A sermon, preached at Paules Crosse on the Monday in Whitson weeke Anno Domini. 1571 Entreating on this sentence Sic deus dilexit mundum, vt daret vnigenitum filium suum, vt omnis qui credit in eu[m] non pereat, sed habeat vitam æternam. So God loued the worlde, that he gaue his only begotten sonne, that al that beleue on him shoulde not perysh, but haue eternall life. Iohn. 3. Preached and augmented by Iohn Bridges.
Sic Deus dilexit mundum. &c. So God loued the worlde, that hée gaue his only begotten Sonne, that whosoeuer beléeueth in him, should not perishe, but haue Euerlasting lyfe.
Sic Deus dilexit Mundum. etc. So God loved the world, that he gave his only begotten Son, that whosoever Believeth in him, should not perish, but have Everlasting life.
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A shorte sentence, and for the vnderstanding plaine and easy, but for the contente of the matter, a most notable sentence, comprehending in briefe wordes, both all things and the causes of them all.
A short sentence, and for the understanding plain and easy, but for the content of the matter, a most notable sentence, comprehending in brief words, both all things and the Causes of them all.
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Gods election without beginning, mans saluation without ending: the most singular gifte of God without comparison, the Eternall life of man without merites.
God's election without beginning, men salvation without ending: the most singular gift of God without comparison, the Eternal life of man without merits.
Wherof the first shal be, of gods eternall purpose to the world, In these two endes Vt non pereat, sed habeat vitam aeternā, that it shold not perish, but haue eternal life.
Whereof the First shall be, of God's Eternal purpose to the world, In these two ends Vt non pereat, sed habeat vitam aeternā, that it should not perish, but have Eternal life.
The second shalbe of the cause that moued Almightye God to this purpose of the worlds saluation, that is to say, Sic dilexit, euen the only ioue of God.
The second shall of the cause that moved Almighty God to this purpose of the world's salvation, that is to say, Sic dilexit, even the only ioue of God.
The thirde part shall be, to consyder the meanes that God (being thus purposed and moued) wrought this benefite by, that is to say, Vt daret filium suum vnigenitum, He gaue his only begotten sonne to worke it.
The Third part shall be, to Consider the means that God (being thus purposed and moved) wrought this benefit by, that is to say, Vt dart Son suum vnigenitum, He gave his only begotten son to work it.
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The fourth and the last part, shall be to consider, wyth what effertuall instrument we receyue and apply those causes of our saluation to our benefite, that is to wit, Qui credunt in eum, By a stedfast Faith in hym.
The fourth and the last part, shall be to Consider, with what effertuall Instrument we receive and apply those Causes of our salvation to our benefit, that is to wit, Qui credunt in Eum, By a steadfast Faith in him.
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Thus this whole sentence, So God loued the worlde. &c. beeing 〈 ◊ 〉 and deuided orderly into these foure partes, lette vs make oure entrie into the seuerall consyderations of them, with faythfull and humble Prayer.
Thus this Whole sentence, So God loved the world. etc. being 〈 ◊ 〉 and divided orderly into these foure parts, let us make our entry into the several considerations of them, with faithful and humble Prayer.
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You haue hearde (deare Christians) whereon I purpose to proceede, euen on this sentence, Sic Deus. &c. Yee haue hearde what notable matter it conteynethe, what is the summe and argument thereof,
You have heard (deer Christians) whereon I purpose to proceed, even on this sentence, Sic Deus. etc. Ye have heard what notable matter it conteynethe, what is the sum and argument thereof,
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Wherof the fyrst part hath to behold the eternal purpose of Almightie God in these endes, that the world should not perishe, but haue euerlasting lyfe.
Whereof the fyrst part hath to behold the Eternal purpose of Almighty God in these ends, that the world should not perish, but have everlasting life.
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and casteth in his mynde, whether he be able with tenne thousande to meere him, that commeth against him with twentie thousande. &c. What man hauing a iourney to goe,
and Cast in his mind, whither he be able with tenne thousande to mere him, that comes against him with twentie thousande. etc. What man having a journey to go,
and then he setteth on his Iorney, and last of all commeth there? This is the differnce of the foole and wise (as our Prouerbe sayth) to looke or we leape.
and then he sets on his Journey, and last of all comes there? This is the difference of the fool and wise (as our Proverb say) to look or we leap.
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O that rashe youthe amongst vs, wolde consider this order in their vnaduised enterprises, being caried aware in the headstronge wilfull delight of present pleasures,
O that rash youth among us, would Consider this order in their unadvised enterprises, being carried aware in the headstrong wilful delight of present pleasures,
O that doting age would consider this order, not to looke backe lyke Lots wyfe, to the follies of their youth and the world passed, not neyghing lyke olde stallions,
O that doting age would Consider this order, not to look back like Lots wife, to the follies of their youth and the world passed, not neighing like old stallions,
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and can now do no more them seiues, but be stales for the diuell to catche other, not considering the wretched ende that them selues are euen ready to fall into.
and can now do no more them seiues, but be stales for the Devil to catch other, not considering the wretched end that them selves Are even ready to fallen into.
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What hast thou gotten if thou hadst gayned al the world (sayth Christ, & lost thine owne soule? all the pleasures of this worlde, are nothyng comparable to the to• … mēts & woes of hell.
What hast thou got if thou Hadst gained all the world (say christ, & lost thine own soul? all the pleasures of this world, Are nothing comparable to the to• … ments & woes of hell.
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nor pen can write, nor hart cōceiue, that are layd vp for the sons of God, whiche if thou viewest-well, will so enflame thee, that the ioyes & glories of this life, shall seme but grefes & vile vnto thee, the agonies & afflictiōs of this life shall seeme nothing worthy of the glorie that shalbe reuealed to thee.
nor pen can write, nor heart conceive, that Are laid up for the Sons of God, which if thou viewest-well, will so inflame thee, that the Joys & Glories of this life, shall seem but griefs & vile unto thee, the agonies & afflictions of this life shall seem nothing worthy of the glory that shall revealed to thee.
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But the true ends of mans lyfe Pythagoras neuer knewe, as his foolishe opinions of the passage of mans soule out of one thing into an other, dothe declare.
But the true ends of men life Pythagoras never knew, as his foolish opinions of the passage of men soul out of one thing into an other, doth declare.
And wolde to god concerning these endes, that Pythagoras, Aristotle, and Epicure, that the Academikes and other Heathen, had no disciples euen among vs Christians,
And would to god Concerning these ends, that Pythagoras, Aristotle, and Epicure, that the Academics and other Heathen, had no Disciples even among us Christians,
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If they replie, they make this no ende, as it is apparaunt to the contrarye, they make it a state after thys lyfe, betweene Hell fyre and Eternall lyfe,
If they reply, they make this no end, as it is apparent to the contrary, they make it a state After this life, between Hell fire and Eternal life,
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But the Scripture is manyfest to proue thē liers, the fire of hell is vnquencheable, DiscediteMatth. 2• …. a me maledicti in ignem aeternū, the worme that gnaweth there, shalneuer die.
But the Scripture is manifest to prove them liers, the fire of hell is unquenchable, DiscediteMatth. 2• …. a me Maledicti in Ignem aeternū, the worm that gnaweth there, shalneuer die.
Est magnus hiatus, There is a greatspace (saith Abrahā) to the cōdemned glutton, betwene you and vs, in soLuc. 16. muche that they which would go hence to you, can not,
Est magnus hiatus, There is a greatspace (Says Abrahā) to the condemned glutton, between you and us, in soLuc. 16. much that they which would go hence to you, can not,
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neither can they come from thence to vs. These therfore, are but Popishe lyes, as they shall fynd by experience when they come thyther, excepte they repent betimes.
neither can they come from thence to us These Therefore, Are but Popish lies, as they shall find by experience when they come thither, except they Repent betimes.
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For it is impossible for them to taste of eternall lyfe, if that they walke in darknesse and ignorance as they do, the blinde leading the blynd, both fall in the ditche together.
For it is impossible for them to taste of Eternal life, if that they walk in darkness and ignorance as they do, the blind leading the blind, both fallen in the ditch together.
If that they go otherways than Christ, that sayth of him self, Ego sum via, if that they enter not by the doore of Christ, that sayth of himself, Ego sum ostiū, they must nedes perish,
If that they go otherways than christ, that say of him self, Ego sum via, if that they enter not by the door of christ, that say of himself, Ego sum ostiū, they must needs perish,
It shall not auayle the Papistes to saye, Templum Domini, Templum Domini, The Churche of the Lorde, the Churche of the Lorde: Our holy mother the Churche.
It shall not avail the Papists to say, Templum Domini, Templum Domini, The Church of the Lord, the Church of the Lord: Our holy mother the Church.
Neyther shall it profite the faise Protestantes to saye, Verbum Domini, Verbum Domini, The worde of the Lorde, the worde of the Lorde, the Gospell of Iesus Christe, wherein we lerne the true knowledge of these endes:
Neither shall it profit the faise Protestants to say, Verbum Domini, Verbum Domini, The word of the Lord, the word of the Lord, the Gospel of Iesus Christ, wherein we Learn the true knowledge of these ends:
or regard these endes, or prepare our selues agaynst these endes, but euen in a retchelesse securitie rather saye, eyther there are no sutche endes at all,
or regard these ends, or prepare our selves against these ends, but even in a retchelesse security rather say, either there Are no such ends At all,
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and strike our felows, but thou naughtie seruaunt, in an houre thou lookest not for him, thy Lord shall come to giue thee thy wretched ende with hypocrites, Take him andLuc. 12. 1. Peter. 4. Hebr. 10. Apoc. 3. Matth. 24 Matth. 25. Matth. 10. binde him hande and foote,
and strike our Fellows, but thou naughty servant, in an hour thou Lookest not for him, thy Lord shall come to give thee thy wretched end with Hypocrites, Take him andLuc. 12. 1. Peter. 4. Hebrew 10. Apocalypse 3. Matthew 24 Matthew 25. Matthew 10. bind him hand and foot,
and cast him into vtter darknesse. Thou shalt perishe, and be beaten with many stripes. Behold the ende is euen at hande, eyther of perdition or eternall lyfe.
and cast him into utter darkness. Thou shalt perish, and be beaten with many stripes. Behold the end is even At hand, either of perdition or Eternal life.
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Blessed is he that abideth to the ende, that prepareth hym selfe to the end, that setteth euer before him the horrour of eternal death, that hath euer in his eies the hope of eternall lyfe, that directeth to that lyfe that is eternall, all the actions of this lyfe that is so transitorie.
Blessed is he that Abideth to the end, that Prepareth him self to the end, that sets ever before him the horror of Eternal death, that hath ever in his eyes the hope of Eternal life, that directeth to that life that is Eternal, all the actions of this life that is so transitory.
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the worlde is all wickednesse, vncleanuesse, vnrightuousnesse, & euen a sinke of sin. Totus mundus in maligno positus, Al the world is set on mischiefe.
the world is all wickedness, vncleanuesse, unrighteousness, & even a sink of since. Totus World in maligno Positus, All the world is Set on mischief.
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the world is ouerrunne with death, what is in it but vanitie, instabilitie, miserie, and wretchednesse? and what in the ende deserueth it but perdition and condemnation? To conclude, the kingdome of God is not of this worlde, the wisedome of this worlde is follie to God.
the world is overrun with death, what is in it but vanity, instability, misery, and wretchedness? and what in the end deserves it but perdition and condemnation? To conclude, the Kingdom of God is not of this world, the Wisdom of this world is folly to God.
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First the worlde betokeneth vniuersally all Creatures, that God the Creator hath created, visible and inuisible what soeuer, Heauen and earth, and all things therein conteyned.
First the world Betokeneth universally all Creatures, that God the Creator hath created, visible and invisible what soever, Heaven and earth, and all things therein contained.
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Secondely, the worlde beetokenethe all Mankynde, for whose sake all creatures were made, euen for Iesus Christes sake all was made, Angelles and all was made for Manne.
Secondly, the world beetokenethe all Mankind, for whose sake all creatures were made, even for Iesus Christ's sake all was made, Angels and all was made for Man.
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And therfore Manne is called NONLATINALPHABET, A lyttell Worlde, whose heade is euen as it were a little Globe of the Worlde, and conceauethe all worldely thynges.
And Therefore Man is called, A little World, whose head is even as it were a little Globe of the World, and conceauethe all worldly things.
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And herevnto sayeth CHRISTE, Euntes in Vniuersum mundum, praedicateMare 16. Euangelium omni creaturae &c. Goyng your wayes into all the worlde, preache the Gospell to euery creature, meanynge Mankynde onely, and not as Saincte Frauncis fondely imagyned, to stones, to Geese, and Sparrowes, but vnto menne.
And hereunto Saith CHRIST, Euntes in Vniuersum Mundum, praedicateMare 16. Evangelium omni creaturae etc. Going your ways into all the world, preach the Gospel to every creature, meaning Mankind only, and not as Saint Francis fondly imagined, to stones, to Geese, and Sparrows, but unto men.
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Of these wyeked ones (sayeth Christe) Non pro mundo oro, I praye not for the worlde, Mundus gaudebit. &c. The worlde shall reioice, but you shal mourne. The world hateth me.
Of these wyeked ones (Saith Christ) Non Pro mundo oro, I pray not for the world, World gaudebit. etc. The world shall rejoice, but you shall mourn. The world hates me.
or all the world in generall and euery man, not peryshe but haue eternall lyfe? Howe then dothe Christe saye, Lata porta, & spatiosa via est. &c. Broade is the gate, Matth. 7. and wyde is the waye, that leadethe to perdition,
or all the world in general and every man, not perish but have Eternal life? Howe then doth Christ say, Lata porta, & spatiosa via est. etc. Broad is the gate, Matthew 7. and wide is the Way, that leadeth to perdition,
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Quos elegit, hos vocauit. &c. Whome hee hatheRom. 8. electe, those hee called, whome hee called, those hee iustifyed, whome hee iustified, those hee glorified, That is, hee ordeyned them to haue eternall lyfe.
Quos elegit, hos vocauit. etc. Whom he hatheRom. 8. elect, those he called, whom he called, those he justified, whom he justified, those he glorified, That is, he ordained them to have Eternal life.
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To whom though this worde the Worlde seeme contrary, yet for diuers considerations, euen the Godly are called by it, chiefly for three, fyrst to put them in continual remembrance from whence they came.
To whom though this word the World seem contrary, yet for diverse considerations, even the Godly Are called by it, chiefly for three, fyrst to put them in continual remembrance from whence they Come.
Vos non estis, (sayth Christe to his chosen) ex hoc mundo, You are not of the worlde, but withall he telleth, that they were of the worlde, sed ego elegi vos ex hoc mundo,
Vos non Ye are, (say Christ to his chosen) ex hoc mundo, You Are not of the world, but withal he Telleth, that they were of the world, sed ego elegi vos ex hoc mundo,
And notable is thys vpbrayding the name of the world to the childrē of God, not onely to sturre them vp to a thankfull recordation, to consider from whence they are deliuered:
And notable is this upbraiding the name of the world to the children of God, not only to stir them up to a thankful recordation, to Consider from whence they Are Delivered:
And therfore Agathocles, that of a Potter, was made a Prince, hong vp the potters whele in euery place and vsed no other than vessels of clay, to put him in remembrance from whence he came.
And Therefore Agathocles, that of a Potter, was made a Prince, hung up the potters wheel in every place and used no other than vessels of clay, to put him in remembrance from whence he Come.
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So Kyng Philip of Macedone, Alexanders father, leaste hee should waxe proude of his victories gotten, was euery mornyng saluted with this Uerse for his breakefast:
So King Philip of Macedon, Alexanders father, jest he should wax proud of his victories got, was every morning saluted with this Verse for his breakfast:
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So God vpbraidyng to his people their proude forgetfulnesse, sayth vnto them by his Prophete Ezechiel, Son of man cause Hierusalem to know her abhomination, and say, thus sayth the Lorde vnto Hierusalem, Thine habitation and thy kinrede is of the land of Canaan, thy father was an Ammorite,
So God upbraiding to his people their proud forgetfulness, say unto them by his Prophet Ezechiel, Son of man cause Jerusalem to know her abomination, and say, thus say the Lord unto Jerusalem, Thine habitation and thy kinrede is of the land of Canaan, thy father was an Amorite,
and brutishe people, naked like Irishe men, paynted like diuels, fierce like Scythians, vnknowne to the worlde like the newe Indians, neyther knowynge ▪ God lyke Gentiles,
and brutish people, naked like Irish men, painted like Devils, fierce like Scythians, unknown to the world like the new Indians, neither knowing ▪ God like Gentiles,
And euen so the elect of God are called the worlde, to remēber what of them selues they were, the children of wrath, a lumpe of sinne, a masse of damnation,
And even so the elect of God Are called the world, to Remember what of them selves they were, the children of wrath, a lump of sin, a mass of damnation,
The second reason whie the electe of God may be called the world is, bicause they be dispersed through out the world and are of al sorts and kynds of the world.
The second reason why the elect of God may be called the world is, Because they be dispersed through out the world and Are of all sorts and Kinds of the world.
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for as the world is not one state, all are not princes, all are not subiects, all are not men, al are not women. &c. But the worlde is all Nations, kynredes, conditions, states, orders, personages, sexes, ages, and all degrees of persones:
for as the world is not one state, all Are not Princes, all Are not Subjects, all Are not men, all Are not women. etc. But the world is all nations, kindreds, conditions, states, order, Personages, sexes, ages, and all Degrees of Persons:
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In consideration of whiche dignitie Saint Paule rebuked the Corinthians, for going to lawe before Heathen Iudges, abasyng them selues vnder the worlde, beyng the Iudges of the worlde.
In consideration of which dignity Saint Paul rebuked the Corinthians, for going to law before Heathen Judges, abasing them selves under the world, being the Judges of the world.
Knowe yee not (sayth he) that the Sainctes shall iudge the worlde? If the worlde then shall bee iudged by you, are yee vnworthye to iudge the smallest matters? Knowe yee not that wee shall iudge the Angels,
Know ye not (say he) that the Saints shall judge the world? If the world then shall be judged by you, Are ye unworthy to judge the Smallest matters? Knowe ye not that we shall judge the Angels,
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This restraint of this word the world (for the elect of God out of this worlde) not considered, diuers haue staggred at this and suche other sentences, and fallen into greuous errours.
This restraint of this word the world (for the elect of God out of this world) not considered, diverse have staggered At this and such other sentences, and fallen into grievous errors.
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This doctrine being a very plausible doctrine to the itchyng eares of manne, tickled wyth the pride and loue of his owne freedome and abilitie, was by and by so snatched vp for a iewel, that almost there was no part of Christendome that had it not,
This Doctrine being a very plausible Doctrine to the itching ears of man, tickled with the pride and love of his own freedom and ability, was by and by so snatched up for a jewel, that almost there was no part of Christendom that had it not,
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Myghtyly confuted he Pelagius generalitie by the Woorde of GOD, shewing howe this sentence, and all sutche other, are not absolutely to bee vnderstoode of euery manne in the worlde,
Mightily confuted he Pelagius generality by the Word of GOD, showing how this sentence, and all such other, Are not absolutely to be understood of every man in the world,
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euen as he hym selfe hath protested, Miserebor cuius miserebor, et misericordiam prestabo cui misericordiam prestabo, I wyll haue mercie, on whome I wyll haue mercie,
even as he him self hath protested, Miserebor cuius Miserebor, et misericordiam prestabo cui misericordiam prestabo, I will have mercy, on whom I will have mercy,
not that hee delyghteth in theyr destruction whome hee hardneth, or is the author or partaker of their wyckednesse (as the Papistes blaspheme Gods iudgementes,
not that he delighteth in their destruction whom he Hardeneth, or is the author or partaker of their wickedness (as the Papists Blaspheme God's Judgments,
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and he had gotten glorye on his enemies, as he did on the diuels and Pharao, but the Lords name be blessed immortally, he woulde not the world shold perishe, he wold the glorie of his mercie should shine aboue the glorie of his iustice.
and he had got glory on his enemies, as he did on the Devils and Pharaoh, but the lords name be blessed immortally, he would not the world should perish, he would the glory of his mercy should shine above the glory of his Justice.
Can not God make bread his body? can not God make his body go through a dore, the dore remayning whole and shutte? can not god make his body be in many places at once? Ergo he wyl, Ergo he dothe it: This is an insufficient consequence.
Can not God make bred his body? can not God make his body go through a door, the door remaining Whole and shut? can not god make his body be in many places At once? Ergo he will, Ergo he doth it: This is an insufficient consequence.
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But thus say the Papistes, and wrest the woordes of God, to denie his eternall purpose of election and reprobation, the Papists therfore make an euident lye of God.
But thus say the Papists, and wrest the words of God, to deny his Eternal purpose of election and reprobation, the Papists Therefore make an evident lie of God.
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For if god wold, Voluntati eius quis resistet? who could resist the will of God? could all the power in the world? could all the Diuels in hell? could man, could we our selues? can any creature in heauen and earth, defeate the will of the Creator of Heauen and earth and all things in it? Can the pot alter the potters will? and shall we saye then, man can frustrate Gods wil? Let vs see for example an instance hereof.
For if god would, Voluntati eius quis resistet? who could resist the will of God? could all the power in the world? could all the Devils in hell? could man, could we our selves? can any creature in heaven and earth, defeat the will of the Creator of Heaven and earth and all things in it? Can the pot altar the potters will? and shall we say then, man can frustrate God's will? Let us see for Exampl an instance hereof.
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Saule that afterward was called Paule, was a naughtie persecuter, a blynde Pharisey, and an enimie of Christ and his religion and of iustice deserued damnation,
Saule that afterwards was called Paul, was a naughty Persecutor, a blind Pharisee, and an enemy of christ and his Religion and of Justice deserved damnation,
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No, how proue ye Saule would not? His purpose was euident to the contrary, his letters, his cōmission, his iourney was to make hauock in the congregation he breathed out (saith the text) threats, 〈 ◊ 〉 euen his breath did blowe hostilitie.
No, how prove you Saule would not? His purpose was evident to the contrary, his letters, his commission, his journey was to make havoc in the congregation he breathed out (Says the text) Treats, 〈 ◊ 〉 even his breath did blow hostility.
Veniamus ad eius primordia. Videamus Saulum saeuientem, spectemus furentem, spectemus odia anhelantē f• … nguinem { que } 〈 ◊ 〉. &c. Let vs come saith S Augustin) to the very begin, Aug li. 50. Homili• … r. Homili. 17. nings of him:
Veniamus ad eius Primordia. Videamus Saulum saeuientem, spectemus furentem, spectemus Odia anhelantē f• … nguinem { que } 〈 ◊ 〉. etc. Let us come Says S Augustin) to the very begin, Aug li. 50. Homili• … r. Homili. 17. nings of him:
This was the way that Paul wēt, for as yet his waye was not Christ, what had he in his hart? what but mischief? Then is it euident that Saule was not willing:
This was the Way that Paul went, for as yet his Way was not christ, what had he in his heart? what but mischief? Then is it evident that Saule was not willing:
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excepte my father will first draw him, & if God stretch out his hand, to draw, who can pull it in to resiste? God the father hath drawne his choise, brought them to Christ, geuen them to him,
except my father will First draw him, & if God stretch out his hand, to draw, who can pull it in to resist? God the father hath drawn his choice, brought them to christ, given them to him,
Secundū propositū voluntatis suae, according to the purpose of his owne wil, secundum consilium voluntatis suae, according to the councell of his owne will, secundumRom. 9. beneplacitum voluntatis suae, according to the good pleasure of his will,
Secundū propositū voluntatis suae, according to the purpose of his own will, secundum consilium voluntatis suae, according to the council of his own will, secundumRom. 9. beneplacitum voluntatis suae, according to the good pleasure of his will,
and make in God two contrary willes, antecedentem voluntatem, & subsequentem, a former will and an after will, imagining that God by his former will woulde haue all men without any choice saued,
and make in God two contrary wills, antecedentem voluntatem, & subsequentem, a former will and an After will, imagining that God by his former will would have all men without any choice saved,
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but when he seeth how some would not, Et tu noluisti, Man was vnwilling and froward, thē cū peruersis peruerteris. God wold by his later wil be as backward as they, be froward with the froward,
but when he sees how Some would not, Et tu noluisti, Man was unwilling and froward, them cū peruersis peruerteris. God would by his later will be as backward as they, be froward with the froward,
But what blasphemie is this to the Maiestie of Almightie God? What a diuision is this in God? Is not God vnitie? Audi Israel deus tuus vnus est, Neare O Israel, thy God is but one God, yea is vnitie it selfe:
But what blasphemy is this to the Majesty of Almighty God? What a division is this in God? Is not God unity? Audi Israel deus Thy vnus est, Near Oh Israel, thy God is but one God, yea is unity it self:
God is not sutche an vnconstant God, to will a thing, and afterwarde to be vnwilling in the same thing, he wil and he will not, this is boe peepe in dede, Seest me and seest me not, is there sutche daliance in God? Or is there such vnaduisednesse and imperfection in God,
God is not such an unconstant God, to will a thing, and afterward to be unwilling in the same thing, he will and he will not, this is boe peep in deed, See me and See me not, is there such dalliance in God? Or is there such unadvisedness and imperfection in God,
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for what is more vnconstāt and vnaduised than man? more altering and fickle than mans will? And shall Gods wil depende on mans will? Nay, they were best make man God, and God man.
for what is more unconstant and unadvised than man? more altering and fickle than men will? And shall God's will depend on men will? Nay, they were best make man God, and God man.
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ipse & in s• … cula, he is sum qui sum, he is he in whō, is not, est et non, sed est in illo est, he is he A pud quē non est transmutatio nec vicissitudinis obumbratio.
ipse & in s• … cula, he is sum qui sum, he is he in whom, is not, est et non, sed est in illo est, he is he A pud quē non est transmutatio nec vicissitudinis obumbratio.
with whom there is no yea one while and nay another while, no to day one, yesterday ▪ another, no was and shal be this and that, no alteration, no change, no turning, no had I wist, no repentance, thes things are in man, Sed non est deus vt homo, quem propositi aliquando paeniteat.
with whom there is no yea one while and nay Another while, no to day one, yesterday ▪ Another, no was and shall be this and that, no alteration, no change, no turning, no had I wist, no Repentance, these things Are in man, said non est deus vt homo, Whom Propositi aliquando paeniteat.
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the iudgement will and purpose of God is eternall and all one as he him selfe is one and the same for euer that hath in his euerlasting iudgemēts, elected those in the world, whome he would not to perish,
the judgement will and purpose of God is Eternal and all one as he him self is one and the same for ever that hath in his everlasting Judgments, elected those in the world, whom he would not to perish,
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Nay welbeloued, it is not we that say so, but they, it is they that of this interrogatiue, Nō potest saluare te sine te? can not God saue thee without thee? do make an affirmatiue Non potest saluare te sine te.
Nay well-beloved, it is not we that say so, but they, it is they that of this interrogative, Nō potest saluare te sine te? can not God save thee without thee? do make an affirmative Non potest saluare te sine te.
For were they not wilfull blinde herein, S. Augustines sober distinctions aboue rehersed ▪ on this worde Omnes, All. myght haue suffised them by restraining all, to all degrees and sorts of men, not to euery particular man, that is manifest sh• … l not be saued.
For were they not wilful blind herein, S. Augustine's Sobrium Distinctions above rehearsed ▪ on this word Omnes, All. might have sufficed them by restraining all, to all Degrees and sorts of men, not to every particular man, that is manifest sh• … l not be saved.
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Neither deuised S. Augustine this distinetion of his own head, as they do theirs, but considering the circumstance of the place euen the text doth giue it ▪ For where as S. Paul had willed Prayers and supplications to be made for all men, chiefly for Princes and those that are in authoritie, that we might liue a quiet life ▪ in al godlinesse & honestie vnder them, to proue that no sort and degree of men is excluded from prayer, he inferreth this reson:
Neither devised S. Augustine this distinetion of his own head, as they do theirs, but considering the circumstance of the place even the text does give it ▪ For where as S. Paul had willed Prayers and supplications to be made for all men, chiefly for Princes and those that Are in Authority, that we might live a quiet life ▪ in all godliness & honesty under them, to prove that no sort and degree of men is excluded from prayer, he infers this Reason's:
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as this is a playn and true vnderstanding and no cauillation, so the other of S. Augustine is also a true and easie exposition, by conuersion of the sentence, to inferre the meaning therof:
as this is a plain and true understanding and no cavillation, so the other of S. Augustine is also a true and easy exposition, by conversion of the sentence, to infer the meaning thereof:
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As if I would say, All men go from England by shippe to Fraunce, must this needes inferre, that euery man goth by ship to Fraunce? This schoole master teacheth all the Children in the towne, must it nedes follow, that euery childe in the towne is taught of him? who will not renot restrayne this word, All, in this and all such other sayings, to all sutch as go thether, to all such as are taughte,
As if I would say, All men go from England by ship to France, must this needs infer, that every man Goes by ship to France? This school master Teaches all the Children in the town, must it needs follow, that every child in the town is taught of him? who will not renot restrain this word, All, in this and all such other sayings, to all such as go thither, to all such as Are taught,
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or rather of the texte it selfe, and of our common phrases, beeing sufficient to any that is not disposed to wrangle, bothe to confirme Gods elections,
or rather of the text it self, and of our Common phrases, being sufficient to any that is not disposed to wrangle, both to confirm God's elections,
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yet if these wolde not satisfie them, why shoulde they not rather admitte that distinction of Gods will, whiche the auncient and godly learned Fathers vsed of Voluntas signi, and Voluntas beneplaciti, the will of the signe,
yet if these would not satisfy them, why should they not rather admit that distinction of God's will, which the ancient and godly learned Father's used of Voluntas Sign, and Voluntas beneplaciti, the will of the Signen,
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as maketh contrarietie, infirmitie, vnaduisednesse, repentance, and alteration in the nature and will of God: and all to wreste Gods will to take awaye Gods election.
as makes contrariety, infirmity, unadvisedness, Repentance, and alteration in the nature and will of God: and all to wrest God's will to take away God's election.
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For although God wold so farre as the signe stretcheth that euen the reprobate shold be partakers of the worde and Sacramentes, that are the sygnes of Gods Churche,
For although God would so Far as the Signen Stretcheth that even the Reprobate should be partakers of the word and Sacraments, that Are the Signs of God's Church,
for euer so it was, so it is, so it shalbe, so it must be, none can alter nor defeat his will, whatsoeuer he wil, His will be doone in earthe as it is inMatth. 6. Heauen, his wil be blessed for euer & euer. Amen.
for ever so it was, so it is, so it shall, so it must be, none can altar nor defeat his will, whatsoever he will, His will be done in earth as it is inMatth. 6. Heaven, his will be blessed for ever & ever. Amen.
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and his Euangelists and apostles put it in writing? to be couered with a bushell? or to be setin a candelstick? doth God giue vs that that wil brede more hurt than good, more peril than profit? surely they blaspheme God that so saye, eyther of this or any other doctrine in the scripture.
and his Evangelists and Apostles put it in writing? to be covered with a bushel? or to be setin a Candlestick? does God give us that that will breed more hurt than good, more peril than profit? surely they Blaspheme God that so say, either of this or any other Doctrine in the scripture.
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Doth not theirs bring a man euen to the pit brink of desperation, that maketh a man alwayes mystrusting lest he shalbe damned? What an anguish and torment of mind is this? As the Poets feigne how the Egle alwayes gnaweth Prometheus his hearte:
Does not theirs bring a man even to the pit brink of desperation, that makes a man always mistrusting lest he shall damned? What an anguish and torment of mind is this? As the Poets feign how the Eagl always gnaweth Prometheus his heart:
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Alas what is more feeble than is the force of manne? Wee haue heere the deepe dytche of perdition to leape ouer, whoe woulde not, hauyng hys fyue wyttes, be a• … rayd to stay hym selfe by a rotten reede? Who woulde not thynke that it is impossible, that the reede shoulde sustayne the peyse of his bodye? Hee muste needes falle in, ouer heade and eares, whych dare aduenture hymselfe and haue noo stronger staye.
Alas what is more feeble than is the force of man? we have Here the deep ditch of perdition to leap over, who would not, having his fyue wits, be a• … raid to stay him self by a rotten reed? Who would not think that it is impossible, that the reed should sustain the peise of his body? He must needs fall in, over head and ears, which Dare adventure himself and have no Stronger stay.
and that is not inough, and so ar neuer setled, doubting whether we haue done inough or no, whither we haue goten a staffe strong inough or no, to leap ouer the ditch,
and that is not enough, and so Are never settled, doubting whither we have done enough or no, whither we have goten a staff strong enough or no, to leap over the ditch,
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but continual warre and turmoile, euer misdoubtinge that they shall be damned, and is not this a doctrine of desperation? now if any do trust herevnto as (alas the pitie) thousands of simple people did,
but continual war and turmoil, ever misdoubting that they shall be damned, and is not this a Doctrine of desperation? now if any do trust hereunto as (alas the pity) thousands of simple people did,
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sithe the burden of his body and soule, laden with so many sinnes, so ponderous, were not this very presumption, to make the aduenture? mighte he not well say, haue ouer,
sith the burden of his body and soul, laden with so many Sins, so ponderous, were not this very presumption, to make the adventure? might he not well say, have over,
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And what is all their Doctrine but presumption? To infringe Gods election for mans election, is not this presumption? To disable Christes ryghteousnesse to enhable their owne, is not this presumption? To embarre the grace of God to establish the merites of man, is not this presumption? to embezel,
And what is all their Doctrine but presumption? To infringe God's election for men election, is not this presumption? To disable Christ's righteousness to enable their own, is not this presumption? To embar the grace of God to establish the merits of man, is not this presumption? to embezel,
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and alter those that God made, is not this presumption? to chalenge Gods worde for vnsufficient, to set vp traditions of men for necessary Doctrines to saluation, to make them equal,
and altar those that God made, is not this presumption? to challenge God's word for unsufficient, to Set up traditions of men for necessary Doctrines to salvation, to make them equal,
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and in the end to dare presume to burn it, is not al this presumption? to aspyre to be equall to Kings and Princes, to clime aboue them, to tread them down, to take their scepter, crowne, sword, authoritie, Realme, people,
and in the end to Dare presume to burn it, is not all this presumption? to aspire to be equal to Kings and Princes, to climb above them, to tread them down, to take their sceptre, crown, sword, Authority, Realm, people,
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and allegeance from them, and stirre their subiects to rebellion, and other princes to warre on them, is not this yet pre sumption? to presume to forgeue sins, to cōmande Angels: to make theire maker:
and allegiance from them, and stir their Subjects to rebellion, and other Princes to war on them, is not this yet pre sumption? to presume to forgive Sins, to command Angels: to make their maker:
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to sitte in Gods owne seat, to claime Christs authoritie, titles and office, is not all this yet presumption? what is pre sumptiō if these things be not? These these, welbeloued, are the doctrines of presumption,
to sit in God's own seat, to claim Christ Authority, titles and office, is not all this yet presumption? what is pre sumption if these things be not? These these, well-beloved, Are the doctrines of presumption,
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Plinie too curiously searchinge oute the causes of the fiery flames of the Hill Vesuuius, his vytall sprites were stopped, with the piercyng ayre of the sulphure,
Pliny too curiously searching out the Causes of the fiery flames of the Hill Vesuvius, his vytall sprites were stopped, with the piercing air of the sulphur,
Siluer, golde, pearle and stone, when will the wycked not abuse them? strengthe, healthe, authoritie, beautie, wit, wisedome, knowledge, are not all these things subiecte to the wickeds abuse? what is not thrall to vanitie by theyr abuse in the whole worlde? doo they not abuse the Blessed worde of God,
Silver, gold, pearl and stone, when will the wicked not abuse them? strength, health, Authority, beauty, wit, Wisdom, knowledge, Are not all these things Subject to the wickeds abuse? what is not thrall to vanity by their abuse in the Whole world? do they not abuse the Blessed word of God,
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Thys doctryne beeyng ryghtlye vsed, is so farre from anye inducemente to dispayre or presumption, that it is the moste excellente Triacle that canne bee receyued to expell the vyolence of bothe these poysons:
This Doctrine being rightly used, is so Far from any inducemente to despair or presumption, that it is the most excellent Treacle that can be received to expel the violence of both these poisons:
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euen to their owne damnation, shall we not therfore receaue it at al? yea had not all the more daunger the more nede to knowe howe to receyue it rightly? The Papists snatche at the ensamples of those that haue hurt them selues by it,
even to their own damnation, shall we not Therefore receive it At all? yea had not all the more danger the more need to know how to receive it rightly? The Papists snatch At the ensamples of those that have hurt them selves by it,
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Neither that this matter hangs in doubt, but is already certainely doone and ratified, in the booke of life Gods eternall purpose, that cannot be changed:
Neither that this matter hangs in doubt, but is already Certainly done and ratified, in the book of life God's Eternal purpose, that cannot be changed:
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for I haue Christ on my side, & if he be with vs, who can be against vs? Christ iustifieth, who can condemne? And for warrant of Christ, I haue his word and Sacramentes, I heare them, and receaue them. And Christ hath sayde:
for I have christ on my side, & if he be with us, who can be against us? christ Justifieth, who can condemn? And for warrant of christ, I have his word and Sacraments, I hear them, and receive them. And christ hath said:
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Qui ex Deo est, Verba De• … audit, propterea nos non auditis, quia ex Deo nō estis, In whiche wordes, he not only comforteth me by an infallible token that I heare his word, which reprobates doo not:
Qui ex God est, Verba De• … audit, propterea nos non Heard, quia ex God nō Ye are, In which words, he not only comforts me by an infallible token that I hear his word, which Reprobates do not:
What nedest thou take paynes? why suffrest thou affliction? what nedest thou to praye? why sholdest thou go to sermons? what nedest thou do any good? why ensuest thou not thy pleasure? why liuest thou in nede? why killest thou not thy selfe? thou art sure of Heauen alredy,
What Needest thou take pains? why sufferest thou affliction? what Needest thou to pray? why Shouldst thou go to Sermons? what Needest thou do any good? why ensuest thou not thy pleasure? why Livest thou in need? why Killest thou not thy self? thou art sure of Heaven already,
sed nō fue• … ūt è nobis, for if they had bē of vs they wold haue cōtinued with vs. These whom the diuel setteth on this hil top, hee maketh in dede to presume,
sed non fue• … unt è nobis, for if they had been of us they would have continued with us These whom the Devil sets on this hill top, he makes in deed to presume,
But let him tempt as hee did Christ, let him sift as he did Peter, let him buffet as he did Paule, let hym stryke as he did Iob, let him go roaryng lyke a Lion,
But let him tempt as he did christ, let him sift as he did Peter, let him buffet as he did Paul, let him strike as he did Job, let him go roaring like a lion,
Christe shall driue him away, Peters faith shall preuayle, yea the gates of hell shall not preuaile again• … e it, Gods vertue in Paule shall be stronger in infirmitie, Iob shall neuer let go thys trustie saying:
Christ shall driven him away, Peter's faith shall prevail, yea the gates of hell shall not prevail again• … e it, God's virtue in Paul shall be Stronger in infirmity, Job shall never let go this trusty saying:
And al we that haue this firme belefe of Gods election shall neuer bee confounded, Spes non pudefacit. Rom. 5. Rom. 8. What shall we say then to these things? If God be on our syde who can be agaynst vs? who spared not his sonne,
And all we that have this firm belief of God's election shall never be confounded, Spes non pudefacit. Rom. 5. Rom. 8. What shall we say then to these things? If God be on our side who can be against us? who spared not his son,
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but gaue him for vs all to death, how shall he not giue vs all things with him also? Who shall laye any thyng to the charge of Gods chosen? it is God that iustifyeth, who shall condemne? It is Christe whiche is dead,
but gave him for us all to death, how shall he not give us all things with him also? Who shall say any thing to the charge of God's chosen? it is God that Justifieth, who shall condemn? It is Christ which is dead,
nor things presēt, nor things to com, nor heighth, nor depthe, nor any other creature, shal be able to separate vs from the loue of God whiche is in Christ Iesu our Lorde.
nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in christ Iesu our Lord.
And shall I now feare the sclander of a rayling Papist, to driue me from this houlde and fortresse, builte on the worke of Gods eternall election, founded thus in Iesus Christ? go now Papist,
And shall I now Fear the slander of a railing Papist, to driven me from this hold and fortress, built on the work of God's Eternal election, founded thus in Iesus christ? go now Papist,
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And euen as before in the temptation to dispaire, so now, euen for his temptation and thy sclaunders, I ground my selfe the faster thereon, I will spit on my fingers and take better holde on the mercifull election of God than I did before, hurling awaye all brittle sticks and rotten posts of mans merits,
And even as before in the temptation to despair, so now, even for his temptation and thy slanders, I ground my self the faster thereon, I will spit on my fingers and take better hold on the merciful election of God than I did before, hurling away all brittle sticks and rotten posts of men merits,
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But let the Papist go, and let vs here set downe our firste stand• … d, againste the tempting Deuell, against the wicked worlde, against the tremblinge fleshe, against the sclandering Papist,
But let the Papist go, and let us Here Set down our First stand• … worser, against the tempting devil, against the wicked world, against the trembling Flesh, against the slandering Papist,
and stay our selues on this first parte, Hic murus aheneus esto, Lette this be a brasen wall vnto vs (that all theire gunshotte shall neuer batter downe) the eternall purpose of almightie God,
and stay our selves on this First part, Hic Murus aheneus esto, Let this be a brazen wall unto us (that all their gunshot shall never batter down) the Eternal purpose of almighty God,
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or what shold I geue to redeme my soul withal? From whence then proceded this surmounting goodnes of almightie God vnto the world, was there no cause mouing him thervnto ▪ yes verily & that a great cause.
or what should I give to Redeem my soul withal? From whence then proceeded this surmounting Goodness of almighty God unto the world, was there no cause moving him thereunto ▪ yes verily & that a great cause.
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Here the Papists, chiefly the Scholemē, labor meruellously to serch out the cause that moued God, to bestowe on the world this excellent benefite of eternal life:
Here the Papists, chiefly the Schoolmen, labour marvelously to search out the cause that moved God, to bestow on the world this excellent benefit of Eternal life:
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as the blynded Syrians were mis led to Samaria, and euen like the blinded Hob, runne vp and downe about the house, catching at euery thing commeth next to hande, crying, this is it, that is it, wearying them selues,
as the blinded Syrians were miss led to Samaria, and even like the blinded Hob, run up and down about the house, catching At every thing comes next to hand, crying, this is it, that is it, wearying them selves,
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bicause thei take Nō causas pro causis. no causes for causes, which is the gretest error in Philosophie that can be, mutch more in this high mistery of diuinitie,
Because they take Nō causas Pro Causis. no Causes for Causes, which is the greatest error in Philosophy that can be, much more in this high mystery of divinity,
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and the causes of Gods doings, that passeth all mannes Philosophie. The Philosophers say, nothyng is thoroughly knowne, whereof the causes are vnknowne:
and the Causes of God's doings, that passes all Man's Philosophy. The Philosophers say, nothing is thoroughly known, whereof the Causes Are unknown:
And shall wee then make his metaphysiks good diuinitie, as our Scholemen (more blynde than those phylosophers) did, to confirme this matter withal? but they haue so rooted them in the diuinitie of their god Aristotle, that they can not lift vp themselues from themselues, to search this cause of Gods benefite in God, from whom it proceedeth,
And shall we then make his metaphysics good divinity, as our Schoolmen (more blind than those Philosophers) did, to confirm this matter withal? but they have so rooted them in the divinity of their god Aristotle, that they can not lift up themselves from themselves, to search this cause of God's benefit in God, from whom it Proceedeth,
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Ther is a beame in their eyes called Philautia, selfe loue, and this little preatie moate dothe so hinder their syght forsoothe, that they see no suche thing,
There is a beam in their eyes called Philautia, self love, and this little preatie moat doth so hinder their sight forsooth, that they see no such thing,
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had not the worlde done some good turne to God, and so gifte gafte, one good turne asketh another, clawe me, clawe thee, the worlde might haue done so muche for God, that God was indebted to the worlde:
had not the world done Some good turn to God, and so gift gafte, one good turn asks Another, claw me, claw thee, the world might have done so much for God, that God was indebted to the world:
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he coulde not but euen of his Iustice, Merito digni vel condigni vel congrui, By the merite of dewty or worthinesse or congruitie, requite the world with this benefite:
he could not but even of his justice, Merito Worthy vel condigni vel congrui, By the merit of duty or worthiness or congruity, requite the world with this benefit:
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Nō ex operibus quae fecimus nos, not of the works that we haue wrought, Non secundū opera nostra, not acording to our works, Ex operibus legis non iustificatur omnis caro, no flesh shalbe iustified no not by the works of Gods law.
Nō ex operibus Quae We have done nos, not of the works that we have wrought, Non secundū opera nostra, not according to our works, Ex operibus Legis non iustificatur omnis Caro, no Flesh shall justified no not by the works of God's law.
If God then should worke by iustice, Domine quis sustinebit? Lorde who should abide it? we had not done any good to him before at all, that he shoulde recompence.
If God then should work by Justice, Domine quis sustinebit? Lord who should abide it? we had not done any good to him before At all, that he should recompense.
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Quis prior dedit illi, et retribuetur ei? Who gaue him ought aforehand that he shoulde make him retribution? in a pitifull case were we before he vouch safed for to choose vs:
Quis prior dedit illi, et retribuetur ei? Who gave him ought aforehand that he should make him retribution? in a pitiful case were we before he vouch safed for to choose us:
Thus sayeth the Lorde God vnto Hierusalem, thine habitation and thy kinrede is of the lande of Canaan, thy father was an Ammorite, and thy mother an Hethite:
Thus Saith the Lord God unto Jerusalem, thine habitation and thy kinrede is of the land of Canaan, thy father was an Amorite, and thy mother an Hittite:
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Thou arte thy mothers daughter that hath caste off her husbande, and her chyldren: and thou arte the syster of thy systers, whyche forsooke theyr husbandes, and theyr chyldren:
Thou art thy mother's daughter that hath cast off her husband, and her children: and thou art the sister of thy Sisters, which forsook their Husbands, and their children:
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And as more sharpelye in Esaye, hee callethe the Iewes, the seede of the wycked, corrupte chyldren, the sonnes of Witches, the seede of the adulterers,
And as more sharply in Isaiah, he Callet the Iewes, the seed of the wicked, corrupt children, the Sons of Witches, the seed of the Adulterers,
and of the whore, rebellious children, & false sede, the egges of the Aspis, the webbes of Spyders, the generation of Uipers, boasting in vaine of Abrahams parentage, who himself also before he was called, was an heathen, was an idolater, till God redemed and called him:
and of the whore, rebellious children, & false seed, the eggs of the Aspis, the webs of Spiders, the generation of Vipers, boasting in vain of Abrahams parentage, who himself also before he was called, was an heathen, was an idolater, till God redeemed and called him:
What then was the cause that moued God herevnto? was not this the cause therof? that although they had done no such good turnes to God, by dutie or cōgruitie to moue him to recompence,
What then was the cause that moved God hereunto? was not this the cause thereof? that although they had done no such good turns to God, by duty or congruity to move him to recompense,
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And therfore God mighte the easyer be induced to bestow this benefit on them? But had not euen the electe of God offended God? Rom. 5. were they not of olde Adam.
And Therefore God might the Easier be induced to bestow this benefit on them? But had not even the elect of God offended God? Rom. 5. were they not of old Adam.
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and what ar• … the deedes of theGal. 5. flesh? Manifesta sunt opera carnis &c. The dedes of the flesh are manifest adultery, fornication, vncleannes, Rom. 3. want ōnes, Idolatrie, witchecraft, hatred, debate, emulation, wrathe, contention, sedition, heresies, enuie, murder, drunkennes, gluttonie, and sutche like:
and what ar• … the Deeds of theGal. 5. Flesh? Manifesta sunt opera carnis etc. The Deeds of the Flesh Are manifest adultery, fornication, uncleanness, Rom. 3. want onnes, Idolatry, witchcraft, hatred, debate, emulation, wrath, contention, sedition, heresies, envy, murder, Drunkenness, gluttony, and such like:
for we haue already proued that all both Iewes and Gentils are vnder sin, as it is written, there is none righteous no not one, there is none that vnderstandeth, there is none that seeketh God, they haue all gone out of the way, they haue bene made altogether vnprofitable, there is none that doth good no not one:
for we have already proved that all both Iewes and Gentiles Are under since, as it is written, there is none righteous no not one, there is none that understandeth, there is none that seeks God, they have all gone out of the Way, they have be made altogether unprofitable, there is none that does good no not one:
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their throte is an open sepulcher, they haue vsed their tongs to deceyt, the poyson of aspis is vnder their lippes, whose mouth is full of cursing and bitternesse, their fete are swifte to shead bloud, destruction and calamitie are in theyr ways,
their throat is an open sepulcher, they have used their tongue's to deceit, the poison of aspis is under their lips, whose Mouth is full of cursing and bitterness, their feet Are swift to shed blood, destruction and calamity Are in their ways,
Peace Paule for shame, what a number of horrible vyces reckenest thou vp here? Was this the case of all men before Gods callyng? These things seme to be spoken of the reprobate, is ther no differēce? there is no difference,
Peace Paul for shame, what a number of horrible vices reckenest thou up Here? Was this the case of all men before God's calling? These things seem to be spoken of the Reprobate, is there no difference? there is no difference,
Fuistis serui peccati. ye were the seruants of sinne, Exhibuistis mēbra vestra, ye gaue your membres to vncleannesse & iniquitie, to committe iniquitie.
Fuistis Servant peccati. you were the Servants of sin, Exhibuistis mēbra Vestra, you gave your members to uncleanness & iniquity, to commit iniquity.
yet peraduenture for all this ther might some good qualities, some Pura naturalia, some goodnesse of nature, lie hidden in man that all the worlde seeth not,
yet Peradventure for all this there might Some good qualities, Some Pura Naturalia, Some Goodness of nature, lie hidden in man that all the world sees not,
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Non habitatRom. 7. in me, hoc est in carne mea bonum, I know (sayth he) that in mee, that is in my fleshe (hee meaneth the vnregenerate man) dwelleth no good thyng.
Non habitatRom. 7. in me, hoc est in Carnem mea bonum, I know (say he) that in me, that is in my Flesh (he means the unregenerate man) dwells no good thing.
Hee became like vnto beastes, and was compared vnto them, Sicut equus et mulus in quibus non est intellectus, Euen as the Horse and Mule that haue no vnderstāding.
He became like unto beasts, and was compared unto them, Sicut equus et Mules in quibus non est Intellectus, Even as the Horse and Mule that have no understanding.
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Nay, thou wast euen the very enemie of God, Cum inimici essemus, when we were the enimies of God, the conspiratoures with Sathan, the children of wrath, bearyng in vs euen the lawe of rebellion, fighting against the sprite of God,
Nay, thou wast even the very enemy of God, Cum Inimici essemus, when we were the enemies of God, the conspirators with Sathan, the children of wrath, bearing in us even the law of rebellion, fighting against the sprite of God,
of our selues wee mighte at leaste haue some good inclination and procliuitie, if wee hadde bene able to haue followed and perfourmed it, whiche GOD seeing, it might bee a preparatiue to moue God, to put to his healping hande to ours.
of our selves we might At jest have Some good inclination and proclivity, if we had be able to have followed and performed it, which GOD seeing, it might be a preparative to move God, to put to his helping hand to ours.
I graunte he was seduced by Sathan at the 〈 ◊ 〉, but he so fully and freely assented to him, that we in oure temptations, can not poste of the cause to any other,
I grant he was seduced by Sathan At the 〈 ◊ 〉, but he so Fully and freely assented to him, that we in our temptations, can not post of the cause to any other,
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and put it as Adam dydde on Eue, 〈 ◊ 〉 as Eue did • … n the serpent, but euery man is t• … 〈 ◊ 〉 ted when he is drawne (sayeth Saincte Iames) away, by his owne concupiscence.
and put it as Adam did on Eue, 〈 ◊ 〉 as Eue did • … n the serpent, but every man is t• … 〈 ◊ 〉 ted when he is drawn (Saith Saint James) away, by his own concupiscence.
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For by the firste assent to the Serpente, the whole nature of man body and soule is so infected with syn and enemitie to GOD, that affectus carnis inimicitia est aduersusRom. 8. Deum, Euen the affections and desyre of the fleshe is enemitie againste God,
For by the First assent to the Serpent, the Whole nature of man body and soul is so infected with sin and enmity to GOD, that affectus carnis Enmity est aduersusRom. 8. God, Even the affections and desire of the Flesh is enmity against God,
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Not only the dedes of man are syn, nor the words only are sinne, and answerable to accompt, Quomodo potestis bona loqui, cum sitisMatth 12. mali, Howe canne yee speake that is good, youre selues being euyll? neyther only the thoughtes are synne, Cogita• … io stulti peccatum est, The thoughte of the foole is sinne:
Not only the Deeds of man Are sin, nor the words only Are sin, and answerable to account, Quomodo potestis Bona loqui, cum sitisMatth 12. mali, How can ye speak that is good, your selves being evil? neither only the thoughts Are sin, Cogita• … io stulti peccatum est, The Thought of the fool is sin:
Ex corde exeūt cogitationes malae, The euel thoughts come from the heart, the heart is stonie, the heart is vncleane, the heart of man is wicked and vnserchable:
Ex cord exeūt Cogitations Malae, The evil thoughts come from the heart, the heart is stony, the heart is unclean, the heart of man is wicked and vnserchable:
the Lorde sawe that the wickednes of man was great in the earth, and al the imaginations of the thoughts of his heart were only euel continually, the imagination of mans heart is euel euen from his youthe.
the Lord saw that the wickedness of man was great in the earth, and all the Imaginations of the thoughts of his heart were only evil continually, the imagination of men heart is evil even from his youth.
What sir? I beseeche you, litle children and all? 〈 ◊ 〉 the infants sucking at their mothers brests? a• … acke poore babes, put ye thē in the nūber? what haue they done? what haue they trespassed that ye make them sinners also? Quae culpa (saith Pigghius) { quod } peccatum possit esse animae adhuc innocentis & Pigghius de origin. peccato.
What sir? I beseech you, little children and all? 〈 ◊ 〉 the Infants sucking At their mother's breasts? a• … acke poor babes, put you them in the number? what have they done? what have they trespassed that you make them Sinners also? Quae culpa (Says Pigghius) { quod } peccatum possit esse Spirits Adhoc innocentis & Pigghius the origin. Peccato.
but all th• … whole subst• … nce, externall and internall of mankynd, is so infected & defiled with sin, that no thyng but God c• … n clense it, Quis potest facere mūdūIob. 14. de immundo cōceptū semine.
but all th• … Whole subst• … nce, external and internal of mankind, is so infected & defiled with since, that no thing but God c• … n cleanse it, Quis potest facere mūdūIob. 14. de Impure cōceptū Seed.
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Ecce (saith Dauid that was an holy prophet) in iniquitatibus cōceptus sum, & in peccato cōcepit me mater me• …, Beholde (sayth he) I was begotten in wickednes and my mother conceaued me in sinne.
Ecce (Says David that was an holy Prophet) in iniquitatibus cōceptus sum, & in Peccato cōcepit me mater me• …, Behold (say he) I was begotten in wickedness and my mother conceived me in sin.
And as the seede was, so was the chylde, Quòd natum est ex carne caro est, What that is borne of fleshe, is flesh, of Adam, is Adam, of a thorne is a thorn, of a brieris brier, of a crab, is a crabbe,
And as the seed was, so was the child, Quòd natum est ex Carnem Caro est, What that is born of Flesh, is Flesh, of Adam, is Adam, of a thorn is a thorn, of a brieris brier, of a crab, is a crab,
of the whyche some bee originall, some bee actuall, some be in thoughte, some be in worde, some be indede, some be of negligence, som be of wilfulnesse, some be of ignorance, some be of malice, some be more heynous than other some sinnes be,
of the which Some bee original, Some be actual, Some be in Thought, Some be in word, Some be indeed, Some be of negligence, Some be of wilfulness, Some be of ignorance, Some be of malice, Some be more heinous than other Some Sins be,
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yea and wee admit also this distinction of mortal sinne and veniall synne, yet admit wee it not in suche sort as the Papistes do, that thys difference is in the nature of synne, whereby any is veniall,
yea and we admit also this distinction of Mortal sin and venial sin, yet admit we it not in such sort as the Papists do, that this difference is in the nature of sin, whereby any is venial,
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but hee speaketh plat and playne of condemnation. Iuditium quidemRom 5. ex vno in condemnationem, The faulte came of one offence vnto condemnation. And agayn:
but he speaks plate and plain of condemnation. Iuditium quidemRom 5. ex vno in condemnationem, The fault Come of one offence unto condemnation. And again:
and peraduenture therfore he wold they should not perishe, but haue eternall lyfe, euen bicause he foresaw they shoulde become good men, although they were euill.
and Peradventure Therefore he would they should not perish, but have Eternal life, even Because he foresaw they should become good men, although they were evil.
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Vocauit nos Deus vocatione2. Tim 1. sua sancta, non ex operibus nost• … is, sed iuxta pro positum suum, God called vs wyth his holy callyng, not by reason of our workes, but according to his purpose.
Vocauit nos Deus vocatione2. Tim 1. sua sancta, non ex operibus nost• … is, sed Next Pro positum suum, God called us with his holy calling, not by reason of our works, but according to his purpose.
Neyther are wee iustified by the the woorkes euen of Gods law, In l• … ge nemo iustificatur apud Deum, neyther saued hee vs (sayeth S. Paule) for the workes of our righteousnesse.
Neither Are we justified by thee the works even of God's law, In l• … ge nemo iustificatur apud God, neither saved he us (Saith S. Paul) for the works of our righteousness.
when Gods choyce is before hys calling, his calling before our iustifying, our iustifying before wee obteyne saluation? Naye if our workes be not the cause of our sauing,
when God's choice is before his calling, his calling before our justifying, our justifying before we obtain salvation? Nay if our works be not the cause of our Saving,
vt essem us sancti & immaculati in cōspectu eius per charitatem, He chose vs in him before the making of the worlde, that we should be holy and vnreprouable in his syght through loue.
vt essem us sancti & immaculati in cōspectu eius per charitatem, He chosen us in him before the making of the world, that we should be holy and unreprovable in his sight through love.
Then were not good works to come, the cause of Gods choise made before, but God, that by his election did ordein them to glory, ordeined them also to do good workes after:
Then were not good works to come, the cause of God's choice made before, but God, that by his election did ordain them to glory, ordained them also to do good works After:
Conditi sumus ad bona opera, Wee are made of God to doo good workes, Good workes are the fructes of the sprite of God, after he hath iustifyed vs. Quomodo enim potest iuste viue• … e, (saith S. Augustine) qui non fue• … it instificatus? How can he liue iustly, that before hand shall not be iustified? 〈 ◊ 〉 b• … na opera iustificatum non praec• … dunt iustificandum, They folowe hym that is iustified already,
Conditi sumus ad Bona opera, we Are made of God to do good works, Good works Are the fructs of the sprite of God, After he hath justified us Quomodo enim potest just viue• … e, (Says S. Augustine) qui non fue• … it instificatus? How can he live justly, that before hand shall not be justified? 〈 ◊ 〉 b• … na opera iustificatum non praec• … dunt iustificandum, They follow him that is justified already,
Then are not good woorks the cause, but the effects of Gods wor• … s in vs, He chose vs, he called vs, hee conuert• … d vs, he gaue vs faith, he maketh vs ayte to do all good workes to the prayse of his glory,
Then Are not good works the cause, but the effects of God's wor• … s in us, He chosen us, he called us, he conuert• … worser us, he gave us faith, he makes us ait to do all good works to the praise of his glory,
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These therfore, and all these Papisticall cauillations, that make man, or any thing in man, be it neuer so good, to bee the cause of this good purpose of Gods eternall Election to the worldes saluation, are but false Popish fetches and lying vauntes, to establishe theyr owne ryghtousnesse, to deface Gods glorye,
These Therefore, and all these Papistical cavillations, that make man, or any thing in man, be it never so good, to be the cause of this good purpose of God's Eternal Election to the world's salvation, Are but false Popish Fetches and lying vaunts, to establish their own ryghtousnesse, to deface God's glory,
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may be auaylable vnto himselfe? is it any thyng vnto the Almightie, that thou arte iust? or is it profytable to him, that thou 〈 ◊ 〉 est thy wayes vprighte? Can his glory shine no other way but by our workes,
may be available unto himself? is it any thing unto the Almighty, that thou art just? or is it profitable to him, that thou 〈 ◊ 〉 est thy ways upright? Can his glory shine no other Way but by our works,
or by our saluation? What if all we had ben lost, had he lost any thyng therby? Lost Christ any sparke of hys glorie by the lost chyld Iudas? Lost God any glorie by the wyckednesse of Pharao? Nay he got glory therby,
or by our salvation? What if all we had been lost, had he lost any thing thereby? Lost christ any spark of his glory by the lost child Iudas? Lost God any glory by the wickedness of Pharaoh? Nay he god glory thereby,
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they haue sought ouer al the world and euery creature, neither is the cause of Gods purpose to be foūd in any creature, no not in the elect thēselues.
they have sought over all the world and every creature, neither is the cause of God's purpose to be found in any creature, no not in the elect themselves.
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and what presumption ahainst god, sith we heare it is gods purpose, and we are not content therwith? Well (say the Papists) be it, the cause be only in God,
and what presumption ahainst god, sith we hear it is God's purpose, and we Are not content therewith? Well (say the Papists) be it, the cause be only in God,
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Why, is not this a sufficient cause of it selfe, that we haue sayd al this while, it was Gods purpose? If this will not suffise thee, what will suffise thee? Shall I say, it is Gods determination? that is al one with purpose.
Why, is not this a sufficient cause of it self, that we have said all this while, it was God's purpose? If this will not suffice thee, what will suffice thee? Shall I say, it is God's determination? that is all one with purpose.
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Shall I say it is his good wil and pleasure? what is this but in effecte the same also? what shall I saye then that shall contente them? Surely neyther I nor all the world shalbe able to say any thing, that can satisfie a warbling Papist in this matter.
Shall I say it is his good will and pleasure? what is this but in Effect the same also? what shall I say then that shall content them? Surely neither I nor all the world shall able to say any thing, that can satisfy a warbling Papist in this matter.
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For how should we satisfie him, that is not satisfied, with the purpose, determination, appointment, wil and pleasure of God? but he will needes know why God purposed, determined and appointed,
For how should we satisfy him, that is not satisfied, with the purpose, determination, appointment, will and pleasure of God? but he will needs know why God purposed, determined and appointed,
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But see euen here, if this will content the Papist, wee haue a further cause expressed in the firste begynnyng of this sentence, Sic dilexit, So God loued the Worlde, Lo, loue is the cause therof:
But see even Here, if this will content the Papist, we have a further cause expressed in the First beginning of this sentence, Sic dilexit, So God loved the World, Lo, love is the cause thereof:
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of which if it were so easy a matter to shew a further cause, why was not S. Paul ashamed when he came to the alleaging of Gods will, to crye oute that the Iudgementes of God were vnsearchable,
of which if it were so easy a matter to show a further cause, why was not S. Paul ashamed when he Come to the alleging of God's will, to cry out that the Judgments of God were unsearchable,
yea to go beyond the boundes appoynted? Shall not a dart be cast through him that dare presume thus beastely? What is man that he should not be content when he heareth platte and playne it is Gods wyll,
yea to go beyond the bounds appointed? Shall not a dart be cast through him that Dare presume thus beastly? What is man that he should not be content when he hears plot and plain it is God's will,
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yet when in the anguishe of his mynde hee wente beyonde hys reache, The Lorde out of the whyrle wynde sayde, Whoe is thys that darkeneth the counsell by woordes without knowledge? Gyrde vp now thy loynes lyke a manne, I wyll demaunde of thee and declare thou vntoo mee, Where waste thow when I layde the foundations of the earthe? Declare yf thou haste vnderstandynge, &c. WylteIob. 40. thou disanull my Iudgemente,
yet when in the anguish of his mind he went beyond his reach, The Lord out of the whyrle wind said, Who is this that darkeneth the counsel by words without knowledge? Gyrde up now thy loins like a man, I will demand of thee and declare thou unto me, Where waste thou when I laid the foundations of the earth? Declare if thou haste understanding, etc. WylteIob. 40. thou disannul my Judgement,
Thys presumption then, not to bee content wyth the expressed good wyll of GOD, but to searche further causes of his wyll then hee hath expressed, that is his loue, is euen to make our owne right hande our Sauiour, as the Papistes doo.
This presumption then, not to be content with the expressed good will of GOD, but to search further Causes of his will then he hath expressed, that is his love, is even to make our own right hand our Saviour, as the Papists do.
But the Papist, whose mouth is not yet stopped, nor hys ambitious mynde contented, groynethe hereat, that all shoulde proceede from the good wyll and loue of GOD:
But the Papist, whose Mouth is not yet stopped, nor his ambitious mind contented, groineth hereat, that all should proceed from the good will and love of GOD:
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Iohn. 4. nos, Loue consisteth herein sayeth S. Iohn, not that we loued him, but that he loued vs, Prior dilexit nos, he loued vs before, and not we him before:
John. 4. nos, Love Consisteth herein Saith S. John, not that we loved him, but that he loved us, Prior dilexit nos, he loved us before, and not we him before:
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quoniam cum adhuc peccatores es• … emus, God not onely loueth vs, but herein he maruellously setteth out the glory and praise of his infinite loue vnto vs, that euen when we were sinners,
quoniam cum Adhoc Peccatores es• … emus, God not only loves us, but herein he marvellously sets out the glory and praise of his infinite love unto us, that even when we were Sinners,
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Wherefore chose he the seede of Abraham, Isaac and Iacob to be hys people, for any merite of these their fathers which were holy patriarkes? No, Quia dilexit patresDeut. 4. tuos, forbicause hee loued their fathers.
Wherefore chosen he the seed of Abraham, Isaac and Iacob to be his people, for any merit of these their Father's which were holy Patriarchs? No, Quia dilexit patresDeut. 4. tuos, For because he loved their Father's.
The Lord thy God hath chosen thee to be a precious people vnto hymDeut 7. selfe aboue all people that are vpon the earthe? The Lorde did not set his loue vpon you,
The Lord thy God hath chosen thee to be a precious people unto hymDeut 7. self above all people that Are upon the earth? The Lord did not Set his love upon you,
but bicause the Lorde of his only loue & mercie chose her? Wherefore was Dauid chosen king from following the sheepe? but bicause hee was a man Secūdum cor meum, euē after the hart of God, that is to say, whom God delighted in and loued.
but Because the Lord of his only love & mercy chosen her? Wherefore was David chosen King from following the sheep? but Because he was a man Secūdum cor meum, even After the heart of God, that is to say, whom God delighted in and loved.
Wherfore was Salomon chosen to sitte in the seate of Dauid before all his brethren? but bicause Dominus dilexit cum, The Lord loued him? Wherfore did Christ choose the twelue Disciples before all other in the worlde? Non vos me eligistis, Iohn. 15. sed ego elegi vos, You chose not me, but I chose you:
Wherefore was Solomon chosen to sit in the seat of David before all his brothers? but Because Dominus dilexit cum, The Lord loved him? Wherefore did christ choose the twelue Disciples before all other in the world? Non vos me eligistis, John. 15. sed ego elegi vos, You chosen not me, but I chosen you:
Wherefore leaned Iohn on the breast of Iesu, and durst aske him more boldly than the other Disciples? but bicause he was the disciple, Quem diligebat Dominus, whom the Lorde loued.
Wherefore leaned John on the breast of Iesu, and durst ask him more boldly than the other Disciples? but Because he was the disciple, Whom diligebat Dominus, whom the Lord loved.
Vocabo non plebem meam, Rom. 9. plebem meam, & non dilectam, dilectam, & non misericordiam consecutam, misericordiam cōsecutam, I will call them my people, whiche were not my people,
Vocabo non plebem meam, Rom. 9. plebem meam, & non dilectam, dilectam, & non misericordiam consecutam, misericordiam cōsecutam, I will call them my people, which were not my people,
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Wherfore now that we are chosen of God, are we afflicted? Quos diligit Dominus, Proue• … b 3. Heb. 12. castigat, The Lorde correcteth whome he loueth.
Wherefore now that we Are chosen of God, Are we afflicted? Quos diligit Dominus, Proue• … b 3. Hebrew 12. castigate, The Lord Correcteth whom he loves.
but the Electe are purifyed in tribulation, as golde in the forneys? In his omnibus superamus per eum qui dilexitRom. 8. nos, In all these thyngs wee ouercome through hym that loued vs. Wherfore haue we in those afflictions, sutche a confident truste in God, that they shall not hurte vs. Quia charitas Dei diffusaRom. 5. est in cordibus nostris, per Spiritum Sanctum qui datus est nobis, Bycause the loue of GOD is shead abroade in our hartes, by the Holy Ghost whyche is gyuen vnto vs. Then the fountayne and onely cause of all the grace and fauour that wee receyue of God, is the loue of God.
but the Elect Are purified in tribulation, as gold in the forneys? In his omnibus superamus per Eum qui dilexitRom. 8. nos, In all these things we overcome through him that loved us Wherefore have we in those afflictions, such a confident trust in God, that they shall not hurt us Quia charitas Dei diffusaRom. 5. est in cordibus nostris, per Spiritum Sanctum qui Datus est nobis, Because the love of GOD is shed abroad in our hearts, by the Holy Ghost which is given unto us Then the fountain and only cause of all the grace and favour that we receive of God, is the love of God.
And therefore Christe whyche is the well beloued sonne of God, Hic est filius meus dilectus, inMatth 3. quo mihi complacui, Thys is my well beloued sonne in whom I am wel pleased and in whom wee are made also the beeloued sonnes of God,
And Therefore Christ which is the well Beloved son of God, Hic est filius meus Beloved, inMatth 3. quo mihi complacui, This is my well Beloved son in whom I am well pleased and in whom we Are made also the beeloued Sons of God,
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hee hath fully declared in the very fyrste woordes of thys Sentence, the very fyrst and principall cause of the Worldes saluation, saying, Sic DEVS dilexit, So God loued the worlde, there is no cause hereof in manne,
he hath Fully declared in the very First words of this Sentence, the very fyrst and principal cause of the World's salvation, saying, Sic DEVS dilexit, So God loved the world, there is no cause hereof in man,
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You shall remember your owne wycked wayes and youre deedes that were not good, and shall iudge your selues worthy to haue bene destroyed for your iniquities, and for your abhominations:
You shall Remember your own wicked ways and your Deeds that were not good, and shall judge your selves worthy to have be destroyed for your iniquities, and for your abominations:
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and his very loue vnto vs. What shal we say then to those false prophets that haue so sotted vs in our owne loue, that they haue made vs beleue the cause to be in vs of oure saluation, our pure naturall qualities, our preparatiue workes, oure free will, oure good deedes and satisfactions to bee the cause why wee escape perdition:
and his very love unto us What shall we say then to those false Prophets that have so sotted us in our own love, that they have made us believe the cause to be in us of our salvation, our pure natural qualities, our preparative works, our free will, our good Deeds and satisfactions to be the cause why we escape perdition:
Our election to be the cause of Gods election & our loue of God, to be the cause of Gods loue to vs. Nay soft (sayth the Papist) ye tell oure tale amisse, we say not that these be the only causes,
Our election to be the cause of God's election & our love of God, to be the cause of God's love to us Nay soft (say the Papist) you tell our tale amiss, we say not that these be the only Causes,
gratia Dei saluae factae sunt, si autem gratia, iam non ex operibus, alioquin gratia nō est gratia, The remnaunt shall bee saued, accordyng to the Election of the grace of GOD:
Gratia Dei saluae factae sunt, si autem Gratia, iam non ex operibus, Alioquin Gratia nō est Gratia, The remnant shall be saved, according to the Election of the grace of GOD:
or altogether of mā, or ioyntly of God and man together, that is to saye, of Gods grace and mans works concurrent, in this poynt, grace and workes do so disagree,
or altogether of man, or jointly of God and man together, that is to say, of God's grace and men works concurrent, in this point, grace and works do so disagree,
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For first grace, which signifieth free fauor and gift (as S. Augustin saith) Gratis datur propter { pro } gratia nominatur, It is giuen freely or gratefully, whervppon it hathe his name Grace:
For First grace, which signifies free favour and gift (as S. Augustin Says) Gratis datur propter { Pro } Gratia nominatur, It is given freely or gratefully, whereupon it hath his name Grace:
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Likewise on the contrary part for works, To him that worketh, reward (sayth saint Paule) is not giuen according to graceRom. 4. or fauour, but according to duetie.
Likewise on the contrary part for works, To him that works, reward (say saint Paul) is not given according to graceRom. 4. or favour, but according to duty.
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Therfore if hee wrought any thing in this matter of the cause of his owne saluation, he deserueth then somewhat euen of dutie to the obteyning of his owne saluation.
Therefore if he wrought any thing in this matter of the cause of his own salvation, he deserves then somewhat even of duty to the obtaining of his own salvation.
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Neither let the Scholemen go so gingerly to worke, with theyr threefolde distinction of deseruyng, Merito digni, condigni, & congrui, by the merite of dignitie, condignitie, & congruitie:
Neither let the Schoolmen go so gingerly to work, with their threefold distinction of deserving, Merito Worthy, condigni, & congrui, by the merit of dignity, condignity, & congruity:
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but that it is plain debt and dutie ▪ Yea what could he thinke otherwise? and why should he not clayme for his due, somuch as he deserued for his worke? And doth not saint Paul here, without any such nicenesse, go as plain ly to the matter,
but that it is plain debt and duty ▪ Yea what could he think otherwise? and why should he not claim for his due, So much as he deserved for his work? And does not saint Paul Here, without any such niceness, go as plain lie to the matter,
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He must be payde it, he is worthy of it, it is his dutie, daly not with him in termes, muche lesse tell hym it is free gift, it proceedeth of gracious fauour, of mere loue & curtesy.
He must be paid it, he is worthy of it, it is his duty, daly not with him in terms, much less tell him it is free gift, it Proceedeth of gracious favour, of mere love & courtesy.
For what is man but the child of Belial, before God geue him his grace? and wylte thou ioyne mans works and the grace of God togither, to be cause of thy saluation? nay, S. Paule hath sued such a diuorce alredy, betwene these two that if thou wilte haue grace to be a doer, grace must be all the doer, farewel works:
For what is man but the child of Belial, before God give him his grace? and wilt thou join men works and the grace of God together, to be cause of thy salvation? nay, S. Paul hath sued such a divorce already, between these two that if thou wilt have grace to be a doer, grace must be all the doer, farewell works:
But if (that it may be fauor, that is to say, free) it findeth nothyng in man, whereunto it may be rightly indebted, whiche is also truely vnderstode that is said,
But if (that it may be favour, that is to say, free) it finds nothing in man, whereunto it may be rightly indebted, which is also truly understood that is said,
If then workes are thus by S. Paul in the matter of Iustification thrust clean out of the dores by the heade and shoulders, shall wee suffer the Papists to bring them in,
If then works Are thus by S. Paul in the matter of Justification thrust clean out of the doors by the head and shoulders, shall we suffer the Papists to bring them in,
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and shoulder out grace, and the fauour of God in the cause of his election and of our saluation? But needes wyll the Papistes ioyne these two that can not be ioyned, the merits of man and the fauour or loue of God.
and shoulder out grace, and the favour of God in the cause of his election and of our salvation? But needs will the Papists join these two that can not be joined, the merits of man and the favour or love of God.
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Now syth they will needes ioyne them together, whether wer it fitter to haue the better ende of the staffe, to be the greater cause of the twain, the cause proceding from god,
Now sith they will needs join them together, whither were it fitter to have the better end of the staff, to be the greater cause of the twain, the cause proceeding from god,
Were he not then vnresonable, and too too wicked, that durst affirm the greater cause of our saluation to be in man? Well, what say the Papists to this question? Man shal be saued,
Were he not then unreasonable, and too too wicked, that durst affirm the greater cause of our salvation to be in man? Well, what say the Papists to this question? Man shall be saved,
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then the goodnesse of the man is a greater cause than the loue of God. And thus in conclusion, not onely the greater cause of mans saluation is in man,
then the Goodness of the man is a greater cause than the love of God. And thus in conclusion, not only the greater cause of men salvation is in man,
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As Bonauenture sayeth, that although the death and resurrection of Christe, take away our sinnes and iustifie vs, attamen neutri attribui potest propriè causalitas iustificationis, habetSuper ter tio senten tiarū dist. 19. quest. prima.
As Bonaventure Saith, that although the death and resurrection of Christ, take away our Sins and justify us, attamen neutri attribui potest propriè causalitas iustificationis, habetSuper ter tio Senten tiarū Dist. 19. quest. prima.
tamen aliquam causae proprietatem, scilicet per modum meriti interueniētis, { pro } reducitur ad causam materialē, formalis enim est gratia, hoc est charitas. &c. Neuerthelesse the causing cause of Iustification, can not proprely be attributed eyther to Christes death,
tamen aliquam causae proprietatem, scilicet per modum Merit interueniētis, { Pro } reducitur ad Causam materialem, Formalis enim est Gratia, hoc est charitas. etc. Nevertheless the causing cause of Justification, can not properly be attributed either to Christ's death,
or to his resurrection, although it hath some propretie of a cause, that is to wit, by the meanes of merite commyng betwene, which is reduced to the materiall cause,
or to his resurrection, although it hath Some property of a cause, that is to wit, by the means of merit coming between, which is reduced to the material cause,
But what kynd of propertie of a cause, hath the deth and resurrection of Christ to take away sinnes and to iustifie man? Forsoothe in this consideration, by the meanes of mans desert and good works cōming betwene,
But what kind of property of a cause, hath the death and resurrection of christ to take away Sins and to justify man? Forsooth in this consideration, by the means of men desert and good works coming between,
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& I wil be like the most high, but in this doctrine? Where is that man of sin• … e that would exalt himself aboue all that is called God, if not in this blasphemous presumption of the Pa pists? Qui quaerentes suā iustitiā stabilire, &c. That seking to set vp their owne righteousnesse are not subiect to the righteousnesse of God.
& I will be like the most high, but in this Doctrine? Where is that man of sin• … e that would exalt himself above all that is called God, if not in this blasphemous presumption of the Paul pists? Qui quaerentes suā iustitiam stabilire, etc. That seeking to Set up their own righteousness Are not Subject to the righteousness of God.
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for his owne sake, for his owne goodnesse and most merciful fauour, for his tender loue, that of his owne accorde & good nature, be vouchsafed to beare the worlde,
for his own sake, for his own Goodness and most merciful favour, for his tender love, that of his own accord & good nature, be vouchsafed to bear the world,
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That is not true, modicum nocet modicum, A little hurteth a litle, yea and that a great deale in this case, wherin on the one part, God is all in all,
That is not true, modicum nocet modicum, A little hurteth a little, yea and that a great deal in this case, wherein on the one part, God is all in all,
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And further then this, say the Papists, we willnot as• … e, sith ye are so importune vpon vs, we demaund at the least but this, that ye graunt man to haue no more goodnes of himselfe,
And further then this, say the Papists, we willnot as• … e, sith you Are so importune upon us, we demand At the least but this, that you grant man to have no more Goodness of himself,
I came to bryng fyre into the worlde, and whatLuc. 12. woulde I but it should burne? The fyre that declared God to be the lorde and not Baal, cam downe from heauen, there was none in the wood but rather water.
I Come to bring fire into the world, and whatLuc. 12. would I but it should burn? The fire that declared God to be the lord and not Baal, cam down from heaven, there was none in the wood but rather water.
For first in the begynning they grounde on a wrong principle, that there is at the least sutche sparkes in man, where as there is no sutch at all in man, whiche as it is therfore alye, affirming that to be in manne that is not in him:
For First in the beginning they ground on a wrong principle, that there is At the least such sparks in man, where as there is no such At all in man, which as it is Therefore alye, affirming that to be in man that is not in him:
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then would I aske the question whether we were quickened by Christe or no, but Saint Paule saveth, Viu• … ficauit nos in Christo, Hee quickened vs in Christe thorough loue, Propter nimiam charitatem qua dilexit nos, Therfore it muste needes folow, wee were euen deade before,
then would I ask the question whither we were quickened by Christ or not, but Saint Paul Saveth, Viu• … ficauit nos in Christ, He quickened us in Christ through love, Propter nimiam charitatem qua dilexit nos, Therefore it must needs follow, we were even dead before,
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neither was there any sparke of the life of grace in vs, before that of his mere loue in Iesu Christ, hee quickned vs. For loke how mutch ye denie the deadnesse,
neither was there any spark of the life of grace in us, before that of his mere love in Iesu christ, he quickened us For look how much you deny the deadness,
And in lyke case for free will, there is no freedom but in Christe, Si filiusIohn. 8. vos liberauerit verè liberi eritis, If the sonne make you free (sayth Christ) then are ye free in dede.
And in like case for free will, there is no freedom but in Christ, Si filiusIohn. 8. vos liberaverit verè Liberi You will be, If the son make you free (say christ) then Are you free in deed.
Likewise for the filthe of that our naturall vncleannesse wherein we walowed, and were so berayed, that euen the cleanest place of vs was lyke a foule cloute, in so mutche that God sayeth,
Likewise for the filth of that our natural uncleanness wherein we wallowed, and were so berayed, that even the cleanest place of us was like a foul clout, in so much that God Saith,
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Whatsoeuer was rered vp, was falne. And whatsoeuer was quickned, the same was dead before. Then followeth it sithe all these benefites are wroughte on vs:
Whatsoever was reared up, was fallen. And whatsoever was quickened, the same was dead before. Then follows it sith all these benefits Are wrought on us:
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that we were bondsclaues, we were falne, we were defyled, we were lost, we were euen dead, we had no freedome, no staye, no cleannesse, no knowledge where we were, no life in vs before.
that we were bondsclaues, we were fallen, we were defiled, we were lost, we were even dead, we had no freedom, no stay, no cleanness, no knowledge where we were, no life in us before.
and wil not they relent to vs in so small a matter, yt belongeth only to the glorie of man? Wherfore thinke ye do they thus? Late• … anguis in herba, There is a Snake in the grasse, a padde in the strawe:
and will not they relent to us in so small a matter, that belongeth only to the glory of man? Wherefore think you do they thus? Late• … anguis in herba, There is a Snake in the grass, a pad in the straw:
for so saint Iohn hath statly told vs. Wel, yet it is but a little one, a yong adder, ye nede not be so afrayd of it ywisse, it can not sting ye, oh, kil it not, it is a prety worm:
for so saint John hath stately told us Well, yet it is but a little one, a young adder, you need not be so afraid of it ywisse, it can not sting you, o, kill it not, it is a pretty worm:
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A yong cubbe can play pretily like a litle whelpe, it will not bite, the henne may goe by it, it wil not hurte one chick, O it is a pretie foole, Alacke who woulde kill it? but for all that kill it say I, else it wil kill chicken, hen, cock and all,
A young cub can play prettily like a little whelp, it will not bite, the hen may go by it, it will not hurt one chick, Oh it is a pretty fool, Alack who would kill it? but for all that kill it say I, Else it will kill chicken, hen, cock and all,
Happie is the manne that taketh theirPsalm 136. Esa. 13. children, and dasheth theire braines againste the stones, Unhappie then is the Papiste that saueth them,
Happy is the man that Takes theirPsalm 136. Isaiah 13. children, and dasheth their brains against the stones, Unhappy then is the Papist that Saveth them,
but crucifie, mortifie, kill the olde manne, and all the lustes of the fleshe, for they are noughte but Inimicitia aduersus Deum, Enemitie against God,
but crucify, mortify, kill the old man, and all the lusts of the Flesh, for they Are nought but Enmity Adversus God, Enmity against God,
And yf there bee any breathe lefte in thys chylde that olde Adam hath gotten of concupiscence, it breatheth nothyng but the lawe of Rebellion against the lawe of the minde,
And if there be any breathe left in this child that old Adam hath got of concupiscence, it breathes nothing but the law of Rebellion against the law of the mind,
but in very dede that goodnesse was caused and made of that fyrste sparke of goodnes, that the Papists imagin to be in our selues before God called vs. What a wicked doctrin is this? that thus ascribeth al to it self,
but in very deed that Goodness was caused and made of that First spark of Goodness, that the Papists imagine to be in our selves before God called us What a wicked Doctrine is this? that thus ascribeth all to it self,
and when we haue doneProuer. 24 Luci. 7. all that we can doo, wee are vnprofitable seruaunts, yet how shall we now extinguish this stame? had it not ben better to haue quenched it,
and when we have doneProuer. 24 Lucius 7. all that we can do, we Are unprofitable Servants, yet how shall we now extinguish this stame? had it not been better to have quenched it,
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or stinte and goe no further? Nay rather this stame of pryde aryseth greater, mountyng so farre aboue all the woorkes of erogation, to the woorkes of supererogation, that they boasted they could doo more than euer God commanded.
or stint and go no further? Nay rather this stame of pride ariseth greater, mounting so Far above all the works of erogation, to the works of supererogation, that they boasted they could do more than ever God commanded.
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Which hath giuen suche a counterfeyte blase of holynesse (the angel of darknesse transfiguring himself lyke an angel of light) that all the candels on Candelmasse day gaue not half such a light,
Which hath given such a counterfeit blaze of holiness (the angel of darkness transfiguring himself like an angel of Light) that all the Candles on Candlemas day gave not half such a Light,
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Wherby all these mischieues and thousandes mo did spring, the grace of God was defaced, Gods word it selfe was burned, the Priestes woorshipped god with strange fire,
Whereby all these mischiefs and thousandes more did spring, the grace of God was defaced, God's word it self was burned, the Priests worshipped god with strange fire,
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or rather God himself was quite abolished, and Idols worshipped in his sted• …, the bodies of the Saintes of God the temples of the holy ghost were with this fyre cruelly consumed to ashes, the rage whereof so kindeled ▪ that the sparkles haue flowen ouer all
or rather God himself was quite abolished, and Idols worshipped in his sted• …, the bodies of the Saints of God the Temples of the holy ghost were with this fire cruelly consumed to Ashes, the rage whereof so kindled ▪ that the sparkles have flown over all
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Neyther they only, but we also doo apply the name of neighbors to them that dwell nere vnto vs. And indede a very greate commoditie it is, to haue an honest neighbour dwell by a man,
Neither they only, but we also do apply the name of neighbours to them that dwell never unto us And indeed a very great commodity it is, to have an honest neighbour dwell by a man,
But the scripture comendeth a neighbour to vs in an other sense ▪ euen for the • … rem man and stranger to me, that I am no kyth nor kinne vnto,
But the scripture commendeth a neighbour to us in an other sense ▪ even for the • … remembering man and stranger to me, that I am no kith nor kin unto,
nor acquainted wythall, nor is my countrey manne, yea though he be my enemie, yet because he is a man as am I, hath in him the image of god as I haue, hath a soule as well as I to be saued, whatsoeuer he be therfore, he is my neighbor. Ensample:
nor acquainted withal, nor is my country man, yea though he be my enemy, yet Because he is a man as am I, hath in him the image of god as I have, hath a soul as well as I to be saved, whatsoever he be Therefore, he is my neighbour. Ensample:
The parable of the Samaritane, what a neyghborly parte hee shewed to the Iewe, and euen the same affection of neyghborly loue is required of vs. It is a greate loue that God here requireth:
The parable of the Samaritan, what a neighborly part he showed to the Iewe, and even the same affection of neighborly love is required of us It is a great love that God Here requires:
DiligesMatth. 19 proximum tuum sicut teipsum, thou shalte loue thy neyghbor as thy selfe: This word, as thy selfe, is a great matter, a maruelous loue.
DiligesMatth. 19 Proximum tuum sicut teipsum, thou shalt love thy neighbour as thy self: This word, as thy self, is a great matter, a marvelous love.
Quis vnquā odioEphes 5. habuit carn• … m suam? Who at any time hated his owne fleshe? Who loues not him self best, at least in his owne conceyte? Doo not our common prouerbes saye, It is a deare colup is cut oute of the owne fleshe? Neare is my coate, but nearer is my shirt.
Quis vnquā odioEphes 5. Habuit carn• … m suam? Who At any time hated his own Flesh? Who loves not him self best, At lest in his own conceit? Doo not our Common proverbs say, It is a deer colup is Cut out of the own Flesh? Near is my coat, but nearer is my shirt.
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But this loue that a man hath to him selfe, God requireth to bee imparted to his neyghboure also, this thē is a maruelous great loue that god requireth.
But this love that a man hath to him self, God requires to be imparted to his neighbour also, this them is a marvelous great love that god requires.
Howe can he that loueth not his brother whome he hath seene, loue God whom he hath not seene Let vs therfore reconcile our selues betimes, if any mā haue ought against his brother, or thy brotherMatth. • ….
Howe can he that loves not his brother whom he hath seen, love God whom he hath not seen Let us Therefore reconcile our selves betimes, if any man have ought against his brother, or thy brotherMatth. • ….
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& the iudge deliuer thee to the sergeant, and thou be cast in prison, verily thou shalte not come out thence, tyll thou haue payde the vtmostRom. 12. Rom. 13. farthing.
& the judge deliver thee to the Sergeant, and thou be cast in prison, verily thou shalt not come out thence, till thou have paid the vtmostRom. 12. Rom. 13. farthing.
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Loue doth not euil to his neighbor, therfore loue is the fulfilling of the law. On the contrary parte, though I speake with the tongs of men and angels, and1.
Love does not evil to his neighbour, Therefore love is the fulfilling of the law. On the contrary part, though I speak with the tongue's of men and Angels, and1.
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loue doth not bost it self, it is not puffed vp, it disdaineth not, it seketh not her own, it is not pro uoked to anger, it thinks no euil, it reioyceth not in iniquitie:
love does not boast it self, it is not puffed up, it disdains not, it seeketh not her own, it is not Pro uoked to anger, it thinks no evil, it rejoices not in iniquity:
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but reioyseth in the truthe, it suffreth all things, it beleuethe all things, it hopeth all things, it endureth all things, loue dothe neuer fall away &c. Nowe be it for all this high commendation of neyghbeurly loue,
but Rejoiceth in the truth, it suffers all things, it beleuethe all things, it Hopes all things, it Endureth all things, love doth never fallen away etc. Now be it for all this high commendation of neyghbeurly love,
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and so many infirmities to lose it, that So God loued the worlde, that no brotherly loue of neyghbors one to an other, were it neuer so entier a loue, is able to compare therwith.
and so many infirmities to loose it, that So God loved the world, that no brotherly love of neighbors one to an other, were it never so entire a love, is able to compare therewith.
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This also is a godly loue, and worketh so effectually in the hearts of the • … ne & the other, with such priuy linkes of natures chayne of loue, that not only the ciuile people,
This also is a godly love, and works so effectually in the hearts of the • … ne & the other, with such privy links of nature's chain of love, that not only the civil people,
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Whome when Darius pursued with an armie royall from place to place in the holtes and deserts of they ▪ countrey, at the length demaunding of them by his Heralt,
Whom when Darius pursued with an army royal from place to place in the holts and deserts of they ▪ country, At the length demanding of them by his Heralt,
when they would once m• … ke an ende of • … light and a beginning of fight, they answered, that they had neither towns nor lands for the which they woulde conten• … e,
when they would once m• … ke an end of • … Light and a beginning of fight, they answered, that they had neither Towns nor Lands for the which they would conten• … e,
In the whyche one onely so notable an aunsweare (saith Valerius ) the wilde and barbarous nations, haue fully cleered them selues of the name of sauage.
In the which one only so notable an answer (Says Valerius) the wild and barbarous Nations, have Fully cleared them selves of the name of savage.
but if this lawe were not at all, yet the parents curse should pull vp the house by the roots. • … nsāple the cursed seede of Cham, ensample, the late storie (if it bee be true) that is written of credible authors to be done in Germanie, within this twenty yeres:
but if this law were not At all, yet the Parents curse should pull up the house by the roots. • … nsample the cursed seed of Cham, ensample, the late story (if it be be true) that is written of credible Authors to be done in Germany, within this twenty Years:
For of our parents we haue not only our bodily goods, but euen our bodies and al. And shal we not then loue them, by whose loue we haue our being, our life, our norishing,
For of our Parents we have not only our bodily goods, but even our bodies and all And shall we not then love them, by whose love we have our being, our life, our nourishing,
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What is the cause here of? first this is a general obseruatiō (although in particulers it be not altogether true) that the parents loue is greter to his child than the childs loue is to his parents, where of the townsmen of 〈 ◊ 〉 set vp a monument.
What is the cause Here of? First this is a general observation (although in particulars it be not altogether true) that the Parents love is greater to his child than the child's love is to his Parents, where of the townsmen of 〈 ◊ 〉 Set up a monument.
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Whervppon this monument was erected for a perpetuail memorie, the pictures of bothe father and sonne, the son beh• … dding his father, engrauen in marble,
Whereupon this monument was erected for a perpetuail memory, the pictures of both father and son, the son beh• … dding his father, engraved in Marble,
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And so the ryuers course descendeth but not ascendethe: A stone naturally descendeth, not ascendeth. And the scripture cōmendeth many fathers vnto vs, that ful entierly haue loued their sons,
And so the Rivers course Descendeth but not Ascendeth: A stone naturally Descendeth, not Ascendeth. And the scripture commends many Father's unto us, that full entirely have loved their Sons,
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This naturall loue wrought not in the vnnatural• … sonne Absalon, but it wrought so deepe in the father Dauid, that he cryed out againe, Absalon fili mi, fili mi, Absalon fili mi &c. O Absalon my sonne, my son Absalon, my sonne, woulde to God I myghte die for thee, O Absalon my sonne, my sonne.
This natural love wrought not in the vnnatural• … son Absalom, but it wrought so deep in the father David, that he cried out again, Absalom fili mi, fili mi, Absalom fili mi etc. Oh Absalom my son, my son Absalom, my son, would to God I might die for thee, Oh Absalom my son, my son.
The seconde reason of the sonnes disobedyence, is the fathers cockeryng. And that was the cause of Dauids weepyng, and Absalons destruction, euen hys fathers indulgence.
The seconde reason of the Sons Disobedience, is the Father's cockering. And that was the cause of David weeping, and Absalons destruction, even his Father's indulgence.
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But were it not a more pitifull syghte to see howe myserablye the one destroyeth the other? they thinke it loue, it is more than morta• … l hatrede, this foolyshe co• … heryng of theyr chyldren.
But were it not a more pitiful sight to see how miserably the one Destroyeth the other? they think it love, it is more than morta• … l hatred, this foolish co• … hearing of their children.
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Whiche if they feele not in the miseries of this life, wherby repentance may saue the soule, howesoeuer the body abye the follie of this hatefull cockering loue: if not:
Which if they feel not in the misery's of this life, whereby Repentance may save the soul, howsoever the body aby the folly of this hateful cockering love: if not:
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yet after this life, the father and mother may mete the sonne in helle, and there repeate those heauie and horrible curses that Gregorie te• … s of, Cu• … sed be the houre sayth the father, that euer thou wast borne, Cursed be the tyme, sayeth the sonne, that euer thou begattest me:
yet After this life, the father and mother may meet the son in hell, and there repeat those heavy and horrible curses that Gregory te• … s of, Cu• … sed be the hour say the father, that ever thou wast born, Cursed be the time, Saith the son, that ever thou begattest me:
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But God be praised, this is nowe a false rule, and hath ben a good while since, chiefly since the Gospels light hath shined on this noble citie, it hath brought for the many worthy gouernors ▪ not able preachers, godly pastors, wise coūselors, pregnāt wits, graue students, welthy citi• … ens,
But God be praised, this is now a false Rule, and hath been a good while since, chiefly since the Gospels Light hath shined on this noble City, it hath brought for the many worthy Governors ▪ not able Preachers, godly Pastors, wise counsellors, pregnant wits, graven Students, wealthy citi• … ens,
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yet in this poynt of our births place, a speck of blushing, a terme of cockney, a note of nipping vs) It shall hereafter (by Godly education) be a thing to glory in, that we borne in sutche a glorious citie,
yet in this point of our births place, a speck of blushing, a term of cockney, a note of nipping us) It shall hereafter (by Godly education) be a thing to glory in, that we born in such a glorious City,
Read and reade ouer twentie times, and write it in steele and iron as Iob saith, that is, graue it in youre memorye that woorthie chapter (in this pointe) the thirtie chapter of Iesus the sonne of Syrach,
Read and read over twentie times, and write it in steel and iron as Job Says, that is, graven it in your memory that worthy chapter (in this point) the thirtie chapter of Iesus the son of Sirach,
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and wilt theu loke thy chyld shalbe obedient to thee? Nay loke how thou hast done to thy children, thy children wyll doo the lyke to thee. What measure yee mete withall: shalbe met to you againe.
and wilt theu look thy child shall obedient to thee? Nay look how thou hast done to thy children, thy children will do the like to thee. What measure ye meet withal: shall met to you again.
Neyther dothe Christe here excepte father, mother, or any other, but who so euer he be that is occa• … ion of sinne to the childe, by ensample, instruction, encoraging,
Neither doth Christ Here except father, mother, or any other, but who so ever he be that is occa• … ion of sin to the child, by ensample, instruction, encouraging,
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Now wil he stande in awe of thee, or know his duetie to thee? Dost thou loue in dede thy child? loue thā the more principall parte of him, loue his soule more than his bodye, loue the eternall life of him better than this temporall lyfe.
Now will he stand in awe of thee, or know his duty to thee? Dost thou love in deed thy child? love than the more principal part of him, love his soul more than his body, love the Eternal life of him better than this temporal life.
For proofe that thou louest hym, thou shewest me what riches thou hast gathered for him, what lādes and rentes thou hast purchased for him, what lyuings and offices thou haste prouided for him, what payne, what coste, what trouble, what sute, what trauel, what cares,
For proof that thou love him, thou shewest me what riches thou hast gathered for him, what Lands and rents thou hast purchased for him, what livings and Offices thou haste provided for him, what pain, what cost, what trouble, what suit, what travel, what Cares,
Now likest thou this loue, is it not more worthy to be called hatred, and worse it thou canst deuise • … worser name for it, this preposterous loue of thine to thy child.
Now likest thou this love, is it not more worthy to be called hatred, and Worse it thou Canst devise • … Worse name for it, this preposterous love of thine to thy child.
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But the principall thyng that thou oughtest to prouyde for thy chylde, is the Riches of the soule, the knowledge, the feare, and the loue of GOD. Primum quaeriteMatth. • …. L• … c. 〈 ◊ 〉.
But the principal thing that thou Ought to provide for thy child, is the Riches of the soul, the knowledge, the Fear, and the love of GOD. Primum quaeriteMatth. • …. L• … c. 〈 ◊ 〉.
regnum Dei, & 〈 ◊ 〉 omnia adijcientur • … obis, Fyrst seeke that thy chylde maye bee a Citizen of the kingdome of God, that thy sonnes (as Dauid sayeth) maye bee As plantes growyng vp in th• … yt youthe, in all Grace and U• … ttue) that thy daughters may b• … polished lyke the corner stones of the temple (of God) shining in the cleere beawty of shamefastnesse and modestie,
Kingdom Dei, & 〈 ◊ 〉 omnia adijcientur • … obis, Fyrst seek that thy child may be a Citizen of the Kingdom of God, that thy Sons (as David Saith) may be As plants growing up in th• … that youth, in all Grace and U• … ttue) that thy daughters may b• … polished like the corner stones of the temple (of God) shining in the clear beauty of shamefastness and modesty,
I was yong and now amPsalm. 36. old• …, saithe Dauid, as who should saye, I haue sene greate experience of many things in my dais, yet neuer saw I the rightouse man forsaken and his seed beg their bred.
I was young and now amPsalm. 36. old• …, Saith David, as who should say, I have seen great experience of many things in my dais, yet never saw I the righteous man forsaken and his seed beg their bred.
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although it somwhat resemble this loue of God our Father in heauen, to vs his adopted sonnes in earth, Wherby Dauid saith, Sicut pater miseretur filiorū, misertus est nostriPsalm. 103. dominus,
although it somewhat resemble this love of God our Father in heaven, to us his adopted Sons in earth, Whereby David Says, Sicut pater miseretur filiorū, misertus est nostriPsalm. 103. dominus,
Can the mother forgetEsa 49. her infant that she should not pitie the childe of her wombe? although the mother coulde forget hir child (sayth the Lorde) yet will not I forget thee:
Can the mother forgetEsa 49. her infant that she should not pity the child of her womb? although the mother could forget his child (say the Lord) yet will not I forget thee:
Therfore I conclude on this loue, as of the other, that So God loued the worlde, that no naturall loue of fathers and mothers to their children, of children to their fathers and mothers, is lyke this loue of God out heauenly father to vs. We reade of greate loue that seruauntes haue borne theyr maysters, that maisters againe haue born theyr seruants, the one hath suffred death to saue the other. This was a notable loue:
Therefore I conclude on this love, as of the other, that So God loved the world, that no natural love of Father's and mother's to their children, of children to their Father's and mother's, is like this love of God out heavenly father to us We read of great love that Servants have born their masters, that masters again have born their Servants, the one hath suffered death to save the other. This was a notable love:
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Where are suche maisters and seruants now become? nay it is now the old prouerbe vp & downe, trim tram, such maister, suche man, suche cuppe, suche couer,
Where Are such masters and Servants now become? nay it is now the old proverb up & down, trim tram, such master, such man, such cup, such cover,
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In many places where I come, I heare the maisters complaine of their seruantes stubbornesse and vnfaithfull dealing, of their seruantes dissolutenesse, and lacke of awe.
In many places where I come, I hear the masters complain of their Servants Stubbornness and unfaithful dealing, of their Servants dissoluteness, and lack of awe.
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He would haue his seruant all for lucre, all on the pennie, all for aduauntage, neyther to care ought howe he cometh by it, swering and stering, cursing and banning,
He would have his servant all for lucre, all on the penny, all for advantage, neither to care ought how he comes by it, swearing and steering, cursing and banning,
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Seruants therfore be obedient vntoEphes 6 them that are your maisters according to the fleshe, (that is, whiche haue power ouer your bodies, not ouer your soules) In all things, not with eie seruice as men pleasers,
Servants Therefore be obedient vntoEphes 6 them that Are your masters according to the Flesh, (that is, which have power over your bodies, not over your Souls) In all things, not with eye service as men pleasers,
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And whatsoeuer ye do, do it hartily as to theColloss. 3 lorde and not as vnto men, knowing that of the lord ye shall receaue the reward of the inheritance,
And whatsoever you do, do it heartily as to theColloss. 3 lord and not as unto men, knowing that of the lord you shall receive the reward of the inheritance,
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Let thyEccl. 7. soule loue a good seruant, defraude him not of libertie, neither leue him a poore man. &c. And thus this loue betwene the maister and his seruant, wil become an exceding faithfull loue.
Let thyEccl. 7. soul love a good servant, defraud him not of liberty, neither leave him a poor man. etc. And thus this love between the master and his servant, will become an exceeding faithful love.
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Then should we not haue harde of suche oppressions and ciuile warres in foreine realmes, nor of suche conspiracies and rebellions as hathe bene in oure owne.
Then should we not have harden of such oppressions and civil wars in foreign Realms, nor of such conspiracies and rebellions as hath be in our own.
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but also for the greater commoditie, that both he, his parents, his kin, and all his countrey, receyue by the peasable and vertuous gouernement of the Prince, not only of infinite benefits of bodye aud goodes,
but also for the greater commodity, that both he, his Parents, his kin, and all his country, receive by the peasable and virtuous government of the Prince, not only of infinite benefits of body and goods,
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but that passeth all bodily and temporall matters, the free passage of the Gospel of Iesus Christ, the mayntenance of his true Religion, the faithfull feding on his word and sacraments that refreshe and nourishe his soule to lyfe euerlasting.
but that passes all bodily and temporal matters, the free passage of the Gospel of Iesus christ, the maintenance of his true Religion, the faithful feeding on his word and Sacraments that refresh and nourish his soul to life everlasting.
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nor anye thing that a Prince canne deuise in yearthe, to defende hym selfe, and saue his honoure by, is of more value than this one thyng, the Subiectes faythful loue.
nor any thing that a Prince can devise in earth, to defend him self, and save his honour by, is of more valve than this one thing, the Subjects faithful love.
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nor a greater scourge in thys lyfe can there be, than when Propter peccata populi facit hypocritam regnare, For the peoples wyckednesse God sendes an hypocrit, a false worshipper of God, a setter vp of superstition and idolatrie,
nor a greater scourge in this life can there be, than when Propter Peccata People facit hypocritam Reign, For the peoples wickedness God sends an hypocrite, a false worshipper of God, a setter up of Superstition and idolatry,
Consyder then with your selues, how exceedingly we the people of Englande are bounde in this greate benefite (among infinite other) to Almightie God, that wee be subiects vnder sutche a most gracious Prince, that without suspition of lie or flattery, we may truely saye, Non taliterfecit omni nationi, He hath not dealte so with anye nation as he hath dealte with vs. Looke thorough out all Christendome, (comparisons are odious) & ye shall fynd no countrey, no kingdom, no realme, no citie, no state,
Consider then with your selves, how exceedingly we the people of England Are bound in this great benefit (among infinite other) to Almighty God, that we be Subjects under such a most gracious Prince, that without suspicion of lie or flattery, we may truly say, Non taliterfecit omni Nationi, He hath not dealt so with any Nation as he hath dealt with us Look through out all Christendom, (comparisons Are odious) & you shall find no country, no Kingdom, no realm, no City, no state,
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as he hathe infeoffed her not onely with royall honoure and supreme gouernement, but also endowed her with sutch princely qualities and excellente vertues, that other people wonder at her as a myrror, other Princes lerne at her as a patterne,
as he hath enfeoffed her not only with royal honour and supreme government, but also endowed her with such princely qualities and excellent Virtues, that other people wonder At her as a mirror, other Princes Learn At her as a pattern,
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like Godly Christians, with all prayer and supplication to praye for her, and lyke true Englishemen, to fyghte for her with all our mighte, to healpe her with all our goods,
like Godly Christians, with all prayer and supplication to pray for her, and like true Englishmen, to fight for her with all our might, to help her with all our goods,
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For this I durst saye for her, that if neede were (as God forbidde) or if her deathe coulde doe vs good (as it can not but bring vs greatest hurte) she woulde not sticke to suffer death either for Gods cause or for ours.
For this I durst say for her, that if need were (as God forbid) or if her death could do us good (as it can not but bring us greatest hurt) she would not stick to suffer death either for God's cause or for ours.
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or all these loues, and put them altogether, and adde on the heade of al these loues, the loue that we owe to God aboue all things, which is most principally to be cōsidered, to loue God with all our harte, with all our soule, with all our might,
or all these loves, and put them altogether, and add on the head of all these loves, the love that we owe to God above all things, which is most principally to be considered, to love God with all our heart, with all our soul, with all our might,
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yet al the loues that we are able to bere one to another, and all to God, we are bound to them by so many causes, that they are all rather dueties than loue.
yet all the loves that we Are able to bear one to Another, and all to God, we Are bound to them by so many Causes, that they Are all rather duties than love.
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And our loue whē it commeth to his most perfection is so imperfecte, and hath so many bracks and blots, till this corruptible shal put on incorruption, and this mortall put on immortalitie,
And our love when it comes to his most perfection is so imperfect, and hath so many bracks and blots, till this corruptible shall put on incorruption, and this Mortal put on immortality,
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yet shal it neuer com nere this incomparable loue of god to vs, wherby, So God loued the world that for y• worlds saluatiō, he gaue his only begottē son.
yet shall it never come never this incomparable love of god to us, whereby, So God loved the world that for y• world's salvation, he gave his only begotten son.
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yet may not this prince (minding the iustice of the law shal passe) so feruently loue those malefactours that he will not spare to geue his only begotten sonne to the laws seueritie and bitter deathe,
yet may not this Prince (minding the Justice of the law shall pass) so fervently love those malefactors that he will not spare to give his only begotten son to the laws severity and bitter death,
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for the redemption of those trāsgressors so entierly beloued of him? surely this were a maruelous harde case, we can not put a harder, no though he died him selfe for them.
for the redemption of those transgressors so entirely Beloved of him? surely this were a marvelous harden case, we can not put a harder, no though he died him self for them.
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The ensample of Codrus that procured his owne deathe to saue the Athenians: The ensample of the Philenian brethren, that voluntarily were buried quicke for the enlarging their countrie bounds:
The ensample of Codrus that procured his own death to save the Athenians: The ensample of the Philenian brothers, that voluntarily were buried quick for the enlarging their country bounds:
For if the prince bare sutche loue to those malefactors, no great loue in any creature could com with out greate causes on their partes, either that they had don for the prince,
For if the Prince bore such love to those malefactors, no great love in any creature could come with out great Causes on their parts, either that they had dONE for the Prince,
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Moreouer the Princes death could worke but a small and trifling benefit, the sauing of theyr bodily life for a whyle, that perchaunce myght die body and and soule within a minute of an houre after:
Moreover the Princes death could work but a small and trifling benefit, the Saving of their bodily life for a while, that perchance might die body and and soul within a minute of an hour After:
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and so effectuall vnto vs, that if any man sinne, we haue an Aduocate with1. Iohn. 2. the Father Iesus Christ the righteous, he is the propitiation for our sinnes,
and so effectual unto us, that if any man sin, we have an Advocate with1. John. 2. the Father Iesus christ the righteous, he is the propitiation for our Sins,
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To conclude, there is as mutche difference betweene this, or any other case, that can be put, of any creature, husbande, wife: parentes, children: frend, enemie: neighbour, stranger: maister, seruant:
To conclude, there is as much difference between this, or any other case, that can be put, of any creature, husband, wife: Parents, children: friend, enemy: neighbour, stranger: master, servant:
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The loue of God therefore whereby he so loued the worlde, that he gaue his sonne for it, doth excell all comparison, doth excede all speache, doothe passe all vnderstanding, Wee1. Corin. 13. speake but in a darke speeche theron, we vnderstand it but as chyldren, we see it but thorough a gl• … sle, we know it but in part, yea the angels meruaile at it, and cannot fully conceaue the breadth, the length the depthe, the heigthe, of this incomprehensible loue of God to manne,
The love of God Therefore whereby he so loved the world, that he gave his son for it, does excel all comparison, does exceed all speech, doth pass all understanding, Wee1. Corin. 13. speak but in a dark speech theron, we understand it but as children, we see it but through a gl• … sle, we know it but in part, yea the Angels marvel At it, and cannot Fully conceive the breadth, the length the depth, the height, of this incomprehensible love of God to man,
But that we may haue some taste of this sweete loue of God, some ioy of this his excellent gifte, let vs (deare beloued) as we maye, a little beholde the same.
But that we may have Some taste of this sweet love of God, Some joy of this his excellent gift, let us (deer Beloved) as we may, a little behold the same.
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but his sonne: euen his true begotten sonne, and that his only begoten son. Such as the father is, suche is the sonne, the Father is God, the sonne is God:
but his son: even his true begotten son, and that his only begotten son. Such as the father is, such is the son, the Father is God, the son is God:
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Hee is the expresse image of the inuisible God, the first begotten of all creatures, the wisdome of his father, by whome the world was made, the light of the worlde, the way, the truth,
He is the express image of the invisible God, the First begotten of all creatures, the Wisdom of his father, by whom the world was made, the Light of the world, the Way, the truth,
and the life, the authour and fynisher of our faithe, the prince of pastours, and great shepeherd of our soules, the true vine, the bread of lyfe, the rock and fountayn of the liuing waters, the corner stone of the building and foundation therof, the king of glorie, the prince of peace, the anoynted of God, the high priest, the mediator of the new Testament, the lamb of god that taketh away the sinnes of the world, the reconciler of God and man, the Emanuel, the Messias, the blessed seede, the hope and redemption of Israell, The lord & sauior Iesus Christ, in whome is the fulnesse of the diuinitie, in whom only is layde vp the vnsearchable treasorie, of all the riches of the glorie, grace, fauor,
and the life, the author and fynisher of our faith, the Prince of Pastors, and great shepherd of our Souls, the true vine, the bred of life, the rock and fountain of the living waters, the corner stone of the building and Foundation thereof, the King of glory, the Prince of peace, the anointed of God, the high priest, the Mediator of the new Testament, the lamb of god that Takes away the Sins of the world, the reconciler of God and man, the Emmanuel, the Messias, the blessed seed, the hope and redemption of Israel, The lord & Saviour Iesus christ, in whom is the fullness of the divinity, in whom only is laid up the unsearchable treasury, of all the riches of the glory, grace, favour,
And let al the angels of God worship hym. &c. & to the Son he saith, O god, thy throne is for euer & euer, the scepter of thy kingdom is a scepter of righteousnes, thou hast loued righteousnesse,
And let all the Angels of God worship him. etc. & to the Son he Says, Oh god, thy throne is for ever & ever, the sceptre of thy Kingdom is a sceptre of righteousness, thou hast loved righteousness,
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euen this his son, in quem desiderant angeli prospicere, on whom the angels desire to looke? yea saithe the same sonne him self, Dedit vnigenitum filium suum, He gaue his only begotten sonne. O infinite and vnspeakable loue.
even this his son, in Whom desiderant angeli prospicere, on whom the Angels desire to look? yea Saith the same son him self, Dedit vnigenitum Son suum, He gave his only begotten son. Oh infinite and unspeakable love.
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The price of this gifte can not be tolde, the value of this iewel is inestimable, siluer and gold, pearle and stone, is nothing comparable to this wonderfull gifte of God.
The price of this gift can not be told, the valve of this jewel is inestimable, silver and gold, pearl and stone, is nothing comparable to this wonderful gift of God.
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Pet. 1. things as siluer and golde, but with the precious bloud of Christ, the sonne of God? The sonne of God? why, could no lesser gift haue serued vs? might not he haue geuen vs an angell? But euen his sonne? And that his only begotten son? Might not he haue gyuen vs one of his adopted sonnes? some notable man or womā, some patriarche, some Prophet, some apostle,
Pet. 1. things as silver and gold, but with the precious blood of christ, the son of God? The son of God? why, could no lesser gift have served us? might not he have given us an angel? But even his son? And that his only begotten son? Might not he have given us one of his adopted Sons? Some notable man or woman, Some patriarch, Some Prophet, Some apostle,
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Yea nothing coulde sufficiently pacifie the wrath of God, satisfie his iustice, make due recompence for our vndue offence, reconcile vs to the fauour of GOD againe, vanquishe death hell sinne and sathan, cancel the hande writing against vs, triumphe ouer all our enemies, transforme vs into a new man, enter into heauen like a victorious conquerer in our behalfe,
Yea nothing could sufficiently pacify the wrath of God, satisfy his Justice, make due recompense for our undue offence, reconcile us to the favour of GOD again, vanquish death hell sin and sathan, cancel the hand writing against us, triumph over all our enemies, transform us into a new man, enter into heaven like a victorious conqueror in our behalf,
and purchace for vs the hope of a better inheritance, sende vs downe the holy ghost to comfort and strengthen vs in our iorney thether, make vs haue bolde accesse vnto God the father and call him our father, and clayme sonship of him.
and purchase for us the hope of a better inheritance, send us down the holy ghost to Comfort and strengthen us in our journey thither, make us have bold access unto God the father and call him our father, and claim sonship of him.
What madnesse then hath bewitched the Papists mindes, to seeke other mediatours than the sonne of God, other satisfactions, other gifts, other reconciliations, other means to saluation and pardon of their sinnes,
What madness then hath bewitched the Papists minds, to seek other mediators than the son of God, other satisfactions, other Gifts, other reconciliations, other means to salvation and pardon of their Sins,
as a most excellent and effectuall worker of all these things, the only begotten sonne of God? Is not this a greate vnthankefulnesse, a foule beastlynesse, a very follie? or by what worthie name maye I cal their vnworthy demeanour to GOD, to them selues, to the sonne of God, to the world, to refuse so notable a loue,
as a most excellent and effectual worker of all these things, the only begotten son of God? Is not this a great unthankfulness, a foul beastlynesse, a very folly? or by what worthy name may I call their unworthy demeanour to GOD, to them selves, to the son of God, to the world, to refuse so notable a love,
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Good Lorde what is manne, if hee be caste off of God, and lefte to him selfe, gyuen ouer to his owne lusts and a reprobate sense ▪ But the saying of Esaye is verified on them:
Good Lord what is man, if he be cast off of God, and left to him self, given over to his own Lustiest and a Reprobate sense ▪ But the saying of Isaiah is verified on them:
nor vnderstande with their heartes, and shoulde bee conuerted, and I shoulde heale them. For were it not that God had sent them strong delusion, that they should2.
nor understand with their hearts, and should be converted, and I should heal them. For were it not that God had sent them strong delusion, that they should2.
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Thess. 2 beleeue lyes, and be damned whiche beleeued not the truthe, but hadde pleasure in vnryghteousnesse, they wold neuer so like swine haue trod vnderfote this most precious perle the sonne of God,
Thess 2 believe lies, and be damned which believed not the truth, but had pleasure in unrighteousness, they would never so like Swine have trod underfoot this most precious pearl the son of God,
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or if they bee as wyse prysers of the valew hereof, as Esops donghyll Cocke, who fynding a precions stone, hadde rather haue had a sillye barley corne to cramme his croppe,
or if they be as wise prysers of the value hereof, as Esops donghyll Cock, who finding a precions stone, had rather have had a silly Barley corn to cram his crop,
And doo not the Papistes as fondly, esteeme and worse handle this precious Iewell that GOD the Father hath gyuen vs His onely begotten sonne? Howe doo they value Christe? That traytour Iudas valued hym but at an easy price,
And do not the Papists as fondly, esteem and Worse handle this precious Jewel that GOD the Father hath given us His only begotten son? How do they valve Christ? That traitor Iudas valued him but At an easy price,
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But ye shoulde haue hadde any morrowe Masse priest, haue solde ye thyrtie Masses, thyrtie consecrations for thirtie groates, a whole Trentall for a royall:
But you should have had any morrow Mass priest, have sold you thyrtie Masses, thyrtie consecrations for thirtie groats, a Whole Trental for a royal:
But yf that were Christe, howe ordered they hym? Forsoothe they ordered hym euen as they prysed hym, that whiche they might haue of so easie a price, a fourepenie matter was ordered euen thereafter.
But if that were Christ, how ordered they him? Forsooth they ordered him even as they prised him, that which they might have of so easy a price, a fourepenie matter was ordered even thereafter.
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Fyrste they turned Chryst out of his owne likenesse, and made him looke lyke a reunde cake, nothyng lyke to Iesus Christe, no more than an apple is lyke an oyster, nor so mutche:
First they turned Christ out of his own likeness, and made him look like a reunde cake, nothing like to Iesus Christ, no more than an apple is like an oyster, nor so much:
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O blessed GOD, dare they thus disfigure our Lord and sauior Iesus Christ? or can they make suche a strange Metamorphosis of the sonne of God? They saye they doo thys.
O blessed GOD, Dare they thus disfigure our Lord and Saviour Iesus christ? or can they make such a strange Metamorphosis of the son of God? They say they do this.
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But now what do thei with him, hauīg thus trāsformed him? Forsoth euen as the cat doth with the mouse, play with it, dandle it vp & downe, hoise it euer her head, tosse it hither & thyther,
But now what do they with him, having thus transformed him? Forsooth even as the cat does with the mouse, play with it, dandle it up & down, hoist it ever her head, toss it hither & thither,
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worse than Iudas that betrayed him, worse than Cayphas, Annas, and Pylate, that arraigned and iudged him, worse than the very tarmagant Iewes, that so despitefully put him to death.
Worse than Iudas that betrayed him, Worse than Caiaphas, Annas, and Pilate, that arraigned and judged him, Worse than the very tarmagant Iewes, that so despitefully put him to death.
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Coulde they fynde in theyr heartes, thus agayne with more despite, to handle and execute (for euen so and that ryghtly they called it) theyr Lorde and mayster, Iesus Christe? Alas poore Christe, what an hard handlyng was thys? But thankes be to God, this was not Christe,
Could they find in their hearts, thus again with more despite, to handle and execute (for even so and that rightly they called it) their Lord and master, Iesus Christ? Alas poor Christ, what an hard handling was this? But thanks be to God, this was not Christ,
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so order they al his dignities, prerogatiues, and titles that his father gaue hym, and all the offices wherto God the Father sente him, Diuiserunt sibi vestimentamea, They haue deuided my garmēts amōgst them saith Christ, they haue made hauocke and spoyle of all, and haue left him nothyng.
so order they all his dignities, prerogatives, and titles that his father gave him, and all the Offices whereto God the Father sent him, Diuiserunt sibi vestimentamea, They have divided my garments amongst them Says christ, they have made havoc and spoil of all, and have left him nothing.
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What one poynte is there of his royall kingdome, of his high priesthode, of his perfect sacrifice, of his precious purchase, of his continual mediation,
What one point is there of his royal Kingdom, of his high priesthood, of his perfect sacrifice, of his precious purchase, of his continual mediation,
or any other office, that they haue not taken the same to themselues, or giuen the same to other? Do not they take vpon them the forgiuenesse of sins? Do they not take vpon them to be sacrificing Priests? Do they not giue to their Pope the kingdom & al the titles of Christ? Do they not send vs to other mediators beside Christ? haue thei left any thyng to Iesus Christe,
or any other office, that they have not taken the same to themselves, or given the same to other? Do not they take upon them the forgiveness of Sins? Do they not take upon them to be sacrificing Priests? Do they not give to their Pope the Kingdom & all the titles of christ? Do they not send us to other mediators beside christ? have they left any thing to Iesus Christ,
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but to take awaye the bare name of a thing? For first all the Papists doo affirme, that the death of Christ is fully effectuall onely for originall sinne:
but to take away the bore name of a thing? For First all the Papists do affirm, that the death of christ is Fully effectual only for original sin:
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and they enioyne him penance, which if he do, he satisfieth for his sin, If it be to hard a penāce, O good mayster gostly father, saith the penitēt, this penance is too sore,
and they enjoin him penance, which if he do, he Satisfieth for his since, If it be to hard a penance, Oh good master ghostly father, Says the penitent, this penance is too soar,
Is not this a proper doctrine of the Papists? Who wolde haue thought they had held sutche horrible erroures of the very principles of our faithe? But wherto tendeth this,
Is not this a proper Doctrine of the Papists? Who would have Thought they had held such horrible errors of the very principles of our faith? But whereto tendeth this,
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Thus trode they downe, and brought to no purpose, the moste high raunsome of oure soules, the precious death and passion, the holy perfect and propiciatorie sacrifice on the altar of the crosse, made once for euer by our high priest Iesus Christe.
Thus trodden they down, and brought to no purpose, the most high ransom of our Souls, the precious death and passion, the holy perfect and propitiatory sacrifice on the altar of the cross, made once for ever by our high priest Iesus Christ.
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Thus haue they ordered the only begotten sonn̄e of God, whome of hys infinite loue God gaue to the worlde, that it shoulde not perish, but haue eternall lyfe.
Thus have they ordered the only begotten son of God, whom of his infinite love God gave to the world, that it should not perish, but have Eternal life.
and to saye priuily Ipse est tenete eum, Lay hand on him, it is euen he and his very bodie, eate him vp or hang him vp? They saye they did this to honour him, wold they be content with sutche honoure? This is an honour with all my harte,
and to say privily Ipse est Tenete Eum, Lay hand on him, it is even he and his very body, eat him up or hang him up? They say they did this to honour him, would they be content with such honour? This is an honour with all my heart,
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and to geue him a bare name like a bable, and spoile him of all his merites like a theef• …, is not this also to crie Crucifige, crucifige, like a Iewe,
and to give him a bore name like a babble, and spoil him of all his merits like a theef• …, is not this also to cry Crucifige, crucifige, like a Iewe,
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then the Papists what soeuer they thought of him, did order him, that pretende and vaunte to be his chiefest seruitors, and most holy catholike childrē.
then the Papists what soever they Thought of him, did order him, that pretend and vaunt to be his chiefest servitors, and most holy catholic children.
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Let vs goeHebr 14. Heb 10. forth of their tents, let vs be bold to enter into the holy place by the bloud of Iesus, let vs draw neere with a true hearte in the assurance of faith,
Let us goeHebr 14. Hebrew 10. forth of their tents, let us be bold to enter into the holy place by the blood of Iesus, let us draw near with a true heart in the assurance of faith,
since wee haue an high priest which is ouer the house of God, let vs acknowledge to be our only lorde and sauiour, this most excellent gift of God that all the world is not able to counteruaile:
since we have an high priest which is over the house of God, let us acknowledge to be our only lord and Saviour, this most excellent gift of God that all the world is not able to countervail:
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He only trode the wine presse, he onely iusteyned Gods wrathe, he onely fulfylled Gods iustice, he only reconciled Gods loue and fauoure, he is the only meanes that God hath vsed to work our saluation by.
He only trodden the wine press, he only iusteyned God's wrath, he only fulfilled God's Justice, he only reconciled God's love and favour, he is the only means that God hath used to work our salvation by.
In how infinite places doth God threatten his wrath against sinne and sinners that prouoke him to anger, that styrre vp his indignation, that kindle his furie, that heape wrath on them selues:
In how infinite places does God threaten his wrath against sin and Sinners that provoke him to anger, that stir up his Indignation, that kindle his fury, that heap wrath on them selves:
How his wrath is a consuming fyer. Who knoweth thePsalm. 90. Hebr. 10. power of thy wrath saieth Dauid? Horrendum est incidere in manus dei, It is a dreadful thing to fall in the hands of God.
How his wrath is a consuming fire. Who Knoweth thePsalm. 90. Hebrew 10. power of thy wrath Saith David? Horrendum est incidere in manus dei, It is a dreadful thing to fallen in the hands of God.
why haste thou forsaken mee? Thys greate wrathe susteyned hee, because he tooke on him our sinnes that were the sonnes of wrathe to 〈 ◊ 〉 vs children of grace.
why haste thou forsaken me? This great wrath sustained he, Because he took on him our Sins that were the Sons of wrath to 〈 ◊ 〉 us children of grace.
Ecce veni• …, who moste redily offred himselfe to his father for vs, Behold1. Thess 5. I come, and am ready to doe and suffer thy will, with which oblation, the Father is so wel pleased that he hath not appointed vs to wrathe,
Ecce veni• …, who most readily offered himself to his father for us, Behold1. Thess 5. I come, and am ready to do and suffer thy will, with which oblation, the Father is so well pleased that he hath not appointed us to wrath,
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nor yet are moued by his loue? if the greene tree were thus ordred, shal the rotten tree stand? nay, the axe is euen at the roote therof to hewe it downe to be cast into the fire, that brings not forth good frute.
nor yet Are moved by his love? if the green tree were thus ordered, shall the rotten tree stand? nay, the axe is even At the root thereof to hew it down to be cast into the fire, that brings not forth good fruit.
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For although Christ be made vnto vs of God, our1. Cor. 1 wisedome, our righteousnesse, oure holynesse, andMatth. 10. 1 Cor. 14. Ephes 5. our redemption:
For although christ be made unto us of God, our1. Cor. 1 Wisdom, our righteousness, our holiness, andMatth. 10. 1 Cor. 14. Ephesians 5. our redemption:
he is our righteousnesse, but we must bee righteous also, for (sayeth S. Iohn) If yee know that he is righteous, knowe ye that he whiche do the righteously is borne of him, and therefore giue not1. Iohn. 2. Rom. 6. youre membres weapons of vnrighteousnesse vnto synne, but of ryghteousnesse vnto GOD.
he is our righteousness, but we must be righteous also, for (Saith S. John) If ye know that he is righteous, know you that he which do the righteously is born of him, and Therefore give not1. John. 2. Rom. 6. your members weapons of unrighteousness unto sin, but of righteousness unto GOD.
From the cnrse of the lawe, Christus redemit nos à maledictione• …. Tim. 1. legis. He tooke away the force from dearh, Hebr 2. and broughte lyfe to lyght.
From the cnrse of the law, Christus Redeemeth nos à maledictione• …. Tim. 1. Legis. He took away the force from dearh, Hebrew 2. and brought life to Light.
He destroyed throughe death him that hadde the power of deathe, that is, the diuell, and that he myght delyuer them whiche all their lyfe tyme were subiecte to bondage:
He destroyed through death him that had the power of death, that is, the Devil, and that he might deliver them which all their life time were Subject to bondage:
Naye, wee are not so redeemed, but styll remayne in bondage and debte to GOD, hys chyldren and seruants, hauing our frute in holinesse and theRom. 6. end euerlastyng lyfe.
Nay, we Are not so redeemed, but still remain in bondage and debt to GOD, his children and Servants, having our fruit in holiness and theRom. 6. end everlasting life.
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Whiche lyfe wee shall haue by Christe, yf we dye with Christe, if wee forsake euyl, and doo good, if we put of the olde man, and put on the newe, if wee caste away the woorkes of darknesse,
Which life we shall have by Christ, if we die with Christ, if we forsake evil, and do good, if we put of the old man, and put on the new, if we cast away the works of darkness,
Pet. 1. these thyngs be among you, and abounde (sayth Saint Peter) they wyll make yee neyther shall be ydle nor vnfrutefull in the knowledge of our Lorde Iesus Christe,
Pet. 1. these things be among you, and abound (say Saint Peter) they will make ye neither shall be idle nor unfruitful in the knowledge of our Lord Iesus Christ,
beguyle with wantonnesse through the lustes of the flesh, them that were cleane escaped from those that are wrapped in errour, promising vnto them libertie,
beguile with wantonness through the lusts of the Flesh, them that were clean escaped from those that Are wrapped in error, promising unto them liberty,
For if they, after they haue escaped from the fylthinesse of the worlde, through the knowledge of the Lord and of the sauiour Iesus Christ, are yet againe entangled therein,
For if they, After they have escaped from the fylthinesse of the world, through the knowledge of the Lord and of the Saviour Iesus christ, Are yet again entangled therein,
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and bring to as small effect by his licencious liuing, the kingdom, the priesthode, the office, the death, passion, resurrection & all the merites and benefits of Iesus Christ,
and bring to as small Effect by his licentious living, the Kingdom, the priesthood, the office, the death, passion, resurrection & all the merits and benefits of Iesus christ,
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Let vs therfor dred gods wrath, feare his iustice, harkē to his voice ob serue Gods cōmandements, be enflamed with his loue, maruel at his wisdom,
Let us Therefore dreaded God's wrath, Fear his Justice, harken to his voice ob serve God's Commandments, be inflamed with his love, marvel At his Wisdom,
and aboue al things, Custodi depositum, kepe & make moste of this inestimable iewel of euerlasting lyfe, the only begotten sonne of God ▪ our lord and sauior Iesus Christ.
and above all things, Custodi depositum, keep & make most of this inestimable jewel of everlasting life, the only begotten son of God ▪ our lord and Saviour Iesus christ.
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And the Popes ordinarie Annates only, were estemed yerely to exceede sixe millions, nine hundred three score and seuentene thousand & fiue hundred florens.
And the Popes ordinary Annates only, were esteemed yearly to exceed sixe millions, nine hundred three score and seuentene thousand & fiue hundred florens.
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But what speak I of twenties, of hundreds, of thousands, or of millions, of ducates, of floreints, of crownes, of nobles, of angelles, of poundes, that they gate by setting vp stewes, by reuenues of hoores, by licences of concubines, and a thousand knacks besydes:
But what speak I of twenties, of hundreds, of thousands, or of millions, of ducats, of floreints, of crowns, of Nobles, of Angels, of pounds, that they gate by setting up Stews, by revenues of Whores, by licences of concubines, and a thousand knacks besides:
by voyages and warres of Hierusalem, by dispensations for euery kinde of mischief, by setting Princes by the eares, by poysoning of Cardinals, by Bulles, palles, graces, prouisions, pensions, and the diuell and all.
by voyages and wars of Jerusalem, by dispensations for every kind of mischief, by setting Princes by the ears, by poisoning of Cardinals, by Bulls, palles, graces, provisions, pensions, and the Devil and all.
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Reioyce thou at thy helper discorde, which is broken out of the bottomlesse pit of hell, that many money bribes may come rolling into thee &c. This is all the reioycing at Rome.
Rejoice thou At thy helper discord, which is broken out of the bottomless pit of hell, that many money Bribes may come rolling into thee etc. This is all the rejoicing At Rome.
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Whereon came the comon prouerbe, Omnia venalia Romae, al things are sale at Rome. And their owne Frier Mantuan doth complain, • … empla, sacerdotes, altaria, sacra, coronae: Libro. • …. calamita.
Whereon Come the Common proverb, Omnia venalia Rome, all things Are sale At Room. And their own Friar Mantuan does complain, • … empla, Sacerdotes, Altars, sacra, coronae: Libro. • …. calamita.
Si quid Roma dabit nugas dabit, accipit au rum verba dat, Heu Romae nunc sola pecunia regnat, If Rome giue oughte, it giueth noughte but toyes, at taketh golde, and giueth woordes:
Si quid Roma Dabit Nugas Dabit, accipit au rum verba that, Heu Rome nunc sola Pecunia Reigneth, If Rome give ought, it gives nought but toys, At Takes gold, and gives words:
Of the whiche, the Romanists are so insatiable, that no meruaile at the aunswere of Benet the twelfthe, who beeing desired to encrease the number of hys Cardinalles for the greater magnificence of hys Courte at Rome:
Of the which, the Romanists Are so insatiable, that no marvel At the answer of Benet the twelfthe, who being desired to increase the number of his Cardinals for the greater magnificence of his Court At Room:
These are Priestes of Balaams marke, hired wyth the rewarde of wyckednesse, they haue exercised their hartes with couetousnesse, cursed children and false prophetes, of whom Pe• … er prophecied long ago, that suche false teachers shold com amongst vs, which priuily shal bring in damnable heresies, euen denying the Lorde2.
These Are Priests of Balaams mark, hired with the reward of wickedness, they have exercised their hearts with covetousness, cursed children and false Prophets, of whom Pe• … er prophesied long ago, that such false Teachers should come among us, which privily shall bring in damnable heresies, even denying the Lorde2.
Pet. 2. that hath bought them, and bring vppon themselues swi• … te damnation, and many shall folow their damnable ways, by whom the way of truthe shall be euel spoken of,
Pet. 2. that hath bought them, and bring upon themselves swi• … te damnation, and many shall follow their damnable ways, by whom the Way of truth shall be evil spoken of,
and throughe couetousnesse shall they with fained words make marchandise of you. whose iudgements long agone is not far off, and their damnation slepeth not:
and through covetousness shall they with feigned words make merchandise of you. whose Judgments long ago is not Far off, and their damnation Sleepeth not:
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Non sicut delictum ita & donum, si enim vniusRom. 5. delicto multi mortui sunt, multo magis gratia Dei & donum in gratia vnius hominis Iesu Christi in plures abundauit, The gift is not so as the guilt,
Non sicut delictum ita & Donum, si enim vniusRom. 5. delicto multi Deads sunt, Much magis Gratia Dei & Donum in Gratia Unius hominis Iesu Christ in plures abundauit, The gift is not so as the guilt,
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and grace, and not of any thing in vs. For if it had, then should we haue had somwhat to boast vpon, but Non ex operibus ne quis glori• … tur, all boastyng is gone, thou hast nothing to crake of thy selfe,
and grace, and not of any thing in us For if it had, then should we have had somewhat to boast upon, but Non ex operibus ne quis glori• … tur, all boasting is gone, thou hast nothing to crake of thy self,
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and bost ouer these our aduersaries? Bicause we haue peace towards God through our Lorde Iesu Christ, by whome also wee haue accesse through Faith vnto this grace, wherin we stande and boast vnder the hope of the glorie of the sons of God.
and boast over these our Adversaries? Because we have peace towards God through our Lord Iesu christ, by whom also we have access through Faith unto this grace, wherein we stand and boast under the hope of the glory of the Sons of God.
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Glorying in this, that God hathe giuen vs Christe his sonne, And hee that hathe giuen vs his sonne? what will he not giue vs with his sonne? Neither hath he lent vs his sonne for a tyme,
Glorying in this, that God hath given us Christ his son, And he that hath given us his son? what will he not give us with his son? Neither hath he lent us his son for a time,
What a ioyfull state, what a notable gift is this? Christe reioyceth in his gifte, let vs reioyce in our gifte, God repenteth hym not of his gifte, GOD graunte vs so to keepe and enioy this gifte, that Christ may be ours,
What a joyful state, what a notable gift is this? Christ rejoices in his gift, let us rejoice in our gift, God Repenteth him not of his gift, GOD grant us so to keep and enjoy this gift, that christ may be ours,
As thou OIohn 17. Father (sayeth Christe) haste gyuen power of all fleshe vnto the sonne, Vt omne quòd dedisti ei det eis vitam aeternam, That all that thou haste giuen to him, he maye giue them eternall lyfe:
As thou OIohn 17. Father (Saith Christ) haste given power of all Flesh unto the son, Vt omne quòd dedisti ei debt eis vitam aeternam, That all that thou haste given to him, he may give them Eternal life:
PaterIohn. • … 7 quos dedisti mihi, volo vt vbi sum ego, & illi sint mecum, vt videant claritatem meam quam dedisti mihi, Father, those that thou haste gyuen mee, I will that where I am, they be also with mee, that they may see the glorie thou haste giuen vnto me.
PaterIohn. • … 7 quos dedisti mihi, volo vt vbi sum ego, & illi sint mecum, vt See claritatem meam quam dedisti mihi, Father, those that thou haste given me, I will that where I am, they be also with me, that they may see the glory thou haste given unto me.
and wee agayne, worlde withoute ende shall bee wyth hym, and followe the Lambe, and reygne in that euerlastyng lyfe of glorye, whereof hee hathe made a gloryons purchase for vs,
and we again, world without end shall be with him, and follow the Lamb, and Reign in that everlasting life of glory, whereof he hath made a gloryons purchase for us,
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and of hys free gyfte, shall giue the same vnto vs. Thus mutche then also for the thyrde parte, the meanes that God wrought it by, the efficient and formall cause of oure saluation, Dedit vnigenitum filium suum, He gaue his only begotten sonne, Iesus Christ our Lorde and Sauiour.
and of his free gift, shall give the same unto us Thus much then also for the Third part, the means that God wrought it by, the efficient and formal cause of our salvation, Dedit vnigenitum Son suum, He gave his only begotten son, Iesus christ our Lord and Saviour.
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THE fourthe parte is of oure receipte hereof, whereby, wee applye this effectually to oure benefite of Saluation ▪ For, bee a gyfte neuer so franke, neuer so liberall, neuer so ryche in it selfe,
THE Fourth part is of our receipt hereof, whereby, we apply this effectually to our benefit of Salvation ▪ For, be a gift never so frank, never so liberal, never so rich in it self,
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Euen so this most excellent gifte of God Iesus Christ, this souerain plaister of our woūds by whose stripes we are healed, this phisition of our soules that hath raised vs from death to life, this bread of life that cam down from heauē, that al that eate his fleshe and drinke his blood should haue life euerlasting, this true and only pardoner of all our offences:
Even so this most excellent gift of God Iesus christ, this sovereign plaster of our wounds by whose stripes we Are healed, this Physician of our Souls that hath raised us from death to life, this bred of life that cam down from heaven, that all that eat his Flesh and drink his blood should have life everlasting, this true and only pardoner of all our offences:
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If he and his pardon and his meate and his medicine and his plaister and his gifte be refused and not receaued, what profit get these refusers by him? Nay, to them he is Lapis offensionis a stone whereat men stumble,
If he and his pardon and his meat and his medicine and his plaster and his gift be refused and not received, what profit get these refusers by him? Nay, to them he is Lapis offensionis a stone whereat men Stumble,
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and that with a very precise bounder, wherby so many euen at the fyrste choppe, are quite dashte out, that this worde All, is restrayned to a maruelous small numbre, in cōparison of All those that are none of all these, which receyue this benefite.
and that with a very precise bounder, whereby so many even At the First chop, Are quite dashte out, that this word All, is restrained to a marvelous small numbered, in comparison of All those that Are none of all these, which receive this benefit.
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And that the worde of God beeing thus generally proclaymed to all, neuer returneth agayne in vayne, (as God by his prophet Esay testifieth) but euermore more or lesse, some receiue this gifte so freely by the worde offred vnto them:
And that the word of God being thus generally proclaimed to all, never returns again in vain, (as God by his Prophet Isaiah Testifieth) but evermore more or less, Some receive this gift so freely by the word offered unto them:
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and that this some is of all these sortes and kyndes of persons, whose numbre althoughe to vs (as appeateth in the seuenth of the Reuelation) it be greate and infinite:
and that this Some is of all these sorts and Kinds of Persons, whose numbered although to us (as appeateth in the Seventh of the Revelation) it be great and infinite:
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although to God, smal or great, it be determinate and appointed, Firmum fundamentū Dei stat, habens signaculū hoc, cognouit Dominus qui sunt eius, The sure foundation of God standeth fast ▪ hauing this seale, the Lord knoweth who are his:
although to God, small or great, it be determinate and appointed, Firmum fundamentū Dei stat, habens signaculū hoc, cognouit Dominus qui sunt eius, The sure Foundation of God Stands fast ▪ having this seal, the Lord Knoweth who Are his:
therfore so farre as our commission stretcheth, we trauel to all, we cal all, we preache to all, we teach all, we exhort all, we reproue all, we labour to win all, we exempt none, we driue away none, we debarre it from none,
Therefore so Far as our commission Stretcheth, we travel to all, we call all, we preach to all, we teach all, we exhort all, we reprove all, we labour to win all, we exempt none, we driven away none, we debar it from none,
and to take this gift thus freely offered to them, whereof wee be appointed the bringers and the offerers, In omnem terram exiuit sonus eorum, their voice (sayth the Prophet) hath gonouer all the yerthe.
and to take this gift thus freely offered to them, whereof we be appointed the bringers and the offerers, In omnem terram exiuit Sound Their, their voice (say the Prophet) hath gonouer all the yerthe.
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not that we know not before that a great many wil not receiue it, Domine, quis credidit auditui nostro? Lord, who hath beleued our preachings? But we know not who these shall be that will refuse it,
not that we know not before that a great many will not receive it, Domine, quis credidit auditui nostro? Lord, who hath believed our preachings? But we know not who these shall be that will refuse it,
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Here ther fore foloweth the restraint of this word Al, qui credunt, that beleeue, Wherein is both declared who shall be saued (only the beleuers) and also the meanes whereby they receiue their saluation, that is belefe. The nature of this word belefe, comprehēdeth three things, knowing, acknowledging and trusting:
Here there before Followeth the restraint of this word All, qui credunt, that believe, Wherein is both declared who shall be saved (only the believers) and also the means whereby they receive their salvation, that is belief. The nature of this word belief, comprehendeth three things, knowing, acknowledging and trusting:
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as when I say I beleue in God, I inferre by this word beleue, first that I thinke and know that God is, Credere enim oportet accedentem adHeb. 11. Deum quia est, He that commeth to God must beleue that God is.
as when I say I believe in God, I infer by this word believe, First that I think and know that God is, Believe enim oportet accedentem adHeb. 11. God quia est, He that comes to God must believe that God is.
For looke how much I want of any of these three points, so much in dede I do not beleue. And therfore the diuels that can not chose but take the first,
For look how much I want of any of these three points, so much in deed I do not believe. And Therefore the Devils that can not chosen but take the First,
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although so farfoorth they haue a belefe, yet fully, rightly, & proprely they can not say they beleue: For where as this worde GOD comprehendeth all power, truth, goodnesse, grace and glory,
although so farforth they have a belief, yet Fully, rightly, & properly they can not say they believe: For where as this word GOD comprehendeth all power, truth, Goodness, grace and glory,
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& god maketh a promise to me of his grace, goodnesse, & glorie, I must not only stād on this point that he is power, he is almighty, & he can perform it:
& god makes a promise to me of his grace, Goodness, & glory, I must not only stand on this point that he is power, he is almighty, & he can perform it:
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and also benefit my selfe therby, hauing as it were already in this poynte of my belefe, that is my trust and confidence in the promiser, who is faithful and wil not fayle me the thing that he promised me,
and also benefit my self thereby, having as it were already in this point of my belief, that is my trust and confidence in the promiser, who is faithful and will not fail me the thing that he promised me,
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and Christ in our fleshe hath taken possession of it for vs. And therfore sayth S. Paule to the Hebrues, Faith is a sure grounde or confidence, a sounde and firme foundation consisting in the bottom, Hypostasis, a substance of things hoped for:
and christ in our Flesh hath taken possession of it for us And Therefore say S. Paul to the Hebrews, Faith is a sure ground or confidence, a sound and firm Foundation consisting in the bottom, Hypostasis, a substance of things hoped for:
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Nowe although to repose our selues on the veritie of Gods promises be belefe, yet excepte thys thirde parcell concurre withall, that is in eum, in him, that our beleefe reste and settle it selfe on the promises of God in him, that is in Iesus Christ, it is no true nor right belefe in god,
Now although to repose our selves on the verity of God's promises be belief, yet except this Third parcel concur withal, that is in Eum, in him, that our belief rest and settle it self on the promises of God in him, that is in Iesus christ, it is no true nor right belief in god,
for Adam & Eue and al their ofspring to ground their faith vpon, Ipse conteret caput 〈 ◊ 〉Gen. 3. He (that shal come of the womans sede) shal treade downe the serpentes head, the power of Sathan:
for Adam & Eue and all their offspring to ground their faith upon, Ipse Conteret caput 〈 ◊ 〉Gen. 3. He (that shall come of the woman's seed) shall tread down the Serpents head, the power of Sathan:
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And wher as God renuing the same promise to Abraham, when he first chose him a peculiar people, sayd to him, In semine tuo benedicentur omnes nationes, All nations shal be blessed in thy seede:
And where as God renewing the same promise to Abraham, when he First chosen him a peculiar people, said to him, In Seed tuo benedicentur omnes Nations, All Nations shall be blessed in thy seed:
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and where as all the ceremonies of the lawe were but shadowes and figures of him, and the law it selfe but a schole maister to driue vs to him, and Moyses by whom the law was giuē, referred vs to an other prophet, that is to wit, to him: & that in fulnesse of time God performed this his promise,
and where as all the ceremonies of the law were but shadows and figures of him, and the law it self but a school master to driven us to him, and Moses by whom the law was given, referred us to an other Prophet, that is to wit, to him: & that in fullness of time God performed this his promise,
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and al the fauor and graces of God, all the forgiuenesse, reconciliation, and redemption of man, cometh by him: & there is none other name whereby we may bee saued,
and all the favour and graces of God, all the forgiveness, reconciliation, and redemption of man, comes by him: & there is none other name whereby we may be saved,
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but in the name of him, and all the Prophets beare witnesse vnto him. Therfore the ground of this our knowledge and acknowledging, of this our assent & persuasion, of this our assurance & confidence that we haue in god, is only, wholly,
but in the name of him, and all the prophets bear witness unto him. Therefore the ground of this our knowledge and acknowledging, of this our assent & persuasion, of this our assurance & confidence that we have in god, is only, wholly,
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and altogether, reposed grounded and as• … ied on him, that in him, & for him, and by him, and only him, we are elected, predestinate and writen in the boke of life:
and altogether, reposed grounded and as• … ied on him, that in him, & for him, and by him, and only him, we Are elected, predestinate and written in the book of life:
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and is alredy iudged, bicause he beleued not on the only son of God and euen this is his iudgement, that light came intoIohn. 3. the world and the world loued darknesse more than light.
and is already judged, Because he believed not on the only son of God and even this is his judgement, that Light Come intoIohn. 3. the world and the world loved darkness more than Light.
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And here we see what is the means wherby the elect of God receyue this benefit, belefe in him, and why the wicked shall be damned, not for theyr wickednesse so muche as for their infidelitie.
And Here we see what is the means whereby the elect of God receive this benefit, belief in him, and why the wicked shall be damned, not for their wickedness so much as for their infidelity.
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Here first are excluded and quite cut of, al the heathen, al the Turkes, & al the Iewes from this benefit, that refuse to beleue in him. Neither can it auaile the Turkes to alleage that they professe and beleue in one liuing and eternall GOD, creatour of heauen and earth:
Here First Are excluded and quite Cut of, all the heathen, all the Turkes, & all the Iewes from this benefit, that refuse to believe in him. Neither can it avail the Turkes to allege that they profess and believe in one living and Eternal GOD, creator of heaven and earth:
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In vanū colūt me, docentes doctrinasEsa. 29. Mar. 7. & praecepta hominū, They worship me in vain (saith god) teching the doctrins & precepts of men But what a belefe is that in God, that will not be leue the very voice of God, that openly not priuily, aloude not like a Priest in his Memēto, did manyfestly sownd out this most comfortable voice from heauen, This is my wellbeloued sonne in whom I am well pleased, here him.
In vanū colunt me, docentes doctrinasEsa. 29. Mar. 7. & praecepta hominū, They worship me in vain (Says god) teaching the doctrines & Precepts of men But what a belief is that in God, that will not be leave the very voice of God, that openly not privily, aloud not like a Priest in his Memento, did manifestly sound out this most comfortable voice from heaven, This is my well-beloved son in whom I am well pleased, Here him.
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Now, if they will beleue God, in whom they say they beleue, thē must they here what Iesus Christ saith to them, who playnly proueth him selfe the sonne of God,
Now, if they will believe God, in whom they say they believe, them must they Here what Iesus christ Says to them, who plainly Proves him self the son of God,
But the law & Prophets that he admitteth cleane con fute him, and yet of a blind zeale and obstinate defence of his auncesters wicked murder of Christ he still denieth him.
But the law & prophets that he admitteth clean con foot him, and yet of a blind zeal and obstinate defence of his Ancestors wicked murder of christ he still Denieth him.
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And therefore he hath no part in this businesse, till God shall call him to the knowlege & faith of his son, Reliquiae tamen saluabūtur, we trust God will call the remnant of them.
And Therefore he hath no part in this business, till God shall call him to the knowledge & faith of his son, Reliquiae tamen saluabūtur, we trust God will call the remnant of them.
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neither beleue on Christ, and yet pretēde to beleue vppon him, by what name these may be called besides heretiks, mainteining their not belefe in him so obstinatly as they doe, let other geue them other names, I know not what els to cal them.
neither believe on christ, and yet pretend to believe upon him, by what name these may be called beside Heretics, maintaining their not belief in him so obstinately as they do, let other give them other names, I know not what Else to call them.
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Here I let goe that I haue alredy proued against him, whiche were inoughe and more than inough, to proue he hath no true faith in Iesus Christe, that wold so order him:
Here I let go that I have already proved against him, which were enough and more than enough, to prove he hath no true faith in Iesus Christ, that would so order him:
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To beleue in other creatures besides him, is not to beleue in him: But the Papists beleue in other creaturs besides him: Ergo, they beleue not in him. The argument is euidēt,
To believe in other creatures beside him, is not to believe in him: But the Papists believe in other creatures beside him: Ergo, they believe not in him. The argument is evident,
But they haue made inuocation on him, and therfore it must nedes follow that they beleued in him, For how could they haue called vppon him on whom they beleued not? And this rule of S Paule is a general rule in al belefes.
But they have made invocation on him, and Therefore it must needs follow that they believed in him, For how could they have called upon him on whom they believed not? And this Rule of S Paul is a general Rule in all belefes.
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For ensample, how shall I know a Gentiles belefe. Marke the Gentils inuocation: He maketh inuocation to Iupiter, Iuno, Mars, Venus, Mercurie, and suche other idols: Ergo he beleueth in them.
For ensample, how shall I know a Gentiles belief. Mark the Gentiles invocation: He makes invocation to Iupiter, Iuno, Mars, Venus, Mercury, and such other Idols: Ergo he Believeth in them.
How shall I know the faith of the wyld heathens and sauage pagans in Scythia Affrica and America? mark their inuocations, they inuocated the Sun, the mone, the starres, beastes, byrdes, fishes, serpents,
How shall I know the faith of the wild Heathens and savage Pagans in Scythia Africa and America? mark their invocations, they invocated the Sun, the moan, the Stars, beasts, Birds, Fish, Serpents,
But the Papistes credunt in eos, they beleeue in them, therfore Non credunt in eū, they beleue not in him. neyther is this emphasis that Christe here vseth of the singular numbre, to be slightly passed ouer:
But the Papists credunt in eos, they believe in them, Therefore Non credunt in eū, they believe not in him. neither is this emphasis that Christ Here uses of the singular numbered, to be slightly passed over:
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for euen with the lyke obseruation S. Paule dothe presse vppon the Iewes, GOD hadde promysed vnto Abraham, that in his seede all Nations shoulde bee blessed.
for even with the like observation S. Paul doth press upon the Iewes, GOD had promised unto Abraham, that in his seed all nations should be blessed.
But Saincte Paule letteth not siyppe the promyse so, but very earnestely vrgeth the woorde, whereon hee proueth Chryste to bee that promised seede, Abrahae dictae sunt promissiones & seminiGalat. 3. eius, non dicit,
But Saint Paul lets not siyppe the promise so, but very earnestly urges the word, whereon he Proves Christ to be that promised seed, Abraham dictae sunt Promises & seminiGalat. 3. eius, non dicit,
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and wrangle, after theyr confuse manner) but they shall neuer be able to answer directly to this one argument, that euidentely proueth them not to beleue in God,
and wrangle, After their confuse manner) but they shall never be able to answer directly to this one argument, that euidentely Proves them not to believe in God,
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of receyuing this gift of God by faith, and can not abide that we shoulde ascribe the receipt hereof to faith, let vs heare what he hath to say against it.
of receiving this gift of God by faith, and can not abide that we should ascribe the receipt hereof to faith, let us hear what he hath to say against it.
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But this is not that the Papist hath such liking of loue and charitie, except it be as is aforesayd S. Francis charitie, that he loueth his Popes courtizans more than he beleueth in God,
But this is not that the Papist hath such liking of love and charity, except it be as is aforesaid S. Francis charity, that he loves his Popes courtesans more than he Believeth in God,
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As for that charitie that doth good to her enemies, & so heapeth burning coales vpon their heads, rather than the Papists wold seme to want it, they wil not cast ashes in our eyes,
As for that charity that does good to her enemies, & so heapeth burning coals upon their Heads, rather than the Papists would seem to want it, they will not cast Ashes in our eyes,
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Ha good Lord (quod the theefe) what a hard world is this, whom shall a man trust nowe a dayes? And euen so the Papists spoyle & murder, with all kind of moste barbarous crueltie, the poore professers of the Gospell and faith of Christe,
Would good Lord (quod the thief) what a hard world is this, whom shall a man trust now a days? And even so the Papists spoil & murder, with all kind of most barbarous cruelty, the poor professers of the Gospel and faith of Christ,
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and yet they crie out, Ha good God, wher is charitie, where is charitie? What a harde and vncharitable worlde is this? It is not charitie therefore that the Papiste reckeneth on,
and yet they cry out, Would good God, where is charity, where is charity? What a harden and uncharitable world is this? It is not charity Therefore that the Papist Reckoneth on,
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for rather than he wold lese one iote of his aduantage, or the pope one title or inche of his honour, he careth not and all the worlde were together by the eares,
for rather than he would less one jot of his advantage, or the pope one title or inch of his honour, he Careth not and all the world were together by the ears,
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But herein he lyeth, we receyue not faith by the preparation of any works, but whatsoeuer worke springeth not out of faith, the same work how glorious soeuer it seeme, is nothing els but sinne.
But herein he lies, we receive not faith by the preparation of any works, but whatsoever work springs not out of faith, the same work how glorious soever it seem, is nothing Else but sin.
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Qui credit in filium habet vitam aeternam, He that beleueth in the sonne, hath life euerlasting, and this is life euerlasting (saith Christ) to beleue thee to be the true God,
Qui credit in Son habet vitam aeternam, He that Believeth in the son, hath life everlasting, and this is life everlasting (Says christ) to believe thee to be the true God,
By faith (saith S. Paule) our harts be purified, by faith the iust man liues, by faith we are al the sonns of God, euen because we beleued in Iesus Christ, by faith with the hart we beleue to righteousnesse.
By faith (Says S. Paul) our hearts be purified, by faith the just man lives, by faith we Are all the Sons of God, even Because we believed in Iesus christ, by faith with the heart we believe to righteousness.
Neyther are we against it, that faithe shewe it selfe by works, but rather they, that dare not let theyr works come to the light and shew of the word of God,
Neither Are we against it, that faith show it self by works, but rather they, that Dare not let their works come to the Light and show of the word of God,
Wheras therfore faith should be shewed forth by works, euen by this argument of S. Iames Ex effectibus fidei, of the effects and and works of faith, besides the forlayd argument of Saincte Paule, are they agayne consuted to to haue no Fayth.
Whereas Therefore faith should be showed forth by works, even by this argument of S. James Ex effectibus fidei, of the effects and and works of faith, beside the forlaid argument of Saint Paul, Are they again consulted to to have no Faith.
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Then surely if they were true beleuers on Iesus Christ, they could not mainteine and defend suche wickednesse, which is a thousand partes worse than the doing of it.
Then surely if they were true believers on Iesus christ, they could not maintain and defend such wickedness, which is a thousand parts Worse than the doing of it.
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Now if they shall iustly be damned that wyll do euill, that good may come theron, shall they escape more iust damnation, that will doo euill, not that so muche as good may come thereon by theyr owne confession,
Now if they shall justly be damned that will do evil, that good may come theron, shall they escape more just damnation, that will do evil, not that so much as good may come thereon by their own Confessi,
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but I crie them mercy, I will no further rippe vp their euill workes, but be contente for this once to haue shewed this one euil herbe, that I thinke is able to marre all their pot of porrage, (For I tell yee it is Mors in olla, Death in the porrage pot,
but I cry them mercy, I will no further rip up their evil works, but be content for this once to have showed this one evil herb, that I think is able to mar all their pot of porrage, (For I tell ye it is Mors in olla, Death in the porrage pot,
and if we shoulde say, we had no sinne, we shoulde deceiue our selues, and there were no truth in vs. This doo the Papistes that say, they can do all that God commanded,
and if we should say, we had no sin, we should deceive our selves, and there were no truth in us This do the Papists that say, they can do all that God commanded,
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This wee haue named in them, neyther shall they be euer able to name the lyke in vs. But what neede we name (say they) any particular vice publikely defended of you,
This we have nam in them, neither shall they be ever able to name the like in us But what need we name (say they) any particular vice publicly defended of you,
Domine, oculi tui fidem respiciunt, sayeth Ieremie, O Lord, thy eyes loke vppon the faithe. Corde creditur ad iustitiam, sayth S. Paule, with the hearte wee beleeue to righteousnesse:
Domine, oculi tui fidem respiciunt, Saith Ieremie, Oh Lord, thy eyes look upon the faith. Corde creditur ad iustitiam, say S. Paul, with the heart we believe to righteousness:
Wee muste (sayeth Saint Paul) be grafted in Christ, and his woorde (sayeth Saincte Iames) be ingrafted in vs. Wee muste bee braunches of the true Uine, we muste haue his sappe and iuyce in vs fyrste,
we must (Saith Saint Paul) be grafted in christ, and his word (Saith Saint James) be ingrafted in us we must be branches of the true Vine, we must have his sap and juice in us First,
and waite vppon her, as their maistresse, at an inche, and be always attendant on the bidding and becke of faith, to do whatsoeuer she comaundeth them:
and wait upon her, as their mistress, At an inch, and be always attendant on the bidding and beck of faith, to do whatsoever she comaundeth them:
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only we denie, that the handmaiden intermedleth in this high matter of Iustification, whiche is alone betwene God and vs & faith, she onely on oure parte maketh vp the spousall betwixte Christe and vs, Desponsabo te mihi fide, I wil (sayth Christ) espouse thee to me by faith:
only we deny, that the handmaiden intermeddleth in this high matter of Justification, which is alone between God and us & faith, she only on our part makes up the spousal betwixt Christ and us, Desponsabo te mihi fide, I will (say christ) espouse thee to me by faith:
as for their murders al the world doth ring of them, and openly crie with Christ, Vos estis ex patre vestro diabolo, ye are euen of your father the deuell.
as for their murders all the world does ring of them, and openly cry with christ, Vos Ye are ex patre Vestro diabolo, you Are even of your father the Devil.
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and beleue in our hart that God raised him from death we shallbe safe? Do they thinke the diuell beleueth on this fashion? They shew themselues earnest proctors for the deuell,
and believe in our heart that God raised him from death we shall safe? Do they think the Devil Believeth on this fashion? They show themselves earnest proctors for the Devil,
For if they did, they woulde at least haue that the dyuels haue with all, a feare and trembling at him, they wold feare so shamfully to abuse him as they doe:
For if they did, they would At least have that the Devils have with all, a Fear and trembling At him, they would Fear so shamefully to abuse him as they do:
For as already is sayde, beleefe is not only a knowledge, nor an acknowledging of Christ, wherby we verely thinke him to be the sonne of God and sauior of the world,
For as already is said, belief is not only a knowledge, nor an acknowledging of christ, whereby we verily think him to be the son of God and Saviour of the world,
But also it is a stedfast confidence and trust in him, apprehēding him, and applying him to vs. And this thing, which is the principall thing in belefe, the diuels haue not, nor can not haue.
But also it is a steadfast confidence and trust in him, apprehending him, and applying him to us And this thing, which is the principal thing in belief, the Devils have not, nor can not have.
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or he shall bee damned with the diuell, and feling thys continuall trembling in himselfe, (for who wolde not tremble standing in this perplexitie) And hearing that the diuels tremble also in their belefe, he concludeth, that belefe is no more but a fyrme opinion of a thing so to be,
or he shall be damned with the Devil, and feeling this continual trembling in himself, (for who would not tremble standing in this perplexity) And hearing that the Devils tremble also in their belief, he Concludeth, that belief is no more but a firm opinion of a thing so to be,
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Now, seeking to be iustified by works, he is entred into sutche a laborsom mase and infinite labyrinthe, that he is neuer able to winde him selfe out, to sit downe and rest him in a quiet conscience,
Now, seeking to be justified by works, he is entered into such a laboursome maze and infinite labyrinth, that he is never able to wind him self out, to fit down and rest him in a quiet conscience,
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For how can he thus quiet himselfe, seeking iustification by woorkes, when hee heareth Chryste saye, When yee haue doone allLuc. 17. that yee can do, ye are vnprofitable seruantes, and he feelethe styll in hym selfe manye doubtes and mutche imperfection:
For how can he thus quiet himself, seeking justification by works, when he hears Christ say, When ye have done allLuc. 17. that ye can do, you Are unprofitable Servants, and he feeleth still in him self many doubts and much imperfection:
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Thus blyndely, myserablye, and infinitely they runne from one errour to an other, for Ex quolibet se quitur quodlibet, Grannte one falshoode, and a number will followe:
Thus blyndely, miserably, and infinitely they run from one error to an other, for Ex quolibet se quitur quodlibet, Grannte one falsehood, and a number will follow:
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and therfore saithe S. Paule, VVhen God made promise to Abraham, bicause he had no greter to svvere by, he sware by himHeb 6. selfe. &c. So, God vvilling more abundantly to shevv vnto the heyres of promise the stablensse of his councell, bownd him self by an othe, by two immutable things, wherin it is impossible that God shold lye, that we might haue strong consolation, which haue our refuge to hold faste the hope that is set before vs, which vve haue as an anker of the soule bothe sure and stedfast:
and Therefore Saith S. Paul, When God made promise to Abraham, Because he had no greater to swear by, he sware by himHeb 6. self. etc. So, God willing more abundantly to show unto the Heirs of promise the stablensse of his council, bound him self by an other, by two immutable things, wherein it is impossible that God should lie, that we might have strong consolation, which have our refuge to hold fast the hope that is Set before us, which we have as an anchor of the soul both sure and steadfast:
and calleth those things whiche be not, as though they were, whiche Abraham aboue hope beleeued in hope, that he should be the father of many nations, according to that which was spokē,
and calls those things which be not, as though they were, which Abraham above hope believed in hope, that he should be the father of many Nations, according to that which was spoken,
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but also for vs to whom it shall be imputed for righteousnesse, so that wee beleeue on him that raysed vp Iesus our Lorde from the dead, who was deliuered to death for our sinnes,
but also for us to whom it shall be imputed for righteousness, so that we believe on him that raised up Iesus our Lord from the dead, who was Delivered to death for our Sins,
but true faith is a stedfast and confident application therof to our selues, wherby we may be able to say vnto Christ with Thomas, Dominus meus & Deus meus, My Lorde and my my God:
but true faith is a steadfast and confident application thereof to our selves, whereby we may be able to say unto christ with Thomas, Dominus meus & Deus meus, My Lord and my my God:
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To say with Dauid, Dominus salus mea quem timebo, The Lorde is my saluation, whome shall I bee afrayde of? In te Domine speraui, non confundar in aeternum, In thee Lord haue I trusted, I shall neuer bee confounded.
To say with David, Dominus salus mea Whom timebo, The Lord is my salvation, whom shall I be afraid of? In te Domine speraui, non confundar in aeternum, In thee Lord have I trusted, I shall never be confounded.
as sayth S. Bernard, Ego fidenter quòd ex me mihi deest vsurpo ex visceribusBernardus in cantica sermone 61. Domini, quoniā misericordia affluunt nec desunt foramina { per } quae effluāt, That that I haue not of my selfe, I will boldly vsurpe of the bowels of the Lord,
as say S. Bernard, Ego Confidently quòd ex me mihi deest vsurpo ex visceribusBernardus in cantica sermon 61. Domini, quoniā misericordia affluunt nec desunt foramina { per } Quae effluant, That that I have not of my self, I will boldly usurp of the bowels of the Lord,
and not on the sands of mens workes, that euery doubtefull waue shall tosse and shatter it, no, the gates of hell shall not preuayle against this faith, Si ambulauero in medio vmbraePsalm. 22. mortis, If I walke in the middle of the shadowe of death, I will not feare,
and not on the sands of men's works, that every doubtful wave shall toss and shatter it, no, the gates of hell shall not prevail against this faith, Si ambulauero in medio vmbraePsalm. 22. mortis, If I walk in the middle of the shadow of death, I will not Fear,
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for thou art with mee, sayth Dauid, And therfore sayth S. Paule, Iustificati ex fide pacem habeamus erga Deum, Being iustified by faith, let vs haue peace (not doubt) to Godwarde, lette vs assure our selues of the loue and fauour of God.
for thou art with me, say David, And Therefore say S. Paul, Iustificati ex fide pacem habeamus Erga God, Being justified by faith, let us have peace (not doubt) to Godward, let us assure our selves of the love and favour of God.
Iohn. 5. any thing according to his will, he heareth vs. And if we know that he heare vs, whatsoeuer we aske, wee know we haue the petitions that we desire of him.
John. 5. any thing according to his will, he hears us And if we know that he hear us, whatsoever we ask, we know we have the petitions that we desire of him.
Well (saithe the Papist) for all this heauing and shouing yee shall not haue all youre will, we haue yet then at the least one good qualitie & vertue whiche shall saue vs,
Well (Saith the Papist) for all this heaving and shoving ye shall not have all your will, we have yet then At the least one good quality & virtue which shall save us,
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For they know well inough, where the scripture thus ascribeth iustifieng and saluation to faithe, that it taketh not faith in that respect, that it is any quality or habite in vs, no not infused of God,
For they know well enough, where the scripture thus ascribeth justicing and salvation to faith, that it Takes not faith in that respect, that it is any quality or habit in us, no not infused of God,
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God is all in all, the gift Christ is only my iustification, but bicause the feete wherwith we com vnto it, is faith, We are brought in (saith S. Paule) Through faithRom. 5. 2. Cor. 1. &. 5. into this grace wherin we stand, Nam fide statis. By faith we stand.
God is all in all, the gift christ is only my justification, but Because the feet wherewith we come unto it, is faith, We Are brought in (Says S. Paul) Through faithRom. 5. 2. Cor. 1. &. 5. into this grace wherein we stand, Nam fide statis. By faith we stand.
euen those that beleeue in his name he gaue them power to be the sons of God, by which hand God guided the Isralites, Apprehendi manum eorum vt edueerem eos èHeb. 8. 1. Tim. 6. terra Aegipti, I tooke them by the hand to leade them out of the land of Aegipt, And by which hand we take hold on heauen, Apprehende vitam aeternam, Rom. 10. Ephes. 3. Take holde fast on eternall life with this hande of faith:
even those that believe in his name he gave them power to be the Sons of God, by which hand God guided the Israelites, Apprehendi manum Their vt edueerem eos èHeb. 8. 1. Tim. 6. terra Aegipti, I took them by the hand to lead them out of the land of Egypt, And by which hand we take hold on heaven, Apprehend vitam aeternam, Rom. 10. Ephesians 3. Take hold fast on Eternal life with this hand of faith:
Therefore the scripture saith, that faith doth iustisie vs, when Christ dothe iustifie vs, bicause by faith I receaue Christ, which is my iustification.
Therefore the scripture Says, that faith does iustisie us, when christ doth justify us, Because by faith I receive christ, which is my justification.
This I do not by my works, but by my faithe, therefore I saye with S. Paule, Faith iustifieth without workes, that is, faith only applyeth the mercies and merits of Iesus Christ freely offred vnto me, without any preparation or merite at all of mine.
This I do not by my works, but by my faith, Therefore I say with S. Paul, Faith Justifieth without works, that is, faith only Applieth the Mercies and merits of Iesus christ freely offered unto me, without any preparation or merit At all of mine.
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and grace is pronounced to be the only gift of God. Then is the meane shewed wherby we receyue this iustification through faith saith he, here again works are lefte clene out, and only faith is mencioned:
and grace is pronounced to be the only gift of God. Then is the mean showed whereby we receive this justification through faith Says he, Here again works Are left clean out, and only faith is mentioned:
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or our meriting, but only to walke in them. And sheweth withal, what good works are, sutche as God hath ordained in Iesus Christ, and not our own traditions.
or our meriting, but only to walk in them. And shows withal, what good works Are, such as God hath ordained in Iesus christ, and not our own traditions.
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Now if the Papist require to be further satisfied, where S. Paule hath sayd we are saued by grace, how it is wrought by grace, least he sholde mistake grace for the good gifts that God hath geuen vs thinking by them for to be saued S. Paule with the lyke pithe and breuitie, in the fourthe of the Romains, declareth all the circumstance to him how it is wrought.
Now if the Papist require to be further satisfied, where S. Paul hath said we Are saved by grace, how it is wrought by grace, lest he should mistake grace for the good Gifts that God hath given us thinking by them for to be saved S. Paul with the like pith and brevity, in the Fourth of the Romans, Declareth all the circumstance to him how it is wrought.
To him that workethRom. 4. not (saith he) but beleueth in him that iustifieth the vngodly, his faith is accounetd for rightousnesse euen as dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse with out works saying blessed are those whose iniquities are forgeuen and whose sinns are couered, blessed is the man to whom the lorde imputeth not sinne.
To him that workethRom. 4. not (Says he) but Believeth in him that Justifieth the ungodly, his faith is accounetd for rightousnesse even as David Declareth the blessedness of the man unto whom God imputeth righteousness with out works saying blessed Are those whose iniquities Are forgiven and whose Sins Are covered, blessed is the man to whom the lord imputeth not sin.
how then shall hee be iustified? God offereth his promyse of iustification in Christe his sonne, the vngodly man and destitute of all godly works beleueth Gods promise, streight is thys man accepted before God for righteouse.
how then shall he be justified? God Offereth his promise of justification in Christ his son, the ungodly man and destitute of all godly works Believeth God's promise, straight is this man accepted before God for righteous.
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He is my ryghteousnesse, that I might be made the1. Cor. 1. 2. Cor 5. righteousnesse of God, bycause I haue put on Iesus Christe. bicause I haue receyued him by faith,
He is my righteousness, that I might be made the1. Cor. 1. 2. Cor 5. righteousness of God, Because I have put on Iesus Christ. Because I have received him by faith,
and God of his fauourable mercy, accepteth this my faith, that is the apprehender, for his sake that is apprehended as though the righteousnes of Christe were euen myne owne:
and God of his favourable mercy, Accepteth this my faith, that is the apprehender, for his sake that is apprehended as though the righteousness of Christ were even mine own:
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though beleefe be the onely receyte and apprehension of it, yet all consisteth but in imputation & acception, in vouchsafing and accompting this to bee ours, that in it selfe is not ours, we do but onely receyue by faithe Iesus Christ offered of GOD the Father vnto vs, whome if wee doo receyue, Cum filio suo nobisRom. 8. omnia donat, He giueth vs all things with his sonne,
though belief be the only receipt and apprehension of it, yet all Consisteth but in imputation & acception, in vouchsafing and accounting this to be ours, that in it self is not ours, we do but only receive by faith Iesus christ offered of GOD the Father unto us, whom if we do receive, Cum filio Sue nobisRom. 8. omnia donat, He gives us all things with his son,
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the begger, where he should (had he any grace) render at the leaste his humble hartie & reuerent thankes vnto him, that so freely gaue him this reliefe, goeth craking awaye,
the beggar, where he should (had he any grace) render At the jest his humble hearty & reverent thanks unto him, that so freely gave him this relief, Goes craking away,
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sodeynly, vnlooked for, vnsued for, vnasked, vnthought vppon, moste of all vndeserued, commeth the Queenes Maiesties pardon, that shee of her owne voluntarie, of her owne gracious mercy and pitie, sendeth hym, sealed and written wyth her owne hande,
suddenly, unlooked for, unsued for, unasked, unthought upon, most of all undeserved, comes the Queens Majesties pardon, that she of her own voluntary, of her own gracious mercy and pity, sends him, sealed and written with her own hand,
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for otherwise saith he if he had not so done, the Queene could not haue saued him, it laye in his owne choise and power whether he wold be pardoned yea or no, I praye you were sutche a fellowe woorthy to bee pardoned? But thus deale the Papistes wyth thys pardon of Iesus Christe,
for otherwise Says he if he had not so done, the Queen could not have saved him, it say in his own choice and power whither he would be pardoned yea or no, I pray you were such a fellow worthy to be pardoned? But thus deal the Papists with this pardon of Iesus Christ,
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For as this offer and gyft of GOD, excelleth all comparison of Princes offers, so manne in respecte of GOD whome he hath offended, is in farre more wretched estate of synnes captiuitie,
For as this offer and gift of GOD, excels all comparison of Princes offers, so man in respect of GOD whom he hath offended, is in Far more wretched estate of Sins captivity,
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No sayeth Christe hymselfe, Hoc est opus Dei, vt credatis in eum, This is the worke of God that ye beleeue in hym, whome hee hathe sente, It is not your worke, Donum Dei est, It is Gods gift,
No Saith Christ himself, Hoc est opus Dei, vt credatis in Eum, This is the work of God that you believe in him, whom he hath sent, It is not your work, Donum Dei est, It is God's gift,
excepte GOD geue hym this gyfte also to receaue it, except God geue him this hand to put out howe can he put out that he hath not? it muste needes bee then that those that receyue this gift, the sonne of GOD, are euen the elect of God.
except GOD give him this gift also to receive it, except God give him this hand to put out how can he put out that he hath not? it must needs be then that those that receive this gift, the son of GOD, Are even the elect of God.
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And further then thys we will not, we dare not, we can not wade (howe soeuer the diuell, the worlde, the fleshe, the Papists doo startle hereat) but moste humbly lette vs prayse and magnifie God for this,
And further then this we will not, we Dare not, we can not wade (how soever the Devil, the world, the Flesh, the Papists do startle hereat) but most humbly let us praise and magnify God for this,
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bicause thouMatth. 11. haste hidden these thyngs from the wyse and prudent, and haste opened them vnto babes, it is so (father) bycause thy good pleasure was such, It is not so,
Because thouMatth. 11. haste hidden these things from the wise and prudent, and haste opened them unto babes, it is so (father) Because thy good pleasure was such, It is not so,
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bicause it was oure pleasure, oure will, oure merite, our worke, our preparatiue, or any thyng in vs. But GOD hath only of his mere mercyful loue, begunne it, wrought it,
Because it was our pleasure, our will, our merit, our work, our preparative, or any thing in us But GOD hath only of his mere merciful love, begun it, wrought it,
Neither myghte wee passe through these matters (hauing to deale with suche crafty and warbling aduersaries (so soone as the ordinarie time in this place dothe require:
Neither might we pass through these matters (having to deal with such crafty and warbling Adversaries (so soon as the ordinary time in this place doth require:
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for the aduersaries, to step their mouths, and if it please God to win their harts also, at least for our selues, to confirme & strengthen ours, against all theyr cauillations.
for the Adversaries, to step their mouths, and if it please God to win their hearts also, At least for our selves, to confirm & strengthen ours, against all their cavillations.
Which effect that it may worke in them and vs, let vs neuer forget this most worthie sentence, So god loued the world that he gaue his only begotten sonne, that all that beleue in him, shold not perishe, but haue eternall life.
Which Effect that it may work in them and us, let us never forget this most worthy sentence, So god loved the world that he gave his only begotten son, that all that believe in him, should not perish, but have Eternal life.
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Secondly these two parties God and the world, chiefly considering the eternall purpose and election of God, the first cause and originall of our saluation:
Secondly these two parties God and the world, chiefly considering the Eternal purpose and election of God, the First cause and original of our salvation:
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or rather abused God, by little and litle in taking all from God, and let vs render all to him, from whose loue all procedes to vs. In the third parte consider by what meanes god hath wrought it,
or rather abused God, by little and little in taking all from God, and let us render all to him, from whose love all proceeds to us In the third part Consider by what means god hath wrought it,
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neither know they what faith meanes, and therefore are they suche enemies of this doctrine, that only a stedfast faithe apprehending, The sonne of God doth make vs acceptable vnto the father.
neither know they what faith means, and Therefore Are they such enemies of this Doctrine, that only a steadfast faith apprehending, The son of God does make us acceptable unto the father.
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and prayse God for these his vnspeakable mercies poured on vs in Iesus Christ our Lord, to whom with the father and the holy ghost three persons and one most perfecte and euerliuing Godhed, be all prayse and glory now and for euer. Amen: FINIS.
and praise God for these his unspeakable Mercies poured on us in Iesus christ our Lord, to whom with the father and the holy ghost three Persons and one most perfect and everliving Godhead, be all praise and glory now and for ever. Amen: FINIS.
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