Foure godlye sermons agaynst the pollution of idolatries comforting men in persecutions, and teachyng them what commodities thei shal find in Christes church, which were preached in French by the moste famous clarke Ihon Caluyne, and translated fyrst into Latine and afterward into Englishe by diuers godly learned men.
THE DOCTRINE VVHIch we shal entreate in this place, is playne ynough and easie, sauyng that the greatest parte of those that professe them selues to be Christians, do seke out and bring, I can not tell what subtelties to cloke theyr euill withall.
THE DOCTRINE Which we shall entreat in this place, is plain enough and easy, Saving that the greatest part of those that profess them selves to be Christians, do seek out and bring, I can not tell what subtleties to cloak their evil withal.
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and Iesus Christ our redemer, we oght to consecrate bothe body and soule vnto hym, who of his infinite goodnes hath taken vs into the numbre of hys sonnes:
and Iesus christ our redeemer, we ought to consecrate both body and soul unto him, who of his infinite Goodness hath taken us into the numbered of his Sons:
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and to acknowledg with all kinde of beneuolence, honour, and obedience, that same benefit which our most deare sauiour did vouchsaffe to bestow on vs after he had bought it with so greate a price.
and to acknowledge with all kind of benevolence, honour, and Obedience, that same benefit which our most deer Saviour did vouchsaffe to bestow on us After he had bought it with so great a price.
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And because we ar bound not only to renounce al infidelitie, but also to seperat our selues frō al superstitions, which do aswell disagre wt the true seruice of god the father,
And Because we Are bound not only to renounce all infidelity, but also to separate our selves from all superstitions, which do aswell disagree with the true service of god the father,
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as the honor of his sonne our sauiour & which can by no meanes agre wt the pure doctrine of the gospell & true confession of the faith, I sayde this doctrine of it selfe to be so easye, that only the practise and exercise thereof oght to remaine vnto vs, sauing that many mē do seke certain deceitful shiftes, thorow which they wil not be ouercome in that thyng, the which is most chiefly condemned by gods owne mouth.
as the honour of his son our Saviour & which can by no means agree with the pure Doctrine of the gospel & true Confessi of the faith, I said this Doctrine of it self to be so easy, that only the practice and exercise thereof ought to remain unto us, Saving that many men do seek certain deceitful shifts, thorough which they will not be overcome in that thing, the which is most chiefly condemned by God's own Mouth.
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& idolatries of the papisme, that this argumēt or treatice is but superfluous, before we passe any further, it is not vnprofitable to declare such mē most fouly to be deceiued.
& idolatries of the papism, that this argument or treatise is but superfluous, before we pass any further, it is not unprofitable to declare such men most foully to be deceived.
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First whē it is declared, how great an offēce it is, for vs to be polluted & defiled with the idolatours, feininge oure selues to cleaue & consent to their impieties, we ar admonished to mourn for our former syns,
First when it is declared, how great an offence it is, for us to be polluted & defiled with the Idolaters, feigning our selves to cleave & consent to their impieties, we Are admonished to mourn for our former Sins,
& to aske of god forgeuenes of thē with al humblenes, & in this thing to acknowledge the singuler benefite which he gaue vnto vs, drawing vs forth of that same filth wherin we were holden down & drowned.
& to ask of god forgiveness of them with all humbleness, & in this thing to acknowledge the singular benefit which he gave unto us, drawing us forth of that same filth wherein we were held down & drowned.
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And for that we know not what shall happen vnto vs, and to what end God doth reserue vs, it is very expedient to be prepared and armed in tyme, that into what state soeuer we shal come,
And for that we know not what shall happen unto us, and to what end God does reserve us, it is very expedient to be prepared and armed in time, that into what state soever we shall come,
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Fyrst it may be that many of thys oure churche and congregation, shall trayueil into some papistical countrey, who oght greatly nowe to be in a readines & armed to batel.
Fyrst it may be that many of this our Church and congregation, shall trayueil into Some papistical country, who ought greatly now to be in a readiness & armed to batel.
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lest when we shalbe called to vtter the cōfession of our faith, we be found new and vnprepared because we contemned the meditacion of that matter in due time.
lest when we shall called to utter the Confessi of our faith, we be found new and unprepared Because we contemned the meditation of that matter in due time.
as to our brethren, that the remembrance of this doctrine shulde be renued very oft, especiallye seyng the text it selfe which we shal expound, doth leade vs to the same purpose.
as to our brothers, that the remembrance of this Doctrine should be renewed very oft, especially sing the text it self which we shall expound, does lead us to the same purpose.
This is not the fact of som one man but the example of Dauid the most excellent kinge and prophet which oght to be vnto al gods children a certain comon rule to ryght and godly life.
This is not the fact of Some one man but the Exampl of David the most excellent King and Prophet which ought to be unto all God's children a certain Common Rule to right and godly life.
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And to thentent we may the better perceaue this thyng and more vehemently be moued with, the true fear of god the cause is to be noted which he addeth wherein truly resteth as it were a certain foundation of that same alienation and offence wherby he doth most greatly abhorre the communion of idolatours.
And to thentent we may the better perceive this thing and more vehemently be moved with, the true Fear of god the cause is to be noted which he adds wherein truly rests as it were a certain Foundation of that same alienation and offence whereby he does most greatly abhor the communion of Idolaters.
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Dauid therfore of good right and worthely did set the foundation of hys godlynes, and religion in this sentence and reason seing that god is his enheritaunce, he wil refrain from all pollutions of idoles which do turne vs, from God hymselfe.
David Therefore of good right and worthily did Set the Foundation of his godliness, and Religion in this sentence and reason sing that god is his inheritance, he will refrain from all pollutions of Idols which do turn us, from God himself.
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This is the cause why the prophet Esay, when he had vpbraided the iewes that they had geuen themselues to fals and strange goddes, whō they had made, added afterwarde, theis, saith he, ar thy portion signifieng by these words, that god doth deny to the worshippers of idoles all bond & felowshyppe of couenante and disenheryteth them,
This is the cause why the Prophet Isaiah, when he had upbraided the Jews that they had given themselves to falls and strange God's, whom they had made, added afterward, these, Says he, Are thy portion signifying by these words, that god does deny to the worshippers of Idols all bound & felowshyppe of Covenant and disenheryteth them,
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vnto idoles, are vtterly separated and cut of from his felowship, they also doe are and decline some what from him, which doe feine them selues to consent to supersticions thorow feare and weakenesse of mynde.
unto Idols, Are utterly separated and Cut of from his fellowship, they also do Are and decline Some what from him, which do feign them selves to consent to superstitions thorough Fear and weakness of mind.
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Wherefore let this sentence be thorowly persuaded and remaine depely printed in our heartes, that thei which seke god with a tru and pure minde, to the ende to possesse him for their enheritance, wyll haue no communion and felowship with idoles, with whome god hath that diuorce and debate, that he wold haue al his to proclaim and make continuall and deadlye war vpon them.
Wherefore let this sentence be thoroughly persuaded and remain deeply printed in our hearts, that they which seek god with a true and pure mind, to the end to possess him for their inheritance, will have no communion and fellowship with Idols, with whom god hath that divorce and debate, that he would have all his to proclaim and make continual and deadly war upon them.
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He might haue said on this wise, I wil not deceyue my self with vnwise and folishe deuocions of the vnbeleuers, I will not put my trust in suche abuses,
He might have said on this wise, I will not deceive my self with unwise and foolish devotions of the unbelievers, I will not put my trust in such Abuses,
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And first in this place we muste consider, whether this be not idolatrie to signifie and declare by outward tokens, our agremēt with those supersticions, wherwith the seruice of god is corrupted & vtterly peruerted.
And First in this place we must Consider, whither this be not idolatry to signify and declare by outward tokens, our agreement with those superstitions, wherewith the service of god is corrupted & utterly perverted.
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Thei that swim (as the cōmon saying) betwixt two waters, allege this saiyng, seing that god wold be honored in spirit, idols cā by no meanes be honored vnles a mā put his trust in thē.
They that swim (as the Common saying) betwixt two waters, allege this saying, sing that god would be honoured in Spirit, Idols can by no means be honoured unless a man put his trust in them.
But to this may be easly answered, that god doth not so require the spiritual seruice & adoration of the minde, that he granteth and remitteth the other part of our nature vnto idols,
But to this may be Easily answered, that god does not so require the spiritual service & adoration of the mind, that he grants and remitteth the other part of our nature unto Idols,
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What then? surely the chief honor that god requireth is spiritual but the outward signification wherbey the faithful do testifie that it is god only whō thei serue and honour, must so immediatly folow, that thei must at one time be ioined together But one place shal so suffice for al, to cōfute that obiection which thei snatch of one word, that thei shalbe plainly rebuked & conuict.
What then? surely the chief honour that god requires is spiritual but the outward signification wherbey the faithful do testify that it is god only whom they serve and honour, must so immediately follow, that they must At one time be joined together But one place shall so suffice for all, to confute that objection which they snatch of one word, that they shall plainly rebuked & convict.
In the.iii. chap. of Daniel it is writtē that Sidrach, Misach & Abdenego, refused & denied vnder any maner of colour, to consent vnto the superstition set vp & erected by Nabuchodonosor, declaring that thei wold in no wise honor his gods.
In the iii chap. of daniel it is written that Sidrach, Meshach & Abdenego, refused & denied under any manner of colour, to consent unto the Superstition Set up & erected by Nebuchadnezzar, declaring that they would in no wise honour his God's.
For I suppose thei wold haue taunted them with such like words, you folish mē, this truly is not to honor them, seing you put no affiance in these thynges.
For I suppose they would have taunted them with such like words, you foolish men, this truly is not to honour them, sing you put no affiance in these things.
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But althogh we grant thē as touching the name yt thing thei aske yet thei shal not get so much therby that thei mai make their cause much the better.
But although we grant them as touching the name that thing they ask yet they shall not get so much thereby that they mai make their cause much the better.
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I pray you when the most sacred seruice & honor of god is so violated that we falsly break ye promise we made to him, that thorowe cowardise & faintnes of stomack we denie croeedly & fasly our christian profession, that we becom inconstant and double, that we defyle our selues foulye with those thinges, which god hath cursed with all kinde of maledictiō:
I pray you when the most sacred service & honour of god is so violated that we falsely break you promise we made to him, that thorough cowardice & faintness of stomach we deny croeedly & fasly our christian profession, that we become inconstant and double, that we defile our selves foully with those things, which god hath cursed with all kind of malediction:
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but to make vs boulder, and to geue vs greater, libertie to sinne, and doth nothing, at al diminish our fault? Ther be also other more impudent, whiche do not only, chaunging the name go about to persuade that it is not so great and vnworthy a sinne:
but to make us boulder, and to give us greater, liberty to sin, and does nothing, At all diminish our fault? There be also other more impudent, which do not only, changing the name go about to persuade that it is not so great and unworthy a sin:
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& chefely because they couet to apply them selues after their wil and opinion, which are enemies to the truth yea and do so conforme them selues to, please them, that they do muche more esteme ther fauour and ther owne lif then gods honour and glorye.
& chiefly Because they covet to apply them selves After their will and opinion, which Are enemies to the truth yea and do so conform them selves to, please them, that they do much more esteem there favour and there own life then God's honour and glory.
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God hath created the body, and shal it be leafull for vs therwith to serue & honoure the deuell as though he shold seem to be the author & maker, therof? It wer better they wold professe them selues openly to be maniches and denye that god made the whole man.
God hath created the body, and shall it be leafull for us therewith to serve & honour the Devil as though he should seem to be the author & maker, thereof? It were better they would profess them selves openly to be Maniches and deny that god made the Whole man.
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And to proue this true, how can we lok for the resurrection of the fleshe excepte we beleue that Christe Iesus is the redemer both of bodyes and soules? Saint Paul also doth admonish vs, not to be the seruantes of men,
And to prove this true, how can we lok for the resurrection of the Flesh except we believe that Christ Iesus is the redeemer both of bodies and Souls? Saint Paul also does admonish us, not to be the Servants of men,
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Then he that doth ioyn and addict him selfe to the wicked seruice of idoles, doth he not treade vnder his feete the moste sacred blood of Iesus Christ, wherin doth consist the price of the eternal and immortal glorie, which we loke for in our bodies? What reason is it that our bodies shuld be defiled & profaned before idoles, seing the crown of eternall lyf is promised vnto them in heuen.
Then he that does join and addict him self to the wicked service of Idols, does he not tread under his feet the most sacred blood of Iesus christ, wherein does consist the price of the Eternal and immortal glory, which we look for in our bodies? What reason is it that our bodies should be defiled & profaned before Idols, sing the crown of Eternal life is promised unto them in heaven.
This wallowinge in satans stews and moste filthye defilyng is it a mean and waye wher by we may come to the kingdom of god? Moreouer it was not said without a great cause, our bodies ar the tēples of the holi gost,
This wallowing in Satan Stews and most filthy defiling is it a mean and Way where by we may come to the Kingdom of god? Moreover it was not said without a great cause, our bodies Are the Temples of the holy ghost,
therfore they which perceaue not, that they ought to be kept in all holines, doe plainly shew them selues to perceaue & vnderstand nothing at all of the gospel.
Therefore they which perceive not, that they ought to be kept in all holiness, do plainly show them selves to perceive & understand nothing At all of the gospel.
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For when it is said on this wise that we ar bone of his bones and fleshe of his flesh he oght to vnderstand that we be ioyned with him both in bodye and soull.
For when it is said on this wise that we Are bone of his bones and Flesh of his Flesh he ought to understand that we be joined with him both in body and soul.
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Therefore no man can defile his owne bodye with any maner of superstition, but he doth separat himself, from that coniunction and vntō wherby we ar made the membres of the sonne of god.
Therefore no man can defile his own body with any manner of Superstition, but he does separate himself, from that conjunction and Union whereby we Are made the members of the son of god.
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and not also in the handes and mouth? Hath god engrauen in oure bodyes the armes and badges of his sonne, that we afterward shuld pollut our selues with al vncleannes, with most foul spotes and shame,
and not also in the hands and Mouth? Hath god engraved in our bodies the arms and badges of his son, that we afterwards should pollut our selves with all uncleanness, with most foul spotes and shame,
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It is not lawful in coynīg one pece of gold to printe two contrarie coynes, nether to set two sealles the on repungnaunte to the other, vnto one writing:
It is not lawful in coining one piece of gold to print two contrary coins, neither to Set two Seals the on repungnaunte to the other, unto one writing:
And make them beleue, thei haue a great, pleasure, to do them seruice when notwithstanding, they geue them selues to slepe, pleasurs and al idlenes,
And make them believe, they have a great, pleasure, to do them service when notwithstanding, they give them selves to sleep, pleasures and all idleness,
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and obedience, to serue and honour him, truely it is to much vnsemely, and for vs the greatest shame & infamye, to do all thing other wise then he will,
and Obedience, to serve and honour him, truly it is to much unseemly, and for us the greatest shame & infamy, to do all thing other wise then he will,
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Who is he then that geueth them bread to be fed with all ther? Who doth make the ground fertile to bring forth fruit? If god do fede and norishe them in those places wher thei dwel as he doth al other men in the other partes of the earth,
Who is he then that Giveth them bred to be fed with all there? Who does make the ground fertile to bring forth fruit? If god do fede and nourish them in those places where they dwell as he does all other men in the other parts of the earth,
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why do thei not honor the geuer of yt benefite wc that part of thē self, which is so bountifully norished of him? Why do they rather obey and serue the deuil with their bodies? If these men wer in any part of christians, I wolde vse with them more waighty and higher reasons,
why do they not honour the giver of that benefit which that part of them self, which is so bountifully nourished of him? Why do they rather obey and serve the Devil with their bodies? If these men were in any part of Christians, I would use with them more weighty and higher Reasons,
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If there be no wickednes in taking vpō vs idoletrous religion when we do it to auoide the raging crueltie of the papists, the seruant shall not synne, who for his maisters pleasure, shal playe the bande, kyll,
If there be no wickedness in taking upon us idoletrous Religion when we do it to avoid the raging cruelty of the Papists, the servant shall not sin, who for his masters pleasure, shall play the band, kill,
Frō whēce did ye heathē draw & tak to thēselues their ceremonies but of ye holy fathers? In which doīg this was their great faut, yt thei depraued & vtterli peruerted those thigs which thei had receiued wel & wisely instituted of god.
From whence did you heathen draw & taken to themselves their ceremonies but of you holy Father's? In which doing this was their great fault, that they depraved & vtterli perverted those thigs which they had received well & wisely instituted of god.
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Frō whēce then is this dispensation & licence to go & here masse vnder this colour that the supper of Ies { us } christ is but trāsformed yea rather in dede deformed? But I saie & affirm cōtrarie, yt al thie that do fear god truly & honor hī godly, ought so much the more to hate & detest it,
From whence then is this Dispensation & licence to go & Here mass under this colour that the supper of Ies { us } Christ is but transformed yea rather in deed deformed? But I say & affirm contrary, that all Thief that do Fear god truly & honour hī godly, ought so much the more to hate & detest it,
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Wherefore let vs kepe this cōmon rule generally, that al the ordinance and inuencions of men proponed and takē in hād to corrupt the simple truth of gods word,
Wherefore let us keep this Common Rule generally, that all the Ordinance and Inventions of men proponed and taken in hand to corrupt the simple truth of God's word,
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& to peruert that religion whych he requireth & alloweth, ar very sacrileges with which the christian mā mai in no wise comunicate, without that iniurie & contumelye, which treadeth vnder fete gods honor most wicked.
& to pervert that Religion which he requires & alloweth, Are very sacrileges with which the christian man mai in no wise communicate, without that injury & contumely, which treadeth under feet God's honour most wicked.
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I knowe wel inough how greuous & intollerable this seuere iudgement semeth to them, which wold after their own lust & delicat mind, be more nicelye & mekely spoken to and taught.
I know well enough how grievous & intolerable this severe judgement Seemeth to them, which would After their own lust & delicate mind, be more nicely & meekly spoken to and taught.
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Wherin what wold thei I shuld do? What moderation & lenitie shuld I vse? Truly now I perceyue how tender & deintie thei ar, I couet so much as mai be to spare thē,
Wherein what wold they I should do? What moderation & lenity should I use? Truly now I perceive how tender & dainty they Are, I covet so much as mai be to spare them,
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Thei say thei find no man more seuere & sharpe then I am, but I wyll declare vnto them, on the other part, that I handle them more mekely and tenderlye,
They say they find no man more severe & sharp then I am, but I will declare unto them, on the other part, that I handle them more meekly and tenderly,
Which thing beīg so in ded, truly they can not excuse and deliuer them selues from the necessitie of that dutie and testimonie, that the prophet Ieremie doth requier of the Iewes captiues in Babilon whō he not only forbiddeth to come neare the abhominacions of the Chaldeans,
Which thing being so in dead, truly they can not excuse and deliver them selves from the necessity of that duty and testimony, that the Prophet Ieremie does require of the Iewes captives in Babylon whom he not only forbiddeth to come near the abominations of the Chaldeans,
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or colourably and feinedly to geue anye consent to them, but also doth geue a plain commaundement that thei shuld declare the wicked religion of the Chaldeans to be vnto them a most oft filthie sauor.
or colorably and feinedly to give any consent to them, but also does give a plain Commandment that they should declare the wicked Religion of the Chaldeans to be unto them a most oft filthy savour.
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You shal say to them (saith the prophet Ieremy) the Gods whiche haue not made heauen and earth shall perish both out from the earth, and also from vnder heauen.
You shall say to them (Says the Prophet Ieremy) the God's which have not made heaven and earth shall perish both out from the earth, and also from under heaven.
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There is also in this place another circumstance to be marked, that when the prophet had writtē his boke in Hebrue yet he put in this sentence exprest in the common vulgar spech of the Chaldeās,
There is also in this place Another circumstance to be marked, that when the Prophet had written his book in Hebrew yet he put in this sentence expressed in the Common Vulgar speech of the Chaldeans,
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as though he wold by this meanes constraine the Iewes, to change from their tong, to the end thei might more apartly professe the hatred & disagremēt thei haue wt the wicked idolaters.
as though he would by this means constrain the Iewes, to change from their tonge, to the end they might more apartly profess the hatred & disagreement they have with the wicked Idolaters.
but whatsoeuer be ye maner other of my saiyng & moderation, or els of my silēce & taturnitie, neuertheles we are tied & bound to that law which god doth geue vnto vs. And truli it is not wtout a cause that god speaking to his faithful saieth to the, you are my witnesses & my seruāts whō I haue chosē.
but whatsoever be you manner other of my saying & moderation, or Else of my silence & taturnitie, nevertheless we Are tied & bound to that law which god does give unto us And truli it is not without a cause that god speaking to his faithful Saith to thee, you Are my Witnesses & my Servants whom I have chosen.
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Wherfore whosoeuer wyl proue himselfe to be a mēbre of Iesus Christ oght by al meanes to declare, yt the praise & honor of gods name doth so apertain to him, that thei which bi their fainīg do hide & buri ye testimoni of his trueth, do leaue thē selues inexcusable.
Wherefore whosoever will prove himself to be a member of Iesus christ ought by all means to declare, that the praise & honour of God's name does so appertain to him, that they which by their feigning do hide & buri the testimoni of his truth, do leave them selves inexcusable.
What I prai you, is to be thoght of thē that do al their life time subuert ye same? Of what sort are thei yt do not only hide ye professiō of ye christiā religiō,
What I Prayer you, is to be Thought of them that do all their life time subvert you same? Of what sort Are they that do not only hide you profession of the christian Religion,
Nether ar they able to deny but yt the īuocatiō of saints, & suffrages for the dead, are wicked abuses, wherby ye inuocatiō of gods name, a thing of al other most holi is profaned & they who amōg ye papistes do defile thē selues wt these abhominations do think thēselues gilty of no faute.
Neither Are they able to deny but that the invocation of Saints, & suffrages for the dead, Are wicked Abuses, whereby you invocation of God's name, a thing of all other most holy is profaned & they who among the Papists do defile them selves with these abominations do think themselves guilty of no fault.
What shuld we do sai thei? It is not lawful for vs to correct & amend those things, which we know euil & fautie, we are priuate men and thei that haue the power & publike autoritie do ernestly defēd these things Therfore we must suffer that violent necessitie.
What should we do sai they? It is not lawful for us to correct & amend those things, which we know evil & faulty, we Are private men and they that have the power & public Authority do earnestly defend these things Therefore we must suffer that violent necessity.
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and not to be present at it, when as the vse therof and that religion can by no other meanes be letted but they repete and iterate their saing, that is, that thei do not deny the death and passion of Iesus Christ seing, they haue no suche purpose, to worship it in their minde.
and not to be present At it, when as the use thereof and that Religion can by no other means be letted but they repete and iterate their saying, that is, that they do not deny the death and passion of Iesus christ sing, they have no such purpose, to worship it in their mind.
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but that same that he beleueth in hys harte? Thys is plain and, manifest inough, that this thing which they do, is most disagreing with the confession of faith.
but that same that he Believeth in his heart? This is plain and, manifest enough, that this thing which they do, is most disagreeing with the Confessi of faith.
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Let them seke al the, compases and shyftes they will, yet must they come here vnto that all whiche go to masse, vnder the name of deuotion & religion, do professe that they consent ther with.
Let them seek all the, compases and shifts they will, yet must they come Here unto that all which go to mass, under the name of devotion & Religion, do profess that they consent there with.
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& also of ye canōs, or of those priests yt haue certen chappels, & all other which are founded by any mans wil or that are so saleable that thei be set forth dayly to sale, that all these I say are not vnlike to harlots which in ye stewes setting thē selues to sale wtout all shame & honestie do make their bodies cōmō to al men,
& also of the Canonas, or of those Priests that have certain Chapels, & all other which Are founded by any men will or that Are so saleable that they be Set forth daily to sale, that all these I say Are not unlike to harlots which in you Stews setting them selves to sale without all shame & honesty do make their bodies Common to all men,
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Although this similitude doth not agre on euery parte, because yt an harlot ioined in matrimony to an husband wil haue some shamfastnes & modestie, yt she will not set forth & make herself common to al yt commeth:
Although this similitude does not agree on every part, Because that an harlot joined in matrimony to an husband will have Some shamefastness & modesty, that she will not Set forth & make herself Common to all that comes:
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although these filthye bawdes, do colour and smoth here with thys colour and suche bewty, that they retaine stil some relikes of Iesus Christes supper.
although these filthy bawds, do colour and smooth Here with this colour and such beauty, that they retain still Some Relics of Iesus Christ's supper.
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We, saie they, seke the supper of Iesus Christe, and when we can not being opprest vnder that tyrannie, wher in we dwell, haue the same pure, we must be content with that which is left to vs, loking for the helping hand of God.
We, say they, seek the supper of Iesus Christ, and when we can not being oppressed under that tyranny, where in we dwell, have the same pure, we must be content with that which is left to us, looking for the helping hand of God.
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By cause they haue no, right and perfect vse, of the supper, as though thei had gotten a prouison, they witness and openly profess that they haue not Iesus Christe the eternall and only preste and therfore euerie weke do seke a new sacrifice, to put away their sinnes.
By cause they have no, right and perfect use, of the supper, as though they had got a provision, they witness and openly profess that they have not Iesus Christ the Eternal and only pressed and Therefore every Week do seek a new sacrifice, to put away their Sins.
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for that God hathe brought him, or rather compelled him to disalowe the same, & because he perceueth & plainly knoweth that he is ouercome in that thing which he before did greatlye embrace & alowe.
for that God hath brought him, or rather compelled him to disallow the same, & Because he perceueth & plainly Knoweth that he is overcome in that thing which he before did greatly embrace & allow.
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Do they think that with the iudgment and sainge of a mortall man they maye stop god and hedge him in? We knowe that ther is nothing besides the truth that in iudgment oght to preuaill without the respect of any person this matter is such that the parish or high mass is instituted to sacrifice Iesus Christe,
Do they think that with the judgement and saying of a Mortal man they may stop god and hedge him in? We know that there is nothing beside the truth that in judgement ought to prevail without the respect of any person this matter is such that the parish or high mass is instituted to sacrifice Iesus Christ,
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& to reconcile the fauour of god both for quick & dead, and also that a pece of bred shuld be ther worshipped as though it were the sōne of god I do not examine thorowli al the abominations and wickednes, that are in that mass for they be almost innumerable.
& to reconcile the favour of god both for quick & dead, and also that a piece of bred should be there worshipped as though it were the son of god I do not examine thorowli all the abominations and wickedness, that Are in that mass for they be almost innumerable.
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because they wold seme to cōmunicat in ye sacrament of the supper a right, thei sodenly shake of and forsake the high mast But we shuld no meruaill at such inconstāt they saye,
Because they would seem to communicate in you sacrament of the supper a right, they suddenly shake of and forsake the high mast But we should no meruaill At such inconstant they say,
for this is a sure & due punishment, for them which haue layd no foundatiō at ani tim of truth in ther mindes, that they shuld alwaies wauer and be contraie to thē selues in al thīgs they do and take in hand.
for this is a sure & due punishment, for them which have laid no Foundation At ani time of truth in their minds, that they should always waver and be country to them selves in all things they do and take in hand.
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As touching that same hypocriticall supper, I know that they be of this minde, that thei suppose it to be the greatest iniurys to the selues that may be when it is rebuked & improued.
As touching that same hypocritical supper, I know that they be of this mind, that they suppose it to be the greatest iniurys to the selves that may be when it is rebuked & improved.
for I know that the supper was neuer better celebrated, nor more deuoutly, thē when the disciples went into some secret place to flye the tyrannye of the enmies.
for I know that the supper was never better celebrated, nor more devoutly, them when the Disciples went into Some secret place to fly the tyranny of the enemies.
One that they whiche doe make suche a supper & like apes do falsly and corruptly countrefet the true supper of Christe, do feine that they kepe and worshipe their masse.
One that they which do make such a supper & like Apes do falsely and corruptly countrefet the true supper of Christ, do feign that they keep and worship their mass.
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The other is that the minister, whiche for the moste parte is some religious man the rather to dissemble the mater, doth not that office as a christian,
The other is that the minister, which for the most part is Some religious man the rather to dissemble the mater, does not that office as a christian,
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And in this thei suppose thei haue an honest and sure defence yf the masse saier haue not this purpose to shew the bread & wine to them to be worshipped,
And in this they suppose they have an honest and sure defence if the mass fair have not this purpose to show the bred & wine to them to be worshipped,
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For to be short, thei thē selues do know them selues giltye of that mater whieh they haue purposed to declare bothe to godes enemies and also to the common people.
For to be short, they them selves do know them selves guilty of that mater whieh they have purposed to declare both to God's enemies and also to the Common people.
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If thei say contrary that thei perceiue, that thīg doth mak nothing to the purpose, & that thei do not chose in that sort the thing it self sheweth cōtrarie.
If they say contrary that they perceive, that thing does make nothing to the purpose, & that they do not chosen in that sort the thing it self shows contrary.
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But let it be that thei as touching the minister haue no such respect. Yet muste I abide in that outwarde profession which thei take vpon them & worship,
But let it be that they as touching the minister have no such respect. Yet must I abide in that outward profession which they take upon them & worship,
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For this is plain and manifest that thei do and will defend and couer themselues, vnder the person of a priest made for the nonce to colour and dissemble.
For this is plain and manifest that they do and will defend and cover themselves, under the person of a priest made for the nonce to colour and dissemble.
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But if thei wolde rightly and lawfully celebrat yt supper, it were their dutie so to seperat themselues from the order and profession of idolatours that thei shuld apear in that to haue nothing common with them.
But if they would rightly and lawfully celebrate that supper, it were their duty so to separate themselves from the order and profession of Idolaters that they should appear in that to have nothing Common with them.
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In which words is most plainly expressed with what simplicitie & integritie of mind we oght to deale & walke before god, wythout any thought & wil to return to those things which we know are not thākful nor allowed of him.
In which words is most plainly expressed with what simplicity & integrity of mind we ought to deal & walk before god, without any Thought & will to return to those things which we know Are not thankful nor allowed of him.
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For without this faith and integritie, men neuer come the right wai vnto god, but do alwais wauer & ar vncerten to what part thei may tourne thēselues.
For without this faith and integrity, men never come the right wai unto god, but do always waver & Are uncertain to what part they may turn themselves.
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As who wold saye, that this sacrament were not also corrupted, and vtterlye deformed with al kind of corruption, in so much as Iesus christ may seme to be stil in Pilates house to suffer all opprobries & shames.
As who would say, that this sacrament were not also corrupted, and utterly deformed with all kind of corruption, in so much as Iesus Christ may seem to be still in Pilate's house to suffer all opprobries & shames.
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least thei shuld appeare to be voide of al religion, if one shulde examine their consciences, the same trulye will answere, yt thei do it to satisfie the papists,
lest they should appear to be void of all Religion, if one should examine their Consciences, the same truly will answer, that they do it to satisfy the Papists,
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Other some com but at euensong time, whō I wold know, whether thei think this to be nothing, that at that same the idols be honoured, that the pictures & images be sensed wt fumigatiōs, that a solemne praier be made in the intercessiō of som saint,
Other Some come but At evensong time, whom I would know, whither they think this to be nothing, that At that same the Idols be honoured, that the pictures & Images be sensed with fumigations, that a solemn prayer be made in the Intercession of Some saint,
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and groūded on his merites, that Salue regina be songe with a loude voyce, and that on euery side a matter is harde so filled and replenished with deuilish & cursed blasphemie that ye mind shall not onely abhorre the offence of the eares & eyes there present,
and grounded on his merits, that Salve regina be song with a loud voice, and that on every side a matter is harden so filled and replenished with devilish & cursed blasphemy that you mind shall not only abhor the offence of the ears & eyes there present,
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I do passe ouer that ye singing it selfe in an vnknowen tonge is manifest profanaciō of gods praises & of holy scripture as S. Paule doth admonish in the.xiiii. to the Corinthes.
I do pass over that you singing it self in an unknown tongue is manifest profanacion of God's praises & of holy scripture as S. Paul does admonish in the xiiii to the Corinthians.
But thē there shalbe solemne ensensing the chifest idoles, & great plentie of swete fumigatiōs powred out, the which is a kinde of sacrifice as the scripture teacheth.
But them there shall solemn ensensing the chifest Idols, & great plenty of sweet fumigations poured out, the which is a kind of sacrifice as the scripture Teaches.
When these men be come thus far, that thei receaue in ther, noses the sauour of the sensours they also pollute them selues with that pollution which is most greatest and execrable ther & yet thei thinke we oght, to hide and couer this so great wyckednes and mischef.
When these men be come thus Far, that they receive in there, noses the savour of the sensours they also pollute them selves with that pollution which is most greatest and execrable there & yet they think we ought, to hide and cover this so great wickedness and mischief.
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But I beseche them in the honourable & holy name of god, that they wil diligētly marke this saing of the Psalme, that idoles ar so to be detested of the faithful & godly man, that they shuld not be in his mouthe or tonge,
But I beseech them in the honourable & holy name of god, that they will diligently mark this saying of the Psalm, that Idols Are so to be detested of the faithful & godly man, that they should not be in his Mouth or tongue,
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they haue double and variable mindes, & I can not finde out a more apt & fete cōparisō to set thē out & paint thē in their liueli colours, thē that same whiche may be braught of Esau ye same filthie & double mā.
they have double and variable minds, & I can not find out a more apt & feet comparison to Set them out & paint them in their liueli colours, them that same which may be braught of Esau the same filthy & double man.
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because the womē of ye land of Canaā dyd so much mislike the father and hys wyf Rebecca yt thei thought their lyfe bitter & irksom to lyue among thē & rather wisheth death, he marieth a new wif, somwhat to satisfie his parēts,
Because the women of the land of Canaā did so much mislike the father and his wife Rebecca that they Thought their life bitter & irksome to live among them & rather wishes death, he Marrieth a new wife, somewhat to satisfy his Parents,
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Euen so they ye are so wrapped vp in ye world, yt thei cā in no wise folow god do mīgle & tosse together many & diuers kīds of religiōs & supersticiōs, yt thei mai applie & cōfirme thēselues by some way to ye wil of god,
Eve so they you Are so wrapped up in you world, that they can in no wise follow god do mingle & toss together many & diverse Kinds of Religions & superstitions, that they mai apply & confirm themselves by Some Way to you will of god,
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I know also righ well yt ther be in those places many miserable souls, which liue there in great difficulties and cares, which truly coueteth to walk rightly wtout hipocrisie,
I know also Right well that there be in those places many miserable Souls, which live there in great difficulties and Cares, which truly covets to walk rightly without hypocrisy,
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& yet can not louse thēselues, out of many doutes & scruples, which is no meruel ī so great and horrible confusion as we see at this time in the papisme.
& yet can not louse themselves, out of many doubts & scruples, which is no Marvel in so great and horrible confusion as we see At this time in the papism.
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Yea I doe greatly pitie their miserable state, whiche seke meanes wherby they maye serue god deuoutly and liue amonge the enemies of faith if it may be possible by any waies.
Yea I do greatly pity their miserable state, which seek means whereby they may serve god devoutly and live among the enemies of faith if it may be possible by any ways.
If thei cōe herafter to aske of me this or that more diligently and particularly, I will send such curiouse inquisitours to the cōmon rule which haue of god.
If they come hereafter to ask of me this or that more diligently and particularly, I will send such curious inquisitors to the Common Rule which have of god.
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I speak this for that ther be some of this sort of men so importune, that yf a man shuld answer all their difficulties & doutes, he shulde seme neuer to mak an end of any thing.
I speak this for that there be Some of this sort of men so importune, that if a man should answer all their difficulties & doubts, he should seem never to make an end of any thing.
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And me think such men may wel be cōpared to them who after thei be taught in a sermon to vse sobre apparel and decking of the bodye whthout all dissolute and sumptuouse trimming, they wold haue the priacher to make their hoose & sewe their shoes.
And me think such men may well be compared to them who After they be taught in a sermon to use Sobrium apparel and decking of the body whthout all dissolute and sumptuous trimming, they would have the priacher to make their hoose & sew their shoes.
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Wel what must we do thē? In this matter there is a certain thing set before vs wher vnto we ought to derect and conferre our wholl minde, studie & thought.
Well what must we do them? In this matter there is a certain thing Set before us where unto we ought to derect and confer our wholl mind, study & Thought.
but lik a fier that burneth continually, a man shallbe so far from suffering or approuing these abomitiōs wher with the name of god moste shamfully & vnwortheli is polluted, that whē he shall beholde them, he shalbe able in in no wise to suffer dissimulation, silēce and taciturnitie.
but like a fire that burns continually, a man shall so Far from suffering or approving these abomitions where with the name of god most shamefully & vnwortheli is polluted, that when he shall behold them, he shall able in in no wise to suffer dissimulation, silence and taciturnity.
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I do declare the daie & iudgmēt, at what time being called before the iudgment seat of god, they shal hear that sentence, agaīst the which ther shal be no answer nor defence.
I do declare the day & judgement, At what time being called before the judgement seat of god, they shall hear that sentence, against the which there shall be no answer nor defence.
yet their lawlike & iudicial ornaments, and the badges of the great dygnitie and power, wherewith thei now prowdly war insolent, shall not thyne geue them the victorie.
yet their lawlike & judicial Ornament, and the badges of the great dygnitie and power, wherewith they now proudly war insolent, shall not thine give them the victory.
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I speake thys by causa counseilours, Iudges, proctours, aduocats, and suche othere bearinge the swing in courtes and iudgmēts, ar not only bold to striue with GOD,
I speak this by causa counseilours, Judges, proctors, advocates, and such other bearing the swing in Courts and Judgments, Are not only bold to strive with GOD,
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These mē whom ye world doth honour as certaine idoles, so sone as thei haue spoken one word, can not suffer reason & trueth to haue any place to rest in.
These men whom you world does honour as certain Idols, so soon as they have spoken one word, can not suffer reason & truth to have any place to rest in.
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But yet by the way I admonish & warne thē before hād, that it shal be better for thē, to haue some remembrance of that same horrible vengeāce, which is ordeined for them that change iustice wt iniquitie, & truth, with lying.
But yet by the Way I admonish & warn them before hand, that it shall be better for them, to have Some remembrance of that same horrible vengeance, which is ordained for them that change Justice with iniquity, & truth, with lying.
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Nether the doctors & chamber maisters the delitious bāckettours & very voluptuous mē, take any high degre here, thē that thei may chatter in their feastes,
Neither the Doctors & chamber masters the delicious banckettours & very voluptuous men, take any high degree Here, them that they may chatter in their feasts,
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as chief maisters of ye game shalbe cōpelled to lead ye daūce in yt cōdēnatiō which god shal mak most greuous Now although the courtears are wont to gratifie men with the sprinkling of their holye water, let them not thinke that thei can with that kind of doing satisfie god.
as chief masters of the game shall compelled to led you dance in that condemnation which god shall make most grievous Now although the courtears Are wont to gratify men with the sprinkling of their holy water, let them not think that they can with that kind of doing satisfy god.
Let them scrape my name out of their bokes and vtterlye bloth it forth, specially in this kind of cause and question, wherein my purpose is onely that god be hard and obeyed, not that I shulde rule mens consciences after my lust,
Let them scrape my name out of their books and utterly bloth it forth, specially in this kind of cause and question, wherein my purpose is only that god be hard and obeyed, not that I should Rule men's Consciences After my lust,
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As for all others which do not so proudly dispise gods word, and yet ar so delicate and weake that thei can in no wise be moued, I do most hartily besech them, that thei wil take more thoughte and regard to their own duty, saluaciō,
As for all Others which do not so proudly despise God's word, and yet Are so delicate and weak that they can in no wise be moved, I do most heartily beseech them, that they will take more Thought and regard to their own duty, salvation,
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but if thei lack strēgth, I aduertise thē to flie vnto god the autour of all power, that thei may be made strong by him & learn to prefarre his glory before al things of this world.
but if they lack strength, I advertise them to fly unto god the autour of all power, that they may be made strong by him & Learn to prefarre his glory before all things of this world.
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howe that the prophet Ieremy remaining at Ierusalē in Iewry did send this aduertisement and exhortacion vnto the people which were holden captiue and oppressed in Babilon.
how that the Prophet Ieremy remaining At Ierusalē in Iewry did send this advertisement and exhortation unto the people which were held captive and oppressed in Babylon.
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Yf the tiranny of the pope and of all his ministres be to them sharpe and cruell, thei must cōsider, that the Iewes also of that time suffered heauy and bitter bondage and yet thei are commaunded in the vulgare speach of the countrey to execrate the idolatrie of the Chaldeās.
If the tyranny of the pope and of all his Ministers be to them sharp and cruel, they must Consider, that the Iewes also of that time suffered heavy and bitter bondage and yet they Are commanded in the Vulgar speech of the country to execrate the idolatry of the Chaldeans.
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as dirt and dammage which doth withdraw vs from godly & christian life, or may seme any thing to hinder vs. We also whiche liue here in rest & quiet enioyeng the vse of ye greatest and singuler benefits of god, let vs not forget that I touched in the beginning, that we apply these things to our learning, that what so euer hereafter befall vs,
as dirt and damage which does withdraw us from godly & christian life, or may seem any thing to hinder us We also which live Here in rest & quiet enioyeng the use of the greatest and singular benefits of god, let us not forget that I touched in the beginning, that we apply these things to our learning, that what so ever hereafter befall us,
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or into what soeuer countrey we shal be led, yet may we alwayes constantlye abide in the pure confession of our faith, detesting al idolatrous religion, superstitions,
or into what soever country we shall be led, yet may we always constantly abide in the pure Confessi of our faith, detesting all idolatrous Religion, superstitions,
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The.ii. sermon conTEINING AN EXHORTATION to suffer persecution, that we may therein folow Iesus Christ and his gospell, taken of this saying, in the.13. Cap. to the Hebrues.
The ii sermon containing an EXHORTATION to suffer persecution, that we may therein follow Iesus christ and his gospel, taken of this saying, in the.13. Cap. to the Hebrews.
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For assuredly ther is no firmnes other of minde or wit or of common sence, in these men which do cast them selues in to peril with such hardie rashnes.
For assuredly there is no firmness other of mind or wit or of Common sense, in these men which do cast them selves in to peril with such hardy rashness.
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For death is cōmon for all men, & also the condemnation of theues and of gods children, the sufferaunce of shame and punishment semeth to be al one,
For death is Common for all men, & also the condemnation of thieves and of God's children, the sufferance of shame and punishment Seemeth to be all one,
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This also is required that we haue a sure witnes void of al errour of that doctryne, whiche we will defend ▪ Wherfore as I said, ther is no exhortation so weightie, that can moue and perswade vs to suffer for the gospel,
This also is required that we have a sure witness void of all error of that Doctrine, which we will defend ▪ Wherefore as I said, there is no exhortation so weighty, that can move and persuade us to suffer for the gospel,
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and for his cause that the world is so against vs, & doth hate vs. But when I speak of suche certaītie and perswasion of minde, I do not only vnderstand this that we shuld know to discern and iudge betwixt the true religion,
and for his cause that the world is so against us, & does hate us But when I speak of such certainty and persuasion of mind, I do not only understand this that we should know to discern and judge betwixt the true Religion,
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and folish opinions, & constitutiōs of men, but also that we be thorowly perswaded of euerlasting lyfe and the •roune promised vnto vs in heauē after •ure conflict in this world.
and foolish opinions, & constitutions of men, but also that we be thoroughly persuaded of everlasting life and the •roune promised unto us in heaven After •ure conflict in this world.
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Let vs now marke wel that, these two reasons do partaine to oure dutye, and muste be Ioyned to gether, that the one may •n no wise be separated and disioyned from the other.
Let us now mark well that, these two Reasons do partaine to our duty, and must be Joined to gether, that the one may •n no wise be separated and disjoined from the other.
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It is mete therfore to take oure begynning of thys that we vnderstand and know, what is our Christian religion, what faith it is that we oght to holde and folow, what rule of lyfe god hath geuen vs. Nether must we only haue our minds instruct with thys godly doctrin,
It is meet Therefore to take our beginning of this that we understand and know, what is our Christian Religion, what faith it is that we ought to hold and follow, what Rule of life god hath given us Neither must we only have our minds instruct with this godly Doctrine,
as though thei shuld hī & bi vtterly perish for which cōsideratiō our desier oght to be greater to pursue and serche oute most diligently gods truth, that therwt our hartes may be perswaded wt out any doubt.
as though they should hī & by utterly perish for which consideration our desire ought to be greater to pursue and search out most diligently God's truth, that therewith our hearts may be persuaded with out any doubt.
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For we see many so well trauailed in gods doctrine that thei seme as though thei were stained & died ther with, in whom neuer the less there is no desier and loue of god, no more truly then if thei had knowen nothinge at any time of the godly doctrin,
For we see many so well travailed in God's Doctrine that they seem as though they were stained & died there with, in whom never the less there is no desire and love of god, no more truly then if they had known nothing At any time of the godly Doctrine,
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But what other cause is there of this so great vncertaintie and leuitie, but that thei did neuer perceaue in there minde the maiestie of the holi scripture.
But what other cause is there of this so great uncertainty and levity, but that they did never perceive in there mind the majesty of the holy scripture.
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If we wold think in reading the scripture, that we are in the schole and discipline of angels, we shulde haue an other maner of desier to exercise our selues in that doctrine, which is set forth to vs, to confort, strenghthē, & instruct our mīds.
If we would think in reading the scripture, that we Are in the school and discipline of Angels, we should have an other manner of desire to exercise our selves in that Doctrine, which is Set forth to us, to Comfort, strengthen, & instruct our minds.
now we se what is ye wai to prepar our selues to patiēce & sufferaūce for ye gospel, yt is so to go forward in the doctrine thereof, that being throughly persuaded of the true religion and that doctrine which we oght to holde and defende, we may nothing esteme,
now we see what is the wai to prepare our selves to patience & sufferance for you gospel, that is so to go forward in the Doctrine thereof, that being thoroughly persuaded of the true Religion and that Doctrine which we ought to hold and defend, we may nothing esteem,
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Secōdly we ought to be so minded, that being assured of the right and goodnes of the cause, we shoulde be enflamed with this due desier to folowe god whither so euer he shal cal vs, to embrace his word with suche reuerence as it is worthy,
Secōdly we ought to be so minded, that being assured of the right and Goodness of the cause, we should be inflamed with this due desire to follow god whither so ever he shall call us, to embrace his word with such Reverence as it is worthy,
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and being called backe frō the deceitfull fashion of this worlde, as men rauished, with their whole minde and endeuour should be caried to an heauenly lyfe.
and being called back from the deceitful fashion of this world, as men ravished, with their Whole mind and endeavour should be carried to an heavenly life.
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For we must shortly come before that iudge, before whom our vice and euell which we by all meanes go about to hide, shalbe brought forth, with that rebuke & check wherby the iust cause of our destruction shal appeare.
For we must shortly come before that judge, before whom our vice and evil which we by all means go about to hide, shall brought forth, with that rebuke & check whereby the just cause of our destruction shall appear.
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why is our stomak so abashed & fearful to entre into the battell? Especially seing god in this our age, hath so opened himself, that it may be rightly sayd and truly, that he hath opened & plainly set furth, the greatest treasures of his secretes.
why is our stomach so abashed & fearful to enter into the battle? Especially sing god in this our age, hath so opened himself, that it may be rightly said and truly, that he hath opened & plainly Set forth, the greatest treasures of his secrets.
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May not this be said, that we so think of god, as thogh we semed to stād no nede of him at all? For if we had any cōsideratiō of his maiestie, we durst neuer be so bold to turn ye doctrine which procedeth out of his mouthe into philosophie and vain speculation.
May not this be said, that we so think of god, as though we seemed to stand no need of him At all? For if we had any consideration of his majesty, we durst never be so bold to turn you Doctrine which Proceedeth out of his Mouth into philosophy and vain speculation.
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yea an horrible condemnatiō, that in so great knowledge, obtained by the singular goodnes of god we haue so litle loue & minde to defend & kepe the same.
yea an horrible condemnation, that in so great knowledge, obtained by the singular Goodness of god we have so little love & mind to defend & keep the same.
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For first, yf we wil call to our remēbrance the martyrs of old time, & cōpare their wonderful cōstancie wt this our tender slouthfulnes, we shall finde passing great cause to detest our own filthines.
For First, if we will call to our remembrance the Martyrs of old time, & compare their wondered constancy with this our tender slothfulness, we shall find passing great cause to detest our own filthiness.
Moreuer they did iudge all other inuencions and ordinances of men, to worship god, so vnworthy filthines, that thei coulde easly condemne al idolatries & superstitions:
Moreover they did judge all other Inventions and ordinances of men, to worship god, so unworthy filthiness, that they could Easily condemn all idolatries & superstitions:
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to cōclude in few words this was their deuinitie, ther is one only god the maker of the whole world, which hath declared vnto vs his wil by Moses & the prophets,
to conclude in few words this was their Devinity, there is one only god the maker of the Whole world, which hath declared unto us his will by Moses & the Prophets,
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And the numbre of thē was not smal, as of two or thre, but so great that the multitude of theē, which were cruelly vexed & tormented of the tyrants semed innumerable and infinite.
And the numbered of them was not small, as of two or Three, but so great that the multitude of theme, which were cruelly vexed & tormented of the Tyrants seemed innumerable and infinite.
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Ther is no reasō whi we shulde norish this nice cowardnes of minde, onlesse we wold willingly & wittingly prouoke ye wrath & vengeance of god, against our selues.
There is no reason whi we should nourish this Nicaenae cowardness of mind, unless we would willingly & wittingly provoke you wrath & vengeance of god, against our selves.
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howe god doth esteme this cōfession, when our life which is of no value, is more set by & deare vnto vs. Wherein our wonderfull and beastly folishnes is shewed:
how god does esteem this Confessi, when our life which is of no valve, is more Set by & deer unto us Wherein our wonderful and beastly foolishness is showed:
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But we haue better vnderstanding, whereunto our life must be referred, which is, that we honour god, with al praise and glory, that he himself may be our glory.
But we have better understanding, whereunto our life must be referred, which is, that we honour god, with all praise and glory, that he himself may be our glory.
and whose life is so voluptuous, that they be most like to brute beasts, what maner of life is appointed them, they durst not say plainly & openly, that it should consist only in eating, drinking, and sleping.
and whose life is so voluptuous, that they be most like to brutus beasts, what manner of life is appointed them, they durst not say plainly & openly, that it should consist only in eating, drinking, and sleeping.
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For thei knowe that they are created to a better, worthier and more higher thyng: which is nothing els, but to serue and honour god with al kinde of honour,
For they know that they Are created to a better, Worthier and more higher thing: which is nothing Else, but to serve and honour god with all kind of honour,
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& to suffer our selues as good children to be ordered and ruled by our most benigne father, that after the end of thys frail and vnsure life, we may be receiued into his eternall heretage.
& to suffer our selves as good children to be ordered and ruled by our most benign father, that After the end of this frail and unsure life, we may be received into his Eternal heritage.
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But when we cary our mindes and thoughts another wai, & do snatche fast hold of this presēt life worse thē a thousand deathes, what excuse cā we haue? For, to lyue and be ignoraūt of yt causes wherfore we lyue, is vnnatural.
But when we carry our minds and thoughts Another wai, & do snatch fast hold of this present life Worse them a thousand deaths, what excuse can we have? For, to live and be ignorant of that Causes Wherefore we live, is unnatural.
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and to be separated from god the author of lyfe, is suche a bewitching and furiouse madnes, that I know not with what wordes we oght to expresse and shew it.
and to be separated from god the author of life, is such a bewitching and furious madness, that I know not with what words we ought to express and show it.
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for so muche as not with standyng the persecutions are no lesse and bitter, let vs consider how and by what means the Christian men may confirme them selues in patience,
for so much as not with standing the persecutions Are no less and bitter, let us Consider how and by what means the Christian men may confirm them selves in patience,
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In the meane season, to ease our infirmitie & to mitigate the tediousnes & heauines, which persecutions bryngeth, we haue thys great and swete comfort, that we suffering all these incōmodities, opprobries and dangers of life for the gospell, do as it were set our fete in euery fotestep of gods son,
In the mean season, to ease our infirmity & to mitigate the tediousness & heaviness, which persecutions bringeth, we have this great and sweet Comfort, that we suffering all these incommodities, opprobries and dangers of life for the gospel, do as it were Set our feet in every fotestep of God's son,
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and also suffer death frely and without fear when soeuer gods will were, methink we shuld haue had some colour to answer and say contrarie, that it is a thing diuers and abhorring from our nature to wāder so without a giude But seing weare charged & commanded to folow ye lord Iesus, his leading ought to seme so right and honorable, that we haue no iust excuse to refrain or refuse his commandement.
and also suffer death freely and without Fear when soever God's will were, Methinks we should have had Some colour to answer and say contrary, that it is a thing diverse and abhorring from our nature to wander so without a giude But sing wear charged & commanded to follow you lord Iesus, his leading ought to seem so right and honourable, that we have no just excuse to refrain or refuse his Commandment.
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But that we shuld haue more earnest loue & desier towards this lawdable and helthfull example, it was not only sayd that Iesus Christe doth lead the way as a guide and prince but also that we are made like vnto hys image. For so.
But that we should have more earnest love & desire towards this laudable and healtful Exampl, it was not only said that Iesus Christ does led the Way as a guide and Prince but also that we Are made like unto his image. For so.
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S. Paul in the epistle to the Rom. speaketh, that god hath chosē and called al them whom he hath taken in to the numbre of his children, that they shuld be like fashioned after the Image of hym which is apointed the patterne and heade ouer all.
S. Paul in the epistle to the Rom. speaks, that god hath chosen and called all them whom he hath taken in to the numbered of his children, that they should be like fashioned After the Image of him which is appointed the pattern and head over all.
What, are we so nice and tender that we can or will bear and suffer nothynge at all? Then must we nedes refuse gods grace wherby he caleth vs to ye hope of saluation and leadeth vs ther to by this way? For these two are so ioyned to gether yt the one can not be separated from the other, that we be the members of Iesus Christe,
What, Are we so Nicaenae and tender that we can or will bear and suffer nothing At all? Then must we needs refuse God's grace whereby he caleth us to you hope of salvation and leads us there to by this Way? For these two Are so joined to gether that the one can not be separated from the other, that we be the members of Iesus Christ,
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The suffering of calamities for the gospell, in the opiniō and Iudgment of the world, is the greatest infamie but seing we know that all the vnfaithfull ar so blinded, that they can see or rightli iudge nothing at al, ought not we to haue clear eies,
The suffering of calamities for the gospel, in the opinion and Judgement of the world, is the greatest infamy but sing we know that all the unfaithful Are so blinded, that they can see or rightli judge nothing At all, ought not we to have clear eyes,
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And we know this yt S. Luke doth rehearse of Peter & Iohn, that they were very glad and ioyful, that they were thought worthy to suffer for the lorde Iesus name, sclander rebukes and shame.
And we know this that S. Lycia does rehearse of Peter & John, that they were very glad and joyful, that they were Thought worthy to suffer for the lord Iesus name, slander rebukes and shame.
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Where in two thinges maye be sene contrarie in them selues, shame, and honor, by thys that the world running hedlong in fury and madnes, doth iudge against all reason,
Where in two things may be seen contrary in them selves, shame, and honour, by this that the world running headlong in fury and madness, does judge against all reason,
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I pray you when we behaue our selues proudly & vnthākfully, ar we worthy to haue any thing cōmon wt him? Although our vnderstāding can perceiue & cōprehend nothing herein,
I pray you when we behave our selves proudly & unthankfully, Are we worthy to have any thing Common with him? Although our understanding can perceive & comprehend nothing herein,
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But what doth let vs to see what god doth iudge & pronounce of these things, sauing our own infidelity? Wherefore we must labour yt the name of gods sonne be of such authoritie, waight,
But what does let us to see what god does judge & pronounce of these things, Saving our own infidelity? Wherefore we must labour that the name of God's son be of such Authority, weight,
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& honor with vs, as it is most worthy, that we think we are wel and honorably delt wtal, that his burnes as it were certain badges are printed in vs,
& honour with us, as it is most worthy, that we think we Are well and honorably dealt wtal, that his burns as it were certain badges Are printed in us,
and whereas he might punishe vs according to ye greatnes of our sinnes he hath inuented another merueilous way wherby the afflictiōs are traduced from our deserued payne and punishment, to a great honour and a certaine priuilege and singuler benefite,
and whereas he might Punish us according to you greatness of our Sins he hath invented Another marvelous Way whereby the afflictions Are traduced from our deserved pain and punishment, to a great honour and a certain privilege and singular benefit,
May it be other waies said or iudged, then that we, seing we despise and disdain this so excellent and blisfull condition and maner of liuyng, haue lytle profetted in the christian doctrin? This is the cause why S. Peter after he had moued vs to lyue a godly & holy lyfe in ye fear of god, farr from that lyfe wherfore other men as theues, whormongers, adulterours,
May it be other ways said or judged, then that we, sing we despise and disdain this so excellent and blissful condition and manner of living, have little profetted in the christian Doctrine? This is the cause why S. Peter After he had moved us to live a godly & holy life in you Fear of god, Far from that life Wherefore other men as thieves, whoremongers, Adulterers,
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and menkillers suffer, by and by addeth this, yf we muste suffer as christen men, there in we geue glory to god for that great and singuler benefite, which he hath bestowed on vs. Nor it is not for nothing that the holy man speaketh thus, what are we, I pray you that we shuld be witnesses of gods truth & as it were proctours apointed to defēd his cause.
and menkillers suffer, by and by adds this, if we must suffer as christian men, there in we give glory to god for that great and singular benefit, which he hath bestowed on us Nor it is not for nothing that the holy man speaks thus, what Are we, I pray you that we should be Witnesses of God's truth & as it were proctors appointed to defend his cause.
& to shew our wholl endeuoire in so holy and excellēt a matter to please him? And yet many cā not forbear but yt thei wil speak against god or at ye least thei wil complaine, that he hath no greater regard to ease their imbecillitie.
& to show our wholl endeuoire in so holy and excellent a matter to please him? And yet many can not forbear but that they will speak against god or At you lest they will complain, that he hath no greater regard to ease their imbecility.
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yet his authoritie shuld be such wt vs yt we shuld applye, and cōforme our selues to his wil but now whē we se Iesus christ to be set for an example to vs least we should seke any other, oght we not to thīk our selues greatly happye, yt we be so drawen after his image and liknes? Morouer God doeth set forth and shewe playne and manifest causes,
yet his Authority should be such with us that we should apply, and conform our selves to his will but now when we see Iesus Christ to be Set for an Exampl to us lest we should seek any other, ought we not to think our selves greatly happy, that we be so drawn After his image and likeness? Moreover God doth Set forth and show plain and manifest Causes,
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S. Peter geueth we must nedes be very peuish & sturdy, onles we be satisfied therwt This is his reasō, yt seing gold & siluer which are corruptible matals are purged and tried in the fier, it is reason that our faith also, which in value excelleth all riches, be tried and approued wyth such perils of lyfe and greues.
S. Peter Giveth we must needs be very peevish & sturdy, unless we be satisfied therewith This is his reason, that sing gold & silver which Are corruptible matals Are purged and tried in the fire, it is reason that our faith also, which in valve excels all riches, be tried and approved with such perils of life and greaves.
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He could by and by after our calling, without any conflict & sufferyng of these calamities haue crowned vs. But as he wolde haue Christ to raigne in the middest of his enemies,
He could by and by After our calling, without any conflict & suffering of these calamities have crowned us But as he would have christ to Reign in the midst of his enemies,
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euen so he wolde haue vs also dwelling amonge the selfe same, to bear & suffer their violence & oppression vntil we be deliuered from these afflictions & calamities by him.
even so he would have us also Dwelling among the self same, to bear & suffer their violence & oppression until we be Delivered from these afflictions & calamities by him.
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or rather that god mai ouercome, & in the meane while let vs thus persuade our selues, that it is to him a most pleasaunt sacrifice when we resist our appetites,
or rather that god mai overcome, & in the mean while let us thus persuade our selves, that it is to him a most pleasant sacrifice when we resist our appetites,
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This is the chefest & greatest battel, wherevnto god wil haue al his wt al their power to applie, to thende thei mai labour, to cast downe & depresse all that which doth so much exalt it self in their sences, witts & appetites, that it doth cary & wtdraw them frō the way, which god doth shew to thē.
This is the chiefest & greatest battle, whereunto god will have all his with all their power to apply, to The end they mai labour, to cast down & depress all that which does so much exalt it self in their Senses, wits & appetites, that it does carry & wtdraw them from the Way, which god does show to them.
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In olde time the numbre was almost in finite of them, which for the desier of a garland made of corruptible leaues, did refuse no laboure, paine and wrastlinge and also did so suffer death it selfe, that thei might seme to haue their lyfe in no price.
In old time the numbered was almost in finite of them, which for the desire of a garland made of corruptible leaves, did refuse no labour, pain and wrestling and also did so suffer death it self, that they might seem to have their life in no price.
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And he hath not apointed vs, an vncertaine and chanceable cōflict, but doth promise such a reward, to the which we ought to confer all the coūseills, studies, and desiers of our lyfe.
And he hath not appointed us, an uncertain and chanceable conflict, but does promise such a reward, to the which we ought to confer all the counseills, studies, and Desires of our life.
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What is the cause, that we ar so faynt herted in the largenes and worthines of this honour, which is certaine & eternal? Do we think that this was spoken in vaine, that we shal lyue with Christ,
What is the cause, that we Are so faint herted in the largeness and worthiness of this honour, which is certain & Eternal? Do we think that this was spoken in vain, that we shall live with christ,
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Nether also Christ, whē he pronounceth them blessed which suffer persecution for righteousnes sake, doeth propound such a sentence as ye opinion of ye worlde wold allow or receyue.
Neither also christ, when he pronounceth them blessed which suffer persecution for righteousness sake, doth propound such a sentence as you opinion of the world would allow or receive.
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But we do wonderfully erre in this, that we set not before our eies gods promises, which do plainly confirme vnto vs, that al things shal come to our perfect, ioy, and saluacion.
But we do wonderfully err in this, that we Set not before our eyes God's promises, which do plainly confirm unto us, that all things shall come to our perfect, joy, and salvation.
god, when he suffreth vs to be thus eue• vexed and handled, & the wicked to grow and florish in al things, doth teache and admonish vs by these plaine and notable sings of his most iust Iudgement, that, that daie shal once come,
god, when he suffers us to be thus eue• vexed and handled, & the wicked to grow and flourish in all things, does teach and admonish us by these plain and notable sings of his most just Judgement, that, that day shall once come,
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And because god wold leaue out no consideration, that might be apt to moue & stirre vs, he doth set forthe one that one part promises, on ye other part threatenings.
And Because god would leave out no consideration, that might be apt to move & stir us, he does Set forth one that one part promises, on you other part threatenings.
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so yt we also confess him before mē, what shuld let vs to geue to him yt confession, which he requireth of vs. Whē men haue done al they can, the worst thei may do is to take away our liues.
so that we also confess him before men, what should let us to give to him that Confessi, which he requires of us When men have done all they can, the worst they may do is to take away our lives.
How precious then shal the heauēly life be vnto vs when it is cōpared wt this present life which is lost? It is not my purpose in this place to collect al the promises set forth in the scripture to this end.
How precious then shall the heavenly life be unto us when it is compared with this present life which is lost? It is not my purpose in this place to collect all the promises Set forth in the scripture to this end.
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& betle heads, when nether ye seuer threatenings can work any more in vs? Iesus Christ doth apoint a dai to accuse al thē before his father which deny the truth for feare of losing this life,
& beetle Heads, when neither you sever threatenings can work any more in us? Iesus christ does appoint a day to accuse all them before his father which deny the truth for Fear of losing this life,
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Also in another place he protesteth that he wyll refuse all maner of communion with them that denie him before men, These words onlesse we be vtterly void of all sence ought vehemently to moue our mindes & so to fray vs, that for fear the heares of our head shoulde stert vp.
Also in Another place he protesteth that he will refuse all manner of communion with them that deny him before men, These words unless we be utterly void of all sense ought vehemently to move our minds & so to fray us, that for Fear the hears of our head should start up.
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wherein we may excuse our faute so muche as we lust, & we may say that in this great frailtie and weakenes of nature, we rather are worthy of mercy thē of any seueritie & sharpenes of punishment, it wil not serue.
wherein we may excuse our fault so much as we lust, & we may say that in this great frailty and weakness of nature, we rather Are worthy of mercy them of any severity & sharpness of punishment, it will not serve.
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For it is written on the contrary parte, that Moses after he had sene god by fayth was so hardened and strengthened, that no violence of temptacion coulde melt his minde,
For it is written on the contrary part, that Moses After he had seen god by faith was so hardened and strengthened, that no violence of temptation could melt his mind,
Wherfore when we be so tender and flexible yt there apear in vs no power of firme and constant minde, we signifie and declare plainely that we be vtterly ignorant of god and his kingdom.
Wherefore when we be so tender and flexible that there appear in us no power of firm and constant mind, we signify and declare plainly that we be utterly ignorant of god and his Kingdom.
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But now are worthy more greater checke & condemnation, sence we haue so great & notable examples, whose great authoritie oght vehemētly to excite & cōfirme our mindes.
But now Are worthy more greater check & condemnation, sense we have so great & notable Examples, whose great Authority ought vehemently to excite & confirm our minds.
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The first is yt this hath bene a cōmon state to the vniuersall body of ye church alwaies & euer shalbe to ye end of the world, yt it was vexed wt such iniuries and contumelies of the wicked as it is reported in ye Psalm. cxxix. Thei haue vexed me euen nowe frō my youth hither to, & haue drawen a plough ouer and ouer euery part of my backe.
The First is that this hath be a Common state to the universal body of the Church always & ever shall to you end of the world, that it was vexed with such injuries and Contumelies of the wicked as it is reported in you Psalm. cxxix. They have vexed me even now from my youth hither to, & have drawn a plough over and over every part of my back.
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So that if we see in this time the church to be so handled & vexed, by ye insolencie and pride of the wicked, that some bark at her, some bite her, many afflict her,
So that if we see in this time the Church to be so handled & vexed, by the insolency and pride of the wicked, that Some bark At her, Some bite her, many afflict her,
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& alwaies inuent some mischef & pestilent destruction to her, yea & set vpon her without ceasīg as it were mad dogges & wilde rauenīg beastes, let vs cal to remembreunce that she was so vexed afflicted and oppressed in al times before.
& always invent Some mischief & pestilent destruction to her, yea & Set upon her without ceasing as it were mad Dogs & wild ravening beasts, let us call to remembreunce that she was so vexed afflicted and oppressed in all times before.
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The end of these afflictions was alwaies blessed, yea truly god wrought this ye the church alwaies pressed with mani and great difficult calaminites, was neuer vtterly oppressed.
The end of these afflictions was always blessed, yea truly god wrought this the the Church always pressed with mani and great difficult calaminites, was never utterly oppressed.
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yet are we not forsaken we are cast down but perish not, alwais carrieng about the mortificatione of our lord Iesus Christ, that his life also may be declared in our mortal bodye.
yet Are we not forsaken we Are cast down but perish not, always caring about the mortification of our lord Iesus christ, that his life also may be declared in our Mortal body.
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This issue and end, as we see that god hath alwaies made, it happye & prosperouse in the persecutions of the church, oght to bolden vs, seing we knowe that our fathers, who also acknowleged their frailty and weaknes, had alwaies thee victorie ouer their enemies, be cause they continued, constaunt In paciencye.
This issue and end, as we see that god hath always made, it happy & prosperous in the persecutions of the Church, ought to bolden us, sing we know that our Father's, who also acknowledged their frailty and weakness, had always thee victory over their enemies, be cause they continued, constant In patiency.
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And in this kinde or numbre there be not two or three, but a great & thicke cloude as the apostle writeth to ye Hebrues.xii. Whereby he signifieth, that ther is so great a multitude of them, which haue suffered for the testimonie of the truth, that so wel the abundance of excellent examples,
And in this kind or numbered there be not two or three, but a great & thick cloud as the apostle Writeth to the Hebrews xii Whereby he signifies, that there is so great a multitude of them, which have suffered for the testimony of the truth, that so well the abundance of excellent Examples,
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And least my oration shold waxe to long in heaping vp together an infinite multude of examples, I wil only speake of the Iewes, which suffered most greuous persecution for the true religion, both vnder the tiranny of king Antiochus,
And lest my oration should wax to long in heaping up together an infinite multude of Examples, I will only speak of the Iewes, which suffered most grievous persecution for the true Religion, both under the tyranny of King Antiochus,
We can not say that the numbre of the afflicted men was smal, when a great mighty armye as it were of martyrs was prepared to maintain & defend the religion.
We can not say that the numbered of the afflicted men was small, when a great mighty army as it were of Martyrs was prepared to maintain & defend the Religion.
Nether will we say that thei passed thorow that persecution, only with some light losse, wtout great peril of lyfe, without great paines and torments of bodies, seing, ther was no kinde of cruelty vpproued in afflicting, vexing, & tormēting them.
Neither will we say that they passed thorough that persecution, only with Some Light loss, without great peril of life, without great pains and torments of bodies, sing, there was no kind of cruelty vpproued in afflicting, vexing, & tormenting them.
Let vs now come to make comparison betwixt them and vs. Yf they suffred so many and great tormentes for the truth, which was as then but obscure, what oght we to doe in this great light, which hath shined vnto vs in this time? God speaketh vnto vs nowe as with full mouth.
Let us now come to make comparison betwixt them and us If they suffered so many and great torments for the truth, which was as then but Obscure, what ought we to do in this great Light, which hath shined unto us in this time? God speaks unto us now as with full Mouth.
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The greatest gate of the kingdom of heauen is made open vnto vs. Iesus Christ comen from heauen vnto vs doth so call vs to him, that we haue him present as it were before our eies.
The greatest gate of the Kingdom of heaven is made open unto us Iesus christ come from heaven unto us does so call us to him, that we have him present as it were before our eyes.
then thei had which dyd beholde the promises of god but as it were a farre of, who had but a very lytle dore opened to inter into the kingdom of god, who had receaued only a remembrance and obscure testimonie in figures of Iesus Christ? These great matters can not be declared and expressed with any wordes as thei be worthy.
then they had which did behold the promises of god but as it were a Far of, who had but a very little door opened to inter into the Kingdom of god, who had received only a remembrance and Obscure testimony in figures of Iesus christ? These great matters can not be declared and expressed with any words as they be worthy.
And I speake this for this cause least that they which see them selues to be in no manifest peryll, should suppose this doctrine to be vaine and not to pertaine to them.
And I speak this for this cause lest that they which see them selves to be in no manifest peril, should suppose this Doctrine to be vain and not to pertain to them.
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Therfore we must be of that minde and iudgemēt that if any persecutiō, which we loked not for happen vnto vs, that we fall not therein to vnwares and vnprouided,
Therefore we must be of that mind and judgement that if any persecution, which we looked not for happen unto us, that we fallen not therein to unwares and unprovided,
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For theī that liue in quiet hauing all thinges at wil, are so far from preparing them selues to take and suffer death when nede shalbe, that thei haue no care nor thoght of seruing god at all.
For thein that live in quiet having all things At will, Are so Far from preparing them selves to take and suffer death when need shall, that they have no care nor Thought of serving god At all.
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and broughte to this sufferance of euils, by the mocion & certain iudgement of the spirit, that they might bear them selues therin boldly and constantly.
and brought to this sufferance of evils, by the motion & certain judgement of the Spirit, that they might bear them selves therein boldly and constantly.
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but ther are fewe found of that faith, cowrage and godlines towardes god, that they will offer them selues frankely and freely vnto death for his names sake.
but there Are few found of that faith, courage and godliness towards god, that they will offer them selves frankly and freely unto death for his names sake.
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This is a thing almost incredible, that they which do glory, that they haue some knowlege in the gospell, are so impudent and vnshamfast, they wil vse such cauillatiōs.
This is a thing almost incredible, that they which do glory, that they have Some knowledge in the gospel, Are so impudent and unshamefast, they will use such cavillations.
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Some wil say, what shal it auail to cōfess our faith before those stubborne stifnecked men, whiche are purposed to warre agaīst god himselfe? Is not this to cast pearles before swine? As who wolde say, Iesus Christ doth not most plainly declare, yt he doth requier of vs ye cōfessiō of his name yea amōg most perverse & wicked men? But if this our testimony do nothīg profit to their edifiing,
some will say, what shall it avail to confess our faith before those stubborn Stiffnecked men, which Are purposed to war against god himself? Is not this to cast Pearls before Swine? As who would say, Iesus christ does not most plainly declare, that he does require of us the Confessi of his name yea among most perverse & wicked men? But if this our testimony do nothing profit to their edifying,
There be other also which will say this, what shall our death profite when it shall seme to geue more offence then vtilitie? As though god hath left to them selues fre choyse to dye whē they will or when they shall think it the most apte time of death? But we contrarie wise do obei him but as for ye fruit that must come by our death, we leaue to the hand & prouidence of god.
There be other also which will say this, what shall our death profit when it shall seem to give more offence then utility? As though god hath left to them selves from choice to die when they will or when they shall think it the most apt time of death? But we contrary wise do obei him but as for you fruit that must come by our death, we leave to the hand & providence of god.
Wherfore the christian man must most chifly in what place so euer he be, diligently se that he lyue in that simplicitie and integritie that god requireth,
Wherefore the christian man must most chifly in what place so ever he be, diligently see that he live in that simplicity and integrity that god requires,
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Let him eschue so muche as is possible the ragīg madnes of the wolues, so that the same warenes be not ioyned with the prudence and craftines of the flesh.
Let him eschew so much as is possible the raging madness of the wolves, so that the same wariness be not joined with the prudence and craftiness of the Flesh.
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When he hath ordeined and kept diligentlye this maner and fashion of lyfe, yf afterward he fal in to the handes of enemies let him thinke and persuade himselfe, that he is brought into that place of god,
When he hath ordained and kept diligently this manner and fashion of life, if afterwards he fall in to the hands of enemies let him think and persuade himself, that he is brought into that place of god,
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I meane not hereby to driue euery man of necessitie at all time to geue a full and perfect confession of their faith, no not some times when thei be asked.
I mean not hereby to driven every man of necessity At all time to give a full and perfect Confessi of their faith, no not Some times when they be asked.
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but also it consisteth in geuing vs iudgement, prudence and counsail, how we may, as it becometh vs, gouerne and rule our selues, in so great and so harde a matter.
but also it Consisteth in giving us judgement, prudence and counsel, how we may, as it Becometh us, govern and Rule our selves, in so great and so harden a matter.
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Truly this whole treatise is to this end that they that be in such distresses shoulde desier and receyue from heauen that moderacion and prudence, not folowynge the counsel of the fleshe to seke some shiftes to escape.
Truly this Whole treatise is to this end that they that be in such Distresses should desire and receive from heaven that moderation and prudence, not following the counsel of the Flesh to seek Some shifts to escape.
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But I saye that this sufficeth not to take awaye that rule, which he hath geuen to vs, to witnes our fayth then when the confession thereof is necessarily required.
But I say that this Suffices not to take away that Rule, which he hath given to us, to witness our faith then when the Confessi thereof is necessarily required.
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or els did first satisfie thē that lay in waite to marke both his words & dedes Wherfore let al christiās be wel persuaded & sure of this thing, yt no man oght more to esteme his life then the testimonie of the truth wherin god wil haue the praise & glory of his name to appear.
or Else did First satisfy them that lay in wait to mark both his words & Deeds Wherefore let all Christians be well persuaded & sure of this thing, that no man ought more to esteem his life then the testimony of the truth wherein god will have the praise & glory of his name to appear.
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Is it without a cause that he calleth his witnesses (for this doeth the worde martyr signifie) who are broughte to make answere before ye enemies of faith and religion? Or is not this rather the cause,
Is it without a cause that he calls his Witnesses (for this doth the word martyr signify) who Are brought to make answer before you enemies of faith and Religion? Or is not this rather the cause,
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for that he wold vse al their speakyng and whole course of life to the confession of his name? Wherein euery mā must not so loke to his neighbour & felow, that he will seme to do nothyng at al without his example and testimonie.
for that he would use all their speaking and Whole course of life to the Confessi of his name? Wherein every man must not so look to his neighbour & fellow, that he will seem to do nothing At all without his Exampl and testimony.
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Peter whē he had heard of Christ that he should be led in his old age whether he would not he enquired what shuld become of Iohn his felow & cōpanion.
Peter when he had herd of christ that he should be led in his old age whither he would not he inquired what should become of John his fellow & Companion.
And I haue shewed this before, that we shalbe vnarmed and vnprepared to take and suffer martyrdō onlesse we be fēsed and armed with the promises of god.
And I have showed this before, that we shall unarmed and unprepared to take and suffer martyrdom unless we be fenced and armed with the promises of god.
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Now remaineth to declare plentifully such promises, not that we wil sett forth euerie one exactli but to shewe the chefe and most excellent thing, wich god wold haue vs to hope for, to comforte vs in our calamities.
Now remains to declare plentifully such promises, not that we will Set forth every one exactli but to show the chief and most excellent thing, which god would have us to hope for, to Comfort us in our calamities.
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And there be thre such thinges, the first that seing al the times both of our lyfe and death do consist in his hād, he wil so defend vs by his power, yt not one heare of our head shal fall but after hys wyll.
And there be Three such things, the First that sing all the times both of our life and death do consist in his hand, he will so defend us by his power, that not one hear of our head shall fallen but After his will.
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Wherfore al faitfull men oght thus to be perswaded, in whose handes so euer they be tossed, that god in no wise will lay a side that gouernaunce & custodie, which he hath taken vpon him for them with so great care.
Wherefore all faitfull men ought thus to be persuaded, in whose hands so ever they be tossed, that god in no wise will lay a side that governance & custody, which he hath taken upon him for them with so great care.
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Yf this perswasion of gods fatherly care and prouidēce did rest and cleaue depe in our hartes we shuld be deliuered out of hand, of ye greatest part of these doubtes & difficulties, which do now trouble & hinder our duty We behold now ye bitterness of the tyraunts,
If this persuasion of God's fatherly care and providence did rest and cleave deep in our hearts we should be Delivered out of hand, of the greatest part of these doubts & difficulties, which do now trouble & hinder our duty We behold now you bitterness of the Tyrants,
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But on the other part, the so great prouidence of god as he hath shewed vnto vs, oght to be vnto vs like a stronge fenced castle, which can be ouercome with no power.
But on the other part, the so great providence of god as he hath showed unto us, ought to be unto us like a strong fenced castle, which can be overcome with no power.
as Sydrach, Misach, and Abdenago, forth of the burning ouen, Daniel out of the lions denne, peter out of Herods prison, where in he was short & watched most diligētly fast boūd in chaines.
as Sidrach, Meshach, and Abdenago, forth of the burning oven, daniel out of the Lions den, peter out of Herods prison, where in he was short & watched most diligently fast bound in chains.
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Not yt he doeth alwaies thus deliuer his from such perils, but of right hauing the autoritie to apoint our life & death, he will haue vs persuaded, that we are so continued and kept vnder his custodye and tuition, that what so euer the tyraunts do inuēt,
Not that he doth always thus deliver his from such perils, but of right having the Authority to appoint our life & death, he will have us persuaded, that we Are so continued and kept under his custody and tuition, that what so ever the Tyrants do invent,
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The which he did plainly declare to be so when he pronoūced by the mouth Dauid, that the death of his saints was honourable and preciouse in his sight.
The which he did plainly declare to be so when he pronounced by the Mouth David, that the death of his Saints was honourable and precious in his sighed.
But if we wyll haue this stay and moderation of mind, that we can paciently abide, god wil at the last declare, that it was not without a cause that he so greatly estemed our life,
But if we will have this stay and moderation of mind, that we can patiently abide, god will At the last declare, that it was not without a cause that he so greatly esteemed our life,
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And that we may be more surely persuaded that god wil neuer leaue vs as abiectes in ye hands of the enemies, let vs not forget that same saying of Iesus Christ, wherein he saieth, that it is he himself whō men do persecute in his membres.
And that we may be more surely persuaded that god will never leave us as abjects in you hands of the enemies, let us not forget that same saying of Iesus christ, wherein he Saith, that it is he himself whom men do persecute in his members.
Therefore let vs thinke so that Iesus Christ must forget himself if he should haue no care and thought of vs at the time when we be in prison and danger of life for his cause and glory:
Therefore let us think so that Iesus christ must forget himself if he should have no care and Thought of us At the time when we be in prison and danger of life for his cause and glory:
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For the inuincible stoutnes and constancie of minde which is sene in the true martyrs, is a notable token of that same most mighty power which god vseth in his sainctes.
For the invincible stoutness and constancy of mind which is seen in the true Martyrs, is a notable token of that same most mighty power which god uses in his Saints.
There be two things in persecutions greuous tediouse & intolrable to the flesh whereof the one consisteth in the checkes and rebuks of men, the other in the payne & tormēt of the body.
There be two things in persecutions grievous tedious & intolrable to the Flesh whereof the one Consisteth in the Checks and rebukes of men, the other in the pain & torment of the body.
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Let vs then take this bucklere to defend vs against al feare, and let vs not measure the power of gods spirit so sclendrely, that we shuld not thinke and beleue, that he wil easely ouercome all the iniuries, bitternes, and contumelies of men.
Let us then take this bucklere to defend us against all Fear, and let us not measure the power of God's Spirit so sclendrely, that we should not think and believe, that he will Easily overcome all the injuries, bitterness, and Contumelies of men.
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A certaine yonge man, who liued godlylye here with vs in this cytie, when he was taken at Dornick was cōdemned with this sentence, that yf he wold denye the cōfessiō of his faith he shuld be but beheaded,
A certain young man, who lived godlylye Here with us in this City, when he was taken At Dornick was condemned with this sentence, that if he would deny the Confessi of his faith he should be but beheaded,
When he was asked whether he wold do, he answered plainly, he who will geue me thys grace to dye patiently for his name, wil also work by ye selfe same grace, yt I may abide broyling and burnīg.
When he was asked whither he would do, he answered plainly, he who will give me this grace to die patiently for his name, will also work by you self same grace, that I may abide broiling and burning.
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but of thē which do perceaue cōsolatiō by ye grace of Iesus Christ, & so do take & suffer quietly & wt good wil most greuous & sharpe pain as we see a notable example in ye thefe who turned at ye death of our lord Iesus christ.
but of them which do perceive consolation by you grace of Iesus christ, & so do take & suffer quietly & with good will most grievous & sharp pain as we see a notable Exampl in you thief who turned At you death of our lord Iesus Christ.
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& wil he not rather geue thē inuincible power? The third place of promises, which god promiseth to his martyres, is ye fruit which thei oght to loke for of their sufferīg & of death it self yf nede so requier.
& will he not rather give them invincible power? The third place of promises, which god promises to his Martyrs, is the fruit which they ought to look for of their suffering & of death it self if need so require.
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But this fruit is, yt after they haue set forth & honoured gods name, & edified his church wt their testimonie, they may be gathered together in immortall glory with the lord Iesus.
But this fruit is, that After they have Set forth & honoured God's name, & edified his Church with their testimony, they may be gathered together in immortal glory with the lord Iesus.
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But because we haue spoken largely inough before of this reward of eternal glory, it is now sufficient, to renue the memorie of those thīgs that are already spoken.
But Because we have spoken largely enough before of this reward of Eternal glory, it is now sufficient, to renew the memory of those things that Are already spoken.
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Wherfore let the faithful learn to reare vp their head to the crowne of immortall glory, whereunto god doeth call them, let them not take the losse of this life greuously, cōsidering the greatnes, and worthines of the reward.
Wherefore let the faithful Learn to rear up their head to the crown of immortal glory, whereunto god doth call them, let them not take the loss of this life grievously, considering the greatness, and worthiness of the reward.
as can not be expressed with any speache, nor in thought be comprehended, nor wt any honour inough estemed, let them haue continually before their eyes this like and conformable reason with our Lord Iesus Christ that in death it selfe they beholde life,
as can not be expressed with any speech, nor in Thought be comprehended, nor with any honour enough esteemed, let them have continually before their eyes this like and conformable reason with our Lord Iesus christ that in death it self they behold life,
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The thirde Sermon VVHEREIN THE FAITHFVL are admonished how greatly thei oght to esteme it to liue in the churche of god, where they may purely and with libertie worship him, taken forth of this sentence of the.
The Third Sermon WHEREIN THE FAITHFUL Are admonished how greatly they ought to esteem it to live in the Church of god, where they may purely and with liberty worship him, taken forth of this sentence of thee.
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Psalm. 27. One thing haue I demanded of the lorde that wyll I require, that I may dwel in the house of the lord al the dayes of my life, that I maye see the beautie of the Lorde. &c.
Psalm. 27. One thing have I demanded of the lord that will I require, that I may dwell in the house of the lord all the days of my life, that I may see the beauty of the Lord. etc.
yet do all consent and agre in this one poynte moste plainly, that wt hole harte & mynde thei are occupied in the worlde Euery one I graunt, wyll haue some what apart, wherin he doth set his hole felicitie,
yet do all consent and agree in this one point most plainly, that with hold heart & mind they Are occupied in the world Every one I grant, will have Some what apart, wherein he does Set his hold felicity,
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The which thing declareth moste euidently that men whiche haue caste downe their myndes, hope and iudgemen, from the dignitie and excellencye of their nature, are so degenerat and growen out of kinde, that thei seeme vtterly to be brute beastes.
The which thing Declareth most evidently that men which have cast down their minds, hope and judgement, from the dignity and excellency of their nature, Are so degenerate and grown out of kind, that they seem utterly to be brutus beasts.
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For we were created to another end farre contrarye, that whiles we remain in this worlde, we should with our whole minde & care contende towardes the heauenly kingdome of God.
For we were created to Another end Far contrary, that while we remain in this world, we should with our Whole mind & care contend towards the heavenly Kingdom of God.
Wherefore who soeuer will not wittingly and willingly depriue himself of the eternall inheritance of the kingdom of god, he must nedes begin his course and iorney at this principle to wit, that he oght to cut of al the folishe & light desires wherby he may be reteined & withholden in the worlde:
Wherefore who soever will not wittingly and willingly deprive himself of the Eternal inheritance of the Kingdom of god, he must needs begin his course and journey At this principle to wit, that he ought to Cut of all the foolish & Light Desires whereby he may be retained & withholden in the world:
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In minde I say and desier at the least, because it were greatly to be desired and wished, that all earthly affections, which do withdrawe vs from God, shoulde be vtterly plucked vp & rooted forth of our mindes that we might spedily passe ouer ye race and space of this world which we haue to runne thorow,
In mind I say and desire At the least, Because it were greatly to be desired and wished, that all earthly affections, which do withdraw us from God, should be utterly plucked up & rooted forth of our minds that we might speedily pass over you raze and Molle of this world which we have to run thorough,
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this remaineth that we conquer and ouercome all the impedimentes that hynder vs, that what faut or stoppe so euer be in vs, we pursue our course with that minde and desire, that in our greatest infirmities, we alwayes preferre the heauenly life to al worldly thinges.
this remains that we conquer and overcome all the impediments that hinder us, that what fault or stop so ever be in us, we pursue our course with that mind and desire, that in our greatest infirmities, we always prefer the heavenly life to all worldly things.
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but those wayes are to be troden and holden, which god hath ordeined and appointed vnto vs whereof the chiefe and most sure are here named of Dauid, that is to say, the order and policie and state of a churche so gouerned, that we maye be taught therein and instructed in the worde of god, that we may worship him with common consent,
but those ways Are to be trodden and held, which god hath ordained and appointed unto us whereof the chief and most sure Are Here nam of David, that is to say, the order and policy and state of a Church so governed, that we may be taught therein and instructed in the word of god, that we may worship him with Common consent,
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And to this purpose and none other perteineth Dauids testimonie and praier, that emonges many thinges which he was moued to wishe and desire in his banishment this was the chiefe & principal that he might dwel in the temple of god.
And to this purpose and none other pertaineth David testimony and prayer, that among many things which he was moved to wish and desire in his banishment this was the chief & principal that he might dwell in the temple of god.
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whereby thei might professe and testifie that he was their only god in whom thei put their trust, by whose lawe they should be instructed and finally shuld ther haue al the tokēs of hys presence.
whereby they might profess and testify that he was their only god in whom they put their trust, by whose law they should be instructed and finally should there have all the tokens of his presence.
And doubtles he hymself vttereth most plainlye, what it is that he chiefly regardeth in this request when he desireth to dwell in the temple of god, seyng he doth ioygne this therevnto, that he doth require this for that cause that he may behold the beauty of the Lorde.
And doubtless he himself uttereth most plainly, what it is that he chiefly Regardeth in this request when he Desires to dwell in the temple of god, sing he does ioygne this thereunto, that he does require this for that cause that he may behold the beauty of the Lord.
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If we sholde suppose that he regarded or desyred nothing saue the buildyng made of woode & stone we sholde iudge far a mysse and iniuriously of this most godly and wyse man:
If we should suppose that he regarded or desired nothing save the building made of wood & stone we should judge Far a miss and injuriously of this most godly and wise man:
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And to vtter in fewe wordes what I iudge hereof he signifieth and declareth that it is a singular benefite and suche a special prerogatyue as can not for ye great dignitie therof sufficiently be pryced to remaine and lyue in the churche, that he may be partaker of all those thīgs wherby God doth vouchsafe to allure and to ioyngne his children vnto hym.
And to utter in few words what I judge hereof he signifies and Declareth that it is a singular benefit and such a special prerogatyue as can not for you great dignity thereof sufficiently be pryced to remain and live in the Church, that he may be partaker of all those things whereby God does vouchsafe to allure and to ioyngne his children unto him.
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And let vs note diligently his dignitie and authoritie ye speaketh thus. For he was not one of the rude multitude a man wtout knowledge and experience,
And let us note diligently his dignity and Authority you speaks thus. For he was not one of the rude multitude a man without knowledge and experience,
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He doth not here speake what is profitable or comfortable for the multitude but in this peticiō hauing only regarde of his own profite and welthe, he dothe witnes moste planly, that he neithere wisheth nor desyreth any thinge more earnestly,
He does not Here speak what is profitable or comfortable for the multitude but in this petition having only regard of his own profit and wealth, he doth witness most planly, that he neithere wishes nor desireth any thing more earnestly,
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for the lyuing God saing, whan shall I come and appeare, before god? It had bene enogh to haue sayd these wordes but his vehement affectiō doth cary him higher.
for the living God saying, when shall I come and appear, before god? It had be enough to have said these words but his vehement affection does carry him higher.
for the remembrance of that tyme whan he come to the, temple with the multitude of the faithfull to prayse God Thē after so many & so greate mornīgs and wailings,
for the remembrance of that time when he come to thee, temple with the multitude of the faithful to praise God Them After so many & so great morning's and wailings,
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and desyres most lamētably oppressed, he fyndeth no better comforthe then in that expectacion and hope which he conceiueth of god, that he wyl restore agayne vnto hym the benefyte & comforth whiche he had loste.
and Desires most lamentably oppressed, he findeth no better comforthe then in that expectation and hope which he conceiveth of god, that he will restore again unto him the benefit & Comfort which he had lost.
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My soule saith he why arte thou so vexed so vnquiet and troubled within me? put thy trust in God for I wyll yet giue hym thankes for the comforthe of his countenaunce.
My soul Says he why art thou so vexed so unquiet and troubled within me? put thy trust in God for I will yet give him thanks for the comforthe of his countenance.
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O lorde of hoastes how amiable is thy tabernacle? he saith that his hearte and bodye dyd leape and dance for ye earnest desyre to enter into the courte of ye lord, and he giueth this reason:
O lord of hosts how amiable is thy tabernacle? he Says that his heart and body did leap and dance for you earnest desire to enter into the court of you lord, and he gives this reason:
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because they do praise him, that is to say they acknowledge his benefites with a thankfull minde and with one comune consent and yelding a confession of their faith do glorifie hym.
Because they do praise him, that is to say they acknowledge his benefits with a thankful mind and with one Common consent and yielding a Confessi of their faith do Glorify him.
Now whan Dauid suche a worthy man which was so deaply grounded in al godlynes & religion who lyued in ye worlde lyke an Angell sente from heauen doth cōfesse hīselfe nothing notwtstanding to haue nede of suche aydes meanes and spurres as God hath appointed to hys people, what is to be supposed of vs I beseche you, who are so rude and carnall,
Now when David such a worthy man which was so deaply grounded in all godliness & Religion who lived in the world like an Angel sent from heaven does confess hinself nothing notwithstanding to have need of such aids means and spurs as God hath appointed to his people, what is to be supposed of us I beseech you, who Are so rude and carnal,
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and whose faithe is so weake whose religion is so colde and barren? Surely we oght thus to iudge and thinke of our selues, that although dauid for his perfectiō colde haue wanted these inferiour aydes and helpes,
and whose faith is so weak whose Religion is so cold and barren? Surely we ought thus to judge and think of our selves, that although David for his perfection cold have wanted these inferior aids and helps,
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But wherof doubte we? Such as haue attained to greater perfection, & more worthy commendation of vertue, do better vnderstande how muche they yet wante then those which haue no vertue at all.
But whereof doubt we? Such as have attained to greater perfection, & more worthy commendation of virtue, do better understand how much they yet want then those which have no virtue At all.
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and his saluation, to be styrrid vp and inflamed more and more to the loue and desyre of a godly lyfe, by the preaching of ye word, by sacraments, and other suche like exercises.
and his salvation, to be styrrid up and inflamed more and more to the love and desire of a godly life, by the preaching of the word, by Sacraments, and other such like exercises.
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Suche do say, O it is a goodly matter and muche to the purpose, that no man can be a, Christian onles he runne to Geneua, that he may there fyl his eares with the sarmons & vse such ceremonies as in that citie are obserued, can not we ourselues euery one, alone bothe reade and praye? what? must we all nedes go, to the churche to be taught,
Such do say, Oh it is a goodly matter and much to the purpose, that no man can be a, Christian unless he run to Geneva, that he may there fyl his ears with the sarmons & use such ceremonies as in that City Are observed, can not we ourselves every one, alone both read and pray? what? must we all needs go, to the Church to be taught,
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But heare I must demande.ii. questions first, whether suche do syn which feeling their infirmitie and weaknes do resorte to some Christian churche, that thei may fynde there that comforte and confirmation of conscience whiche Dauid sought for at Ierusalem in his time? Secondly,
But hear I must demand ii questions First, whither such do sin which feeling their infirmity and weakness do resort to Some Christian Church, that they may find there that Comfort and confirmation of conscience which David sought for At Ierusalem in his time? Secondly,
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And shall they whiche professe themselues to be the sons of God haue no care nor consideration of that thing, wherin onli the most holsome fode of faithe and the most stable comforth therof is conteined? Or can thei not be thus content,
And shall they which profess themselves to be the Sons of God have no care nor consideration of that thing, wherein only the most wholesome food of faith and the most stable Comfort thereof is contained? Or can they not be thus content,
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thus proudly themselfe to treade vnder fote the graces of God so excellent and precious onles also they deryde them which flye into strange countryes to seeke suche comforthe by Godly zeale and do enioye the same with most pleasant, tranquillitie of the mynde and ioye of the spirit wherin their proude stomak and ye arrogancy wherby they are broght to this opinion to iudge sermons, sacraments and publyke prayers vnprofitable and vaine for them is so sure and cleare a testimony yt they oghte to be excōmunicate and caste forthe of the churche, that there nede none other witnes.
thus proudly themselves to tread under foot the graces of God so excellent and precious unless also they deride them which fly into strange countries to seek such comforthe by Godly zeal and do enjoy the same with most pleasant, tranquillity of the mind and joy of the Spirit wherein their proud stomach and you arrogance whereby they Are brought to this opinion to judge Sermons, Sacraments and public Prayers unprofitable and vain for them is so sure and clear a testimony that they oghte to be excommunicate and cast forth of the Church, that there need none other witness.
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What dothe he binde it to one day? No surely, but he commādeth to vse continually this order of publike and ecclesiastical discipline vnto the laste ende of our lyfe,
What doth he bind it to one day? No surely, but he commands to use continually this order of public and ecclesiastical discipline unto the laste end of our life,
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Suche therfore as disdaigne to be broght vnder this, discipline as vnto a certain order wherby they being gouerned by the commune order of the churche, maye growe forwarde in faithe and in all kinde of vertues, can cutte themselfe of from the communion and feloship of the chyldren of God by nothing so muche:
Suche Therefore as disdaigne to be brought under this, discipline as unto a certain order whereby they being governed by the commune order of the Church, may grow forward in faith and in all kind of Virtues, can Cut themselves of from the communion and feloship of the children of God by nothing so much:
but rather derecte and cast, downe our selues, and let vs, not tempte God with thys great temeritie, thinking ourselues able to flye without wings. But some man wyll obiecte:
but rather derecte and cast, down our selves, and let us, not tempt God with this great temerity, thinking ourselves able to fly without wings. But Some man will Object:
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that we haue as great necessitie as had the ancient fatheres, to be taught by sermones, to be confirmed by sacraments, to be exercised in commune prayers,
that we have as great necessity as had the ancient fatheres, to be taught by Sermons, to be confirmed by Sacraments, to be exercised in commune Prayers,
The which thing also is expressed, lyuely by a very apte and godly simitude which the same prophet vseth where he saith in the.liii. chapter that the Christians shall be like dooues which come to gether by flights into their doouecotes.
The which thing also is expressed, lively by a very apt and godly simitude which the same Prophet uses where he Says in the liii chapter that the Christians shall be like Dove which come to gether by flights into their doouecotes.
And what is that doouecote I pray you, and commōe cote of comforthe for all the faithfull but the place wherin the worde of God is preached, the sacraments are, ministred and the name of God is called vpon and praised? And surely those which thinke thēselfe so stable and stronge, that thei haue no nede of this order and gouernance do not yet wel vnderstande their own state and condition.
And what is that doouecote I pray you, and Common coat of comforthe for all the faithful but the place wherein the word of God is preached, the Sacraments Are, ministered and the name of God is called upon and praised? And surely those which think themselves so stable and strong, that they have no need of this order and governance do not yet well understand their own state and condition.
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For why hath God ordined and appointed vs the sacramēts but that whiles we are closed about and clothed with these bodies, we are ouerdull to perceiue spirituall things,
For why hath God ordined and appointed us the Sacraments but that while we Are closed about and clothed with these bodies, we Are ouerdull to perceive spiritual things,
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But these fantasticall Christians which are led with their false opinions and vaine, imaginations of their proude hearte, must spoyle, themselues of their bodies and transforme themselues into angels and then truly thei shal not nede, these small aydes,
But these fantastical Christians which Are led with their false opinions and vain, Imaginations of their proud heart, must spoil, themselves of their bodies and transform themselves into Angels and then truly they shall not need, these small aids,
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Notwithstandinge they whiche, are depriued of the vse and libertie of the sacramentes and of the comforthe of callyng vpon his name and can not feall theire misery to mourne,
Notwithstanding they which, Are deprived of the use and liberty of the Sacraments and of the comforthe of calling upon his name and can not feall their misery to mourn,
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For what were those godly and comfortable things of the temple wherof Dauid had suche necessitie, that being absent and depryued of them, he dyd accompte his lyfe altogether bitter and vnpleasant:
For what were those godly and comfortable things of the temple whereof David had such necessity, that being absent and deprived of them, he did accompt his life altogether bitter and unpleasant:
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For god hathe opened and vttered himselfe vnto vs in the hole order of his church so mercifully and so familiarly, that the verye heauens seameth after a sorte to be opened vnto vs. Neither do the sacraments signifye Iesus Christe afar, of vnto vs lyke as vnder the lawe:
For god hath opened and uttered himself unto us in the hold order of his Church so mercifully and so familiarly, that the very heavens seameth After a sort to be opened unto us Neither do the Sacraments signify Iesus Christ afar, of unto us like as under the law:
Wherfore we must nedes be to muche vnthankfull excepte we do preferre these so great and so excellent benefytes, which God bestoweth vpō vs, to that comforth and Ioye which was offered vnto dauid in the temple of zion.
Wherefore we must needs be to much unthankful except we do prefer these so great and so excellent benefits, which God bestoweth upon us, to that Comfort and Joy which was offered unto David in the temple of zion.
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We are not now, in the vtter courtes as, Dauid speaketh, neither is there ani veal Drawne ani more to hold vs backe frome the santuari wherefore ī wyll affirme plainely that we smally regarde and do not rightly know, yt greatnes of so liberall benefites,
We Are not now, in the utter Courts as, David speaks, neither is there ani veal Drawn ani more to hold us back from the santuari Wherefore in will affirm plainly that we smally regard and do not rightly know, that greatness of so liberal benefits,
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and rule wherby we shulde lead our lyfe. One thing saith he, haue I required of the lorde, where speaking of one certaine thing he dothe signifie that he was so desirous and care full thereof that he contemned al othere and despised, them as thogh he had vtterly forgotten them.
and Rule whereby we should led our life. One thing Says he, have I required of the lord, where speaking of one certain thing he doth signify that he was so desirous and care full thereof that he contemned all other and despised, them as though he had utterly forgotten them.
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And had Dauid all other things to be desyred so at wyll, that he wanted nothing but this one thing which he so earnestly required? Nay surely he was banished his contrey and fled from place to place as an exile.
And had David all other things to be desired so At will, that he wanted nothing but this one thing which he so earnestly required? Nay surely he was banished his country and fled from place to place as an exile.
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And in the same exile and banyshement he wanted hys fathers house, and the moste swete company of his frendes & familiars, he was spoyled of all hys goodes, depryued of moste hyghe honors and dignities which he had in his contrey, hys wyfe was taken from him.
And in the same exile and banishment he wanted his Father's house, and the most sweet company of his Friends & familiars, he was spoiled of all his goods, deprived of most high honours and dignities which he had in his country, his wife was taken from him.
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Finally he seamed in ye exile to be a mā spoiled of al good things and commodities and vtterly deformed and defaced with, all calmities and myseries,
Finally he seamed in you exile to be a man spoiled of all good things and commodities and utterly deformed and defaced with, all calmities and miseries,
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lyke as he concludeth the same thing in ye contrary affection of gladnes, whan he had, all things at, pleasure, where he gyueth thankes vnto God for all the benefytes which he had aboundantly bestowed vp on hym & after he had spoken of meate drinke and rest and other corporall commodities in ye ende of the psalme he thus concludeth his prayer & thankesgeuing:
like as he Concludeth the same thing in you contrary affection of gladness, when he had, all things At, pleasure, where he gyveth thanks unto God for all the benefits which he had abundantly bestowed up on him & After he had spoken of meat drink and rest and other corporal commodities in you end of the psalm he thus Concludeth his prayer & thanksgiving:
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By the which desyre and earnest purpose he testifieth yt in all his welthe, pleasures and quietnes, he cared for nothing more nor compted any thing more pleasant or more precious,
By the which desire and earnest purpose he Testifieth that in all his wealth, pleasures and quietness, he cared for nothing more nor counted any thing more pleasant or more precious,
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then that kinde of lyfe & conuersatiō, wherin he was like a shepe in the flocke of the faithfull and ther fed moste sweatly, that so he might be led to the chiefe felicitie.
then that kind of life & Conversation, wherein he was like a sheep in the flock of the faithful and there fed most sweatly, that so he might be led to the chief felicity.
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Wherfore let vs consider diligently, that Dauid in all hys changes both in aduersitie & prosperitie reteined that mynde and desyre, that he might vse that libertie continually which God had geuen to the children of Israel:
Wherefore let us Consider diligently, that David in all his changes both in adversity & Prosperity retained that mind and desire, that he might use that liberty continually which God had given to the children of Israel:
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then cast they all memory and remembrance of God forth of their mynds, yea and which is moste shamfull, they rage and flynge vp their heeles aganst God,
then cast they all memory and remembrance of God forth of their minds, yea and which is most shameful, they rage and fling up their heals against God,
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And others do beare suche aduersitie so heauily and greauously and are so angry & grudging aganst God that they are moste greauously offendid if there be any thing but spoken of God.
And Others do bear such adversity so heavily and greauously and Are so angry & grudging against God that they Are most greauously offended if there be any thing but spoken of God.
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was he not so, afflicted and oppressed with calamities & miseries passing nomber and measure, that he seemed moste miserable of all men in the worlde? Yet was the grief of his minde so farre from woundyng and oppresing him, that he sholde be trobled or grieued at the mention of God, that cōtrarywise that same mention that he maketh of his most greuous sorowes is a most swete comforth vnto him,
was he not so, afflicted and oppressed with calamities & misery's passing number and measure, that he seemed most miserable of all men in the world? Yet was the grief of his mind so Far from wounding and oppresing him, that he should be troubled or grieved At the mention of God, that contrariwise that same mention that he makes of his most grievous sorrows is a most sweet Comfort unto him,
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euen then when he is not able to thinke any thinge of, God but with this complante, that he is banished from the temple and depryued of ye sacramentes and other exercises of the faithe:
even then when he is not able to think any thing of, God but with this complante, that he is banished from the temple and deprived of you Sacraments and other exercises of the faith:
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neuertheles the consideration and lamentacion for those, discommodities was most pleasant vnto him of al other thīgs Now of the other side whan ye state was changed & he was restored to al honor & prosperitie, was he therby chāged? Dyd he not so ouercom his enemies yt he enioied ye kingdom wel & peaceably drad of all men? Had he not also that aboundance of all thynges suche plenty and libertie that he might haue geuen hymselfe to enioye all pleasures? Yet dothe he styll keape that constant minde and purpose, that he alwaes esteameth and iudgeth it to be hys onely felicitie, that he hath accesse and entrye into the temple of god that he may be partaker of the order appointed in the church.
nevertheless the consideration and lamentation for those, Discomforts was most pleasant unto him of all other things Now of the other side when you state was changed & he was restored to all honour & Prosperity, was he thereby changed? Did he not so overcome his enemies that he enjoyed you Kingdom well & peaceably dread of all men? Had he not also that abundance of all things such plenty and liberty that he might have given himself to enjoy all pleasures? Yet doth he still keape that constant mind and purpose, that he alwaes esteameth and Judgeth it to be his only felicity, that he hath access and entry into the temple of god that he may be partaker of the order appointed in the Church.
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Wyl they think you (who set their hole felicitie in those goodes which they now enioie) prefere this libertie to call vpon the name of God purely, to heare his worde, to vse his sacramentes,
Wyl they think you (who Set their hold felicity in those goods which they now enjoy) prefere this liberty to call upon the name of God purely, to hear his word, to use his Sacraments,
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before their accustomed commodities and pleasures? Nay verely, they are all together so broght a sleape with the feading of their panshe and fatte bely,
before their accustomed commodities and pleasures? Nay verily, they Are all together so brought a sleep with the feading of their panshe and fat belly,
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And to speake the matter at a word such is the Iudgement and desyre of the hole worlde, yt it had rather to haue a troghe farced and fylled with meate,
And to speak the matter At a word such is the Judgement and desire of the hold world, that it had rather to have a troghe farced and filled with meat,
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So soone as any talke or rumor is raysed of those warres, and tumultes which are begonne al ready and are like mo to folow more greauous, euery man dothe feare the spoyle of hys goodes and other descomomodities trobles and dangers which do enseue ye warres.
So soon as any talk or rumor is raised of those wars, and tumults which Are begun all ready and Are like more to follow more greauous, every man doth Fear the spoil of his goods and other descomomodities Troubles and dangers which do enseue you wars.
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But to lose ye preaching of ye doctrine of saluatiō to want ye pure administratiō of ye sacraments and other helpes and exerccises of religiō wherwith, we are ioyned vnto God no man maketh mencion,
But to loose you preaching of the Doctrine of salvation to want you pure administration of the Sacraments and other helps and exerccises of Religion wherewith, we Are joined unto God no man makes mention,
neyther dothe so greate an euell and perylous Danger, any whytte moue, vs. Neither do we see them that are vtterly destitute and depryued of these so many and so greate treasures and comforthes greatly care for them:
neither doth so great an evil and perilous Danger, any whytte move, us Neither do we see them that Are utterly destitute and deprived of these so many and so great treasures and comforthes greatly care for them:
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Onles ther rents and reuenewes be able, to keape them thorow out the hole yeare and manteine thē in that state of lyfe, pompe & vanitie wherunto ther ambition moueth them:
Unless their rends and revenues be able, to keape them thorough out the hold year and manteine them in that state of life, pomp & vanity whereunto their ambition moves them:
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They are so, trobled and vexed that they thinke themselues vtterly vndone wheras in the mean ceason they vtterly defye and set at noghte the peculiar and true foode the ordinary and vsual meate of the sons of God for yt which thei shold be moste hungry & carefull yet the lorde threatning by his prophete yt he wolde send a famine, not of bread & water but of the worde of God dothe declare planely yt no greatter euell can come vnto mā wherfore deare brethen let vs take head with all care, studye and diligence,
They Are so, troubled and vexed that they think themselves utterly undone whereas in the mean season they utterly defy and Set At noghte the peculiar and true food the ordinary and usual meat of the Sons of God for that which they should be most hungry & careful yet the lord threatening by his Prophet that he would send a famine, not of bred & water but of the word of God doth declare plainly that no greater evil can come unto man Wherefore deer brethren let us take head with all care, study and diligence,
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leste we by the snares of Sathan and the enticement of the world become so brutish that we lothe and despise this so great goodnes, so necessary to saluation:
lest we by the snares of Sathan and the enticement of the world become so brutish that we loath and despise this so great Goodness, so necessary to salvation:
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We do see some whiche are moued with suche a feruent zele & sodane motion, that the nexte day after they be so touched, they seame ready to forsake, all yt euer they haue.
We do see Some which Are moved with such a fervent zeal & sodane motion, that the Next day After they be so touched, they seam ready to forsake, all that ever they have.
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For where it, might haue bene said vnto him, that beīg banished and dryuen from Iury, he might go heare or there, to some othere place, he maketh an exclamation:
For where it, might have be said unto him, that being banished and driven from Jury, he might go hear or there, to Some other place, he makes an exclamation:
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whiles that he had no accesse to the temple of God, he doth also complaine yt sparrowes & swallowes doth finde them forthe places to buylde ther nests there:
while that he had no access to the temple of God, he does also complain that sparrows & Swallows does find them forth places to build their nests there:
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or rather so wt drawne frō ye exercise & practise of those meanes which god hath geuen vs to go forward in yt wai which leadeth to euerlastig life But wil ye haue ye veri cause therof? the ambitious desier of honor wtholdeth som in executīg their offices & mainteining their estates,
or rather so with drawn from you exercise & practice of those means which god hath given us to go forward in that wai which leads to euerlastig life But will you have you very cause thereof? the ambitious desire of honour wtholdeth Some in executing their Offices & maintaining their estates,
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& entiseth others to seke & to couet the like dignities & promions, couetousnes enrageth others wt a gredy desier of gain & carieth thē backward,
& enticeth Others to seek & to covet the like dignities & promions, covetousness enrageth Others with a greedy desire of gain & Carrieth them backward,
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It is a veri smal matter to giue such tokēs of holines & religiō befor mē yt thei may seme to be set on fier wt singular zeale & loue therof:
It is a very small matter to give such tokens of holiness & Religion before men that they may seem to be Set on fire with singular zeal & love thereof:
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but thē may a mā say assuredly yt he cōeth vnfanedly to be cōuersāt amōg ye lords flock whē he is moued wt this ernest desier of holines althogh he haue none other witnes of his mīd but god alon for when we muste come to this iudge,
but them may a man say assuredly that he comes vnfanedly to be conversant among you Lords flock when he is moved with this earnest desire of holiness although he have none other witness of his mind but god Alon for when we must come to this judge,
O Lorde thou knowest that I do esteme the societie of thy churche more then al the goods of the world hereof also are we in this place to be admonished,
O Lord thou Knowest that I do esteem the society of thy Church more then all the goods of the world hereof also Are we in this place to be admonished,
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And this must we knowe assuredly that this horrible corruption and confusion of religion which we see at this day in that the whole worship of god is corrupted, the doctrine of the worde is adulterat, depraued and altered, al the sacramentes are contaminate defiled and peruerted, is the greuous & sore punishement of sins procedyng from gods most iust iudgement.
And this must we know assuredly that this horrible corruption and confusion of Religion which we see At this day in that the Whole worship of god is corrupted, the Doctrine of the word is adulterate, depraved and altered, all the Sacraments Are contaminate defiled and perverted, is the grievous & soar punishment of Sins proceeding from God's most just judgement.
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To whom then shal we flie for the redresse & amendmēt of these so great euils, that we may obteyne the pure doctrine of the sacraments & cal vpon the name of god wt libertie & make cōfession our faith,
To whom then shall we fly for the redress & amendment of these so great evils, that we may obtain the pure Doctrine of the Sacraments & call upon the name of god with liberty & make Confessi our faith,
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but vnto him which doeth chastise vs wt this so miserable want and losse of so great treasures? Howbeit yet this greuous bitternes of pain & punishment oght not so to alienat & turne vs frō god, that we shuld not come vnto him in whō all succour & mercy is only to be foūd.
but unto him which doth chastise us with this so miserable want and loss of so great treasures? Howbeit yet this grievous bitterness of pain & punishment ought not so to alienat & turn us from god, that we should not come unto him in whom all succour & mercy is only to be found.
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Much lesse then may we kick against the pricke, grudgyng & dis••yning wc our selues to seke the remedy at his holsom hād who hath laide this greuous and dangerous plague vpō vs. Dauid in dede knew right wel yt he was banished from Iury not wtout gods prouidēce:
Much less then may we kick against the prick, grudging & dis••yning which our selves to seek the remedy At his holsom hand who hath laid this grievous and dangerous plague upon us David in deed knew right well that he was banished from Jury not without God's providence:
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But his faith which he had in ye promise made vnto him causeth him to surmont al difficulties, holdeth him vp & brigeth him into ye cōfidence, yt he praieth god to giue him ye fruitiō of ye thing cōtinually which he had taken frō him but for a certaine space heare me thinke I haue sufficently applyed this doctrine vnto vs & to the state & condition of our times,
But his faith which he had in you promise made unto him Causes him to surmont all difficulties, holds him up & brigeth him into you confidence, that he Prayeth god to give him you fruition of the thing continually which he had taken from him but for a certain Molle hear me think I have sufficiently applied this Doctrine unto us & to the state & condition of our times,
vnles ye matter proposed as ye meate of most holsom doctrine, be minced & cheued, & made most small that so it may be offred to ye stomake & receiued.
unless you matter proposed as you meat of most holsom Doctrine, be minced & cheved, & made most small that so it may be offered to you stomach & received.
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Althogh to speake ye matter plainly, it is not the sklendernes of the capacity or ye obscurenes of ye doctrine which hindreth ye vnderstādīg of these matters so much as their own wicked wils wherin thei wrap thēselues, seking al shiftes that thei can by their subteltie finde out to obscure that thing which is of it selfe cleare and euident.
Although to speak you matter plainly, it is not the sklendernes of the capacity or you obscureness of the Doctrine which hindereth you understanding of these matters so much as their own wicked wills wherein they wrap themselves, seeking all shifts that they can by their subtlety find out to Obscure that thing which is of it self clear and evident.
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But in this resistance yet finde we this cōmoditie that we are cōpelled therby to declare more plainely & diligently howe this doctrine which we haue pronounced, doth also pertein vnto our age I do grant in dede that now there is no more material tēple vnto the which we must go to offer our sacrifice,
But in this resistance yet find we this commodity that we Are compelled thereby to declare more plainly & diligently how this Doctrine which we have pronounced, does also pertain unto our age I do grant in deed that now there is no more material temple unto the which we must go to offer our sacrifice,
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Wherfore though the temple of Sion and the maner of the sacrifices then institute & religiously obserued maketh some difference & diuersitie betwixte vs & Dauid:
Wherefore though the temple of Sion and the manner of the Sacrifices then institute & religiously observed makes Some difference & diversity betwixt us & David:
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yet surely in this point we are like vnto him, yt we cal vpon god & pray vnto him publikely & with one consent & that we come into one common place to declare the confession of our faith.
yet surely in this point we Are like unto him, that we call upon god & pray unto him publicly & with one consent & that we come into one Common place to declare the Confessi of our faith.
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Wherefore thogh ye figures & shadowes which had their force in ye time of dauid do now nothīg pertein vnto vs yet haue we great necessity to be stirred vp & drawen to ye seruice of god both by the preachīg of ye gospel & ye administratiō & partipaciō of ye sacramēts.
Wherefore though you figures & shadows which had their force in you time of David do now nothing pertain unto us yet have we great necessity to be stirred up & drawn to you service of god both by the preaching of the gospel & you administration & partipacion of the Sacraments.
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For thei that haue most of al profited in religiō do most euidently declare in the course of their whole life the necessity of this godly helpe to be most mete & profitable to releue their īfirmitie.
For they that have most of all profited in Religion do most evidently declare in the course of their Whole life the necessity of this godly help to be most meet & profitable to relieve their infirmity.
For this is certain that god of his great loue & mercie seing our infirmitie and weakenes, hath geuen vs as it were certain aydes & stayes wherby we being weake and feable might be stayed.
For this is certain that god of his great love & mercy sing our infirmity and weakness, hath given us as it were certain aids & stays whereby we being weak and feeble might be stayed.
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Wherefore what difference soeuer is betwene vs & the Iewes, yet must we know that this doctrine which Dauid here setteth forth is common for al. The name of the temple onely must be changed because yt we are no more boūd nor tied to one certē place But as concerning the order & maner to worship God truly, which Dauid chiefly regarded, that perteineth as much vnto vs as to hym.
Wherefore what difference soever is between us & the Iewes, yet must we know that this Doctrine which David Here sets forth is Common for all The name of the temple only must be changed Because that we Are no more bound nor tied to one certain place But as Concerning the order & manner to worship God truly, which David chiefly regarded, that pertaineth as much unto us as to him.
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Now proude men which haue a false opinion of themselfe wil not much regarde this exercise of religion & order by God appointed that the faythfull shoulde come to one place to heare the worde of God to make publike prayers, to vse and receiue the sacramentes.
Now proud men which have a false opinion of themselves will not much regard this exercise of Religion & order by God appointed that the faithful should come to one place to hear the word of God to make public Prayers, to use and receive the Sacraments.
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and wold giue him most hearty thankes yt it pleaseth him by such means to cherishe & susteine our infirmitie how be it yet as we haue before declared we do feale ye fruite of religiō which cometh vnto vs of this institution & ordinance of god to be most abundant and moste excellent.
and would give him most hearty thanks that it Pleases him by such means to cherish & sustain our infirmity how be it yet as we have before declared we do feal you fruit of Religion which comes unto us of this Institution & Ordinance of god to be most abundant and most excellent.
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How so euer the matter is, where as S paul declareth yt this is thouly way which leadeth to the perfite & blessed lyfe that we do remaine in ye order of the church, which Christ ordeined when he apointed pastors:
How so ever the matter is, where as S paul Declareth that this is thouly Way which leads to the perfect & blessed life that we do remain in you order of the Church, which christ ordained when he appointed Pastors:
cursed be their pryde & arrogancie, which will fle in the ayre & wc their vaine speculations clymbe vp to heauen setting at noght al doctrine and sermons and vse of the sacramēts,
cursed be their pride & arrogancy, which will fle in the air & which their vain speculations climb up to heaven setting At nought all Doctrine and Sermons and use of the Sacraments,
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But because thei seperate thēselues from the abhomination of Antichrist & do syghe & morne & compte it an heauy burthen that they want those thīgs which they do compte most necessari to consolatiō & comforth, god by the vertue of his spirite worketh in thē & supplieth their want.
But Because they separate themselves from the abomination of Antichrist & do syghe & morn & Compte it an heavy burden that they want those things which they do Compte most Necessary to consolation & Comfort, god by the virtue of his Spirit works in them & supplieth their want.
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But there be others, which is ye greattest parte of those yt there do tary who thoghe thei be vtterly destitut of these most necessary & comfortable thīgs yet are they veri well pleased & being in extreme famine, they haue no lust at all to eate.
But there be Others, which is the greatest part of those that there do tarry who though they be utterly destitute of these most necessary & comfortable things yet Are they very well pleased & being in extreme famine, they have no lust At all to eat.
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Those are ye men yt feygne themselues great philosophers, & professe themselues hyghe clarkes, which thinke it enoghe to know all yt can be knowē if thei haue red ouer one leafe or twane.
Those Are the men that feign themselves great Philosophers, & profess themselves high Clerks, which think it enoghe to know all that can be known if they have read over one leaf or twane.
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These men thinke wc thē selues yt they haue no nede of preaching & doctrine for as concerning ye lords supper they thinke it maketh no matter at al vnto thē thogh thei neuer come neare vnto it.
These men think which them selves that they have no need of preaching & Doctrine for as Concerning you Lords supper they think it makes no matter At all unto them though they never come near unto it.
because we exhorte them vnto whom God hath declared his will to vse those reasons & means which God hath prepared to encrease our faith & to confirme it & to manteine ye same vnto ye last day of our life.
Because we exhort them unto whom God hath declared his will to use those Reasons & means which God hath prepared to increase our faith & to confirm it & to manteine you same unto you last day of our life.
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Why do thei so? but that they can not abyde to be admonished by vs and to be wakened as it were forthe of slepe, that they may haue some sauour and felyng of those euyls wherein they are.
Why do they so? but that they can not abide to be admonished by us and to be wakened as it were forth of sleep, that they may have Some savour and feeling of those evils wherein they Are.
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yet truly they can not denye but yt it is a miserable bondage and by all means to be abhorred and auoyded that they can not be suffred not onlye to call vpon the name of God and Iesus Christe with any publyke testimony of their confession neyther yet to mention or acknowlege the same by any meanes.
yet truly they can not deny but that it is a miserable bondage and by all means to be abhorred and avoided that they can not be suffered not only to call upon the name of God and Iesus Christ with any public testimony of their Confessi neither yet to mention or acknowledge the same by any means.
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The holye ghoste when he wolde wounde the consciences of the faithfull which were at Babilon most deply, he giueth them this sentence to grate vpon how can we syng ye prayses of ye lorde in a strange lande.
The holy ghost when he would wound the Consciences of the faithful which were At Babylon most deply, he gives them this sentence to grate upon how can we sing you praises of the lord in a strange land.
yet do I thus plainly Iudge and pronounce yt euery land & contrey out of ye which yt order of true religiō & holines is absent, is worthy to be compted of vs strang & polluted.
yet do I thus plainly Judge and pronounce that every land & country out of you which that order of true Religion & holiness is absent, is worthy to be counted of us strange & polluted.
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Then must this of necessitie be concluded yt thei which are nothīg moued wt ani grief of mīde or sorow of heart for this cause yt thei cā make no protestatiō of their faith nether set forth & publishe ye praise of God by any means are all together oppressed wt most grosse dulnes & daising madnes.
Then must this of necessity be concluded that they which Are nothing moved with ani grief of mind or sorrow of heart for this cause that they can make no protestation of their faith neither Set forth & publish you praise of God by any means Are all together oppressed with most gross dulness & daising madness.
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Now ye childrē of god must take hede & be taught bi this admonition diligently to beware yt they do not cast themselues into ye same error & daising of heart.
Now you children of god must take heed & be taught by this admonition diligently to beware that they do not cast themselves into you same error & daising of heart.
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wold to God thei had ye heart & care, yt in what place soeuer thei remain thei wold or colde haue some holy assemblies and cōgregations gathered in the name of Iesus Christ,
would to God they had the heart & care, that in what place soever they remain they would or cold have Some holy assemblies and congregations gathered in the name of Iesus christ,
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How be it lo their great & excellent wisdome, that in dispising and casting away these stayes of religion & saluation, they will be counted religious & to haue saluatiō.
How be it lo their great & excellent Wisdom, that in despising and casting away these stays of Religion & salvation, they will be counted religious & to have salvation.
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But let them make as bolde bragges & take vnto them as high and stoute corage as they lyst, that so resting vpon their powre and pryde they may fall down headlong to destruction,
But let them make as bold brags & take unto them as high and stout courage as they list, that so resting upon their pour and pride they may fallen down headlong to destruction,
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And the fere of this most holy loue and desire oght so enflame al good hearts, that thei shold not thinke it painfull to suffer ani thīg that can come, no not to consume themselues wholy by this so great zele and desyre,
And the fere of this most holy love and desire ought so inflame all good hearts, that they should not think it painful to suffer ani thing that can come, no not to consume themselves wholly by this so great zeal and desire,
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For it is not enoghe yt we shulde be exercised in ye outward order & discipline of ye church except we haue our eies bent and speciall regarde to this end that we maye know god himselfe euer more and more.
For it is not enoghe that we should be exercised in you outward order & discipline of the Church except we have our eyes bent and special regard to this end that we may know god himself ever more and more.
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For many do come thither drawen wt a certane folishe deuotion, thinking yt thei haue done their hole deuty yf they come forthe into yt place & shew thēselues once in ye temple let vs take heade therfore diligently deare brethren that we do not fal into any fault of negligence of ignoraunce or of folishnes.
For many do come thither drawn with a certain foolish devotion, thinking that they have done their hold duty if they come forth into that place & show themselves once in you temple let us take head Therefore diligently deer brothers that we do not fall into any fault of negligence of ignorance or of foolishness.
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yt either thei are negligēt to come to these assembles in ye church, or els they do not whaigh wt themselues nor well vnderstād wherfore thei do come thither.
that either they Are negligent to come to these assembles in you Church, or Else they do not whaigh with themselves nor well understand Wherefore they do come thither.
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I do speake of ye contempte which is many who wolde neuer remēbre to come to the sermon but that ye sonday doth monishe them & moue them to com thither and that for maner sake only as thoghe they wolde then make vp ye nomber of mani runīg together to god.
I do speak of you contempt which is many who would never Remember to come to the sermon but that you Sunday does monish them & move them to come thither and that for manner sake only as though they would then make up the number of mani runing together to god.
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And some of them be of that sort which haue lefte their contrey that they might serue god, who yet in this part of gods seruice do shew thēselues ouer negligent.
And Some of them be of that sort which have left their country that they might serve god, who yet in this part of God's service do show themselves over negligent.
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That is to say to yt we may be moued & as it were rauished wt the loue of him & as S. Paul saith that we be transformed & changed into his simitude & likenes.
That is to say to that we may be moved & as it were ravished with the love of him & as S. Paul Says that we be transformed & changed into his simitude & likeness.
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but that we giue no diligence to the things that are their spoken & done? We haue our eares beaten wt continual doctrine wheras our minds are voide & barren of good mocions & not touched wt any good affection.
but that we give no diligence to the things that Are their spoken & done? We have our ears beaten with continual Doctrine whereas our minds Are void & barren of good motions & not touched with any good affection.
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Wherfore Dauid saieth not without great cause, that he woulde go to the temple of the lord to visit and regard it, wt great care & diligence and the whole study of his minde.
Wherefore David Saith not without great cause, that he would go to the temple of the lord to visit and regard it, with great care & diligence and the Whole study of his mind.
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And doubtles the excellent treasures of ye great wisedome of god which are therein set forth vnto vs, are most worthy to haue ye eies of our minds wholy bent & set thervpō.
And doubtless the excellent treasures of the great Wisdom of god which Are therein Set forth unto us, Are most worthy to have you eyes of our minds wholly bent & Set thereupon.
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Let vs therefore vnderstand, that ye doctrine of christ hath then shewed in vs her force & fruit when our mindes life & maners are so chaunged yt we can worship god purely & serue him wtout corruption.
Let us Therefore understand, that you Doctrine of Christ hath then showed in us her force & fruit when our minds life & manners Are so changed that we can worship god purely & serve him without corruption.
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Wherfore thē do we assemble our selues īto one place? whi is yt gospel preached vnto vs? why do we vse baptisme & the lords supper but yt god shuld be praised & magnified by vs wt all kind of praises? the which praise standeth not only in the lips,
Wherefore them do we assemble our selves into one place? whi is that gospel preached unto us? why do we use Baptism & the Lords supper but that god should be praised & magnified by us with all kind of praises? the which praise Stands not only in the lips,
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Now do we see what is the true & lawfull vse of all the order in the church, to wit, that we beyng diligently instructed therein may worshyp God purely and as becometh hys seruaunts.
Now do we see what is the true & lawful use of all the order in the Church, to wit, that we being diligently instructed therein may worship God purely and as Becometh his Servants.
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In the olde time vnder the law thei that came to the temple to worship god, especially the preistes whē thei shuld execute their office, they continually washed them selues.
In the old time under the law they that Come to the temple to worship god, especially the Priests when they should execute their office, they continually washed them selves.
And because we nowe do knowe all the wais & meanes, wherby we may atteyn to the most perfit & pure worship of god wherefore we must enter and holde the way of life more warely thē others.
And Because we now do know all the ways & means, whereby we may atteyn to the most perfect & pure worship of god Wherefore we must enter and hold the Way of life more warily them Others.
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For the more furtherance yt we haue graunted vs by god, so much lesse of excuse shal be left onles we do appli ye same both vnto our vse & profite & also to ye true worship of god.
For the more furtherance that we have granted us by god, so much less of excuse shall be left unless we do Application you same both unto our use & profit & also to you true worship of god.
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And if we do stray forth of the way & wander without assuraunce, we can not blame god therfore as though he did not continually set vp the clear light of this word And if we do forget our dutie, this negligence & forgetfulnes cometh not herof, that we not admonished of god most diligently called to all Christian duetye:
And if we do stray forth of the Way & wander without assurance, we can not blame god Therefore as though he did not continually Set up the clear Light of this word And if we do forget our duty, this negligence & forgetfulness comes not hereof, that we not admonished of god most diligently called to all Christian duty:
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If thei which wander & go astray by the desert places of the papistrie and that horrible wildernes, shal not escape iust punishment and vengeāce because thei haue not folowed the right waye, what maye we loke for which are broght vp & norished at home like children in the eyes of our heauenly father.
If they which wander & go astray by the desert places of the papistry and that horrible Wilderness, shall not escape just punishment and vengeance Because they have not followed the right Way, what may we look for which Are brought up & nourished At home like children in the eyes of our heavenly father.
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Other hath gotten a greater benefite & as it wer a special prerogatiue, that it pleaseth god to visit thē in their own countrey as it were in their own nest.
Other hath got a greater benefit & as it were a special prerogative, that it Pleases god to visit them in their own country as it were in their own nest.
& meanes of saluacion most to be desired and wt thankefull minds & mindful harts testifie ye same yt thei may wholly giue & consecrat thēselues vnto god yt cometh so nigh vnto thē can this ingratitude remaine vnpunished? Let them rather say thus:
& means of salvation most to be desired and with thankful minds & mindful hearts testify you same that they may wholly give & consecrate themselves unto god that comes so High unto them can this ingratitude remain unpunished? Let them rather say thus:
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and maners, that we do not polute thy holy gifts with the filthy spottes of our sinnes & so turne the excellent glorye of thy benefits into reproche & shame.
and manners, that we do not pollute thy holy Gifts with the filthy spots of our Sins & so turn the excellent glory of thy benefits into reproach & shame.
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And thei which do come from far countreyes must be ware, wise, and diligent, yt they do liue so godly & blameles as becometh men in ye house of god.
And they which do come from Far countries must be aware, wise, and diligent, that they do live so godly & blameless as Becometh men in you house of god.
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Thei might haue liued in other places wildly & wantonly neither should thei forsake the papistrie for this end, that thei shuld leade a dissolute life not comely for the gospel in the church of god.
They might have lived in other places wildly & wantonly neither should they forsake the papistry for this end, that they should lead a dissolute life not comely for the gospel in the Church of god.
Some as enemies of all peace and concorde, couet nothing but discorde, debate and brallings And there be some families wherin the man & wife do braule & striue like dogs and catts.
some as enemies of all peace and concord, covet nothing but discord, debate and brawlings And there be Some families wherein the man & wife do braule & strive like Dogs and catts.
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who ready to brest with their manifolde vices, set all their holines only in thys, that thei requier a strait accompte how their neighbors do liue, supposing that God is muche in their debt because they are come to Geneua,
who ready to breast with their manifold vices, Set all their holiness only in this, that they require a strait accompt how their neighbours do live, supposing that God is much in their debt Because they Are come to Geneva,
Wherefore if the lyfe by passed haue bene ful of such vyces & synnes, now let euery man take care and diligence that he conuert and bestow all the residue of his tyme to a better, more sobex and more honest kynde of lyfe.
Wherefore if the life by passed have be full of such vices & Sins, now let every man take care and diligence that he convert and bestow all the residue of his time to a better, more sobex and more honest kind of life.
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yet the chyldren of God muste confirme and arme them selues with thys doctrine, that they be not corrupted or infected wyth the noughtye and wicked life of others.
yet the children of God must confirm and arm them selves with this Doctrine, that they be not corrupted or infected with the naughty and wicked life of Others.
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Verelye we oughte alwayes to take it heauenly and to lament, when we do see the Churche of GOD prophaned and defyled wyth so manye fylthy blottes and malicious wyckednesse:
Verily we ought always to take it heavenly and to lament, when we do see the Church of GOD Profaned and defiled with so many filthy blots and malicious wickedness:
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But seing that we muste heare lyue conuersaunt wyth the wycked as the Corne is mixed wyth the Chaffe, let vs suffer thys confusion wyth all pacience and quietnes whiles that god shall take vs clean away frō the cōpany of ye wicked.
But sing that we must hear live conversant with the wicked as the Corn is mixed with the Chaff, let us suffer this confusion with all patience and quietness while that god shall take us clean away from the company of the wicked.
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How so euer the matter be let vs now bende our selfes to this minde & purpose seing god by his wonderful and infinite mercy hath gathered vs home into his familie from that miserable wāderyng, that we bestow al our diligence vpon purenes of life innocency and holynes, abhorryng from all polution of the worlde which maye spot or blemishe the profession of an holy & christen lyfe, that after we haue ended the course of this life, the Lorde Iesus at that great and glorious day may acknowledge vs and accompte vs amonges that company that haue called vpon his name purely and truly without any vntruth or hypocrisie.
How so ever the matter be let us now bend our selves to this mind & purpose sing god by his wondered and infinite mercy hath gathered us home into his family from that miserable wandering, that we bestow all our diligence upon pureness of life innocency and holiness, abhorring from all pollution of the world which may spot or blemish the profession of an holy & christian life, that After we have ended the course of this life, the Lord Iesus At that great and glorious day may acknowledge us and accompt us among that company that have called upon his name purely and truly without any untruth or hypocrisy.
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The fourth Sermon VVHEREIN IT IS DECLARED with howe great paines and care the liberty to worship God purely in some christian church oght to be sought, taken forth of this sentence of the.27. Psalme.
The fourth Sermon WHEREIN IT IS DECLARED with how great pains and care the liberty to worship God purely in Some christian Church ought to be sought, taken forth of this sentence of the.27. Psalm.
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Nowe Dauid witnesseth that he hath so aplied all his dilygence in obseruing and keaping this cōmandement, that there is a goodly harmony cōsent & agreement betwixt god that thus speaketh and commandeth:
Now David Witnesseth that he hath so aplied all his diligence in observing and keeping this Commandment, that there is a goodly harmony consent & agreement betwixt god that thus speaks and commands:
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For if he had no face but as it were a shewe and shadow of a face wherein he woulde shewe hymselfe vnto vs, he shoulde dysceaue vs, commanding vs, to seeke that whych colde not be founde nor perceaued in him.
For if he had no face but as it were a show and shadow of a face wherein he would show himself unto us, he should dysceaue us, commanding us, to seek that which cold not be found nor perceived in him.
Yet am I not Ignorant that there be many whych wolde shewe the, sharpenes of their wittes in this place, saiyng that this is no more then if it had bene simply spoken. Seke me.
Yet am I not Ignorant that there be many which would show thee, sharpness of their wits in this place, saying that this is no more then if it had be simply spoken. Seek me.
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Notwithstanding those that haue bene diligently exercised in the holy scriptures shall easily perceaue that God woulde note forthe and declare a certain maner and order, which he alwaes vseth to shewe and offer himselfe vnto men most familiarly.
Notwithstanding those that have be diligently exercised in the holy Scriptures shall Easily perceive that God would note forth and declare a certain manner and order, which he alwaes uses to show and offer himself unto men most familiarly.
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And certainly to name the sanctuary and the arke of the couenante the face of God, is a kinde of speache so, vsuall and commune in the scripture, as any can be.
And Certainly to name the sanctuary and the Ark of the Covenant the face of God, is a kind of speech so, usual and commune in the scripture, as any can be.
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And why so? Because GOD who in his Nature and Maiesty is Incomprehensible findeth certayne meanes meete for the Weaknes and rudenes of men whereby he may bringe them vnto hym.
And why so? Because GOD who in his Nature and Majesty is Incomprehensible finds certain means meet for the Weakness and rudeness of men whereby he may bring them unto him.
For those that we inuent by oure wyttes are none other but false and deceauable visers whereby GOD is phantasyed or to speake more playnely What I doe Iudge of that supersticion when men do faigne to themselues any forme or image, that they may haue god visible thei do nothing but make & worship an Idole.
For those that we invent by our wits Are none other but false and deceauable visers whereby GOD is phantasyed or to speak more plainly What I do Judge of that Superstition when men do feign to themselves any Form or image, that they may have god visible they do nothing but make & worship an Idol.
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Wherin he admonisheth and commandeth vs, yt euery one of vs shoulde turne our eyes to that countenance and that we should behold it wt great heede, care and diligence.
Wherein he Admonisheth and commands us, that every one of us should turn our eyes to that countenance and that we should behold it with great heed, care and diligence.
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For this certanly is our felicitie wherwt we must once be satiate and filled aboundantly, yt we may haue the fruition of the sight and face of God with al abundance of all Ioyes as was said in the.lx. psalme.
For this Certainly is our felicity wherewith we must once be satiate and filled abundantly, that we may have the fruition of the sighed and face of God with all abundance of all Joys as was said in the lx psalm.
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And because we can not clymbe to so hyghe a place without the aide and helpe as it were of ladders and stayres, thys hys benefite must be set and accompted in the seconde place because it offereth those meanes wherby we may come to that principall and chyefe Goodnes.
And Because we can not climb to so high a place without the aid and help as it were of ladders and stairs, this his benefit must be Set and accounted in the seconde place Because it Offereth those means whereby we may come to that principal and chief goodness.
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Wherfore let vs note that this sentence wher God commandeth vs to seke his face, hath suche power as thoghe it did open the gate v•to vs, wherby he wolde bring vs into eternall life.
Wherefore let us note that this sentence where God commands us to seek his face, hath such power as though it did open the gate v•to us, whereby he would bring us into Eternal life.
It was no great matter as may appeare in ye tyme of dauid to come to the temple, that men might se so many ceremonies as there were done and celebrate.
It was no great matter as may appear in you time of David to come to the temple, that men might see so many ceremonies as there were done and celebrate.
But if we rightlye considre ye spirituall exempler and pattern whiche was shewed vnto Moses, we shall neyther iudge it strang nor without reason that God doth call it his face.
But if we rightly Consider you spiritual exempler and pattern which was showed unto Moses, we shall neither judge it strange nor without reason that God does call it his face.
Whether God do not order & set forth vnto vs some meanes wherby he may after a sorte be sene and felte of vs. It is verye true that he hath appeared in his son who is his liuely image and in whom onlye he wyll be perfitely knowen.
Whither God do not order & Set forth unto us Some means whereby he may After a sort be seen and felt of us It is very true that he hath appeared in his son who is his lively image and in whom only he will be perfectly known.
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yet seing that god dealeth so louingly and gently with vs, that he doeth submit him self by this meanes vnto vs, let not vs be ashamed to render thys honour to his word & sacraments, that we behold and se him in them as it were in the face.
yet sing that god deals so lovingly and gently with us, that he doth submit him self by this means unto us, let not us be ashamed to render this honour to his word & Sacraments, that we behold and see him in them as it were in the face.
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Not that we are reteined and holden in the elements of this world subiect to corruption lyke the papistes, who abuseth these signes supersticiously to ydolatrie, which God hath geuen vnto vs that we shoulde be broght by them vnto Iesus Christ.
Not that we Are retained and held in the elements of this world Subject to corruption like the Papists, who abuseth these Signs superstitiously to idolatry, which God hath given unto us that we should be brought by them unto Iesus christ.
But if we wil hereafter haue the fruition fully & perfitely of that moste comfortable presence of god which is most to be desired, we muste euen by this humble and lowe way and maner come vnto hym.
But if we will hereafter have the fruition Fully & perfectly of that most comfortable presence of god which is most to be desired, we must even by this humble and low Way and manner come unto him.
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But thus I do meane, that we may not set God oboue the cloudes (as certayne men do in their speculations) thinkyng they can see hym when they shut theyr eyes imaginyng of hys diuine Maiesty, what soeuer commeth into our braines neglectyng bothe the preachyng of the Gospell and also others such lyke aides and helpes necessarily required to the knowledge and contemplacion thereof.
But thus I do mean, that we may not Set God oboue the Clouds (as certain men do in their speculations) thinking they can see him when they shut their eyes imagining of his divine Majesty, what soever comes into our brains neglecting both the preaching of the Gospel and also Others such like aides and helps necessarily required to the knowledge and contemplation thereof.
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For this is moste true that those which despyse the vse of the Sacramentes whereof I speake and of all the order of the Churche, they disdeygne to see GOD at that tyme when he doeth offer hym selfe to be sene and beholden.
For this is most true that those which despise the use of the Sacraments whereof I speak and of all the order of the Church, they disdain to see GOD At that time when he doth offer him self to be seen and beholden.
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& Satan hath infinite delusions and those most crafty, wherby he continually doeth circumuent and begyle vs. Althogh al his gyles and disceats are none other thing,
& Satan hath infinite delusions and those most crafty, whereby he continually doth circumvent and beguile us Although all his gyles and disceats Are none other thing,
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But experience doth teach plainly howe folishe we are, howe mad and destitute of all sense seyng that we suffer our selues so easly and so often tymes to be deluded and deceiued.
But experience does teach plainly how foolish we Are, how mad and destitute of all sense sing that we suffer our selves so Easily and so often times to be deluded and deceived.
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For this reuerent answere and protestation of Dauid that he did meditate this doctrine in his heart, wherby he and al the faithfull are admonished to seke the face of god doth declare vnto vs to what thing we ought to applye our study and diligence, that god calling vs vnto him lose his labour altogether vpon vs. And in this doctrine there be two poynts most worthy to be marked.
For this reverent answer and protestation of David that he did meditate this Doctrine in his heart, whereby he and all the faithful Are admonished to seek the face of god does declare unto us to what thing we ought to apply our study and diligence, that god calling us unto him loose his labour altogether upon us And in this Doctrine there be two points most worthy to be marked.
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The second is, that after he hath consented to the precept of god & affirmed it, he promiseth that he will seke the face of god in dede, in worke, & diligence shewe the same.
The second is, that After he hath consented to the precept of god & affirmed it, he promises that he will seek the face of god in deed, in work, & diligence show the same.
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And surelye this is the order that we muste kepe in worshippyng of god, first of al to giue accesse & entrie to the worde and commaundement of god as we ar taught in another psal.
And surely this is the order that we must keep in worshipping of god, First of all to give access & entry to the word and Commandment of god as we Are taught in Another Psalm.
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But very few ar foūd which embraceth ye cōmandements of god of this mīd, thogh ye most part wil sai after this sort & vse ye like answer truli it is our duty:
But very few Are found which Embraceth you Commandments of god of this mind, though you most part will sai After this sort & use you like answer truli it is our duty:
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Therfore let vs learn hereby to lay ye beginning of our religiō that we do answere vnto god truly & vnfeindly yt we do fully vnderstād & fele his most excellēt benefit when he calleth vs so mercifully to behold his face.
Therefore let us Learn hereby to lay you beginning of our Religion that we do answer unto god truly & vnfeindly that we do Fully understand & feel his most excellent benefit when he calls us so mercifully to behold his face.
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When this sense & felīg hath thus touched the hart & prepared it, it cā not be but yt the other part of religiō & duty shal straight waies folow, which is, a power to performe yt ye which we do know to be most iustly cōmanded of god & to belōg to our singuler cōmoditie.
When this sense & feeling hath thus touched the heart & prepared it, it can not be but that the other part of Religion & duty shall straight ways follow, which is, a power to perform that you which we do know to be most justly commanded of god & to belong to our singular commodity.
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For Dauid had no cold nor dead meditatiō wtout any mocion or applicatiō of ye whole life to be bestowed ī ye seking & beholdīg of ye face of god.
For David had no cold nor dead meditation without any motion or application of you Whole life to be bestowed in you seeking & beholding of the face of god.
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But so sone as he hath determined yt he oght to seke god he goth forward wt this protestatiō yt he wil prosecut this desire of his hart wt al diligēce.
But so soon as he hath determined that he ought to seek god he Goes forward with this protestation that he will prosecute this desire of his heart with all diligence.
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althogh thei be destitute of ye fode of life & nothīg be sene ther but an horrible desolatiō whereby ye hole order of ye church is deformed or rather destroied.
although they be destitute of the food of life & nothing be seen there but an horrible desolation whereby you hold order of you Church is deformed or rather destroyed.
Whi so? lest thei break their allegiance thei say ye which thei do ow to their natural & ciuil gouernor, I wil answer to this their excuse ī few words:
Whi so? lest they break their allegiance they say you which they do owe to their natural & civil governor, I will answer to this their excuse in few words:
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I do ask of thē this thīg only if thei wer ī such penury & wāt of liuing yt thei had nothīg at home to eate & drīk wold ani such dout stai thē in those places? ther is no mā truly which wolde not ask pardō to forsake his contrey yt he starue not for hūgre.
I do ask of them this thing only if they were in such penury & want of living that they had nothing At home to eat & drink would ani such doubt stai them in those places? there is no man truly which would not ask pardon to forsake his country that he starve not for hunger.
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if ther shuld be offred vnto thē in a strāge cōtrei syxe times so much riches as thei haue ī their own, ther shuld nothīg stai thē frō yt iorney yt thei might attain such possessiōs.
if there should be offered unto them in a strange contrei syxe times so much riches as they have in their own, there should nothing stai them from that journey that they might attain such possessions.
What nede thei then to brīg such cloks & coloured excuses seing yt it is euident & plain that their talke is far awaye from that they do feele in their owne conscience.
What need they then to bring such cloks & coloured excuses sing that it is evident & plain that their talk is Far away from that they do feel in their own conscience.
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Now such a Iornay plainely taken to such a place cā be no more crimninal thē others which are taken for ye cōmodities & apportunitie of this present life, which no man cā blame ī any point.
Now such a Journey plainly taken to such a place can be no more crimninal them Others which Are taken for you commodities & apportunitie of this present life, which no man can blame in any point.
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or at ye leaste doe depryue the miserable soules of their daily fode and rayse vp the inuētions of supersticious Idolatries in the stead of the face of God.
or At the jest do deprive the miserable Souls of their daily food and raise up the Inventions of superstitious Idolatries in the stead of the face of God.
If God must be obeyed, they oght rather to trauail in to all ye coastes of the world to seeke his face, wher he doth shew it thē to lye lurking & pyning in ther nestes whāsoeuer then ye princes cōmand or enterprise anithīg preiudiciall vnto him yt hath ye chief authoritie & power ouer thē & vpō euery one of thē ther is no iniury done vnto thē thogh mē do not obey thē.
If God must be obeyed, they ought rather to travail in to all you coasts of the world to seek his face, where he does show it them to lie lurking & pining in their nests Whosoever then you Princes command or enterprise anithing prejudicial unto him that hath the chief Authority & power over them & upon every one of them there is no injury done unto them though men do not obey them.
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Althogh, besydes yt which I haue now spokē, such mē do suffeciently declare, yt thei neuer haue considered nor ponderred what is ther state & cōdition,
Although, besides that which I have now spoken, such men do suffeciently declare, that they never have considered nor ponderred what is there state & condition,
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how miserable and filthy is yt captiuitie wherin they are reteined & oppressed? Onles their cōsciēce were altogether broght a sleepe, it were not possible but yt they should be in continual angrish & grief of minde as great as if their body were in paine & torment.
how miserable and filthy is that captivity wherein they Are retained & oppressed? Unless their conscience were altogether brought a sleep, it were not possible but that they should be in continual angrish & grief of mind as great as if their body were in pain & torment.
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and to require, yt his bodi may be sygned wt baptisme which is ye sygne of saluaciō Now we do know yt baptisme is so corrupt ī ye papistri & so defiled wt such superstion & pollution, that the child can not receiue it,
and to require, that his body may be sygned with Baptism which is the Signen of salvation Now we do know that Baptism is so corrupt in you papistri & so defiled with such Superstition & pollution, that the child can not receive it,
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And if he abstein he synneth likewise, althoghe it were in nothīg els yet in this point yt he giueth offence vnto mē omitting & neglecting ye sacramēt which ye son of god hath institute.
And if he abstain he Sinneth likewise, althoghe it were in nothing Else yet in this point that he gives offence unto men omitting & neglecting the sacrament which you son of god hath institute.
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In what perplexitie then standeth his minde, yt ye matter cā neither be done nor vndone but yt god must most greuously be offended? I do not rehearse their other incōmedities & miseries,
In what perplexity then Stands his mind, that you matter can neither be done nor undone but that god must most grievously be offended? I do not rehearse their other incommedities & misery's,
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yet at ye deathe must he loke for most greauous assaltes & tentations, for then certainly satā wil heape together al hys ar tillarye & of this miserable captiue was letted before yt he colde not serue god for ye sollicitude & care of his wife & familie then at ye point of death his state is most miserable.
yet At you death must he look for most greauous assaltes & tentations, for then Certainly satan will heap together all his Are tillarye & of this miserable captive was letted before that he cold not serve god for you solicitude & care of his wife & family then At you point of death his state is most miserable.
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Wherfore thei which doute whether thei may rid themselues forthe of this mire or rather forth of this helly pitte, vnder a certaine pretence of obedience vnto worldly prince, do peruerte al ye order of nature.
Wherefore they which doubt whither they may rid themselves forth of this mire or rather forth of this helly pit, under a certain pretence of Obedience unto worldly Prince, do pervert all the order of nature.
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For that lawfull prayer which God allowethe that we shulde make for our princes, is agreable and veray conuenient, both to their authoritie which he giueth them and also to the office wherwith he hath bound & charged vs towardes them.
For that lawful prayer which God allowethe that we should make for our Princes, is agreeable and very convenient, both to their Authority which he gives them and also to the office wherewith he hath bound & charged us towards them.
Thus S. paul dothe exhort vnto prayers to be had and made for kings & magistrates, yt we may lead a godly quiet & peaceable life wt honesty & the fear of god.
Thus S. paul doth exhort unto Prayers to be had and made for Kings & Magistrates, that we may led a godly quiet & peaceable life with honesty & the Fear of god.
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The miserable Iewes in dede wer cōpelled to remain so long in ye bondage of Babilon whiles ye time was fulfilled which was appointed of god to suffre ye miserable captiuiti:
The miserable Iewes in deed wer compelled to remain so long in you bondage of Babylon while you time was fulfilled which was appointed of god to suffer you miserable captiviti:
but let these mē yt talke so much of mās law and obedience, wt whō I haue to do, declare yt we christians are bownd so far by like obedience, yt of our own accorde we must depriue our selfes of those spiritual benefites which god geueth most liberally to his children.
but let these men that talk so much of men law and Obedience, with whom I have to do, declare that we Christians Are bound so Far by like Obedience, that of our own accord we must deprive our selves of those spiritual benefits which god Giveth most liberally to his children.
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What is ye cause that thei despice these so great helpes & benifites for ye obedience & seruice of thē yt take their bread forthe of their hands? The cause is greater of a man towarde his wife or of the wife towarde the husbande.
What is the cause that they despice these so great helps & benefits for you Obedience & service of them that take their bred forth of their hands? The cause is greater of a man toward his wife or of the wife toward the husband.
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For seing that god hath ioyned thē together into one flesh, ye one cā not do well in any case to forsake the other vnder a certain colour to seke god.
For sing that god hath joined them together into one Flesh, you one can not do well in any case to forsake the other under a certain colour to seek god.
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Not only that thei may not depart far a sunder to let the dutye betwixt man & wife but that eueri one oght rather by al meanes and with all diligence to labor that he may draw and bring the felow & companion of that holy lyfe to the worship of god.
Not only that they may not depart Far a sunder to let the duty betwixt man & wife but that evey one ought rather by all means and with all diligence to labour that he may draw and bring the fellow & Companion of that holy life to the worship of god.
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how miserable & vnhappy thei are, because thei want the holy company & felowship of ye faithfull because thei are destitute of the sacramētes and sermons (which are most sure signes, pledges & testimonies & be fully assured wherby we may know that god dwelleth amōgs vs) again he muste exhort her yt she do not dispaire nor distrust but trust in gods mercies.
how miserable & unhappy they Are, Because they want the holy company & fellowship of the faithful Because they Are destitute of the Sacraments and Sermons (which Are most sure Signs, pledges & testimonies & be Fully assured whereby we may know that god dwells amongst us) again he must exhort her that she do not despair nor distrust but trust in God's Mercies.
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Althogh yet this departing of the man frō the wife is no diuorse, but the housband goeth before whither God calleth, that he may shew the wai to his wife.
Although yet this departing of the man from the wife is no divorce, but the husband Goes before whither God calls, that he may show the wai to his wife.
And when shee hathe doone all that euer shee canne, yet is shee not at lyberty and set fre, that she may forsake him to whome she is bounde and subiect,
And when she hath done all that ever she can, yet is she not At liberty and Set from, that she may forsake him to whom she is bound and Subject,
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for then she departeth not from her husbande, but she auoideth that euill that is prepared for her and the furious rage of her enemies which god permitteth and alloweth.
for then she departeth not from her husband, but she avoideth that evil that is prepared for her and the furious rage of her enemies which god permitteth and alloweth.
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Finally that great danger and violence which is intended towards her doth discharge her and deliuer her from the bonde of suche a bitter and dangerous lyfe:
Finally that great danger and violence which is intended towards her does discharge her and deliver her from the bond of such a bitter and dangerous life:
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For if it be necessary that a man shoulde so forget himself that he should haue no regarde of the thinges that pertayne to this earthly life and to the body, he oght also likewise to forget and contemne those thinges which are about him.
For if it be necessary that a man should so forget himself that he should have no regard of the things that pertain to this earthly life and to the body, he ought also likewise to forget and contemn those things which Are about him.
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Therfore let vs retourne to that acount which Dauid maketh that the face of the Lorde shoulde be soughte as also he sayeth in the.lxxxiiii. Psalme, where he sayeth it is better to lyue one day in the courtes of the Lorde, then a thousande beyng therefrom:
Therefore let us return to that account which David makes that the face of the Lord should be sought as also he Saith in the lxxxiiii Psalm, where he Saith it is better to live one day in the Courts of the Lord, then a thousande being therefrom:
whereby he declareth that the lyfe of the faythfull can not be to shorte so that God graunt them this grace that whiles thei liue in this world they may exercise them selues in hys seruice and honour,
whereby he Declareth that the life of the faithful can not be to short so that God grant them this grace that while they live in this world they may exercise them selves in his service and honour,
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but if this oration and admonicion were so altogether fired in all mens heartes that all men woulde come at the least to some christian church where they myght dye quietly,
but if this oration and admonition were so altogether fired in all men's hearts that all men would come At the least to Some christian Church where they might die quietly,
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But what do we seke? Euery man wyl lyue, and that with all ease and pleasure, euery man in that kynde of pleasure and luste wherewith he is led and drawen.
But what do we seek? Every man will live, and that with all ease and pleasure, every man in that kind of pleasure and lust wherewith he is led and drawn.
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Yea and there ar many wittie and subtell to inuent and set before their eyes such lettes and hynderances as may bring them from that study of godlines that was in Dauid.
Yea and there Are many witty and subtle to invent and Set before their eyes such lets and hynderances as may bring them from that study of godliness that was in David.
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Moreouer thei bring this in, what shall we profit say they, if we do chaunge places? Whether soeuer we go we shal find the worlde no lesse then in our countrie.
Moreover they bring this in, what shall we profit say they, if we do change places? Whither soever we go we shall find the world no less then in our country.
All things ar full of offences tētations and such corruptions whereby mens minds may easely fal from the true fear of god to ye loue of the worlde.
All things Are full of offences tentations and such corruptions whereby men's minds may Easily fall from the true Fear of god to you love of the world.
But if their body were in daunger & they were admonished where they might finde both learned and mete physicions and also propre & healthefull remedies & other helpes either to restore or preserue their healthe then, I saye, they woulde not say that thei cared not for it or sette lyght by it because that in all places dyseases may come vnto men.
But if their body were in danger & they were admonished where they might find both learned and meet Physicians and also proper & healthefull remedies & other helps either to restore or preserve their health then, I say, they would not say that they cared not for it or Set Light by it Because that in all places diseases may come unto men.
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and intisemets of ye worlde but ther is great difference whether we haue ayds? helpes where with we maye other be kepte in office or eles hauing erred from our office maye be restored or whether we be altogether depriued of them let it be agred that vices nowe doe reigne and are of lyke force in the worlde so that by ther poison the air is infected no lesse thē with a pestilence:
and Interests of the world but there is great difference whither we have aids? helps where with we may other be kept in office or eles having erred from our office may be restored or whither we be altogether deprived of them let it be agred that vices now do Reign and Are of like force in the world so that by their poison the air is infected no less them with a pestilence:
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are we not in better condition thē other in yt we haue such remedies as are geuen of God to his children, wherewt we may ether driue awaye from vs greuous deseases now coming and assauting or els purge and put them awaye being nowe presente.
Are we not in better condition them other in that we have such remedies as Are given of God to his children, wherewith we may either driven away from us grievous diseases now coming and assauting or Else purge and put them away being now present.
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Further more I thinke yt both the doctrine of the gospell when it is purely preached and also the sacraments when their lawfull vse is kepte and also common praiers and other meanes besydes, are alwaes very necessary to styre vs vp and to admonishe vs that we be not infected with the corruptions and tentations of the worlde as it werewith certaine poisons.
Further more I think that both the Doctrine of the gospel when it is purely preached and also the Sacraments when their lawful use is kept and also Common Prayers and other means besides, Are alwaes very necessary to stir us up and to admonish us that we be not infected with the corruptions and tentations of the world as it wherewith certain poisons.
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Now all men do know that there is none of all these so great & so holsome remedies and benefits in the papistry but cōtrarywise all wickednes and extreme danger of losse of life and saluation.
Now all men do know that there is none of all these so great & so wholesome remedies and benefits in the papistry but contrariwise all wickedness and extreme danger of loss of life and salvation.
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Wherfore let vs take head that we do not refuse the help, that god most mercifully offereth, in this great necessitie wherin we stand ī nead of great help toward our saluation.
Wherefore let us take head that we do not refuse the help, that god most mercifully Offereth, in this great necessity wherein we stand in nead of great help towards our salvation.
what say thei, shal we go to that church wherin with our great grife we shal see those motions and offences, which now being vnknowē vnto vs, do not offend our eies and myndes? if there were soche regimēt and order of ye church those places wher the gospell is preached which were to be required for our edification,
what say they, shall we go to that Church wherein with our great grife we shall see those motions and offences, which now being unknown unto us, do not offend our eyes and minds? if there were such regiment and order of you Church those places where the gospel is preached which were to be required for our edification,
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Ther wyll be many men prone to al maner of wickednes & impudencie, which do diffame & sklander the gospell by their disolute lyfe, vanities, pompe pride and dronkenes wylbe more cōmon then were conuenient:
There will be many men prove to all manner of wickedness & impudency, which do diffame & slander the gospel by their dissolute life, vanities, pomp pride and Drunkenness wylbe more Common then were convenient:
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Moreouer which is moste greuous and intollerable of all, many shall shew themselues there so vnruly & outrageous contemners of god, ye more wickednes shall appeare in their lyues then emongs the papists,
Moreover which is most grievous and intolerable of all, many shall show themselves there so unruly & outrageous contemners of god, you more wickedness shall appear in their lives then emongs the Papists,
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forthermore emongs the magistrates and them that should execute iudgement ther wil be found as much corruption, disorder, vnrightousnes as ī other places.
furthermore emongs the Magistrates and them that should execute judgement there will be found as much corruption, disorder, unrighteousness as in other places.
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For some of thē wilbe neglent in ye ministry, or so occupied ī their priuat & domestical busines, yt the fidelitie, diligēce & sincerity yt thei shuld sew forth shal not be much regarded of thē.
For Some of them will neglent in you Ministry, or so occupied in their private & domestical business, that the Fidis, diligence & sincerity that they should sew forth shall not be much regarded of them.
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And which is the worst of al, amōg this kind of mē, ther be som so geuen to pleasures, yt they are prone to al lustes of ye flesh & belly chere & care for nothing els but to liue at ease and to pamper the fleshe,
And which is the worst of all, among this kind of men, there be Some so given to pleasures, that they Are prove to all lusts of the Flesh & belly cheer & care for nothing Else but to live At ease and to pamper the Flesh,
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as the state of the common welth & the dignitie of ye church required? Nay cōtrariwise we do hear ye great cōplaints which dauid maketh oftētimes of ye malice of ye frauds & deceits of ye fearcenes & ye pride both of ye king & of others yt wer ī autoritie, ī iudgemēt & in cōmon offices.
as the state of the Common wealth & the dignity of the Church required? Nay contrariwise we do hear you great complaints which David makes oftentimes of the malice of the frauds & Deceits of the fierceness & you pride both of you King & of Others that were in Authority, in judgement & in Common Offices.
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And for the priests and Leuites, did thei ye office of the priesthod & ministery of holy things so purely and godly ye thei had iust cause to reioyse for thēselues & the church? Or may we not rather gather, yt the most part of thē did folow ye cōmon vices & corruptiōs yea & by their flattery fostred & nourished wickednes? And as touching ye people & common multitude thei wer ful of hipocrisie & manifold sins & crimes most manifest.
And for the Priests and Levites, did they the office of the priesthood & Ministry of holy things so purely and godly you they had just cause to rejoice for themselves & the Church? Or may we not rather gather, that the most part of them did follow you Common vices & corruptions yea & by their flattery fostered & nourished wickedness? And as touching the people & Common multitude they were full of hypocrisy & manifold Sins & crimes most manifest.
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yet for all yt Dauid doth not therfore abhorre yt assembly, nether refuseth to com & entre into the church nether yet quensheth nor diminisheth his desire yt he had to se it.
yet for all that David does not Therefore abhor that assembly, neither Refuseth to come & enter into the Church neither yet quensheth nor diminisheth his desire that he had to see it.
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For ye more earnestly that a mā is moued wt the zele & desire of the honor of god ye more great cause hath he to sorow & morne whē in ye polutiō of his church he doth se him most greatly to be dishonored:
For you more earnestly that a man is moved with the zeal & desire of the honour of god you more great cause hath he to sorrow & morn when in the pollution of his Church he does see him most greatly to be dishonoured:
but ye meanes to ouercom all these incōmodities & impediments is declared by Dauid, to wit, yt we seke the face of ye lord & that we set al our pleasur and felicitie of life fully contented in the sight & beholding therof,
but you means to overcome all these incommodities & impediments is declared by David, to wit, that we seek the face of you lord & that we Set all our pleasure and felicity of life Fully contented in the sighed & beholding thereof,
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& yt against al ye greues yt satā doth raise against vs we determine & cōclude yt nothīg is more pleasant nor delectable then to dwel in ye temple of god wher his face mai be sene:
& that against all you greaves that satan does raise against us we determine & conclude that nothing is more pleasant nor delectable then to dwell in you temple of god where his face mai be seen:
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thus shal we remēbre as oft as such offēcs ar offred vnto vs yt satā laboreth after his vsual maner to dazel our eies & to troble vs But herein let vs be wise & constant, ye we be neuer drawen away from the cōtemplation therof,
thus shall we Remember as oft as such offencs Are offered unto us that satan Laboureth After his usual manner to dazel our eyes & to trouble us But herein let us be wise & constant, you we be never drawn away from the contemplation thereof,
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and to be short finde nothyng there but confusion and disorder, yet are there no euyls nor discōmodities so great, that can change his purpose from this religion or rather supersticion once begonne.
and to be short find nothing there but confusion and disorder, yet Are there no evils nor Discomforts so great, that can change his purpose from this Religion or rather Superstition once begun.
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And shall in verye dede the only syght of some carkas, or vile Idole, haue more force to cause the miscreants that haue no faith, to continue obstinate in theyr superstitions,
And shall in very deed the only sight of Some carcase, or vile Idol, have more force to cause the miscreants that have no faith, to continue obstinate in their superstitions,
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then the face and presence of god himselfe to confirme vs and bring vs such constancie as is necessarye to folow after and attaine so great goodnes? If we do se this or that which may grief or trouble our myndes God calleth vs agayne vnto hym and wylleth vs in the beholdyng and lokyng vpon his face to receyue that comfort and pleasure that we may beare paciently other discommodities.
then the face and presence of god himself to confirm us and bring us such constancy as is necessary to follow After and attain so great Goodness? If we do see this or that which may grief or trouble our minds God calls us again unto him and willeth us in the beholding and looking upon his face to receive that Comfort and pleasure that we may bear patiently other Discomforts.
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Wherefore let this be the shylde and refuge to all godly and faithful men that they cleaue continually lokyng vpon the face and countenance of god himselfe,
Wherefore let this be the shylde and refuge to all godly and faithful men that they cleave continually looking upon the face and countenance of god himself,
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And surely if we can verely and as we ought esteme the face of god, we shal neuer accompte any hurt or damage in the losse of other thinges what soeuer we suffer.
And surely if we can verily and as we ought esteem the face of god, we shall never accompt any hurt or damage in the loss of other things what soever we suffer.
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Though to say the truth, the greatest part of them is not so much hindered by doubtfulnes of minde as by the want and discommoditie of those thynges that pertayne to the bodye:
Though to say the truth, the greatest part of them is not so much hindered by doubtfulness of mind as by the want and discommodity of those things that pertain to the body:
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not but that the chyldren of God haue great and soore battails in their conscience when they fynde these offencs wherof we haue spoken in those churches that ar called reformed.
not but that the children of God have great and sore battles in their conscience when they find these offencs whereof we have spoken in those Churches that Are called reformed.
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Wherfore thei that are determined to go vnto such places wher the gospell is preached must be admonished befor of many & greuous offences & must prepare thēselues to suffer & ouercome them:
Wherefore they that Are determined to go unto such places where the gospel is preached must be admonished before of many & grievous offences & must prepare themselves to suffer & overcome them:
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and thei that haue already tasted & proued those discōmodities & impediments oght to cōfirme themselues most of all, that in despyte of Satan thei mai seke the face of god most constantly.
and they that have already tasted & proved those Discomforts & impediments ought to confirm themselves most of all, that in despite of Satan they mai seek the face of god most constantly.
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But if al things shalbe tried & considered aright there shalbe nothing found but very distrust & vnbeliefe which hindereth the multitude and greatest part of men.
But if all things shall tried & considered aright there shall nothing found but very distrust & unbelief which hindereth the multitude and greatest part of men.
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How can it be sayth ye ryche man that I should leaue al that I haue? Shuld I thus spoile my self of all my riches & possessions? I haue a wife & children we haue accustomed to liue at ease wythout any trauayle.
How can it be say you rich man that I should leave all that I have? Should I thus spoil my self of all my riches & possessions? I have a wife & children we have accustomed to live At ease without any travail.
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What shall I do amonges straunge and vnknowen men, hauynge neyther Halfepeny nor Farthyng, and shall be holpen by the acquaintaunce, frendshyppe, fauour or reliefe of none? And it may be in dede that suche excuses maye be partly trewe:
What shall I do among strange and unknown men, having neither Halfpenny nor Farthing, and shall be helped by the acquaintance, friendship, favour or relief of none? And it may be in deed that such excuses may be partly true:
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But all these yet imagine, howe they maye sette before theyr eyes those impedimentes whereby they maye stoppe the waye whereby they shoulde come vnto GOD, that is to saye:
But all these yet imagine, how they may Set before their eyes those impediments whereby they may stop the Way whereby they should come unto GOD, that is to say:
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Truly I haue nothing to answer to these things but that which is written in the psalme.lxxxiiii. that is yt the faithfull passing by the vallies and drye wildernes that want all water, wil digge themselues pits and cisterns.
Truly I have nothing to answer to these things but that which is written in the psalm lxxxiiii that is that the faithful passing by the valleys and dry Wilderness that want all water, will dig themselves pits and cisterns.
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Wherfore they that see themselues so besett wyth so great discommodities & dangers that they can see no way nor pathe to go bi, must remembre that euen the deserte places, wherein there is no droppe of water to be gotten oght not to let their iornay.
Wherefore they that see themselves so beset with so great Discomforts & dangers that they can see no Way nor path to go by, must Remember that even the desert places, wherein there is no drop of water to be got ought not to let their journey.
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And that we may vnderstand this sentēce more sensibly & plainely, we must marke that Gods purpose is to be soght of his children, not by the green medowes that may delite them with varietie of swete flowres,
And that we may understand this sentence more sensibly & plainly, we must mark that God's purpose is to be sought of his children, not by the green meadows that may delight them with variety of sweet flowers,
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and all this is doone for that purpose that their faith may be exercised and that their feruent zele and desyre to come vnto hym maye be prooued and tryde.
and all this is done for that purpose that their faith may be exercised and that their fervent zeal and desire to come unto him may be proved and tried.
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Wherefore though we can not come vnto God, but yt we must passe by some wyldernes and waste and wylde desert by the way, let vs know that this is not the first tyme that God dealeth so wyth hys faithfull and let vs prepare our myndes and fully determīe to folow them who haue gone a longe tyme before vs. Besides these bothe the councel of god and the notable exāple of the godly that oght to be folowed, there ought to be in the children of God such a zeale and feruent •inde, that nothyng do draw them away frō ye right worshipping & seruing of him.
Wherefore though we can not come unto God, but that we must pass by Some Wilderness and waste and wild desert by the Way, let us know that this is not the First time that God deals so with his faithful and let us prepare our minds and Fully determine to follow them who have gone a long time before us Beside these both the council of god and the notable Exampl of the godly that ought to be followed, there ought to be in the children of God such a zeal and fervent •inde, that nothing do draw them away from the right worshipping & serving of him.
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By ye which wordes is ment and signified vnto vs that no labor or grief oght to be so great, which we oght not to vndertake and to suffer that we may haue the fruition of the face of God.
By you which words is meant and signified unto us that no labour or grief ought to be so great, which we ought not to undertake and to suffer that we may have the fruition of the face of God.
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For it is the holy gost that teacheth vs, that we oght rather to delue and dig in the earth then to decline or tourne awaye frō the voyage towardes the church of god that is most godly enterprised and begonne.
For it is the holy ghost that Teaches us, that we ought rather to delve and dig in the earth then to decline or turn away from the voyage towards the Church of god that is most godly enterprised and begun.
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Now if thei that dwell in farre contries and by worldly iudgement are excluded from all these meanes wherby they may come to that place where the Gospell is preached, haue none excuse, what muste they loke for, who haue the gospel with in their gates & yet wyll not moue one fote forwarde to entrie into the churche of god? Sermons are preached daily and publike prayers are made also and they nede not passe only ye breadeth of a streat yet lo, euery one wyll saye that he hath some busynes at home.
Now if they that dwell in Far countries and by worldly judgement Are excluded from all these means whereby they may come to that place where the Gospel is preached, have none excuse, what must they look for, who have the gospel with in their gates & yet will not move one foot forward to entry into the Church of god? Sermons Are preached daily and public Prayers Are made also and they need not pass only you breedeth of a street yet lo, every one will say that he hath Some business At home.
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For thei thinke themselues then to haue gayned all, if thei haue gotten some light & vain excuse whereby they may flye away frō the company of the godly & the sighte of god.
For they think themselves then to have gained all, if they have got Some Light & vain excuse whereby they may fly away from the company of the godly & the sight of god.
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let vs pray vnto god yt he wolde confirme vs in that mynde & desyre that we may so long continue and cherefully go forward in the iorney begonne whiles that we maye fynde there the lyuely fountaynes of saluacion where before we cold find nothīg but extreme drought and want of waters.
let us pray unto god that he would confirm us in that mind & desire that we may so long continue and cheerfully go forward in the journey begun while that we may find there the lively fountains of salvation where before we could find nothing but extreme drought and want of waters.
M. yeres and yet not perceyue one worde of this doctrine, vntyll we haue learned by experience what it is to make a iornei by a drie and thyrsty waye when we shoulde come to god.
M. Years and yet not perceive one word of this Doctrine, until we have learned by experience what it is to make a iornei by a dry and thirsty Way when we should come to god.
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to wit yt thei shuld prepare & arme thēselues diligētly against al ye tētaciōs which satan shal enterprise by ani means to break of yt iorney by ye which thei shuld be broght to god.
to wit that they should prepare & arm themselves diligently against all you tentations which satan shall enterprise by ani means to break of that journey by you which they should be brought to god.
although thei stirre not out of the place in whiche they are, yet they shall finde many greiuous discōmodities which might turne them backe and call them to the contrary parte,
although they stir not out of the place in which they Are, yet they shall find many grievous Discomforts which might turn them back and call them to the contrary part,
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but this is a thing to be lamented that the most part of thē as I haue sayd, are weakened and ouercome by these difficulties that are offred to them by the waye.
but this is a thing to be lamented that the most part of them as I have said, Are weakened and overcome by these difficulties that Are offered to them by the Way.
The more therfore oght this lesson to be committed to our memory that we may digge pittes, that is, that we maye seke aides and helpes euen hyd and vnknowen vnto vs, that we may styll continually procede and go forward.
The more Therefore ought this Lesson to be committed to our memory that we may dig pits, that is, that we may seek aides and helps even hid and unknown unto us, that we may still continually proceed and go forward.
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If things com not to passe as we woulde, yet let vs not cease to folow stil ye good course wherein god hath set vs. It is moste certaine that he if we cal vpon him in faith can tourne the dry wildernes into fountaines.
If things come not to pass as we would, yet let us not cease to follow still you good course wherein god hath Set us It is most certain that he if we call upon him in faith can turn the dry Wilderness into fountains.
If a voiage be vndertaken that they shoulde go to any place, they can neither be let nor stayed by any colde or heate wynde or rayne from the iorney appointed and the enterprise begonne.
If a voyage be undertaken that they should go to any place, they can neither be let nor stayed by any cold or heat wind or rain from the journey appointed and the enterprise begun.
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And we know what reward of all our labors and dangers he promiseth vnto vs. How much more couragious then oght we to be to do our dutie vnto him thē are these miserable & desperat mē to pursue ther own destructiō? Nether is this onli heare treated yt eueri mā sholde compte ye nombre of the miles & measur al ye space which is betwixt his his house & that place where he may frely worship God & make confession of his faith,
And we know what reward of all our labors and dangers he promises unto us How much more courageous then ought we to be to do our duty unto him them Are these miserable & desperate men to pursue there own destruction? Neither is this only hear treated that evey man should Compte the nombre of the miles & measure all the Molle which is betwixt his his house & that place where he may freely worship God & make Confessi of his faith,
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moreouer our wyues and children shall dye, & also it maye come to passe that we haue not that libertie and fredome to worship GOD as we had at the fyrst.
moreover our wives and children shall die, & also it may come to pass that we have not that liberty and freedom's to worship GOD as we had At the fyrst.
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Truthe it is that we daily beholde the face of God, but we are not fully satyate nor fylled with his most beautifull countenance as we shall be when he shall take vs vnto him.
Truth it is that we daily behold the face of God, but we Are not Fully satyate nor filled with his most beautiful countenance as we shall be when he shall take us unto him.
so let euery man confirme himself, & giue al diligēce yt he continue most cōstantly in doing & workīg ye same to morow yt he hath done to day.
so let every man confirm himself, & give all diligence that he continue most constantly in doing & working you same to morrow that he hath done to day.
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For if ye enemy wtout fainting or wearines is so diligēt to turn back our iorney & to driue vs frō our course begon towardes god, much lesse ought we to lose our corage, yt we must more go forward always & draw nere vnto god euer gatherīg new strēgth cōtinually wtout ceasing But to do this thing & to continue in it, is required of necessitie to be imprinted in our hearts yt iudgement & feruent desire which was in Dauid most excellent.
For if you enemy without fainting or weariness is so diligent to turn back our journey & to driven us from our course begun towards god, much less ought we to loose our courage, that we must more go forward always & draw never unto god ever gathering new strength continually without ceasing But to do this thing & to continue in it, is required of necessity to be imprinted in our hearts that judgement & fervent desire which was in David most excellent.
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wherin he plainly declareth, yt he wil be contēt to be broght to a state most base most low and dispised, to gain this benefit to dwel in ye house of ye lord.
wherein he plainly Declareth, that he will be content to be brought to a state most base most low and despised, to gain this benefit to dwell in you house of you lord.
If this desire wer so great & excellent in al, thei wolde not spend so much time in deuising & preparing for thexchange yt thei must make when thei forsake their house & their contrie to com to ye church of god.
If this desire were so great & excellent in all, they would not spend so much time in devising & preparing for thexchange that they must make when they forsake their house & their country to come to you Church of god.
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But there be founde very fewe, which can take in good part, & wil bear quietly ye diminishing of their substance and the abasing of their state & degre.
But there be found very few, which can take in good part, & will bear quietly the diminishing of their substance and the abasing of their state & degree.
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& also that al ye lands & possessions, al ye gain & exchange yt he hath had wt marchants, the estimacion of men, the affinities and frendshyp and suche other commodities of lyfe shoulde also folowe them.
& also that all you Lands & possessions, all you gain & exchange that he hath had with Merchants, the estimation of men, the affinities and friendship and such other commodities of life should also follow them.
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But whiles thei are onely at this poynt, howe smally I pray you do they esteme Iesus Christ? For all that euer thei wil do for him is no further but as it were at his desire,
But while they Are only At this point, how smally I pray you do they esteem Iesus christ? For all that ever they will do for him is no further but as it were At his desire,
For thogh we be nothing worthe in dede yet hath he so greatly estemed vs of his infinite goodnes, that he hath not spared his own self for our saluacion,
For though we be nothing worth in deed yet hath he so greatly esteemed us of his infinite Goodness, that he hath not spared his own self for our salvation,
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And shal we grudge and repine at the losse of trāsitory thīgs and compt our condition worse if we be not so well handled & entreated & haue our pleasures as before? this is very far frō that which S. Paule setteth forth by his exāple for vs to folowe:
And shall we grudge and repine At the loss of transitory things and count our condition Worse if we be not so well handled & entreated & have our pleasures as before? this is very Far from that which S. Paul sets forth by his Exampl for us to follow:
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And this our desire of deintines and welth is far from embrasing that exhortation & frō folowing yt admoniciō yt our sauiour Iesus christ hath geuē, yt we shuld sel al yt we haue in this world & for sake it for the kingdō of heauē knowing yt this is such a precious stone,
And this our desire of deintines and wealth is Far from embracing that exhortation & from following that admonition that our Saviour Iesus Christ hath given, that we should sell all that we have in this world & for sake it for the Kingdom of heaven knowing that this is such a precious stone,
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because thei that wante the doctrine of the Gospel & haue no care nor regarde to seke those means & occasions, wherby thei may enioye this so great goodnes, do declare that they do cleaue to the things of this worlde more couetously and greadily then thei shulde and are not yet prepared to that exchang which thei oght to make wt the kingdom of heauē.
Because they that want the Doctrine of the Gospel & have no care nor regard to seek those means & occasions, whereby they may enjoy this so great Goodness, do declare that they do cleave to the things of this world more covetously and greadily then they should and Are not yet prepared to that exchange which they ought to make with the Kingdom of heaven.
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But if thei cā not reteine their possession nor lye still in their nest, onles thei defraude themselues of the most holsome & only foode of ye childrē of god,
But if they can not retain their possession nor lie still in their nest, unless they defraud themselves of the most wholesome & only food of the children of god,
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Thei may will bryng what excuses they will, but all suche clokes & shiftes will nothing auail thē when ye moste highe iudge shall thonder vpō them all wt his terible voice which set more by yt earthly life yt is cōmō vnto vs with the brute beastes then the eternall heritage whiche he hath oppointed for his children.
They may will bring what excuses they will, but all such cloaks & shifts will nothing avail them when you most high judge shall thunder upon them all with his terrible voice which Set more by that earthly life that is Common unto us with the brutus beasts then the Eternal heritage which he hath oppointed for his children.
And it is a veri folish thynge and nothyng to the purpose that many think to stopp our mouthes onles we do assigne thē some means and state wherbi thei mai liue in seriuing god.
And it is a very foolish thing and nothing to the purpose that many think to stop our mouths unless we do assign them Some means and state whereby they mai live in seriuing god.
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My cōditiō sai thei is thus ī may cōtry, if I do forsake it what wil come vpō me? What hope is ther to nourish & susteine me? As thogh god had appointed thē yt preache ye gospel to be bailifs & stewards to apoint to euery man his stat & his ordinari,
My condition sai they is thus in may country, if I do forsake it what will come upon me? What hope is there to nourish & sustain me? As though god had appointed them that preach you gospel to be bailiffs & Stewards to appoint to every man his stat & his ordinari,
If we cā helpe any by coūsel or by our direction we are so boūd in yt kind to our poure, yt we oght bi no means to deni our diligēce & seruice but alwayes to be readie thogh none require it.
If we can help any by counsel or by our direction we Are so bound in that kind to our pour, that we ought by no means to Deni our diligence & service but always to be ready though none require it.
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But if we be not able to helpe or to do any pleasure herein, shall therfore also ye liberty be taken frō vs, yt we may not teach that thing to euerimā which is commaunded vnto him of God.
But if we be not able to help or to do any pleasure herein, shall Therefore also you liberty be taken from us, that we may not teach that thing to eueriman which is commanded unto him of God.
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But if they had wel learned this doctrin of Dauid & kepe it wel in memorye, that they shuld more desyre a litle corner at ye dore of the tēple, thē any place of most hyghe dignitye wherein they might be placed emongs ye vnfaithfull, they shuld neuer thīk it so hard & doutful what thei oght to do in this matter.
But if they had well learned this Doctrine of David & keep it well in memory, that they should more desire a little corner At you door of the temple, them any place of most high dignity wherein they might be placed emongs you unfaithful, they should never think it so hard & doubtful what they ought to do in this matter.
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How be it here is the mischiefe that they wyl kepe their olde state and trad of life and can not suffer, that their riches and honors be diminished in any point,
How be it Here is the mischief that they will keep their old state and trad of life and can not suffer, that their riches and honours be diminished in any point,
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neither yt they shuld be depriued of those cōmodities delites & pleasures, wherin they now are setled yt is to say, they can not plye their neckes nor bend their backes to bear Christe Iesus.
neither that they should be deprived of those commodities delights & pleasures, wherein they now Are settled that is to say, they can not ply their necks nor bend their backs to bear Christ Iesus.
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As touchyng them which haue lefte their contrye that they might come to that place wher thei might worship God at libertie and wher the truthe of the Gospell might be faithfully preached vnto thē, it is moste necessary, that they cal this sentence very oft to rememberance,
As touching them which have left their country that they might come to that place where they might worship God At liberty and where the truth of the Gospel might be faithfully preached unto them, it is most necessary, that they call this sentence very oft to remembrance,
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& that thei exercise thē selues in meditating & practsīg the same that their myndes may be hardened and confirmed, by the continual vse and long custome of the same.
& that they exercise them selves in meditating & practsing the same that their minds may be hardened and confirmed, by the continual use and long custom of the same.
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For many thynges may come to passe and do so daily, which may feable and weakē yea holly breake their mīds which haue bene before of singular zeale & loue of religion They that ioyne themselues to ye church, are not always so handled & entreated as their dignitie requireth.
For many things may come to pass and do so daily, which may feeble and weaken yea holly break their minds which have be before of singular zeal & love of Religion They that join themselves to you Church, Are not always so handled & entreated as their dignity requires.
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Thus ye men yt are faithful in dede which haue not al ye commodities yt thei were accustomed but cōtrari wise fele those discōmeditis & grifs which ar very many ī ye forsaking of ther contry must learne to comfort & cōfirme themselues wt these few words:
Thus you men that Are faithful in deed which have not all you commodities that they were accustomed but cōtrari wise feel those discommeditis & grifs which Are very many in you forsaking of their country must Learn to Comfort & confirm themselves with these few words:
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We see what labour and paines, the ambicions and vaine glorious of the worlde doe take, that they maye be compted of the house & family of some prince.
We see what labour and pains, the ambitions and vain glorious of the world do take, that they may be counted of the house & family of Some Prince.
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Now wher as we by ye opinion of the world ar most abiect & despised yet so yt we be of the church of god, we are led by him to ye most high & merueylous secrets of his wisdō wt such familiarity as the father vseth wt his children.
Now where as we by you opinion of the world Are most abject & despised yet so that we be of the Church of god, we Are led by him to you most high & marvelous secrets of his Wisdom with such familiarity as the father uses with his children.
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and to be interteyned there as his children, this comfort hath lytle force, if it do not diminishe and mitigate al the greuous thoghts of the incōmodities & also wipe clean away al ye sorow of heart yt can come for the same.
and to be entertained there as his children, this Comfort hath little force, if it do not diminish and mitigate all the grievous thoughts of the incommodities & also wipe clean away all the sorrow of heart that can come for the same.
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or such as now repent yt thei haue begon to liue godly, do easely declare that thei did not folow the counsel of our lord and maister in any point, which is, that at what time a building is begonne the compt muste diligently be cast what all the costs & charges will be which are required to accōplishe ye building,
or such as now Repent that they have begun to live godly, do Easily declare that they did not follow the counsel of our lord and master in any point, which is, that At what time a building is begun the count must diligently be cast what all the costs & charges will be which Are required to accomplish you building,
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For euen they that nether had house nor lands & which had no discōmoditie but might as wel liue in ye farthest part of ye world as in their own contrie ar not ashamed to vpbraid god yt they haue left this and that for his sake.
For even they that neither had house nor Lands & which had no discommodity but might as well live in the farthest part of you world as in their own country Are not ashamed to upbraid god that they have left this and that for his sake.
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And woulde to God these carefull complayners were farre away from vs yt they might enioy theyr commodities and pleasures although nether pore nor riche haue any iuste cause to depart frō that holy & godly purpose,
And would to God these careful complainers were Far away from us that they might enjoy their commodities and pleasures although neither poor nor rich have any just cause to depart from that holy & godly purpose,
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and in whose heart are his wayes, as thogh he shuld say, he yt hath his mynde bent and holly cōuerted to entre īto yt wai to hold on & to finishe it which god hath cōmanded.
and in whose heart Are his ways, as though he should say, he that hath his mind bent and holly converted to enter into that wai to hold on & to finish it which god hath commanded.
therfore as our infirmitie doth let vs yt we cā not go forward or maketh vs so denty & slow yt we wold turn aside frō his most holy vocation & calling & turne another way:
Therefore as our infirmity does let us that we can not go forward or makes us so denty & slow that we would turn aside from his most holy vocation & calling & turn Another Way:
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let vs cōfirme our self in faith & hope besechīg our god most liberall & mercifull that he wil turne our eies vnto him that nothīg may trouble vs whiles we beholde hys face & trust in these his promises, where by he hath assured vs yt he wyll be wyth vs for euer both in life and in deathe. SO BE IT.
let us confirm our self in faith & hope beseeching our god most liberal & merciful that he will turn our eyes unto him that nothing may trouble us while we behold his face & trust in these his promises, where by he hath assured us that he will be with us for ever both in life and in death. SO BE IT.
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