saints have unto the glory of GOD, the which grows of a lively feeling that they have of the Goodness of God,
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but only in those, who béeing regenerated thorough Christ, be spirituall, wherefore they alone do loue God in truth, those which are by hauing fayth borne agayn, those the more, which haue the greater fayth.
but only in those, who being regenerated through christ, be spiritual, Wherefore they alone do love God in truth, those which Are by having faith born again, those the more, which have the greater faith.
therefore he loueth them not in such sorte as he is loued of vs, yea, the loue which GOD beareth to creatures, is none other but a willingnesse to doe them good effectually,
Therefore he loves them not in such sort as he is loved of us, yea, the love which GOD bears to creatures, is none other but a willingness to do them good effectually,
Creatures haue not any true beeing, but shadowed, wherefore God sayd vnto Moses, I am: as if he would saye, Goe downe vnto Aegypt to deliuer my people without feare,
Creatures have not any true being, but shadowed, Wherefore God said unto Moses, I am: as if he would say, Go down unto Egypt to deliver my people without Fear,
And although when we bée looued, that loue procureth vs to loue them againe which loue vs yet bicause we be not loued in truth of any but onely of God, from whome alone we must acknowledge to haue all our beatitude,
And although when we been loved, that love procureth us to love them again which love us yet Because we be not loved in truth of any but only of God, from whom alone we must acknowledge to have all our beatitude,
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Wherefore as God is ye first beginning of al our beatitude, so also he ought to be our last end, vnt whō we ought to goe wt al our loue, with which in him alone we ought to stablish our selues: as he himselfe commaunded saying.
Wherefore as God is the First beginning of all our beatitude, so also he ought to be our last end, vnt whom we ought to go with all our love, with which in him alone we ought to establish our selves: as he himself commanded saying.
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Therefore God willing to haue of vs all loue, as is conuenient he should, layeth hard to our charge, yt we ought not in any wise giue part therof to creatures.
Therefore God willing to have of us all love, as is convenient he should, Layeth hard to our charge, that we ought not in any wise give part thereof to creatures.
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and how shall it be possible that we hate them, and on the other side, being our neighbours, that we loue them as our selues, séeing that hatred is contrary to loue?
and how shall it be possible that we hate them, and on the other side, being our neighbours, that we love them as our selves, seeing that hatred is contrary to love?
whose heart if thou sawest, thou shouldest see that his loue is wholly vppon God: and yet for all this, hée loueth creatures, with-out staying therefore his loue in them,
whose heart if thou Sawest, thou Shouldst see that his love is wholly upon God: and yet for all this, he loves creatures, without staying Therefore his love in them,
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and for that we trust by their meanes to goe vnto Heauen, which we desire onely for our owne felicitie, without hauing respect to the glory of GOD, this also is wholly a wicked and carnall loue.
and for that we trust by their means to go unto Heaven, which we desire only for our own felicity, without having respect to the glory of GOD, this also is wholly a wicked and carnal love.
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and onely when they doe serue, or be to serue to the manifesting thereoff. True Charitie then, as Paule did write, séeketh not the things that be our own, but the glorye of God:
and only when they do serve, or be to serve to the manifesting thereof. True Charity then, as Paul did write, seeketh not the things that be our own, but the glory of God:
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yea it is a vertue that is most worthy, most high, most pure, and altogether diuine, holdeth the eyes alwayes open, stedfast and fixed on the glory of God,
yea it is a virtue that is most worthy, most high, most pure, and altogether divine, holds the eyes always open, steadfast and fixed on the glory of God,
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Let vs pray vnto God then that he would giue vs that loue, to the intent that we maye render vnto him all praise, honour and glory, thorough Iesus Christ our Lorde. Amen.
Let us pray unto God then that he would give us that love, to the intent that we may render unto him all praise, honour and glory, through Iesus christ our Lord. Amen.
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yea wée ought infinitely to loue God, not onely bicause of his infinite goodnesse, but also bicause of his infinite beautie, wisedome, power, mercie, charitie, righteousnesse,
yea we ought infinitely to love God, not only Because of his infinite Goodness, but also Because of his infinite beauty, Wisdom, power, mercy, charity, righteousness,
And more-ouer, for that loue ought to bée recyprocall, in our louing of God with infinit Charitie, as he loueth vs, we ought to loue him againe with an equall loue,
And moreover, for that love ought to been recyprocall, in our loving of God with infinite Charity, as he loves us, we ought to love him again with an equal love,
We can-not say that he hath not shewed vs his loue with effectes infinite, séeing that he hath giuen vs his sonne vppon the Crosse, himselfe in him, with al his diuine graces and treasures, and his owne spirit.
We cannot say that he hath not showed us his love with effects infinite, seeing that he hath given us his son upon the Cross, himself in him, with all his divine graces and treasures, and his own Spirit.
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and this bicause he is come into pouertie thorough meanes of his great household, in such a case if the sayd man seeking about to his kinsfolke and friendes, should vse all possible diligence for to haue it and pay it to thée,
and this Because he is come into poverty through means of his great household, in such a case if the said man seeking about to his kinsfolk and Friends, should use all possible diligence for to have it and pay it to thee,
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And that the truth is so, is most certeine, inasmuch as if one should euer become rich, he should be bound to giue them thée, not by any new Obligacion,
And that the truth is so, is most certain, inasmuch as if one should ever become rich, he should be bound to give them thee, not by any new Obligation,
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but by that olde, the which did alwayes continue, and was neuer cancelled, albeit it hath lyen hidden for that time, in which he was not able to pay them,
but by that old, the which did always continue, and was never canceled, albeit it hath lyen hidden for that time, in which he was not able to pay them,
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for this cause, not that we are not bound thereto, so that if it were possible that God should make vs so perfect, that we might loue him with an infinite loue, we should be bound to loue him infinitely,
for this cause, not that we Are not bound thereto, so that if it were possible that God should make us so perfect, that we might love him with an infinite love, we should be bound to love him infinitely,
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And if thou wouldest say, that God hath dispensed and vnbounde vs of this Bonde of louing him with an infinite loue, séeing that we are not able to obserue it.
And if thou Wouldst say, that God hath dispensed and unbound us of this Bond of loving him with an infinite love, seeing that we Are not able to observe it.
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And héere it may be séene, not onely howe great the goodnesse of God is, séeing that whereas an infinite loue is due vnto him, he is contented with a small loue,
And Here it may be seen, not only how great the Goodness of God is, seeing that whereas an infinite love is due unto him, he is contented with a small love,
neither can it be sayde, that God in saying, Thou shalt loue God with all thy heart, soule and minde, did not commaund that we should loue him whilest that we are in this present lyfe with so great a loue,
neither can it be said, that God in saying, Thou shalt love God with all thy heart, soul and mind, did not command that we should love him whilst that we Are in this present life with so great a love,
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Nor yet can it be sayd as the Papistes say, that to fulfill and obserue this commaundemēt, it is sufficient that we giue vnto God one part of our loue,
Nor yet can it be said as the Papists say, that to fulfil and observe this Commandment, it is sufficient that we give unto God one part of our love,
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and that we loue God alone, more then all other things, and this first, bicause God is of the contrary wil in commaunding vs that we should giue all our hearte and therby all our loue:
and that we love God alone, more then all other things, and this First, Because God is of the contrary will in commanding us that we should give all our heart and thereby all our love:
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For that they haue against them, Basil, Origene, Augustine, Bernard, Gregory, Nicene, Hugo de santo vittore, & many other holy men, all the which notwithstanding with diuers words in expounding this commaundement, haue sayde, that we are bounde to giue vnto GOD all our loue.
For that they have against them, Basil, Origen, Augustine, Bernard, Gregory, Nicene, Hugo de santo vittore, & many other holy men, all the which notwithstanding with diverse words in expounding this Commandment, have said, that we Are bound to give unto GOD all our love.
Wherefore if we would be iustified and saued, we ought not to séeke our saluation or righteousnesse, by way of obseruing the Law, inasmuch as by it in Adam we being fallen into the ignoraunce of God,
Wherefore if we would be justified and saved, we ought not to seek our salvation or righteousness, by Way of observing the Law, inasmuch as by it in Adam we being fallen into the ignorance of God,
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And then féeling in Christ the diuine bountifulnesse of God, we shall loue him aboue all other hin•• ▪ & although we cannot loue him with all our heart,
And then feeling in christ the divine bountifulness of God, we shall love him above all other hin•• ▪ & although we cannot love him with all our heart,
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yet such sin shall not be imputed to vs. Our Oblygation then wherin we are bounde, is not onelye to loue God aboue all other things, with holding him in price and estimation more then all treasures, pleasures, honours, dignities, Paradises,
yet such since shall not be imputed to us Our Oblygation then wherein we Are bound, is not only to love God above all other things, with holding him in price and estimation more then all treasures, pleasures, honours, dignities, Paradises,
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bicause he hath receyued, doth receiue, or hopeth to receyue some temporall benefit, corporall, or spirituall, suche a one, in that case loueth not God,
Because he hath received, does receive, or Hopes to receive Some temporal benefit, corporal, or spiritual, such a one, in that case loves not God,
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although it passeth by the creatures, is not stayed in them, yea, drawing with it all our affections, it directeth the course euen vnto God, and there alone it resteth.
although it passes by the creatures, is not stayed in them, yea, drawing with it all our affections, it directeth the course even unto God, and there alone it rests.
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and not in any sorte for his owne gayne, séeing that hauing in him the fulnesse of all benefites, wée cannot bée profitable to him in any sorte, we cannot shewe him the least pleasure that is,
and not in any sort for his own gain, seeing that having in him the fullness of all benefits, we cannot been profitable to him in any sort, we cannot show him the least pleasure that is,
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So that as when it was told Iacob that in Aegypt were many treasures, and that Ioseph his son was chiefe gouernour ther, he answered, I haue inough that Ioseph my son is yet alyue:
So that as when it was told Iacob that in Egypt were many treasures, and that Ioseph his son was chief governor there, he answered, I have enough that Ioseph my son is yet alive:
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as if hée had sayd, I care not for, neither desire the treasure of Aegypt, but as one that haue all my loue in Ioseph, it sufficeth for my perfect felycitie, that he lyueth,
as if he had said, I care not for, neither desire the treasure of Egypt, but as one that have all my love in Ioseph, it Suffices for my perfect felycitie, that he liveth,
it is sufficient for vs, for our most perfect felycitie, that Christ lyueth in his elect, that hée reigneth, that the glorye of God is made manifest thorough him.
it is sufficient for us, for our most perfect felycitie, that christ liveth in his elect, that he Reigneth, that the glory of God is made manifest through him.
Let vs praye vnto GOD therefore, that with extinguyshing in vs all selfe loue, hée woulde giue vs a supreame lyght, to the intent that tasting with the spyrite his great goodnesse,
Let us pray unto GOD Therefore, that with extinguishing in us all self love, he would give us a supreme Light, to the intent that tasting with the Spirit his great Goodness,
¶ When God ought to be loued. Sermon. 5. FOrasmuch as onely wickednesse ought to be hated, and in God is no wickednesse or fault, that God ought not at any time be hated:
¶ When God ought to be loved. Sermon. 5. FOrasmuch as only wickedness ought to be hated, and in God is no wickedness or fault, that God ought not At any time be hated:
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Also the creatures ought neuer to be more estéemed then God, inasmuch as lyke as Christ sayd, he that loueth his Father, his Mother, his sonnes, his daughters,
Also the creatures ought never to be more esteemed then God, inasmuch as like as christ said, he that loves his Father, his Mother, his Sons, his daughters,
then God, although it were but a moment of time, doth sinne, & inasmuch as God excéedeth in perfection the creatures, in so much doth he offend in iudgeing him inferiour to them:
then God, although it were but a moment of time, does sin, & inasmuch as God exceedeth in perfection the creatures, in so much does he offend in judging him inferior to them:
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and say, that the commaundements negatiue do binde vs alwayes, and for all times, but the commaundementes affirmatiue doe binde alwayes, but not for all times. As for example:
and say, that the Commandments negative doe bind us always, and for all times, but the Commandments affirmative do bind always, but not for all times. As for Exampl:
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but forasmuch as to loue God is a commaundement affirmatiue, therefore albeit we shall neuer bée vnbounde from this commaundement, we shall not bée therefore bounde to obserue it thorough euery moment of time,
but forasmuch as to love God is a Commandment affirmative, Therefore albeit we shall never been unbound from this Commandment, we shall not been Therefore bound to observe it through every moment of time,
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But first, whereas they saye, that we are bound to loue God onely when it is néedful, I would that they would tell me what they meane by this saying to be néedful.
But First, whereas they say, that we Are bound to love God only when it is needful, I would that they would tell me what they mean by this saying to be needful.
so that we be not bound to loue God, but when God hath néede of our loue, it is certeine that we should neuer be bound to loue him, séeing that God shal neuer haue néede of vs, nor of our loue.
so that we be not bound to love God, but when God hath need of our love, it is certain that we should never be bound to love him, seeing that God shall never have need of us, nor of our love.
yet notwithstanding for to make manifest vnto thée our God, his glorye, & to the intent that he may not be dishonoured, it is néedful that we loue him,
yet notwithstanding for to make manifest unto thee our God, his glory, & to the intent that he may not be dishonoured, it is needful that we love him,
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& by obseruing the cōmaundements of God, & séeing yt there is none that loueth God continually & with all his heart, with deprauing & expresly gainesaying ye holy Scriptures, they be forced to perswade men, that for obseruing the first and chiefest commaundement of the lawe, it is sufficient that at the least the twinkling of an eye vppon the sabboth daye, we haue in vs some act of loue towardes God, with exalting him aboue al other things:
& by observing the Commandments of God, & seeing that there is none that loves God continually & with all his heart, with depraving & expressly gainsaying you holy Scriptures, they be forced to persuade men, that for observing the First and chiefest Commandment of the law, it is sufficient that At the least the twinkling of an eye upon the Sabbath day, we have in us Some act of love towards God, with exalting him above all other things:
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It is our duetie, to beséech the Lorde that he would heale and deliuer them from all such prensies, with giuing them the light of the truth, to the intent that together with other the elect, they may render vnto God, all prayse, honour,
It is our duty, to beseech the Lord that he would heal and deliver them from all such prensies, with giving them the Light of the truth, to the intent that together with other the elect, they may render unto God, all praise, honour,
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but if we would speak of loue procured by wil, now with this we might, with out any other grace, loue God aboue all creatures, and more then our selues: and the reason is this.
but if we would speak of love procured by will, now with this we might, with out any other grace, love God above all creatures, and more then our selves: and the reason is this.
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not therfore so created of God by nature, but by nature corrupted in Adam, wherefore with out diuine grace, we cannot haue lybertie of power to loue God aboue al other things:
not Therefore so created of God by nature, but by nature corrupted in Adam, Wherefore with out divine grace, we cannot have liberty of power to love God above all other things:
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and likewise also the hande doth manye times loue the head better then it selfe, we haue cause to thinke and beléeue, that our wil may so much more then the foresayd things loue God more then it selfe,
and likewise also the hand does many times love the head better then it self, we have cause to think and believe, that our will may so much more then the foresaid things love God more then it self,
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but in him alone we ought to stay our loue, notwithstanding thorough the sinne of our first parents, we be so blinde, féeble, mischieuous and miserable, that without his grace and light supernaturall, not only we cannot set our whole loue vpon him, no nor yet loue him aboue all other things.
but in him alone we ought to stay our love, notwithstanding through the sin of our First Parents, we be so blind, feeble, mischievous and miserable, that without his grace and Light supernatural, not only we cannot Set our Whole love upon him, no nor yet love him above all other things.
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Thou wilt say, I proue yet, that although I be wicked, and without diuine grace, I haue notwithstanding a certeine desire to loue him, aboue all other things:
Thou wilt say, I prove yet, that although I be wicked, and without divine grace, I have notwithstanding a certain desire to love him, above all other things:
Vnto this I say, yt if thou shalt go forward séeking diligently, thou shalt finde that this desire which thou hast to loue him, is none other but for thine owne lucre.
Unto this I say, that if thou shalt go forward seeking diligently, thou shalt find that this desire which thou hast to love him, is none other but for thine own lucre.
and that in what sorte it pleaseth vs. Vnto this also I aunswere and say, that there is experience to the contrarye, inasmuch as men doe not loue God as much as they would,
and that in what sort it Pleases us Unto this also I answer and say, that there is experience to the contrary, inasmuch as men do not love God as much as they would,
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wherefore like as Faith is giuen of God, so also is Charitie. And they deceyue themselues who thinking to haue alwayes in them power to loue God, driue off to repent and conuert vnto the latter ende of their life.
Wherefore like as Faith is given of God, so also is Charity. And they deceive themselves who thinking to have always in them power to love God, driven off to Repent and convert unto the latter end of their life.
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Séeing then that Charitie is a diuine and supernaturall fire, let vs praye vnto GOD that thorough his grace he would kindle it in our hearts, to the intent, that we may render vnto him all praise, honour and glory, thorough Iesus Christ our Lord, Amen
Seeing then that Charity is a divine and supernatural fire, let us pray unto GOD that through his grace he would kindle it in our hearts, to the intent, that we may render unto him all praise, honour and glory, through Iesus christ our Lord, Amen
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It is néedefull also that we patiently suffer all aduersities, and all sicknesses, euen death, with contenting our selues with whatsoeuer it shall please God to appoint vs. That we despise riches, pleasures, honours, friends, parents,
It is needful also that we patiently suffer all adversities, and all Sicknesses, even death, with contenting our selves with whatsoever it shall please God to appoint us That we despise riches, pleasures, honours, Friends, Parents,
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& as the concupiscences of the flesh be most mightie in vs, the world most corrupt, thorough euill examples and temptations most mightie, thorough subtiltie, malice and power of the Diuell,
& as the concupiscences of the Flesh be most mighty in us, the world most corrupt, through evil Examples and temptations most mighty, thorough subtlety, malice and power of the devil,
therfore they say that the way of Heauen is most difficulte and hard, which thing also they confirme by Christ, who sayd, that straight is the path which leadeth vnto syfe.
Therefore they say that the Way of Heaven is most difficult and hard, which thing also they confirm by christ, who said, that straight is the path which leads unto syfe.
wherfore not depending on vs, it is hard for vs, yea impossible, to enter by our selues into the spirituall kingdome of Christ, notwithstanding séeing that by grace and thorough Christ we be regenerated,
Wherefore not depending on us, it is hard for us, yea impossible, to enter by our selves into the spiritual Kingdom of christ, notwithstanding seeing that by grace and thorough christ we be regenerated,
and alreadye entred into the kingdome of Christ, hauing of God a liuely light, and a spirituall tast and féeling, we doe loue him aboue all other things, doe walke thorough good workes without any difficultie, inasmuch as in such a case the loue of God maketh vnto vs all painfull trauaile easie, all bitternesse swéete, euerye yoake pleasaunt,
and already entered into the Kingdom of christ, having of God a lively Light, and a spiritual taste and feeling, we do love him above all other things, do walk through good works without any difficulty, inasmuch as in such a case the love of God makes unto us all painful travail easy, all bitterness sweet, every yoke pleasant,
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And it is séene by experience, that when one in truth hath fixed his loue vppon God, that it is not harde matter for him to pardon for his loue all iniuries, to loue his enimes, to despise the world,
And it is seen by experience, that when one in truth hath fixed his love upon God, that it is not harden matter for him to pardon for his love all injuries, to love his enemies, to despise the world,
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Thou wilt say, I sée yet many, which make profession that they are willing to serue God, that do afflict thēselues with fasting, abstinence, watchings, disciplines, nakednesse, pilgrimages,
Thou wilt say, I see yet many, which make profession that they Are willing to serve God, that do afflict themselves with fasting, abstinence, watchings, disciplines, nakedness, Pilgrimages,
if we bée not thereto mooued singularly by the spirite of God, but it is sufficient that we walke by the way of mediocritie, in which truely consisteth vertue, with ordering all our lyfe to the glory of God.
if we been not thereto moved singularly by the Spirit of God, but it is sufficient that we walk by the Way of mediocrity, in which truly Consisteth virtue, with ordering all our life to the glory of God.
When therefore in working we do féele any il-willyngnesse, it is a signe also that we be not perfect in Charitie. Knowest thou to whome it is hard to doe good workes,
When Therefore in working we do feel any il-willyngnesse, it is a Signen also that we be not perfect in Charity. Knowest thou to whom it is hard to do good works,
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Goe forward and consider the life of carnall men, and thou shalt sée that they trauaile and suffer for to haue worldly benefits, much more then the elect doe for God:
Go forward and Consider the life of carnal men, and thou shalt see that they travail and suffer for to have worldly benefits, much more then the elect do for God:
It is a matter most difficult vnto carnal mē, yea impossible, although possible with God & most easie, it is to be regenerated, to become spirituall, to haue a liuely light & spirituall féeling of ye goodnesse of God, to haue a liuely faith & hope fixed in God,
It is a matter most difficult unto carnal men, yea impossible, although possible with God & most easy, it is to be regenerated, to become spiritual, to have a lively Light & spiritual feeling of the Goodness of God, to have a lively faith & hope fixed in God,
forasmuch as it is graunted but to a few, as vnto those which haue ben thorough grace drawn & eleuated aboue al difficultie, they do tast with ye spirit in Christ, ye great goodnes of God, they do walke easely with suffering for works done thorough loue to ye glory of God.
forasmuch as it is granted but to a few, as unto those which have been through grace drawn & elevated above all difficulty, they do taste with you Spirit in christ, you great Goodness of God, they do walk Easily with suffering for works done through love to you glory of God.
but ye spirit & loue of God, although he doth perfectly obserue Gods commaundemēts, but not turning himselfe vnto God, wt a most zealous force, vehemencie,
but you Spirit & love of God, although he does perfectly observe God's Commandments, but not turning himself unto God, with a most zealous force, vehemency,
so that in any wise he is tourned vnto God, wherefore to haue a motion to séeke the glory of God, the perfect obseruation of Gods commaundements is not necessary,
so that in any wise he is turned unto God, Wherefore to have a motion to seek the glory of God, the perfect observation of God's Commandments is not necessary,
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Let vs pray therfore vnto the Lord, that he would giue vs such light, and that he woulde increase it in vs euery day more and more, to the intent that with great zeale we walking by his pathes, may render vnto him all praise, honour and glory, thorough Iesus Christ our Lord, Amen.
Let us pray Therefore unto the Lord, that he would give us such Light, and that he would increase it in us every day more and more, to the intent that with great zeal we walking by his paths, may render unto him all praise, honour and glory, through Iesus christ our Lord, Amen.
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What thing it is, wherein God hath shewed vs greater loue then in all the other. Sermon. 8. FOrasmuch as to kindle in vs diuine loue, it is very profitable to know what thing it is wherein God hath shewed vnto vs greater loue then in all other things, I haue iudged that it woulde bée requisite, to consider amongst all the signes of loue which God hath shewed, which is the greatest.
What thing it is, wherein God hath showed us greater love then in all the other. Sermon. 8. FOrasmuch as to kindle in us divine love, it is very profitable to know what thing it is wherein God hath showed unto us greater love then in all other things, I have judged that it would been requisite, to Consider among all the Signs of love which God hath showed, which is the greatest.
Some say that the greatest signe of loue which God hath shewed vnto man, was when he created him after his own similitude and likenesse, capable of him, and to beatitude.
some say that the greatest Signen of love which God hath showed unto man, was when he created him After his own similitude and likeness, capable of him, and to beatitude.
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and that euery creature was obedient vnto him, to the intent that he confessing all his beatitude to come of him, might seeke to set foorth his glory, seeing his excellencie, he felt towards him a singular loue of God.
and that every creature was obedient unto him, to the intent that he confessing all his beatitude to come of him, might seek to Set forth his glory, seeing his excellency, he felt towards him a singular love of God.
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and to iniury and dishonour him, that he might haue occasion to shew him vnto him as to an enimy with greater superaboundance of loue, to the intent that he might the better féele how greatly God loued him.
and to injury and dishonour him, that he might have occasion to show him unto him as to an enemy with greater superabundance of love, to the intent that he might the better feel how greatly God loved him.
But those which be more néere vnto the truth, haue sayd that the most high signe of loue which GOD hath shewed vnto vs, hath bene that GOD (béeing more high then he could come vnto vs) which be vnworthy, most vile lewde persons,
But those which be more near unto the truth, have said that the most high Signen of love which GOD hath showed unto us, hath be that GOD (being more high then he could come unto us) which be unworthy, most vile lewd Persons,
forasmuch as although god had created vs and bestowed innumerable benefits vpō vs, wt giuing vs also Christ vpon ye crosse, we shold in no wise haue ben holpē,
forasmuch as although god had created us and bestowed innumerable benefits upon us, with giving us also christ upon the cross, we should in no wise have been helped,
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Other say, yt God shal then shew greater loue thē at any other time, when at ye day of iudgement, he raysing vs again glorious, both in respect of our soules & also of our bodyes,
Other say, that God shall then show greater love them At any other time, when At you day of judgement, he raising us again glorious, both in respect of our Souls & also of our bodies,
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& peaceable possessiō of heauen, & of ye most high & perpetuall felycitie, wt making vs alwaies to inioy & vse ye most pleasāt fruits of ye passion & death of Christ, & of his diuine grace.
& peaceable possession of heaven, & of the most high & perpetual felycitie, with making us always to enjoy & use you most pleasant fruits of the passion & death of christ, & of his divine grace.
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And I iudge yt the greatest loue which God hath shewed vnto vs, hath ben in purposing frō all eternitie in his diuine minde to saue vs, with his most perfect felicitie, high triumph of Christ and his most great glory:
And I judge that the greatest love which God hath showed unto us, hath been in purposing from all eternity in his divine mind to save us, with his most perfect felicity, high triumph of christ and his most great glory:
forasmuch as this benefit includeth in it all other, the which do depend on it alone, Inasmuch as, forbicause he determined to saue vs with our most high glory,
forasmuch as this benefit includeth in it all other, the which do depend on it alone, Inasmuch as, For because he determined to save us with our most high glory,
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And likewise also, for bicause he hath predestinated vs to ye glory, therefore he sending Christ to iudge the quicke & the dead, we shalbe by him thorough Christ takē vp to a most high & perpetuall felicitie.
And likewise also, for Because he hath predestinated us to you glory, Therefore he sending christ to judge the quick & the dead, we shall by him through christ taken up to a most high & perpetual felicity.
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God therefore louing vs wt an infinit loue, & hauing shewed his loue in so great & excéeding meanes, let vs besech him yt he would giue vs a spiritual tast & féeling of him, to ye intent that thorough Christ, we may render vnto him, all honour and glory. Amen.
God Therefore loving us with an infinite love, & having showed his love in so great & exceeding means, let us beseech him that he would give us a spiritual taste & feeling of him, to the intent that through christ, we may render unto him, all honour and glory. Amen.
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First for that words, especially whē they be pronounced wc eloquēce, order & pithy proprietie, be most effectual to moue mens hearts & to draw thē vnto it,
First for that words, especially when they be pronounced which eloquence, order & pithy propriety, be most effectual to move men's hearts & to draw them unto it,
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wherfore Christ vpon ye chaire of ye crosse was not dumb, yea he spake words yt would moue & draw vnto him any hardned, faithles, & obstinate hart.
Wherefore christ upon the chair of the cross was not dumb, yea he spoke words that would move & draw unto him any hardened, faithless, & obstinate heart.
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And although Christ had in his life time spoken, and his words wer altogther diuine, notwtstāding those words which he pronounced vpon ye crosse, wer of so much force aboue al other,
And although christ had in his life time spoken, and his words were altogether divine, notwithstanding those words which he pronounced upon you cross, were of so much force above all other,
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beholde that I open and offer my selfe vnto all men, ready and prepared to receiue and imbrace euery sinner, which by my meane doth thirst for his saluation.
behold that I open and offer my self unto all men, ready and prepared to receive and embrace every sinner, which by my mean does thirst for his salvation.
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and others who were present, if thy heart were a thousand times harder then an Adamant stone, thou shouldest in any wise haue bene constrayned, that it should not onely be mollyfied, made féeble and pleasaunt, but moulten:
and Others who were present, if thy heart were a thousand times harder then an Adamant stone, thou Shouldst in any wise have be constrained, that it should not only be mollyfied, made feeble and pleasant, but moulted:
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And if the wisdome of Salomon could worke so much in the Queene of Sabba, that with causing hir to leaue hir rich and delicate kingdom, drewe hir from so farre a country to trauaile euen to his presence for to heare him, the wisedome of Christ excéedingly shewed vpon the Crosse, ought so much the more effectuallly drawe vs from the world vnto him,
And if the Wisdom of Solomon could work so much in the Queen of Sabbath, that with causing his to leave his rich and delicate Kingdom, drew his from so Far a country to travail even to his presence for to hear him, the Wisdom of christ exceedingly showed upon the Cross, ought so much the more effectuallly draw us from the world unto him,
and diuine iestures, calleth vs with his wisedome, moueth vs wyth his truth and bindeth vs with his benefites, draweth vs with his Charitie vnto him, with forcinge vs violently.
and divine gestures, calls us with his Wisdom, moves us with his truth and binds us with his benefits, draws us with his Charity unto him, with forcing us violently.
so also they wayte vppon him, it must néede bée sayde that hée vpholdeth them all, moueth and gouerneth them, not onely as theyr first efficient cause,
so also they wait upon him, it must need been said that he upholdeth them all, moves and Governs them, not only as their First efficient cause,
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Therefore GOD béeing willing to cause man that he shoulde come vnto him, he chose not onely to moue vs with our first beginning, with impulsion of his spirite,
Therefore GOD being willing to cause man that he should come unto him, he chosen not only to move us with our First beginning, with impulsion of his Spirit,
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Wherefore if the celestyall bodyes bée moued with so great force by the Angells, by what force and violence maye wée thinke that the noble spirites of the elect of GOD hée moued,
Wherefore if the celestial bodies been moved with so great force by the Angels, by what force and violence may we think that the noble spirits of the elect of GOD he moved,
And if thou wouldest sée how great the force of ye loue shewed to vs in Christ vppon the Crosse is, consider that if in the earth there were a man most sensuall, with all his affections moste stricktly bounde vnto treasures, pleasures, honours,
And if thou Wouldst see how great the force of you love showed to us in christ upon the Cross is, Consider that if in the earth there were a man most sensual, with all his affections most strictly bound unto treasures, pleasures, honours,
and benefites of the worlde, if in any wise it should bée graunted vnto him to open his eyes but for very short time to Christ vpon the Crosse, to sée him with a lyuely light,
and benefits of the world, if in any wise it should been granted unto him to open his eyes but for very short time to christ upon the Cross, to see him with a lively Light,
and to féele him with the spirite, that he was so crucified for him, he should be by his loue in suche sorte rauished in the inwarde partes of his heart,
and to feel him with the Spirit, that he was so Crucified for him, he should be by his love in such sort ravished in the inward parts of his heart,
and with such violence and force drawen, that shaking in péeces all the fetters wherewith he was bounde vnto worldly thinges, he should immediatly be found with all his heart, soule, minde,
and with such violence and force drawn, that shaking in Pieces all the fetters wherewith he was bound unto worldly things, he should immediately be found with all his heart, soul, mind,
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& whilest that with great force he ran to séeke the dishonour of God, béeinge called and illuminated by Christ, was drawen with suche violence to the glory of God, that he was rauished vp euen to the third heauen.
& whilst that with great force he ran to seek the dishonour of God, being called and illuminated by christ, was drawn with such violence to the glory of God, that he was ravished up even to the third heaven.
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When that sinfull woman came to bewayle hir sinnes at the féete of CHRIST, shée was drawen with so greate a vehemencie and force, that if there had bene offered hir a thousande worldes, with all the possible treasures, pleasures, honours,
When that sinful woman Come to bewail his Sins At the feet of CHRIST, she was drawn with so great a vehemency and force, that if there had be offered his a thousande world's, with all the possible treasures, pleasures, honours,
and thou wouldest not? vnto the whiche wordes Augustine adioyneth, speakinge of the elect, and sayeth, and hath gathered them together agaynst thy will:
and thou Wouldst not? unto the which words Augustine adjoineth, speaking of the elect, and Saith, and hath gathered them together against thy will:
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forasmuch as lyke as Augustine himselfe sayde in his Enchiridion, there is none so wicked which dare saye, that GOD can at any time when hée will, conuerte the wicked and drawe them vnto him,
forasmuch as like as Augustine himself said in his Enchiridion, there is none so wicked which Dare say, that GOD can At any time when he will, convert the wicked and draw them unto him,
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and I say vnto thée, that as Paul did write, hée is the vertue and power of GOD which draweth vnto him and saueth euery one that beholdeth him vppon the Crosse with the eye of a lyuely fayth: wherefore he sayd.
and I say unto thee, that as Paul did write, he is the virtue and power of GOD which draws unto him and Saveth every one that beholdeth him upon the Cross with the eye of a lively faith: Wherefore he said.
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so that they shall sée mée wyth a liuely fayth, for the sonne of GOD, crucified and deade, wyth greate Charitye for the loue of them, I shall drawe euery thinge vnto mée, inasmuch as I shall drawe vnto mée, not onely the spirite of suche as they bée, the minde, the vnderstandinge, wyth all the thoughtes, the will with al the affections, the soule with all the powers, vertues,
so that they shall see me with a lively faith, for the son of GOD, Crucified and dead, with great Charity for the love of them, I shall draw every thing unto me, inasmuch as I shall draw unto me, not only the Spirit of such as they been, the mind, the understanding, with all the thoughts, the will with all the affections, the soul with all the Powers, Virtues,
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and operations, but also all other creatures, inasmuch as seruinge vnto man, and he béeing by Christ drawen to the glorye of GOD, they also shall bée thorough Christ drawen in man to serue vnto the glory of GOD.
and operations, but also all other creatures, inasmuch as serving unto man, and he being by christ drawn to the glory of GOD, they also shall been through christ drawn in man to serve unto the glory of GOD.
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He draweth vs not vnto him, but by drawing vs to the father, wherefore being vppon the Crosse naked of all treasures, pleasures and worldly benefites, he is shewed vnto vs altogether diuine.
He draws us not unto him, but by drawing us to the father, Wherefore being upon the Cross naked of all treasures, pleasures and worldly benefits, he is showed unto us altogether divine.
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And if Noe coulde drawe the lyuing creatures into the Arke, how then should not Christ be able to draw vs into his breast? The Angells could draw Lot out of Sodome, and shall not I beléeue that Christ can deliuer me from hell,
And if No could draw the living creatures into the Ark, how then should not christ be able to draw us into his breast? The Angels could draw Lot out of Sodom, and shall not I believe that christ can deliver me from hell,
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wherefore I can-not doubt but that he will also draw me vnto him. One woman Samaritane could moue the whole Citie of Samaria, and shall not Christ be able to moue and drawe me vnto him? The multitude of people followed Christ thorough the wildernesse,
Wherefore I cannot doubt but that he will also draw me unto him. One woman Samaritan could move the Whole city of Samaria, and shall not christ be able to move and draw me unto him? The multitude of people followed christ through the Wilderness,
euen till they had forgotten themselues, being allured by his pleasaunt words, and shall not I be drawen to follow Christ, séeing that for me he dyed vpon the Crosse? the deafe heard, the blinde knew him, and the children praised him:
even till they had forgotten themselves, being allured by his pleasant words, and shall not I be drawn to follow christ, seeing that for me he died upon the Cross? the deaf herd, the blind knew him, and the children praised him:
and I seing that hée hath opened my heart, lightened my minde, in this age, shal I not féele his great goodnes and loue with his most high and excéeding spirit, discouered vpon the crosse:
and I sing that he hath opened my heart, lightened my mind, in this age, shall I not feel his great Goodness and love with his most high and exceeding Spirit, discovered upon the cross:
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Speaking therefore of carnal men, they al haue for their Idol, rayment, pleasures, honours, or other worldly things, by ye which as by their last ende, they are principally moued to work.
Speaking Therefore of carnal men, they all have for their Idol, raiment, pleasures, honours, or other worldly things, by you which as by their last end, they Are principally moved to work.
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for that they should sée that they séeke to know by béeing knowen, doe loue by béeing loued, bee lyberal for to moue others to be prodigall towardes them:
for that they should see that they seek to know by being known, do love by being loved, be liberal for to move Others to be prodigal towards them:
doe debase themselues, bicause they woulde bée exalted: and in humblyng themselues be proude: they care not to dye, so as they may lyue in the remembraunce of others:
do debase themselves, Because they would been exalted: and in humbling themselves be proud: they care not to die, so as they may live in the remembrance of Others:
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& if when they be in ye desert, they return not vnto ye dainties of Aegypt, it is bicause they be holden wt the pleasantnes of Manna: they would haue bene borne then when Christ was, yt they might tast & liue with him without being therfore persecuted of Herode, they would willingly be found with Christ at the mariage,
& if when they be in you desert, they return not unto the dainties of Egypt, it is Because they be held with the pleasantness of Manna: they would have be born then when christ was, that they might taste & live with him without being Therefore persecuted of Herod, they would willingly be found with christ At the marriage,
& likewise also they would be contented to be with Christ in ye desart, so yt the Angels would minister vnto them, they would with Christ goe vp into the mountaine,
& likewise also they would be contented to be with christ in the desert, so that the Angels would minister unto them, they would with christ go up into the mountain,
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and with the other forsake him, & if that they should haue dyed with Christ vpon the Crosse, that should haue bene only bicause they would haue risen againe glorious:
and with the other forsake him, & if that they should have died with christ upon the Cross, that should have be only Because they would have risen again glorious:
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but prosperitie, for to escape Hell, and to enioye Heauen alwayes, and for other lyke innumerable respectes, It is not sufficient to worke or suffer truely to the glorye of God, that we saye with our mouth when wée worke or suffer that it is to the the glory of God.
but Prosperity, for to escape Hell, and to enjoy Heaven always, and for other like innumerable respects, It is not sufficient to work or suffer truly to the glory of God, that we say with our Mouth when we work or suffer that it is to the the glory of God.
yea it is not sufficient to doe anye thing to the glory of God if we be wicked, that with all our might and force we purpose and determine to worke for his honor,
yea it is not sufficient to do any thing to the glory of God if we be wicked, that with all our might and force we purpose and determine to work for his honour,
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forasmuch as in truth if they had bene moued and drawen by the honour of God, they would not haue done things, which shoulde be to his dishonour, as they did:
forasmuch as in truth if they had be moved and drawn by the honour of God, they would not have done things, which should be to his dishonour, as they did:
To make therefore in truth our purposes right, it must néedes be that we féele with the spirite a liuely Faith and light supernaturall, the goodnesse of God in Christ, in such sort, that it can worke more in vs,
To make Therefore in truth our Purposes right, it must needs be that we feel with the Spirit a lively Faith and Light supernatural, the Goodness of God in christ, in such sort, that it can work more in us,
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& so much the more as that man with a liuely faith, séeing that Christ hath not onely delyuered him from al euill of this present life and of the lyfe to come,
& so much the more as that man with a lively faith, seeing that christ hath not only Delivered him from all evil of this present life and of the life to come,
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and bestoweth benefites on them, wherefore they doe for his owne gaine, in himselfe acknowledge him in his owne being, to be absolutely, and with-out respect vnto creatures.
and bestoweth benefits on them, Wherefore they do for his own gain, in himself acknowledge him in his own being, to be absolutely, and without respect unto creatures.
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although thou dost not alwayes actually thinke to do it to the glory of God, neuerthelesse in vertue of the first force, it is wholly to the glory of God,
although thou dost not always actually think to do it to the glory of God, nevertheless in virtue of the First force, it is wholly to the glory of God,
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so that there is found no let, that is, so that afterward thou dost not chaunge for to doe it with any wicked intent, repugning against the glory of God.
so that there is found no let, that is, so that afterwards thou dost not change for to do it with any wicked intent, repugning against the glory of God.
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so lykewise when we doe a good worke, the refreshing of it oftentimes, the thinking by force of a liuely spirite to doe it to the glory of God, profiteth much to make vs do it with greater vehemencie.
so likewise when we do a good work, the refreshing of it oftentimes, the thinking by force of a lively Spirit to do it to the glory of God, profiteth much to make us do it with greater vehemency.
but if he seeth it or féeleth the smel theroff, is moued and runneth to it with great spéede the right way, without turning either to the right hande or to the left:
but if he sees it or feeleth the Smell theroff, is moved and Runneth to it with great speed the right Way, without turning either to the right hand or to the left:
and that he alwayes thinketh on vs, but moreouer ouer how he béeing infinitelye good, hath made himselfe knowen vnto vs, in bestowing benefites vppon vs, with great excesse of his loue.
and that he always Thinketh on us, but moreover over how he being infinitely good, hath made himself known unto us, in bestowing benefits upon us, with great excess of his love.
which to doe, is a thing in it selfe so honest, that in the world can nothing be done in it selfe so vile, which if it be done for the glory of God, is not glorious in the sight of God:
which to do, is a thing in it self so honest, that in the world can nothing be done in it self so vile, which if it be done for the glory of God, is not glorious in the sighed of God:
like as also there can nothing be done in the world so gloryous in it selfe, that béeing done for humaine respects, is not most abiected in ye sight of God.
like as also there can nothing be done in the world so glorious in it self, that being done for human respects, is not most abjected in you sighed of God.
Euery man therfore ought to haue God for his last ende before his eyes, & to order al his life vnto him, with chusing those things yt serue most to his glory,
Every man Therefore ought to have God for his last end before his eyes, & to order all his life unto him, with choosing those things that serve most to his glory,
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Let vs pray to God therfore that he would giue vs a liuely light of him, to the intent that hauing alwayes our eyes open to his honour, we maye render vnto him all prayse, thorough Iesus Christ our Lord. Amen.
Let us pray to God Therefore that he would give us a lively Light of him, to the intent that having always our eyes open to his honour, we may render unto him all praise, through Iesus christ our Lord. Amen.
so lykewise vnto the world is but one onely diuine Lawe, imprinted alreadye by God in the minde of man, darkened by sinne, expressed somewhat by morall Philosophy,
so likewise unto the world is but one only divine Law, imprinted already by God in the mind of man, darkened by sin, expressed somewhat by moral Philosophy,
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and written in the bowels, and in the hearts of the regenerate, as God afore time promised by his Prophet, They call notwithstanding the naturall Law, those canons, rules,
and written in the bowels, and in the hearts of the regenerate, as God afore time promised by his Prophet, They call notwithstanding the natural Law, those Canonas, rules,
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wheras afterward by Christ, the holy Ghost being the guide, it was in a more perfect manner imprinted in the harts of ye regenerate, yt is called the Euangelical law, of grace & of ye spirit.
whereas afterwards by christ, the holy Ghost being the guide, it was in a more perfect manner imprinted in the hearts of you regenerate, that is called the Evangelical law, of grace & of the Spirit.
Yea, the Iewes, albeit they had this same truth, not only imprinted in ye minds but also expressed in ye tables of Moses, & discerned the righteous from ye vnrighteous,
Yea, the Iewes, albeit they had this same truth, not only imprinted in you minds but also expressed in you tables of Moses, & discerned the righteous from you unrighteous,
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But in a Christian already by faith regenerated, the goodnesse of God thorough Christ is in such sort imprinted in his heart, yt by the liuely, spirituall tast & feeling which he hath in Christ of God, he cannot dishonour him,
But in a Christian already by faith regenerated, the Goodness of God through christ is in such sort imprinted in his heart, that by the lively, spiritual taste & feeling which he hath in christ of God, he cannot dishonour him,
And in lyke case also the Iew, albeit he knew, & that better then all the Philosophers, what the wil of God is, neuerthelesse béeing without Christ & without grace, he obeied it not:
And in like case also the Iew, albeit he knew, & that better then all the Philosophers, what the will of God is, nevertheless being without christ & without grace, he obeyed it not:
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The written law, therefore is vnperfect, although the naturall lawe be much more vnperfect, séeing that albeit they shew those thinges which ought to be done, they doe not therefore giue the grace to be able to obserue them.
The written law, Therefore is unperfect, although the natural law be much more unperfect, seeing that albeit they show those things which ought to be done, they do not Therefore give the grace to be able to observe them.
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The natural lawe deliuereth vs from worldly infamy, Moses law from ye tyranny of Pharao, and the euangelicall law from the tyranny of the world, of the flesh, of sinne, and of the diuell.
The natural law Delivereth us from worldly infamy, Moses law from you tyranny of Pharaoh, and the Evangelical law from the tyranny of the world, of the Flesh, of sin, and of the Devil.
The naturall lawe maketh vs men, Moses law maketh vs Angells, and the euangelicall law euen as Gods. Wherfore the natural law is good, Moses law better,
The natural law makes us men, Moses law makes us Angels, and the Evangelical law even as God's Wherefore the natural law is good, Moses law better,
